THE HAPPINESS OF ENJOYING, AND MAKING A TRUE AND SPEEDY USE OF CHRIST. SETTING FORTH, FIRST, THE FULLNESS OF CHRIST. SECONDLY, The danger of neglecting Christ, and the opportunity of grace. THIRDLY, The LORD JESUS the soul's last Refuge. Whereunto is added, St. PAUL'S LEGACY, or FAREWELL to the men of Corinth. ALEXANDER GROSS B. D. Minister of the Gospel, and Pastor of Bridford. That their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ: And whom are hid all the treasures of wisdom and knowledge. Col. 2.2, 3. And of his fullness have we all received, and grace for grace. Joh. 1.16. Omniae habemus in Christo, & omnia nobis Christus. Ambros. LONDON, Printed by Robert Young, for John Bartlet, at the sign of the gilt-cup near Saint Austin's Gate. 1640. TO MY MOST DEAR Beloved, and much honoured friends (howsoever dignified or distinguished) the Inhabitants of Plympton St. Marry, the increase of all saving grace, and everlasting bliss. LOve among the Ancients was portrayed and shadowed out by, and under the image of a woman clothed in a green garment, having written in her forehead, Procul & Propè, afar off, and near at hand; in her breast, Mors & vita, life and death; in the hem of her garment, Hiems & aestas, winter and summer; in her side, Vulnus apertum, an open wound, through which her heart within might be seen. My love to you (fare from me be all base flattery and selfe-commendation) hath been very fervent, like the love of women; green, and never withering, always fresh and flourishing; not only while I was present with you, but since I have been absent from you, the sense at least of my love hath been more abundant towards you: such hath been my love to you, that you were in my heart to live and to die with you: I could willingly in winter and in summer, in all changes, have continued your servant, as Jacob served Laban's flock in the heat and in the cold: My heart is open to you, as a Bridegroom's heart and house is open to receive the Bride; and had your former been like the last manifestations of your love towards me, I am assured all the proffers and persuasions of the world, should never have drawn me from you. Great is the power and strength of affection, with which faithful Ministers love the Lords people: as grace is more powerful than nature, so is their love stronger than the love of nature: Non minus vos diligo (saith Ambrose) quos genui ex Evangelio, quàm si suscepissem conjugio; gratia quippe vehementior est ad diligendum quàm natura. I love you no less whom I have begotten by the Gospel, then if I had begotten you in matrimonial conjunction; because grace hath more energy and vehemency in the way and work of love, than nature. And in my unfeigned love, and as a pledge and testimony of my neverdying love, I have sent you these papers, part of which is the last Legacy I had to bestow upon you at the time of my departure from you: It is very useful for all Christians to renew the memory of the past labours of God's messengers. Every good child desires a copy of his Father's will, to see his Father's love, to know his Father's gift, to remember and observe his Father's charge and counsel: Children within some few days after their Father's death expect the receipt of their parent's Legacy and bequeath; and loving children are ever very glad to accept, and very careful to keep their parents last gift, though of slender worth: the last words of God's Ministers, our spiritual parents, do commonly (like the words of dying men) take the deepest impression in their hearers. True Christians think often, and put great price upon the last labours of God's Ministers: I therefore here present unto you that which I published as my last ministerial Will and Testament among you, with some part of my poor labours since bestowed on others, desiring you, like loving children, to accept it; like provident and careful children, to make the humble, true, and best use of it: A small gift well used, proves many times an instrument of great inrichment. Though I cease to be your Minister, and am now no more your Instructor, yet I cannot cease to be your true, though weak and unworthy, perhaps despised, friend: and as ointment and perfume (according to Solomon) rejoice the heart, so would I gladly by hearty counsel, distil on you the drops of some friendly, some Christian and spiritual sweetness, to the rejoicing and revivement of your souls: and as iron sharpens iron, so am I willing by some words of admonition, exhortation, and excitation, to sharpen and quicken your affections. Let me therefore as a constant lover of your souls, and a careful remembrancer of your welfare, entreat and persuade you all, 1. To grow in the sight and sense of your sin: Beware of hardness, keep your hearts soft and contrite, nourish and maintain all tenderness in your consciences: sense of misery sweetens mercy; the feeling of sin breeds both the loathing and leaving of sin; man's sight of his own vileness, makes Christ very precious, and breeds a low opinion of all worldly excellencies. The Hart feeling within him the operation of the serpent's poison, goes from the thorns and thickets and passeth over the green and pleasant pastures, desires nothing but the fountain: sense of the venom of sin and uncleanness, makes man go from the thorns and thickets of worldly cares and riches, and pass from the green meadows of carnal pleasures, the soul being restless until it comes to Christ Jesus the fountain of all spiritual refreshments. Secondly, take heed, deceive not yourselves with shows and shadows in stead of substance, with a form in stead of the power of godliness: As the Poet's fable it of Ixion embracing a cloud in stead of Juno; or as mothers in haste sometimes catch at the swaddling clothes, and leave the child behind them. It is very dangerous to stay and applaud ourselves in the ceremony of Religion and godliness, not taking with us the Lord Jesus, as sometimes Mary and Joseph went on with the multitude for company, and left Christ behind them: all religious observations prove complemental, frivolous and fruitless, if in them we see not, taste not, receive not, enjoy not Christ: religious exercises are lost labours to the soul that gains not the Lord Jesus. Thirdly, Be truly meek and humble, be emptied of all opinion of your own worth and wisdom; this will make you wise unto salvation: He that is in the low pits and caves of the earth sees the stars in the firmament, when they who are on the tops of the mountains discern them not. He that is most humble sees most of heaven: Bona est via humilitatis (saith Bernard) quâ veritas inquiritur, charitas acquiritur, & generationes sapientiae percipiuntur. Good (saith he) is the way of humility, whereby truth is searched out, charity is obtained, and the generations of wisdom are perceived. Humility exalteth; he that is most humble, is, and shallbe most honourable. Moses was the meekest man on earth, and God made him the most honourable, calling him up unto himself in the mount, and making him the Leader of his people. Gedeon was very little in his own eyes, the least of his father's house in his own apprehension, and God marvellously exalted him, making him the deliverer of Israel. As man's pride is attended with infamy, so is man's meekness waited on with glory. Vis magnus esse? incipe ab imo: Wilt thou be great? begin from below, saith the Father. As the roots of the tree descend, so the branches ascend: this makes the soul capable of grace, as the low grounds of water, and the broken earth of seed. God gives grace to the humble, as men pour liquor into an empty vessel. The Altar under the Law was hollow, to receive the fire, the wood, and the sacrifice: the heart of man under the Gospel must be humble, empty of all spiritual pride and self-conceit, to receive the fire of the spirit, and Jesus Christ, who offered himself a sacrifice for our sins: this keeps the soul free from many darts of Satan's casting, and snares of his spreading, as the low shrubs are free from many violent gusts and blasts of wind, which shake and rend the taller trees. I have read of one, that seeing in a vision many snares of the devil spread upon earth, he sat down and mourned, and said within himself, Quis pertransiet ista? Who shall pass through these? whereunto he heard a voice answering, Humilitas pertransiet, Humility shall pass through them. The Devil hath least power to fasten a temptation on him that is most humble: he that hath a gracious measure of meekness is neither affected with Satan's proffers, nor terrified with his threaten: This makes man peaceable in conversing with his brethren, fruitful in well-doing, cheerful in suffering, comfortable in every condition, constant in holy walking; this makes a man precious in the eyes of God, as a humble servant in the eyes of his Master. Qui parvus est in reputatione propriâ, magnus est in reputatione divinâ, saith Gregory: He that is little in his own account, is great in God's esteem. This makes the way and work of man acceptable unto God, and also sweetens and increaseth man's communion with God. If ever therefore you intend to enjoy Gods glorious and blessed presence, labour for this humility and meekness. Fourthly, Be servant and unfeigned in your love to God, his truth, and his children: this will make your language very gracious. Amantium mos est, (saith Chrysostome) ut amorem suum silentio tegere nequeunt: Lovers know not how to keep silence; lovers of God are very full of gracious expressions: this will make you liberal, you shall give yourselves to God and the service of his Saints, as the men of Macedonia did: this will make you patiented in suffering, as Jacob in his service for Rachel: this will make you frequent the house of God with all alacrity, frequency, and diligence, as children their father's house and table: this will make you joyful in hearing the word of God, as the Bride in hearing the voice of the Bridegroom: this will make you careful, free and full in the observation of God's statutes, as loving children in the observation of their father's precepts: this will make you diligent and rich in all good works; the more man loves God, the more he strives in all well-doing to glorify God. Love, like fire, is not idle, but operative: Amor Dei (saith Gregory) nunquam otiosus est; operatur enim magna si est; si verò operari renuit, amor non est: The love of God (saith he) is never idle; for if it is, it worketh great things; but if it refuse to work, it is not love. Love makes the yoke of God easy, and his work delightful; it is only want of love that makes the commandment a burden: Tantò magis delectat opus bonum, quantò magis diligitur Deus summum & incommutabile bonum, saith Augustine: A good work so much the more delighteth, by how much the more God the chiefest and unchangeable good is loved. Love among some of the Ancients was resembled to, and represented by the Sun: the Sun inlightens the world; the more love the more light. Knowledge and love, like the water and the ice, beget each other; man loves God by knowing, and knows God by loving. God dwells in love, and where God is there is light: that man's light is darkness which is not attended with the love of God and his testimonies: the Sun makes the earth fertile; he that loves God cannot be barren, his love makes him fruitful in all well-doing: the Sun is swift and constant in his motion; love makes man cheerful, speedy, and unwearied in running the race which God hath set before him: the Sun is impassable, love is patiented and invincible, it endureth all things; no floods can drown it, no waters can quench it. Want of love and affection is the main cause of man's apostasy and back-sliding: the Sun casteth his beams upward and downward, to the East and to the West, to the North and to the South; Christian love causeth its beams to ascend to God above, and to descend to man beneath; to our friends on the right hand, to our enemies on the left hand; to them that are in the state or grace before us, to them th●t are in the state of corruption behind us: love which is not in this sense universal, is corrupt and carnal. The Sun beginning to ascend in his circle, never goes back u●till he comes to the highest degree thereof: true love abhors apostasy, ascends to more perfection, and ceaseth not until, like Eliahs' fiery chariot, it hath carried the soul to heaven: If ever you mean to see and enjoy the God of love, labour for this love. Fiftly, Be very serious, studious, circumspect, and careful in all your walkings; ponder the path of your feet, like careful travellers; consider and weigh all your do, let all your ways of the heart within, and work without, be ordered aright, according the rule of God's word; every motion of the soul is a step to life or a step to death; a step towards heaven or toward hell: Man's labour and service is temporal, his wages and recompense eternal; therefore as Zeuxes that famous Lymner, being demanded why he was so exact and serious, so long, so careful and curious in his workmanship, answered, Diu pingo, quia aeternitati pingo; I am long in painting, because I paint unto eternity. We all paint unto eternity; every one of our actions tends to an eternity of joys or sorrows; all our temporal actions are as seeds of eternity sown by us: a temporal seed an eternal harvest: we speak, we hear, we writ, we read, we pray, we sing, we confer, we work, we think unto eternity: how exact and serious should we be in our short walking, the end whereof is eternal! Vigilanti curâ (saith Gregory) per cuncta opera intentio nobis pensanda est, ut nihil temporale in his quae agit appetat, sed totam se in soliditate aeternitatis figat: The intention is through all our works to be weighed with vigilant care, that in the things which it doth, it may desire nothing temporal, but wholly fasten itself on that which is eternal: he that walks not circumspectly deprives himself of an eternity of felicity, and casts himself into an eternity of misery: better live strictly for a time, then live miserably for ever; nay, be assured that even for the present, there is more comfort in one days strict walking with God, then in a thousand days lose conversing with men. Did men know the peace, joy, sweetness, boldness, honour and triumph of holy walking, they would instantly and for ever abandon all dissolute living: heaven is the paradise of all joys; he that in his holy walking cometh nearest unto heaven, is doubtless of all men the most joyful. O say not then, as a man of noble blood and acute wit, but profane life, sometime did, when being demanded what he thought of the austere life of the godly, and licentious life of the wicked, answered, Cum istis mallem vivere, cum illis mori mallem; I had rather live with the latter, I had rather die with the former. But as you desire to die the death of the righteous, so be very solicitous and studious, very vigilant and industrious to live the life of the righteous: Never promise yourselves a blessed death without a holy life. Lastly, Be steadfast in adhering to the truth: be not like children carried to and fro with every vain persuasion; nor like ships without anchor, tossed up and down with the wind of every empty doctrine: But be constant in following the truth, as the Wisemen did the star, until you come home to Christ; and as the Israelites did the fiery pillar, until you come to the heavenly Canaan. Buy the truth (saith Solomon) and sell it not; you can never over-buy it whatsoever you give for it; you can never sufficiently sell it, if you have all the world in exchange for it. It is said of Caesar, Major fuit cura Caesari libellorum quàm purpurae; He had greater care of his books then of his royal robes: for swimming through the waters to escape his enemies, he carried his books in his hand above the waters, but lost his robe. What are Caesar's books to God's book, and his learning to God's truth, more than a glowworm to the sun? Be you therefore more careful of the Gospel then of any earthly possession: though you be driven into the deep waters of affliction, and there lose all your worldly fullness, yet hold fast the Gospel of Christ Jesus: you shall find infinitely more worth and comfort in the Gospel, then in all the treasure of the world. It is reported of Alexander the Great, that he had always Homer's Iliads under his pillow, and preferred them above Darius his most precious and costly chest: what are Homer's Iliads to Christ's Gospel? or Darius' chest to the invaluable treasure which is in Christ? Have therefore the book of God ever with you, when you lie down, when you rise up, when you walk abroad; have it in your understandings, to know it; in your imaginations, to think and meditate upon it; in your memories, to remember it; in your hearts, to love it, to rejoice and delight yourselves in it; to solace, refresh, and comfort your souls with it; in your tongues, to speak of it, to edify and strengthen one another by it; give it pre-eminence above the chiefest worldly substance. The loss of all cannot make man miserable, as long as he sincerely and fully adheres unto, and enjoys the Gospel. Make this therefore your constant and perpetual light, to guide you; your heavenly Manna, to feed you; your celestial treasure, to enrich you; your spiritual wellspring, to refresh and fill you; your firm and sure anchor, to sustain and stay you; your holy and gracious School, to edify you in the knowledge, faith, and love of Chrst; to ravish your souls with the apprehension of CHRIST'S beauties, to fill you more and more with CHRIST'S fullness, and prepare you a sweet and entire communion of everlasting continuance with the Lord JESUS: which he most unfeignedly desireth, who ever remaineth, Most entirely devoted to your spiritual service, ALEXANDER GROSS. A TABLE OF THE Chief things contained in this Treatise on COL. 2.9, 10. For in him dwelleth the fullness of the Godhead bodily, and ye are complete in him who is head of all principality and power. CHAP. I. The transcendency of Christ's fullness above all created fullness. Fol. 1 CHAP. II. Christ's fullness a ground of dehortation from humane inventions. Fol. 3 Doct. 1. Such is Christ's fullness that men ought not to join to him other doctrines and observations to further their eternal happiness. Fol. 9 Four grounds hereof. Fol. 12 CHAP. III. The folly of not cleaving to, and quieting and contenting ourselves with Christ, but going aside to humane inventions. Fol. 18 Five grounds hereof. Fol. 19 The vanity of humane doctrines displayed in 12. particulars. Fol. 25 An admonition to wait on Christ, and receive all our direction from him Fol. 27 CHAP. FOUR Doct. 2. All divine and heavenly fullness is to be found in Christ Jesus. Fol. 30 Three grounds hereof. Fol. 34 CHAP. V The folly of neglecting Christ, and seeking fullness elsewhere Fol. 41 Four seekers of fullness deceived. Fol. 43 1 Some leave Christ and seek fullness in the creature. ib. Man's folly in seeking fullness in the creature opened in 6 particulars. Fol. 46 2 Some seek fullness in themselves Fol. 50 Ignorance and unsensibleness of man's want of Christ the ground of this. Fol. 52 3 Some seek fullness in the naked use of the ordinances, not labouring to see, taste, and receive Christ in them. ibid. 4 Some seek fullness in humane observations: their folly discovered. Fol. 54 CHAP. VI The folly of man in standing aloof off from Christ, and not coming fully home to Christ, in whom is all fullness manifested Fol. 56 Four grounds hereof. Fol. 59 The folly of man in not coming unto Christ illustrated. Fol. 68 CHAP. VII. The valuing and esteeming of Christ above all is pressed. Fol. 73 Christ to be valued above all 6. ways. Fol. 75 Four things in Christ to be highly prized. Fol. 81 CHAP. VIII. Persuasion to come to Christ, and get interest in Christ. Fol. 86 Three things persuading thereunto Fol. 90 The manner of coming to Christ laid down. Fol. 98 Helps disposing and fitting man to come to Christ. Fol. 101 CHAP. IX. The making use of Christ is taught. Fol. 104 CHAP. X. Full and constant acquiescence in Christ is persuaded. Fol. 110 Consolations flowing from the fullness of Christ. Fol. 113 CHAP. XI. Doct. 3. Christ is God and man in one person by an inseparable union. Fol. 116 Two grounds hereof. Fol. 119 Man's honour and the exaltation of man's nature is opened. Fol. 123 Man is charged not to debase himself, but maintain the honour to which Christ hath exalted him, with the manner how to do it. Fol. 126, 127 CHAP. XII. Man's choicest excellency consisteth in union with God. Fol. 128 The benefits thereof. Fol. 131 CHAP. XIII. Doct. 4. Christ's perfection and fullness doth infinitely surpass the fullness of all creatures. Fol. 134 Three grounds of this. Fol. 135 Such as are filled with fullness of God, are filled with choicest fullness. Fol. 139 CHAP. XIIII. The superlative excellency of Christ above all creatures is declared. Fol. 142 Four excellencies in Christ, on which men must fasten the eyes of their faith. Fol. 148 CHAP. XV. The happy and blessed condition of them that are partakers of Christ is set forth Fol. 157 Illustrated in 5. particulars. Fol. 160 Doct. 5. Christ dwelling in our flesh is true God: his names, attributes, and works prove it: meditation whereof tends to admire, embrace, fear, exalt, and stay on Christ. Fol. 168 CHAP. XVI. Doct. 6. Such alone as are truly holy and gracious, are complete and perfect in Christ Jesus. Fol. 172 Profane men strangers to perfection ib. Such alone as are gracious, partake of Christ's fullness. Fol. 173 Doct. 7. There is a spiritual and heavenly perfection and fullness in Gods faithful servants. Fol. 174 Several sorts of fullness. ibid. CHAP. XVII. Four grounds of the Saints fullness. Fol. 180 Two sorts of men strangers to Christ. Fol. 185 CHAP. XVIII. Four marks or characters of spiritual and heavenly fullness. Fol. 189 An exhortation to spiritual and heavenly fullness. Fol. 193 Four meditations inducing thereunto. Fol. 195 The dolefulness and danger of neglecting Christ, and the opportunity of Grace. Doct. 1. The state of that person or people is very doleful, which continueth barren under the plentiful and powerful means of salvation. Fol. 207 Doct. 2. It 'tis very dangerous and fearful for any people or person to neglect the means and times of grace which God doth offer them. Fol. 242 The souls last refuge, a Sermon on Revel. 22.20. Note. By how much the nearer communion we have now with Christ by grace and holiness, by so much the more his second coming is desired by us. Fol. 259 Note. No man rightly desires Christ's coming but he that hath assurance of the good and benefit of his coming. Fol. 260 Doct. It is the unfeigned desire of God's faithful servants to have the full fruition of Christ Jesus. Fol. 263 Note. Love and mercy are sweetly knit together in Christ Jesus. Fol. 282 Note. If Christ be not our Lord and Master first, he will never be our Saviour at last. ib. St. Paul's Legacy. A Sermon on 2 Cor. 13.11. Doct. 1. The Ministers long and frequent preaching must be attended with much perfection in the people. Fol. 8 Doct. 2. There is in all Gods faithful Ministers a very servant and unfeigned love to their hearers. Fol. 19 Note. The labours of God's choicest Ministers are not everlasting, but of a short continuance. Fol. 25 Doct. 3. The full and through conforming of ourselves to the doctrine of God's Messengers, ministers great joy and gladness though they depart from us. Fol. 26 Doct. 4. It is the duty, and must be the care of God's children to strive to more spiritual perfection. Fol. 34 Doct. 5. God's children ought to be very comfortable, though many changes and afflictions do attend them. Fol. 38 Doct. 6. There must be unanimity and consent between God's children in matters of doctrine and religion. Fol. 41 ERRATA. Pag. 82. line 24. read communication. p. 86. l. 25. read thirst. p. 185. l 8. r. just. p. 197. l. 10. r. sincere. FINIS. A HEAVENLY DISCOURSE OF CHRIST'S FULLNESS: TENDING TO The making of Christ most amiable and glorious in the eyes, and most joyous and pleasant, sweet and satisfactory, to the Souls of all believing CHRISTIANS; That their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge, Col. 2.2, 3. And of his fullness have we all received, and grace for grace. joh. 1.16. Omnia habemus in Christo, & omnia nobis Christus. Ambros. By A. G. B. D. LONDON, Printed by R. Young, for John Bartlet, at the gilt Cup near Saint Augustine's gate, 1640. CHRIST'S FULLNESS TRANSCENDENT. COLOS. 2.9, 10. For in him dwelleth the fullness of the Godhead bodily, and ye are complete in him who is head of all principality and power. CHAP. I. Showing the transcendency of Christ's fullness above all created fullness, and opening the scope of the words. OF all Fullness, Divine and Heavenly fullness is the choicest: The nearer any creature cometh unto God, and the more it doth participate of the fullness of God; the greater is the perfection, the more excellent is the fullness thereof. There is a fullness of light in the Sun, a fullness of waters in the sea, a fullness of strength in the rocks, a fullness of riches in the earth. a Psa. 104.24. The earth (saith the Psalmist) is full of thy riches, so is the great and wide sea, wherein are things creeping innumerable, both small and great beasts: Yet of all this fullness, in comparison of their fullness who are filled with the fullness of Christ, may we say, as Gideon sometime said of the vintage of Abiezer, b judg. 8.2. The glean of Ephraim are better than the vintage of Abiezer; so the gleaning, the smallest gatherings of the fullness of Christ, are better, more excellent, more satisfactory, more permanent, than the full and greatest vintage of the world: this is a fullness making like God, endearing to God, leading to heavenly and sweet communion with God: the least of Christ is better than the greatest abundance of the earth: There is a fullness of wisdom and purity, a fullness of strength and sagacity in the Angels: there is a fullness of holiness and righteousness in the Lords faithful servants; yet is their fullness in respect of Christ's fullness, as no fullness; as the fullness of the Star is as no fullness in respect of the fullness of the Sun; and the fullness of the vessel as no fullness in comparison of the fullness of the fountain: their fullness is a derivative, a borrowed fullness; it is in them by participation, as the Moon hath her light from the Sun, rivers their waters from the fountain, and the eye her sight from the soul; but it is in Christ originally, naturally, and of himself: their fullness is in them by measure, according to the gift of God; in Christ it is c Eph. 4.7. Job. 4.33. joh. 1.16. infinite and above measure. The Moon is full of light, but the Sun is more full: the Rivers be full of waters, but the Sea is more full; their fullness is not communicable to others, they cannot derive their graces to others; but Christ as a head and fountain, imparts his fullness to others; and therefore the Apostle saith here of him, In him dwelleth the fullness of the Godhead bodily, and ye are complete in him who is head of all Principality and power. The Apostle having dehorted and dissuaded from harkening to, receiving, Christ's fullness the ground of the Apostles dehortation from humane doctrine. and embracing the doctrines, traditions, devices and inventions of men, as from empty Lamps, wherein is no light to discover sin, to reveal God in Christ, to make man wise unto salvation; as from wooden swords fairly guilt and flourished over, but having no edge, no power to penetrate the heart, to hue down sin, to cast down the holds of ungodliness; as from broken Cisterns, wherein is no pure and living water to refresh the soul, to satisfy the thirst thereof; as from Chaff, wherein is no nourishment to strengthen the inward man; and as from false Physic, wherein is no virtue to heal the breaches of the soul, and to cure the wounds of the Conscience: Having dissuaded from this by an argument drawn from the vanity, emptiness, idleness, unprofitableness, and deceitfulness of such doctrines and observations, he here persuades by another argument drawn from the perfection and fullness of Christ: In Christ is the height of all perfection, such perfection that no more can be added to him; in him meets the fullness of all perfections, as of beams in one Sun, and lines in one Centre, and rivers in one Ocean. Whatsoever fullness or perfection can be mentioned, desired, imagined, it is to be found in him. It is absurd to run to a rotten Cistern for water, having by us a full and living fountain; to go to a glowworm for light, having the Sun to guide us. It is a great folly to have recourse to humane traditions, Philosophical doctrines, vain and empty ceremonies, having Christ in whom dwelleth the fullness of the Godhead bodily, and in whom we are complete. In the words we have a double plenitude or fullness; The first of Christ, A double Fullness. vers. 9 The second of his members, vers. 10. The first is original, absolute, independent: the second, communicated, derivative, and borrowed. The first is the fountain, the second the stream: the first the root, the second the branch: the first is of the head, the second is of the members: the first is like the fullness of the Sun, the second is like the fullness of the Stars: the first like the fullness of a King, the second like the fullness of a Subject: the former like the fullness of the Lord and Master of the house, the later like the fullness of a Servant in the house: For in Christ dwelleth all the fullness of the Godhead bodily, and we are complete in him who is head of all principality and power. First, of the former of these, Analysis. the plenitude and fullness of Christ; For in him dwelleth the fullness of the Godhead bodily. In the words we have, 1. Terminus connexionis. First a term or note of coherence, For; which is a particle redditive, rendering the reason of the foregoing sentence, Beware lest any man spoil you through Philosophy and vain deceit. Be not a scholar in their school, understand not, believe not, adore not after their doctrines, there is no need of having recourse to them: you have all in Christ; For in him is the fullness of the God head; all fullness appertaining to life and happiness is to be found in Christ Jesus. 2. Subjectum. Secondly, here is a subject, in him; in Christ in his person as he is the Son of God by eternal generation, as he is God and Man in one person, as he is Mediator, a middle person between God and Man by divine ordination, by his office of mediation. In Christ is such perfection that there needs no addition. 3. Actus. Thirdly, here is the act, dwelleth; an act of duration, Christ's humane nature and his Godhead are never separated. Fourthly, 4. Tantum. here is the matter which is in Christ, and that is a fullness, a perfection, the highest perfection, the greatest fullness: the fullness of any thing is the excellency of the thing; fullness of corn in the ear, fullness of branches and fruit on the tree, fullness of children in the house, as of arrows in a quiver, fullness of light in the Sun, fullness of precious substance in a pearl is the excellency of the ear, the tree, the house, the Sun, the pearl; divine and incomprehensible fullness is the excellency of Christ Jesus above others. Such is Christ's fullness, that in comparison thereof, the fullness of all creatures is but emptiness. 5. 5. Quale. Here is the quality or condition of Christ's fullness, The fullness of the Godhead; a fullness communicable to no creature. In Saints and Angels there is a finite fullness of divine qualities, in Christ there is the infinite fullness of the divine essence, a fullness by which d Heb. 1.4. he hath obtained a more excellent name then the Angels. He that partakes of God above others, is more excellent than others; the Lord Jesus is fare exalted above all creatures. Sixtly, 6. Modus. here is the manner how this fullness dwelleth in Christ, Bodily; not seemingly, but really, truly, and in deed; not figuratively, and in shadow, as he dwelled in the Temple, but completely; not by power and efficacy, as he dwelleth in all creatures, nor by grace as in the Saints, nor by glory as in the blessed in heaven: but Essentially, Substantially, the humane nature being assumed into union with the person of the Word. Great is the difference between the dwelling of the Godhead in Christ, and in his members. Such is the presence of the fullness of the Godhead in Christ, that he is abundantly able to fill all that come unto him. CHAP. II. Declaring the vanity of joining humane observations to Christ Jesus. 1. Terminus connexionis. BUt first of the term of connexion, the particle For, rendering the reason why we should abstain from all foreign and strange guides to direct us, from all the rotten pillars of humane inventions to support us, and from the broken Cistern of all the traditions and observations of men to fill us, to perfect us, to promote the welfare of our souls; for, or because in Christ there is all fullness, and therefore no cause, no need of stepping out from Christ, of casting our eyes abroad on other lights, of joining other things to Christ, of mixing and mingling other things with Christ. Whence we learn, that Such is Christ's fullness, Doct. that men ought not to join to him other Doctrines and observations to further their eternal happiness. Such is the fullness of the light of the Sun, that the traveller need not join a candle of his own thereunto, to help him in his travel. Such was the fullness of light issuing from the fiery Pillar, that the Israelites needed not the light of any lamp besides to guide them in their journeys to the land of Canaan. Such a fiery Pillar, such a bright and shining Sun is Christ, that we need no other light to guide us in all our do, in all our progress to the heavenly Canaan, but only Christ shining in the sacred Scriptures, and in the labours of his faithful Ministers: Therefore we are sent to him, as to the only e Mat. 23.9.10. Master, having both authority and wisdom to command and instruct us. This was commanded by the voice from heaven, f Mat. 17.5. Hear him: as if the Lord had said, I will not that ye depend on any other, whether Moses or Elias, but on Christ. Moses and Elias vanished, Christ remained; the Ceremonies of the Law were abolished, the predictions of the Prophets fulfilled, Christ alone remaineth, and him we must hear; as a Scholar his Teacher, receiving all instruction from him; as a Servant his Lord, yielding full and constant obedience to him: Him we must hear in his Word, as a King in his Proclamation; in his Ministers, as a King in his Ambassadors, as a Bridegroom in his Friends: Him we must hear in his precepts obeying him, in his promises believing him, in his judgements fearing him, in his mercies drawing nigh unto him, and rejoicing in him, every way quieting and contenting ourselves with him: And for this cause he is styled our Prophet, a Prophet g Deut. 18.15, 18, 19 like unto Moses, in nature and office, being a Man and a Mediator, as Moses was, though more excellent, and in a more singular sort; Moses as a Servant, Christ as a h Heb. 3. Son and Lord of his Church; a Prophet revealing the counsel of his Father concerning our redemption, a Prophet giving power to his Word to work for our conversion. As he called Lazarus by his voice, and raised him by his power; so he calleth us by his Word, and converteth & raiseth us by his grace. And as the eyes of Israel were on the fiery Pillar to guide them, and as that moved they moved: so must our eyes be on Christ, conforming our motion according to Christ's prescription: all other doctrines are excluded, we are denied to hearken to them, to embrace or entertain them. i 2 Epist. joh. v. 10. If there come any unto you, and bring not this doctrine, the doctrine of Christ, but his own doctrine, receive him not to house, have no acquaintance with him, give him no audience, show him no countenance, neither bid him God speed, salute him not, afford him no speech, wish him no success, shut your ears at him, withdraw yourselves from him. Though we, or an Angel from heaven, saith Saint Paul, whosoever he be, be he never so famous for his learning, or renowned for his sanctity; if he speak or live in external appearance as an Angel; yet if he preach another Gospel, another doctrine k Gal. 1.8. then that which we have preached unto you, let him be accursed; let him be vile and execrable in your eye, odious and abominable in your apprehension. Look to Christ, cleave to Christ, turn not aside from him, look for no other Instructor to make thee wise unto salvation. Look (saith Chrysostome) for no other Master; Noli exp●ctare alium magistrum, nemo te potest sic docere. Chrys. thou hast the words of God, no man can so teach thee. And, I (saith our Saviour of himself) am the way, the Truth, and the Life. Ambulare vis? (saith Augustine of Christ) ego sum via. Falli non vis? ego sum veritas. Mori non vis? ego sum vita. Wilt thou walk? I am the Way. Wilt thou not be deceived? I am the Truth. Wilt thou not die? I am the life. So that in Christ there is such fullness, that we have no cause of going to others, to join other doctrines and observations to Christ Jesus. Four grounds of this truth. In regard of the perfection of Christ: It l Col. 1.19. pleased God that in him should all fullness dwell; fullness of wisdom to direct, fullness of power to defend, fullness of worth to satisfy God's justice, to merit man's salvation; fullness of righteousness to justify, fullness of holiness to sanctify, fullness of mercy to p●rdon, fullness of sufficiency to satisfy 〈◊〉 is styled a Rock for his strength to support us; a Counsellor for his wisdom to guide us; a Fountain opened for his readiness and preparedness to wash away our uncleanness; a Tree of life bearing twelve sorts of fruit every month, for the plenty and perpetuity of joy and gladness, and other fruits of the Spirit, which he ministers to true believers: To a river of living water, clear as Crystal, for that ineffable purity, perfection, comfort and satisfaction which Christ ministereth to the souls of his children: To a precious Pearl for his worth: To a Storehouse for his fullness of all spiritual treasure. O●●e happiness of the soul that enjoys Christ! He that hath the Lord Jesus, n●e● not look elsewhere for any perfections. H●ving Christ we have all, saith Ambrose: he may say●: jacob did, I have enough. The m Rev. 12 1. woman, ●ne spouse of Christ, is described clothed with the Sun, and a Crown of twelve Stars upon her head, the righteousness of Christ clothing her as the Sun, and his doctrine guiding her as the light of twelve Stars, and in him are n Col. 2.3. hidden all the treasures of wisdom. Surely the man never knew, never saw, never apprehended Christ's fullness, that dotes on foreign doctrines, that admires humane inventions. In regard of the vanity of all humane doctrines and observations: They are a o Ezek. 13 7. Lam. 2.14 vain vision, a vision composed of vain and foolish things; they are an empty Lamp, wherein is no light, they discover not the sin of man's heart, they do not reveal God in Christ, they shine not into the heart, they make not wise unto salvation, they are a School wherein men are ever learning, and yet p 2 Tim. 3.7. never come to the knowledge of the truth. He that is most devoted to humane observations, is commonly most ignorant of the mysteries of godliness. As long as Saint Paul was a Scholar in this School, he remained ignorant of his own estate, he st●ll beheld himself in a false glass. q Rom. 7.9. I was alive (saith Paul) once without the Law. He knows little of the Law of God, that makes men's traditions a law to direct him in the service of God; no light discloseth the heavens, but that which shineth from heaven; no doctrine shows forth God, and the way to heaven, but only that which God himself hath given: Of all other doctrines we may say as job did of his friends, r job 13.5. They are Physicians of no value, they neither discover nor cure the disease of the soul: And as sometime the Lord said of the Egyptians, s Isa. 30.2. The Egyptians shall help in vain, and to no purpose; their strength is to fit still: so may we of all humane & carnal doctrines, they help in vain, and to no purpose, they can do nothing by way of mortification to sin, by way of corroboration against Satan's temptations, by way of pacification in quieting the conscience: In such cases their strength is to sit still; they do not profit the receivers of them. It is but the sowing of chaff, that brings forth no fruit; or feeding on husks, that ministers no strength; a labour which doth not t jer. 2.8. profit. He that looks beyond or beside Christ for light to direct him, his labour is altogether unprofitable. In regard of the foolishness of man to step aside from Christ, and cleave to humane observations. Every man reputes it a foolish thing for a man that hath a full fountain, to seek water out of an empty pit; for him that hath the Sun shining upon him, to light a Candle to guide him. It was great folly in the men of Schechem to refuse u jud. 9.9. the Vine, the Olive, and the Figtree, and choose the Bramble; to leave the sons of Jerubbaal, and choose Abimelech to reign over them. What is Christ but a living fountain, a bright and shining Sun, a Vine, an Olive, a Figtree, full of all light, replenished with the greatest fullness of all divine and heavenly fruit? And what are humane doctrines and observations, but an empty pit, a very snuff that gives no light, a barren bramble that bears no good fruit? Man never more manifests his foolishness, then in leaving the Lord Jesus. w jer. 2.11, 12, 13. Hath any nation (saith the Lord) changed their gods, which are yet no gods? But my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord: for my people have committed two great evils; they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Who is the fountain of living waters, but God and his Christ? What are the broken cisterns, but humane inventions, which have no water of life in them? Who is censured in the Parable as a fool, but he that left the Rock, and built upon the Sand? Who is the Rock but Christ? What is the Sand but the vain and idle observations of men? And who so foolish as he that leaves the former, and builds his faith and salvation upon the latter? He is certainly, in God's account, a man of no understanding that leaves Christ, in whom are hidden all the treasures of true wisdom. In regard of peril: It is very dangerous to leave Christ, and adhere to rotten doctrines, and empty devices. It is dangerous to the Sheep to leave the Shepherd, and apply himself to the Wolf: to the sick to leave the wise and faithful Physician, and put himself into his hands who is both ignorant and deceitful. What are the Teachers of corrupt doctrine, but x Mat. 7.15. Wolves in sheep's clothing, and y jer. 6.14. false Physicians, who heal the disease of the daughter of God's people deceitfully. The men of Israel exposed themselves to great danger when they left David their true King, and z 2 Sam. 20.2. followed Sheba that blew the trumpet of rebellion. The man that leaves Christ, and follows them that blow the trumpet of vain and idle, Omne quod non aedificat audientes in periculum vertitur au●ientum. jerom. carnal and unsound doctrine, exposeth his soul to the danger of infection, seduction, and utter ruin. Unsound doctrines are instruments of great prejudice to their receivers, the bait by which Satan, like a Fowler, allures them; the snare in which, like a Hunter, he entangles and takes them. The Prince of darkness hath no such agents as deceitful Teachers: he doth more advance his kingdom and bring greater ruin to the souls of the people by bad seeds-men, then by the men of any one calling besides them: a lying speech out of the mouth of an a 1 Kings 13.8.19. old Prophet, prevails & draws to disobedience, more than a King's persuasion. Satan ordinarily works the greatest mischief by being a b 1 Kings 22.22. lying spirit in the mouth of some Prophet. The state of man's soul is very dangerous that sticks not close to Christ Jesus. CHAP. III. Disclosing the folly of not cleaving to, and contenting ourselves with Christ, but going aside to vain inventions. THis discovers the vanity of their minds, the folly of their hearts, the peril of their souls, who cleave not to Christ, who rest not, quiet not, content not themselves in Christ and his fullness; but step out, goe aside, turn away from Christ to vain doctrines, humane devices, and carnal observations: like the two c 2 Sam. 15.11, 12. hundred men of jerusalem, that turned aside from David, and went after Absolom. As they went in the simplicity of their hearts; so these in the folly of their souls: As they knew not any thing; so these know not any thing truly and savingly of God, of Christ, of the deceit of Satan, of the danger of their estate and doing: As they took unto themselves Achitophel, a Counsellor of David; so these take unto themselves some Teacher, some Minister, who by calling is one of God's Counselors, one that should plead God's cause, and open God's counsel: And as their conspiracy was strong against David; so is these men's conspiracy strong against God, against his truth, against the good of their own souls. He that cleaves to corrupt doctrine, conspires against Christ and his own salvation. And whence is it that falsehood is more welcome than truth; a man that comes in his d joh. 5.43 Five Grounds hereof. own name, more acceptable than he that comes in God's name, but, first, from the dominion and fullness of corruption? A deformed face pleaseth itself in a deceitful glass; the malefactor rejoiceth to hear of a corrupt Judge; some diseased stomaches desire to feed on ashes; a rotten heart and a rotten doctrine are very suitable. Ahab having e 1 Kings 22. sold himself to commit wickedness, was very attentive to the false Prophets. Men (saith our Saviour) f joh. 3.19.20. love darkness rather than light, because their deeds are evil. He that doth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved. job saith of Thiefs, g job 24.17. The morning is to them as the shadow of death: if one know them, they are in the terrors of the shadow of death. To men that rob God by their impieties, the morning, the truth which shineth forth like the h 2 Pet. 1.19. Morning star, is as the shadow of death; if one know them, if the Minister detect and lay open their sin, their profane and evil estate, it is a great terror to them, it troubles them, as the star did i Mat. 2.2. Herod & the men of jerusalem. Man can never take pleasure in that fullness of light which shineth from Christ Jesus, until he hath emptied himself of the fullness of his corruptions. Secondly, from the want of love to the truth: The woman that wants love to her husband, readily prostitutes herself to strangers: The soul that loves not Christ and his truth, doth easily open itself to corrupt and deceitful doctrines; because they k 2 Thes. 2.9, 10. received not the love of the truth that they might be saved; for this cause, saith the Apostle, God shall send them strong delusions, that they should believe a lie. Corrupt and carnal doctrine is very welcome where the love of the truth is wanting: he that receives not the truth into his affection, as well as into his judgement, will soon be drawn from it. Under the Law it was usual for a man that married a l Deut. 24.1. woman, if he loved her not, to give her a bill of divorcement, and send her out of his house: It is common with men under the Gospel, who, in regard of external covenant and profession, are married to the truth; yet afterwards, through the want of love, they give the truth a bill of divorce, and become strangers to it. It is love to the truth that causeth man to continue constant with it. m Cant. 8.6, 7. Love it and you shall never departed from it. Thirdly, from a desire of novelty: Men naturally desire new things; as they desire new fashions of apparel for their bodies, so new doctrines for their souls. The eye is little affected with the Sun, because it shineth every day; it much admires a blazing star, because but seldom seen. Things of greatest worth, because common, are little esteemed; vain and empty things, because new, are much regarded. Saint Paul tells Timothy, that the time will come when men will not n 2 Tim. 4.3. endure sound doctrine, but after their own lusts shall they heap unto themselves teachers, having itching ears. Men having the itch, delight in scraping; men overspread with the loathsome scab of unclean lusts, desire to be soothed, daubed, flattered in their sins, and to have their ears tickled and pleased with some new and strange things, with o Isay 30.10. smooth things, and deceits, with the p 1 Cor. 2.3. enticing words of men's wisdom. The Israelites q Numb. 11.5. loathed the Manna, and lusted after the Onions of Egypt. Men of corrupt hearts, after a while, loath the pure and plain preaching of Christ, and fall a lusting after Philosophical, superstitious and vain doctrines. No man so desires change of new and strange doctrines, as he that means not to change his conversation: were the hearts of men truly changed, the true and common doctrine of Christ would be very pleasant, the soul would never grow weary of it. Fourthly, from their estrangement from Christ, they discern not Christ's beauties, they taste not Christ's sweetness, they feel not Christ's goodness: there is no suitableness between Christ and their hearts; they have not r Ephes. 4.21. learned Christ as the truth is in him; they have not learned the wisdom of Christ to be guided by him, the authority of Christ to subject themselves unto him, the beauties of Christ to admire him, the love of Christ to delight themselves in him, the death of Christ to mortify their lusts, the resurrection of Christ quickening them to a new life, the power of Christ to depend upon him, the holiness of Christ to imitate him, the all-sufficiency of Christ to content themselves with him. Christ is to them a s Rev. 2.17. hidden Manna whom they taste not; they see t Isay 53.2. nothing in him for which they should desire him. It is recorded of Agesilaus, coming to help the King of Egypt in his distress, that, ob corpus incultum, & vestis vilitatem venit in contemptum ejus gentis hominibus, qui sperarunt se visuros Spartanum regem talem, qualis esset rex Persarum, corpore decentissimè ornatum: for the unhansomnesse of his body, & baseness of his garment, he was had in contempt among the men of that nation; who hoped to have seen a Spartan King, such as the King of the Persians, most comely adorned in his body: So Christ coming to help us in our distress, for the want of external pomp in his Ordinances, and worldly glory in his Ministers and Members, & the splendour of humane eloquence in his doctrines, is despised by the men, who frame and form unto themselves a Christ like to one of the mighty Monarches of the earth. He that discerns not the spiritual beauty of Christ in his doctrine, doth easily degenerate to humane superstition. Fifthly, from the disagreement between them and Christ's doctrine: There is no proportion, no likeness, no answerableness between their hearts and this doctrine: they are darkness, and this is light; they are carnal, and this is spiritual; they are from beneath, and this is from above: their ways are contrary to it, their hearts are full of enmity against it, they hate it as u 1 King. 22.8. Ahab hated Micaiah, because he never prophesied good to him. Such is the brightness, the holiness, the power of it, that they cannot endure it; they are loath to be searched, to have their sin discovered, as Rahel when she sat upon her Idol, unwilling to be reproved; to have their lusts mortified, as David was to have Absolom put to w 2 Sam. 18.3. death, and therefore charged the Captains of his Army to deal gently with the young man. The rough handling of profane men's vices, makes them weary of God's ordinances, and moves them to seek out some more gentle and easy doctrines. But, brethren, The vanity of humane doctrine displayed. as Solomon sometime said of Laughter, It is mad; and of Mirth, what doth it? so let me say to you of this rotten, deceitful, and pleasant doctrine, It is mad, the words of wisdom and soberness are not in it; and of all humane observations, and Philosophical dictates in the School of Christ, What do they? Why surely they do, x Isai. 8.20. not discover sin: they search as Laban did, not as the Master in jonah did; they are but a key of straw, they open not the door of the heart, they leave man ignorant of God and himself. No doctrine can show us God, but that which is from God. Secondly, they humble not the soul. As Zebah & Zalmunna said of jether, y judg. 8.21. Such as the man is, such is his strength; so, such as the doctrine is, such is its strength. The Devil regarded not the sons of z Acts 19.15. Sceva's adjuration, his holds are never cast down by a humane doctrine. Thirdly, they nourish not. The a Luke 15. Prodigal was like to starve before he returned to his father's house. He that feeds on the husks of foreign and strange doctrines, will starve his soul, if he return not to God his father's house, where is heavenly bread enough: man may feed on these plentifully, and yet like Pharaohs lean b Gen. 41. kine after their eating up the fat, be as lean as ever. Fourthly, they pacify not: Like jobs friends, they are miserable c job 16.3. comforters; they d Zach. 10 2. comfort in vain: The e Mark. 5.29. woman in the Gospel spent all upon the Physicians, and yet could not be cured, until she came to Christ; there is no cure for wounded consciences, unless they come to Christ Jesus. Fifthly, f 2 Corin. 11.3. they deceive, as the Serpent deceived our first parents; and as g 2 Kings 18. Rabseca would have deceived Ezekiahs' subjects. Sixthly, they allure and draw to sin, as the h Prov. 7. harlot alured the young man. Seventhly, they impoverish the soul, as by means of a whorish woman, a man is brought to a morsel of bread. Eighthly, they captivate and bring the soul into bondage, make man the servant of men, the servant of corruption; as Delila by her singing caused Samson to sleep, and cut off his locks. Ninthly, they adulterate the true doctrine of God's Ministers; as tares corrupt the wheat, and as a little leaven doth season the whole lump. Tenthly, they derogate from the dignity and honour of Christ. Eleventhly, they deny Christ's authority, by making men our Lords and Masters. Twelfthly, they deny Christ's wisdom, by setting up other rules to direct us, as if Christ had not wisdom enough to guide us. O then, hold fast that form of doctrine which Christ hath taught you, walk in that light which he hath set up to conduct you; and beware of making the doctrines of men the rule of faith or life; feed not on them, lest they poison you; build not upon them, lest they sink under you; lean not on them, lest they pierce you; walk not after them, lest they deceive you: but take all your direction from Christ Jesus, in whom is all fullness. This must teach us to suffer ourselves in all things to be guided by Christ, 2. An admonition to wait on Christ, & receive all direction from him. to wait upon him, to take all our direction from him. As Moses received the whole pattern of the Tabernacle from the Lord, and accordingly framed it: so let us receive the whole pattern of our faith and life from Christ, & accordingly believe & walk, repent and obey. Let us wait upon him, and receive our commission from him, as i 2 Sam. 18. Ahimaas sometime waited upon joab, and ran when he bid him. Let us feel Christ in his fullness shining into our hearts, as the Sun in the fullness of his strength shineth into the air, filling us with such divine and heavenly light, that we may see our own vileness, as a man in a glass beholds his spots; that we may discern the things that differ, as in the day men discern colours; that we may be humbled in the apprehension of our own unworthiness, as Paul fell unto the ground when the light shined about him; that we may know and feel the vanity and emptiness of the creature, as the children of the Nobles knew the k jer. 14.4. emptiness of the pits, when they came and found no water in them; as jacob knew the vanity of Laban, having changed his wages ten times; that we may see the necessity we have of Christ, as the Elders of Gilead saw the need they had of jeptha, and the Gibeonites their need of josua; that we may behold God in Christ, as a Father regenerating us, as a King of mercy pardoning us, as a gracious friend coming near unto us, bestowing all heavenly gifts upon us, enriching us with all blessings in Christ Jesus: that we may have a clear apprehension of Christ's beauties, and be thereby drawn to value him above all treasures, to love him above all friends, to honour him above all commanders, to desire him above all riches; to solace ourselves in him, as in the Paradise of all our comforts, to stay upon him in all distresses, to intent him in all our undertake, to meditate upon him at all seasons, receiving daily more and more of the fullness of his grace, that at length we may reign with him in the fullness of his glory. CHAP. IU. Setting forth the beauty of all divine and heavenly fullness in Christ. THe second thing in these words is the Subject, in which all fullness dwelleth; Subjectum and that is, in him: in Christ, in the person of Christ, as God and Man in one person, in the humane nature assumed into the unity of the second person in the body of Christ, as in a * In corpore Christi, ceu in Templo. Temple, saith Augustine. Corpus Christi verè est Templum, in ipso enim voluit habitare corporaliter tota plenitudo deitatis, saith Cyril. The body of Christ is truly a Temple, for in it would all the fullness of the Godhead dwell bodily. From whence we learn, that Doct. All Divine and Heavenly fullness is to be found in Christ jesus. All the fullness of the land of Egypt was to be found with joseph: All the fullness of God, of grace, of peace, of glory, is found with Christ. It l Col. 1.19. pleased God (saith Saint Paul) that in him should all fullness dwell: the fullness of wisdom, righteousness, holiness, and of all good things have their abode and dwelling in Christ; in him they are found in their complete perfection, and Christ is said to m Ephes. 1.23. fill all in all. The Sun filleth all the Stars with light, the Sea filleth all the Rivers with waters; Christ filleth all the creatures with a natural fullness, Christ filleth all the children of God with a spiritual and heavenly fullness, and of his fullness they are said to n Joh. 1.16. receive, as streams from the fountain, branches from the root, and members from the head, Grace for grace; The grace of the new Testament for the grace of the old, permanent for shadowish grace, or rath●r grace upon grace, one grace of the Spirit after another, the Spirit of Christ daily pouring a new increase of grace upon us. Such is Christ's fullness, that he more and more filleth the souls of his servants: and this fullness of Christ is sometimes expressed by likening Christ to a Storehouse, wherein is all treasure, in o Col. 2.3 whom are hidden all the treasures of wisdom; to a p Rev. 2●. 2. Tree, on which grows all variety and fullness of fruit; to a q Rev. 19.16. King, for the fullness of his majesty, glory, dignity, excellency. All creatures are but beggars in comparison of Christ Jesus: to a man that keeps open house for his fullness, freeness, readiness to communicate to hungry souls; r Isa. 55.1 Ho, saith the Lord by the Prophet, every one that thirsteth, come ye to the waters, and he that hath no money, come, buy and eat; yea come, buy wine and milk, without money, and without price: Sometimes to a Fountain, in whom is all plenty of water: Sometimes to the s Cant. 2. ●. Rose of Sharon, and the Lily of the valleys, for the surpassing beauty, and transcendent excellency of graces in himself, and for the sweet and plentiful, pleasant and delightful communication of himself to the souls of his people. Sometime to the Apple tree among the trees of the wood, for his dignity, worth and excellency above other persons; as the Apple tree excels the trees of the Forest in comfortableness of shadow, sweetness of smell, pleasantness and plenty of fruit; and the Spouse describing th● height, fullness, and perfection of the excellencies of Christ her Bridegroom, saith of him th●t he is t 〈◊〉. ●. 5. white and ruddy, the fairest of ten thousand; white, for his innocence in himself, for his victory, peace, joy and comfort in his God, and for his administration of grace and mercy to penitent and believing sinners: and ruddy, for the imputation of our sin unto him, for his suffering, and for his justice to punish his enemies: and the fairest of ten thousand, for his beauty, majesty, authority, worth and fullness, surpassing all Men and Angels. The Lord Jesus is exceeding glorious in the eyes of his unfeigned friends and lovers: he is indeed beautiful only in their eyes who love him. The more man loves him, the more clear and comfortable is his apprehension of that f●●●esse which is in him. This perfection and fullness of Christ was shadowed in the high Priest, being washed with u Exod. 29.7. water, and anointed with holy oil, signifying Christ's sanctity, and his unction with the oil of gladness above his fellows: The high Priest having his loins w Exod. 28.2. covered with clean linen, his body gloriously apparelled, and a holy crown upon his head, signifying the clothing of Christ's humanity with true holiness, the adorning of it with perfect righteousness, and the crowning thereof with Majesty, as King of his chosen. This was likewise figured by the Temple, that was a stately and glorious edifice, full of light; in it was the Ark, there God appeared, and filled it with his glory; so is the fabric of Christ's humane nature, immaculate and spotless, full of heavenly knowledge, the full treasure of true wisdom, grace and knowledge being hidden in him, the Godhead personally there x joh. 1.14. dwelling, and filling him with all grace and glory. This was also signified in y Gen. 39.6. joseph: joseph was a beautiful person; Christ is fairer than the children of men. There was none like joseph in understanding and wisdom, in whom the Spirit of God was, as in him: Vers. 38. there is no●● comparable to Christ in wisdom; Men and Angels are his Scholars. joseph was set over the whole land in general, over the King's house in special: Christ is Lord of the whole earth, but chief over God's Church. joseph had the custody of the King's garner, and therewith fed all Egypt, & other nations: Christ hath all the fullness of God, and therewith feedeth Jew and Gentile, the believers of all nations; And such fullness of Christ was requisite, Three grounds of Christ's fullness. In regard of the dignity of his person: As the second person he was the Son of God by eternal generation; as Man, he was the Son of God by grace of hypostatical union. Christ is nearer unto God than Saints or Angels; and by how much he cometh nearer to God than all creatures, by so much he participates more of God's fullness. Christ is the Son of God after a more high and eminent way than others; he is the Son of God by eternal generation, others are the sons of God by regeneration: Christ is the Son of God by natural generation, we are the sons of God by voluntary dispensation. Christ is the Son of God begotten of the essence of the Father, very God of very God: we are the sons of God begotten not of his essence, but by the operation of his Spirit: Christ is the proper and only begotten Son of the Father, we are the adopted sons of God, not borne sons by nature, but made sons by grace. Many of us, saith * Mulli nos filii Dei, sed non talis hic filius est; hic enim & verus & proprius filius est, orgine non adoptione, veritate non nuncupatione. Hilary, are sons of God, but this Son is not such: for this Son is a true and proper Son, by original, not by adoption; by truth, not by nuncupation; by birth, not by creation; and who doth inherit his Father's fullness, but the Son, the beloved Son, the only begotten Son, the Son of the Father's delights? Thou art my Son (saith God the Father unto Christ) this day have I begotten thee, there is his eternal generation: Ask of me and I shall give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; there is the fullness of the gift communicated to him. joseph gave portions to all his brethren, but to Benjamin a portion five times as good as what he gave the residue: God gives blessed and liberal portions to all his adopted sons, but Christ's portion doth fare excel them; their receivings are from and through him; he is the z Heb. 1.4. heir of all, more excellent than the Angels, having obtained a more a H●b. 1.4. excellent name than they; as the name of a Son is more excellent than the name of a Servant, and the name of a King more excellent than the name of a Subject. Christ is both Son and King, fare above Men and Angels in all divine fullness, b Heb. 1.3. being the brightness of his Father's glory, and express image of his Father's person, upholding all things by the Word of his power, having by himself purged our sins, and sat down at the right hand of Majesty on high. In regard of divine Ordination: God hath appointed to convey all fullness of grace by Christ unto his chosen: God hath ordained to convey all fullness of light to the air by the Sun, and therefore hath put a great fullness of light into the Sun; all fullness of nourishment to the branches by the roots, and therefore hath put a fullness of juice into the roots: In like sort, he hath appointed to communicate all gracious and heavenly fullness to the souls of men by Christ; he hath given him to be the c Ephes. 1.22. head over all things to the Church. The head is above the members, rules the members, and communicates sense and motion to the members; Christ hath pre-eminence above all the members of his Church, rules and guides them, communicates spiritual sense and motion to them: And the Father, (saith Saint john) hath d Joh. 5.20. committed all judgement to the Son; the judgement of administration and government of all things, the judgement of ruling and guiding his chosen, in absolving their sins, in inspiring all his graces into them, that he may live in them, and they in him, preserving them safe to life eternal. God hath made him the great and high Steward, and the Church his House, to whom Christ, like a Steward, or rather Son, dispenseth all the fullness which his Father hath committed unto him, being e Heb. 3.6. 1 Cor. 1.30. faithful as a Son over his house. And as God dispenseth all fullness by him; so, of necessity, all fullness must be placed in him; accorcording to that of Ambrose, Christus omnibus omnia factus est, Christ is made all things to all men. In regard of Christ's office and undertaking in the behalf of God's Church and chosen: an undertaking so difficult, that without the fullness of God it cannot be accomplished: For, first, such is the disease and malady of the souls of men, that without the fullness of the Godhead Christ cannot cure them; they are so dead in sin, that without an almighty power he cannot raise them: Were he not the Lord of life, he could not quicken them; had he not f joh. 5.26. life in himself originally, absolutely, infinitely, he could not minister life unto them. Christ shows no less power in raising the souls of men, than he did in raising the body of g joh. 11.44. Lazarus. Such is their blindness, that were not Christ the true h joh. 1.9. light that cometh from above, he could never shine into their hearts; had he not the treasures of all wisdom, he could never make them wise unto salvation; had he not the i Rev. 3.7. keys of David, which open and no man shutteth, he could never open the eyes of their understanding. Such is the obstinacy and hardness of their hearts, that the hammer of the Word without the almighty hand of God, can never break nor bruise them. Such is the distance and difference between God and the souls of men, that were not Christ a person of infinite worth, he could never make any satisfaction, never work a reconciliation. No hand can cure man's miseries, but that which hath an infinite fullness. Secondly, such is the opposition made by Satan against this office and undertaking of Christ, that without the fullness of the Godhead, there could be no conquest: He is a Lion so strong, and so greedily set upon his prey, that were not Christ a Shepherd infinitely strong, he could not deliver the souls of men, as David k 1 Sam. 17.34. delivered the sheep from the Lion: He is a man of l Luk. 11.21. war so potent and politic, and so fortifying his holds in the hearts of men, that were not the power of Christ almighty, he could never vanquish and cast him out. Liberty from Satan's bondage and temptations comes altogether from Christ's fullness. Thirdly, such is the profundity and depth of the mysteries of godliness, that, had not Christ a spiritual and heavenly fullness, were he not in the m joh. 1.18. bosom of the Father, and knew all things, he could never show us the Father, he could never n Rev. 5.8. open the Book sealed with seven Seals, which no creature can open; he could never open our hearts, and fill us who are o Ephes. 5.8. darkness, with a marvellous light: the enlightening of man's understanding is an almighty work; he can be no less than God, that gives us the Spirit of wisdom and revelation to know God, and the riches of his goodness towards the Saints. Fourthly, such are the afflictions of Christ's members, Satan doth so besiege & assault them, as sometimes the Amoritish Princes did the p Ios. 10.6 Gibeonites, that, were not Christ filled with the fullness of all power, he could never give them deliverance. Freedom cometh to God's children from the assaults of their enemies, only by the mighty power of Christ Jesus: he is the Ark that keeps them from drowning in the deluge of affliction; it is he that walks with them, and keeps them that the fiery furnace of trouble doth not burn and consume them; as he sometime q Dan. 3. walked with the three children, and preserved them. Fifthly, such is the perfection that God requires in his people, that, were not the fullness of the Godhead in Christ, he could not them with his righteousness; he could not purge out their corruptions, as jordan purged Naaman; he could not r Ephes. 5.26. present them without spot and blemish in God's presence. It is the mighty power of Christ that prepares and keeps God's children unto salvation. And thus you see the necessity and verity of the being of all divine and heavenly fullness in Christ Jesus. CHAP. V Setting forth the folly of neglecting Christ, and seeking fullness elsewhere. THis discovers the folly of such as neglect Christ, leave Christ, step out, Use. and go aside from Christ, and seek for fullness elsewhere. These are like the men of Shechem in Iotham's Parable, s judg. 9.9. leaving the Vine, the Olive and the Figtree, addressing themselves unto the Bramble, and hiding themselves under the shadow thereof. All that is without and beside Christ, is but a Bramble in comparison of Christ, ministering no safety, no defence, no sure and comfortable shadow of refreshment to them that have recourse unto it. It is our greatest foolishness to leave the Lord Jesus, to seek out other props and pillars to support us; an evil very common, and incident to the souls of men, an evil of which our Saviour doth complain, t Joh. 5.40 Ye will not come to me, that ye might have life: ye will not come to me, ye will not believe in me, ye will not love and embrace me, ye will not rest and rely on me, ye will not subject yourselves to me, ye will not solace and delight yourselves in me, ye will not quiet and content yourselves with me, ye will not come to me, as Scholars to their Teacher to be taught of me, to u Ephes. 4.22. learn me, as the truth is in me: ye will not come to me, as sick men to their Physician, to be healed and cured by me, as they that sit in darkness come to the light to be ruled & guided by me, who am the true light; ye will not come to me, as the poor to the rich, to be fed and clothed by me; as the thirsty to the fountain, to be refreshed and filled by me; as the servant to his Lord, to fear and serve me, to honour and exalt me: ye will not thus come to me. There is in the souls of men a very strong and wonderful backwardness to come to the Lord Jesus, to come fully and freely off from the creature unto Christ, as the wife cometh off from her w Psa. 45.10. own people, and her father's house, to live and abide with her husband, to set her love on him, to quiet herself with him. There is again in the souls of men, a very strong and marvellous proneness to decline to go from Christ to earthly vanities. Some leave Christ and seek for fullness in the outward and common creatures; 4 Seekers of fullness deceived. but the fullness of God is not in them, but in Christ: the creature is full of vanity, Christ alone is the subject of all sufficiency; without Christ the whole creation is but an empty vessel, as job sometime said of wisdom, x job 28.15. Where shall Wisdom be found, and where is the place of Understanding? Man knoweth not the price thereof, neither is it found in the land of the living: the Depth saith, It is not in me; and the Sea saith, It is not with me: So may we say of fullness, Where shall fullness be found? and where is the place of all-sufficiency? Man knoweth not the price thereof, neither is it found in the land of the living: Honours and high places, fleshly delights and carnal pleasures say, It is not in us: riches, strength, beauty, art, wit, say, It is not with us. Man is exceedingly deceived, that leaves the Lord Jesus, and seeks for fullness in the creatures. For, 1. Folly of seeking fullness in the Creature. 1. Emptiness. First, the creature without Christ is an empty thing, a lamp without oil, a bone without marrow: The house without the husband, seems empty to the wife: the Throne without the King, appears empty to the subject: without the Lord Jesus the soul meets with emptiness in the greatest worldly fullness; it is Christ that y Ephes. 1.23. filleth all in all. He puts a fullness into all the things of his servants; a fullness into their possessions, that they rest contented: a fullness into their low estates, that they rejoice in it: a fullness into their cup, whereby their thirst is quenched: a fullness into their bread, whereby their hunger is removed: a fullness into their dinner of green herbs, satiating them as a stalled Ox: a fullness into all his Ordinances, making them instruments to fill the souls of his servants with all saving graces. It is not the abundance of the creature, but Christ Jesus that ministers the fullness: Christ is the marrow and fatness of the feast; with Christ there is satisfaction in the slenderest portion, without Christ there is nothing but z Hag. 1.6 emptiness in the greatest fullness: without him man can never have a Isa. 56.11. enough. He that doth not gain Christ, earns nought: he that drinks not of this fountain, b Eccles. 5.10. increaseth his thirst by drinking. Secondly, 2. Feebleness. the creature without Christ is a feeble and weak thing, as a tree without roots, like jeroboams' withered c 1 Kings 13.4. Isa. 30. ● arm. Without Christ the strength thereof is to sit still; like Pharaohs Chariots, when the wheels were smitten off, it cannot carry us out of the waters of distress, it can do nothing. Gehezi with his master's staff, could bring d 2 Kings 4. no life, nor heat into the child, until his master came: the creature can do nothing for us, if it be not attended with Christ's power and presence. Thirdly, the creature without Christ, Troublesomeness. is troublesome: a bed of Thorns, and not of Down; a tempestuous sea, and not calm waters; bread of sorrows, and not of peace; poison, and not pleasant wine. Aurum ampliùs cruciat apud quem largiùs fuerit; aurum amanti nihil de possessione sua permittit, saith Augustine, Gold torments him most that hath most; it suffers him to enjoy nothing of his possession, who pursues it with an inordinate affection. Sooner or later the creature is possessed with much torment, if we enjoy not Christ in and with it; as the possession, so the trouble increaseth, i● we have not Christ to sanctify it; like ●he waters of Marah without the tree, they t●at possess them cannot drink a comfortable draught of them. Fourthly, 4. I●●●●●●●●●●nt. the creature without Christ inbondageth, usurps authority over the soul, causeth it to bow down, as e Judge. 7.5. Gideons' Soldiers to the waters, takes away all the liberty thereof, inthralles it to the world, & subjecteth it to the command thereof, as the Soldiers to the command of the f Mat. 8 8. Centurion. Men that will not serve the Lord Jesus, become sla●es to the creatures: God makes them shamefully to serve the creature, who will not joyfully serve Christ their Lord and Master. Man's denial of obedience unto Christ, gives the creature dominion over him; the creature is ever that man's g Mat. 6. ●4. master who will not be Christ's servant. As the Lord threatened the children of Israel, saying, h Deut. 2●. 47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart for the abundance of all things, therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, & in the want of all things; and he shall put a yoke of Iron upon thy neck, until he hath destroyed the. Thus man that will not serve the Lord with joy and gladness, with sincerity and singleness, the Lord gives him over to serve the creature in hunger and thirst, with tormenting care and distraction, with much grief and labour, in great straits in the midst of his sufficiency, the creature putting an Iron yoke upon his neck, making him such a wretched slave to the world, i Eccles. 6.1, 2. that he hath no power to eat of what he doth possess. Qui pecuniae servit, & praesentibus compedibus constringitur, & futuris paratur, saith Chrysostome. He that serves money, is bound with present, and prepared for future fetters; so chained, that he cannot come to God; so bowed down, that he cannot look up to God; God is not in all his thoughts, he is altogether a stranger to him. Fifthly, the creature is transient, 5. Transitory. a servant that changes many masters, it ebbs and flows like the Sea, waxeth and waneth like the Moon: There is steadfastness in Christ, k Heb. 13.8. he is the same yesterday, to day, and for ever: there is mutability in the creature, constant only in alteration; this goes and comes like the Soldiers at the command of the Centurion; like Jonahs' gourd, that l jona 4.8. came up over Jonah to be a shadow over his head to deliver him from his grief; and Jonah was exceeding glad; but when the morning arose, a Worm smote the gourd, that it withered, and the Wind and Sun did beat on Jonahs' head, that he fainted: The creature, like a gourd, is to day a shadow to us, and we much rejoice in it, to morrow it is withered, and we have much discomfort: The joy of the creature doth usually turn to sorrow, it ministers more grief in the losing then ever it gave joy in the possessing: and hereupon Solomon dissuades man from the creature, Labour m Prov. 23.4. not (saith he) to be rich, cease from thine own wisdom, wilt thou set thine eyes on that which is not? for riches make themselves wings, they fly away as an Eagle towards heaven. 6. Deceitfulness. Sixthly, the creature is very fraudulent: Laban changed jacobs' wages ten times; many are their changes who serve the creatures. The Psalmist saith of them that n Psal. 107 26. go down to the Sea in ships, and do business in great waters, They mount up to the heavens, they go down again to the depths, their soul is melted because of trouble: The like may we say of them that go down to the creature, and seek for great things, and do great business in the sea of this world, They mount up in honour, in wealth, in favour, and they go down again in poverty, disgrace, contempt and hatred, and their soul doth even melt with trouble; never man trusted the creature, but was deceived by it, his soul smarted for it; when the promises thereof are greatest, the deceit thereof is most dangerous: as Diogenes sometimes styled flattering speech, Melleum laqueum, a honey snare; such a snare ●re the honey-sweet promises of the creature: this like a Delilah, sings us asleep, makes us secure, shaves off our locks, robs us of our spiritual strength, and delivers us into Satan's bondage. When Absolom feasted Amnon, and Amnons' heart was merry with wine, then Absoloms servants fell on Amnon and murdered him: when the world feasteth man, and the heart of man is merry with the world's wine, drunken with the fullness of the world, than honours, riches, pleasures, the world's servants, fall on man, betray man, and murder the soul of man, frustrate the expectation of man, prove a deceitful Bow, and a sandy foundation unto man, and the folly of man is made manifest in seeking fullness in the creatures, wherein, without Christ Jesus, the soul of man meets with nothing but emptiness, weakness, bondage, changes and deceitfulness; all is vain without Christ, a thing of nought, a very nullity, a nonens, like jobs friends, o job 13.5. Physicians of no value; they cannot cure us, help us, ease us, fill us, they can do nothing for us. 2. Folly of seeking fullness in ourselves. Some seek for fullness in themselves, they please themselves with themselves, they go not out of themselves, they look not beyond, nor above themselves for any thing to fill them, to enrich them, to make them happy; they suppose they have water enough in their own Well, treasure enough in the store-house of their own souls. Goliath supposed he had fullness enough of strength in his own arm, in his own weapon, and looked out for no other fullness to assist him in the conflict with David. Vain man, corrupt man, supposeth he hath fullness enough in himself; fullness enough of wisdom to guide him, of liberty to convert himself, of power to vanquish the adversaries of his soul, of righteousness to justify himself in the sight of God, of merit to procure salvation at the hands of God, and therefore he goes not out of himself, he addresses not himself to Christ, he seeks not to be filled with the fullness of Christ; they trust in themselves that they p Luk. 18.9. are righteous; they look for no righteousness, but their own; for no garment to them, but that which grows at home, is spun and woven at home, in the house of their own flesh; for no Well to refresh them or wash them, but what they dig out of their own earth; for no armour to defend them, but that which is framed and made at home of their own metal; they are q Rev. 3.17. rich and full, and want nothing, in their own opinion; they are wise in their own eye, and lean to their own r Pro. 3.5. understanding, and trust not to the Lord, look not unto him, regard not to be filled with his knowledge, with his power, with his goodness: he that hath highest thoughts of his own fullness, doth ever least regard the fullness of Christ; he is ready to say to Christ, tendering to him his fullness, as Esau did to jacob sending him a present, I s Gen. 33.9. have enough, my brother, keep that thou hast unto thyself. It is wonderful to consider how men's ignorance, and unsensibleness of their own wants, doth cause them to undervalue the fullness of Christ. O how little do they who have high thoughts of their own fullness, discern or taste of Christ's fullness! And what is man without Christ, that he should seek for fullness in himself? but an t Rom. 7.18. Eph. 2. ●2. empty house, wherein dwelleth no good; a dead man, in whom is no life; a blind man, in whose soul is no light; a loathsome leper, on whom is no beauty; as the world without the Sun, the flock without a shepherd, the members without a head, the rush without mire, and the flag without water, as sometime job spoke; as the field of the slothful without a diligent hand to dress it, is over grown with thorns and nettles, so and such is the soul of man without Christ. Did man see his own emptiness and vileness without Christ, he would never be at rest until he were filled with Christ's fullness. Folly of s●eking fullness in naked use of ordinances. Some seek for fullness in the naked presence, and bare use of God's ordinances, never labouring to see Christ, to taste Christ in them, to receive Christ and his fullness through them, to be brought to the enjoyment of Christ by them. Asa u 2 Chron. 16. promised himself a fullness of health from the Physicians; he looked not beyond and through them to the Lord; he sought not to the Lord, but to the Physicians: Gods ordinances are the physic, his Ministers the Physicians: Some seek to them, stay in them, promise themselves fullness of health from them, they seek not, they come not home to the Lord by them, they partake not of Christ and his fullness in them. The Jews w jer. 7.4. promised themselves fullness of defence, safety, victory, salvation, from the naked presence of the Temple, without amendment of their do, without obedience to the God that dwelled in the Temple. Micah persuaded himself of the fullness of all blessing, because he x Judg. 17.13. had a Levite to his Priest, though he still retained his Idol, and learned not of his Priest how to serve that God aright, from whom cometh all blessing. How many men do turn the means of salvation into means of destruction, not learning God in them, not being led home to God by them. Questionless man's use of God's Ordinances is fruitless, until in them he both see and enjoy Christ and his fullness. As therefore the Shunamitish woman thought it not enough that Gehazi was sent with his master's staff, but y 2 Kings 4.30. laid hold upon the Prophet, and would not go till he himself went with her: so think it not enough that ye have Christ's servant, and Christ's staff, Christ's Minister, and Christ's Word; but lay hold of Christ, cleave to Christ, and carry Christ with you: You come to the Ministry to little purpose, if you carry not home with you Christ Jesus, if you be not filled with his fullness. Folly of seeking fullness in humane inventions. Some seek for fullness in humane observations, in serving God after their own fancies, or the doctrines of men, z Leu. 10.2. jer. 2.12. jer. 23.28. Gen. 11. in offering sacrifice with strange fire, in a false worship, in a devised religion: these seek for fullness of water in a broken cistern, for fullness of light in an empty lamp, for fullness of bread in a heap of chaff, for fullness of figs upon a thistle: these, like them that builded Babel, build to their own confusion: these are like men running from the Sun, and seeking light in a Glow-worm; like the Prodigal that a Luk. 15. ran from his father's house where was all fullness of bread, & sought his meat among the swine; to whom I may say, as sometimes the Angel did to the women, Why b Luk. 24.5. seek ye the living among the dead? So why seek ye life, salvation, spiritual fullness, among dead, vain, and empty ceremonies? The diseased woman c Mark. 5. sought in vain for health among the Physicians until she came to Christ; and man seeks in vain for fullness until he comes to the Lord Jesus: Therefore as Peter sometime said to Christ, Lord, d john 6.68. whither shall we go? thou hast the words of eternal life: so, brethren, let me say to you, Brethren, whither will ye go? on what rock will you build? what guide will you follow? what friend will you choose? what treasure will you seek? Christ and none else hath the fountain of all fullness: O therefore leave all, and come unto him, that he may fill you with his grace first, and with his glory last. CHAP. VI Discovering the folly of not coming fully home to Christ, in whom is all fullness. THis layeth open the folly of such as stand aloof off from Christ, continue strangers, and come not fully home to Christ, in whom all fullness is to be found, and by whom the Lord hath ordained to minister all fullness to the so●l●s of men, and without whom there is an utter emptiness of grace in them: yet as sometime Jephtha his brethren e 〈◊〉 1. rejected him, though the Lord had appointed no other to deliver them; in like sort many refuse Christ, keep a great distance from Christ; they will not come unto him, receive him, lay hold on him, though the Lord hath appointed no other helper, no other deliverer, given no other name whereby f ●ct. 4. ●2. they may be saved. It is usual with men to put the lowest price on that which God hath ordained to be the means of their greatest good. Men are commonly very evil choosers, very unhappy refusers in matters concerning their everlasting happiness. Christ, saith the Evangelist, came among his g Joh. 1.11. own, and his own received him not: He came among his own by incarnation, taking our nature upon him, appearing in the form of a servant, but they refused his service; he came in the ministry of the Gospel as an Ambassador, publishing the tidings of salvation, but they stopped their ears, and would not hearken to him; as a glorious and a shining Sun, but they shut their eyes and would not behold him: he came as a Physician to heal them, but they regarded not his medicine; he came as a Shepherd to gather them home into his Father's fold, but they would not be gathered by him; he came as a full and living fountain to fill them, but they would neither draw nor drink of the wells of salvation which he opened to them: they received him not by knowledge as their counsellor to instruct them, by faith as their garment of righteousness to cloth and cover them, as their rock to support them; by love as their bridegroom to marry their souls unto him, by fear as their Prince to subject themselves unto him. Christ's blessed, free, and gracious tender of eternal happiness is very slenderly esteemed, very ungratefully refused by many persons: Ordinarily nothing is more unwelcome than that which most concerns man's salvation. h Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the prophets, & stonest them that are sent unto thee, How often, saith Christ, would I have gathered thee together, even as a hen gathers her chickens under her wings, & ye would not? Christ, like a hen to her chickens, shown his love to them, his care for them, his willingness to gather them home unto himself, his readiness to hid and protect them under the wings of his power, his grace and fullness, from the Devil and other instruments of cruelty which, like kites in the air, sought to make a prey of them; but they would not, they would not come unto him, they would not believe in him, they would not embrace and receive him. The souls of men are great enemies to their own happiness, very profanely refusing Christ's choicest mercies, highly valuing the emptiness of the world, basely prising Christ's fullness: So that as sometime Diogenes taxed the folly of the men of his time, quòd res pretiosas minimo emerent, venderentque vilissimas plurimo; statuam tribus nummûm millibus emunt, quum farinae choenix duobus aereis veniret: because they would buy precious things cheap, and sell base things at a dear rate; because they valued a statue at three thousand pieces, and sold a measure of corn for two farthings, though the life of man had no need of a statue, but could not live without corn: Thus may we justly tax the folly of men for under-valuing Christ, the most precious of all things; for over-valuing the world, which is but dung i Phil. 3.8. and dross in comparison of Christ; selling their liberty, peace, quiet, even their very souls, for the world; unwilling to departed with any thing for the enjoyment of Christ, when yet the world is but even a dumb statue, a dead idol which can do little or no thing for them, and Christ is the true Manna, the k joh. 6.1 bread of life come down from heaven, giving life to all that beleevingly come unto him; without whom men have no life of God within them; for, l 1 joh. 5.12. he that hath the son hath life, he that hath not the son hath not life. And whence is it that men are so backward to come to Christ, to entertain Christ, Four grounds of this. to receive of Christ's fullness, to m Prov. 9 eat of his bread, and drink of his wine which he hath mingled, to partake of all the good things which God the Father hath given him to communicate and bestow upon the souls of men, but 1. from their ignorance Ignorance of Christ; the n joh. 1.10. world doth not know Christ. As the blind man doth not know the Sun, though it shine upon him; no more doth the carnal and worldly man know Christ, though he shine upon him in the Gospel: for the light o joh. 1.5. shineth in the darkness, and the darkness comprehendeth it not. Such is man's ignorance, that as the light shining in Goshen, did not pierce the darkness p Exod. 10. where the Egyptians sat; no more doth the light of the Gospel penetrate their souls, but they sit in darkness and the shadow of death; at the q Isa. 59.10. noon day of the Gospel they are in the midnight of ignorance: To such our Saviour saith, Ye neither r joh. 8.19. Isa. 53.2. know me nor my Father: They know not the beauties of Christ, they see no comeliness in him for which they should desire him; he is no more to them then another beloved: They know not the power of Christ in softening their hearts, as the ground knows the power of the dew in suppling it; in quickening their souls, as Lazarus knew the power of Christ in raising his body; in restoring them to spiritual liberty, as Peter knew the power of the Angel in smiting off his fetters, in setting him free from Herod's prison: They know not the death of Christ, as the members know the death of the head, and the branches the death of the root, in withering and dying with it: they do not so know his death, that their s Rom. 6.6 old man is crucified with him, that the body of sin is destroyed, and they no more serve sin: They know not the resurrection of Christ, coming forth of the grave of their sin, as the dead knew the resurrection of Christ, their bodies coming out of the grave with him: They know not the gracious presence and inhabitation of Christ in their souls, as Obed-Edom knew the presence and dwelling of the Ark in his house, causing all that he had to t 2 Sam. 6.11. prosper, making their souls flourish in all saving graces: They know not the love of Christ, as the Bride in the Bride-chamber knows the love of the Bridegroom, as the guests in the banqueting house know the love of the master of the feast, as David knew the love of Jonathan: Christ is not like Jonathan to David, very u 2 Sam. 1.26. pleasant unto their souls; his love is not to their sense and feeling wonderful, passing the love of women: They know not Christ in his Gospel, as a friend in his letters, as a King in his Ambassadors of peace; as a Musician in his musical instrument, making a joyful sound in their ears; as the lame w john 5.4, 5. man knew the Angel in Bethesda healing their diseases: They know not Christ's fullness as the seeing eye knows the fullness of light in the Sun, as the thirsty palate knows the fullness of water in the fountain; and because they do not know him, they regard not to come unto him. Ignorance is a great impediment of man's coming to Christ Jesus. Hagar x Gen. 21. came not unto the Well, until her eyes were opened to see the Well: No man embraceth Christ, until his understanding is enlightened to see and discern Christ aright. Men through ignorance have very dishonourable opinions of Christ, remain great strangers to Christ, and are very injurious against Christ. 2. unsensibleness. unsensibleness of the want of Christ: It was a law of Plato that no man should draw water out of his neighbours Well, until he had digged to the Potter's earth in his own court: It is a law in nature, Man never cometh unto Christ, never endeavours to partake of his fullness, until he hath tried, and knows his own emptiness, until he discerns his want of Christ. The y Ios. 10.6. Gibeonites sent not to josua until they saw themselves besieged by the Amoritish Princes. jud. 11. The Elders of Gilead hated jeptha, and expelled him out of their father's house, came no more unto him, until they were in distress, saw their want of him, plainly perceived that none else could help them. Man's opinion of his own fullness makes him undervalue the fullness of Christ. Christ is never precious in the eyes of man until man feel his want of him: As man is more or less sensible of his want of Christ, so he is more or less industrious in approaching unto Christ. The z Prov. 27.7. full stomach regards not the honey comb: The full soul a Io. 9.41. Matth. 9 Rev. 3.17. loatheth Christ, who is sweeter than the honey or the honey comb. Christ is ever most precious with the soul that knows its own emptiness. Unwillingness to be at the cost of coming unto Christ: 3. Unwillingness. Though Christ proffer himself freely, yet man must be at some cost, or he cannot come to Christ, he cannot enjoy Christ. b Gen. 35.2. jacob cannot come to Bethel unless he put away way his Idols. Exod. 3.5. Moses cannot come nigh the burning Bush, unless he put off his shoes from his feet. Man cannot come nigh unto God and Christ, ja. 4.8. unless he purge his heart, and cleanse his hands. The Merchant in the Parable sold c Mat. 13.44. all that he had to buy the precious pearl, to make that his own: Man that will come to Christ, and make Christ his, must sell all that is his own: Man must first come out of himself, before he can come to Christ. If d Luke 9.23. any man (saith Christ) will come after me, let him deny himself and take up his cross daily and follow me: He that will come to Christ, must deny his own wisdom, and be as a e 1 Cor. 3.18. Rom. 7.18 fool in his own apprehension; he must deny his own fullness, and be as an empty house in his own sense and feeling; he must deny his own righteousness, and be as a naked man in his own understanding; he must deny his own reputation in the eyes of men, and be contented to have his name f Luke 6.22. cast out as abominable, & to be accounted more vile, as David for dancing before the Ark: 2 Sam. 6.22. he must be willing to be in the world as nothing, who will have Christ and his fullness to be all in all unto him: Men are loath to be at this cost, and therefore come not to Christ. The young man that came to Christ, hearing he must sell all, and follow him, g Mat. 19.21. went away sorrowful: He that carries the love of the world in his heart, will faint by the way, and never come to Christ. The over-valuing of the world makes the doctrine of the Gospel a sorrowful doctrine, and man's endeavour to come to Christ, unfruitful. Many h joh. 12.42. among the chief Rulers believed on Christ, made some steps towards him, but because of the Pharisees they did not confess him, they came not boldly, freely, and fully home to Christ, lest they should be put out of the Synagogue. He that cannot esteem all as nothing for Christ, as dung and dross in comparison of Christ, will never really and in deed come to Christ: He is but like a man that cheapes and buys not, because he will not give the price. Subjection under the creature: Subjection under the creature. They are under the power and command of the creature; this is fastened on them as Bird-lime on the wings of the Bird, that they cannot mount up to Christ; they are entangled in this, as the feet in snares and fetters, that they cannot move nor come to Christ. As Pharaoh said of the children of Israel, They i Exod. 14.3. are entangled in the land, the wilderness hath shut them in; so may we say of many men, They are entangled in the creature, the world hath shut them in, so shut them up, that they cannot come to Christ; it hath so shut up their understanding, that they cannot discern Christ; their wills, that they cannot embrace Christ; their imaginations, that they cannot meditate upon Christ; and their affections, that they cannot fear, trust, love, nor rejoice in Christ. As the k Ios. 10. five Kings were hid in a cave, and josua rolled great stones upon the mouth of the cave, and set men by it to keep them, that they might not come forth: so worldly men are shut up in the cave of the world, and hardness of heart, like a great stone, is rolled upon them, honours, riches, pleasures, like so many keepers, do so beset them, that they cannot come forth; they are held and kept under the creature as a l Matth. 6.24. servant under his master, as an adulterer m jam. 4.4. under the harlot, as Issacar n Gen. 49.24. under his burdens; the world's employments keep them under as Pharaohs o Exod. 1.11. jud. 16. Taskmasters the Israelites: These, like Delilah, shave off their locks, and make them weak, that, like Samson, they cannot go forth, they cannot come to Christ: Matth. 22. Luke 1●. 14. Matth. 13.22. This withheld the guests in the Parable from coming to the marriage feast of the King's son: this made the Pharisees despise Christ's doctrine: this frustrates all holy instruction and gracious persuasion, as the thorns make the sowing of the seed unfruitful: this extinguisheth the love of Christ, as a strange lover in the bosom of the wife, puts out the love she should have to her husband. The soul which is not divorced from the world, cannot marry Christ. Christ is never precious in man's apprehension as long as the world seems glorious to him. Bern. Cui Christus incipit dulcescere, necesse est amarescere mundum, saith Bernard: as we begin the relish sweetness in Christ, so the world begins to be bitter to us; the more sweetness we taste in the one, the more bitterness we taste in the other: If the world be as a pleasant feast, Christ is but as an empty dish. And these are main grounds of man's neglecting Christ, standing aloof off from Christ, and refusing to come freely and fully home to Christ. Folly of not coming to Christ illustrated. And this is a very great folly of man: For what is man not coming unto Christ, nor partaking of Christ in whom is all fullness, but an empty man, a broken cistern, wherein is no water of grace; an empty p Hos. 10.1. Vine, whereon grows no good fruit, no sweet grape; 2. A dead man in whom is no life of God, a withered branch separate from the vine? As Lazarus remained dead in the q joh. 11.44. grave till Christ came and raised him: so doth man in the grave of sin, until Christ cometh to him, 1 Joh. 5.12. and he to Christ; for he that hath not the Son, hath not life; 3. A r Heb. 6.7, 8. barren man, as a woman that abides without a husband: all our fruit is but as an illegitimate birth, until we are married unto Christ; if we come not to Christ as to a husbandman to manure us, as to a cloud to water us, we are but as a barren heath; 4. A blind man: As he that comes not to the Sun, sits in darkness; so he that comes not to Christ, hath no good knowledge: for no man s Mat. 11.27. knows the Father but the Son, and he to whom the Son will reveal him. Without the knowledge of God and Christ Jesus man's greatest knowledge is but ignorance; 5. A bondman, as Peter till the Angel c●me and smote off his fetters. Spiritual freedom comes to God's children only t joh. 8.56. by Christ; none brings the soul a discharge from Satan's bondage, besides the Lord Jesus; 6. A sick man, an unclean and a loathsome man. Naaman continued leprous until he came to jordan: t 2 Kings 5. the woman diseased of the bloody issue had her flux of blood running on her until she came to Christ: Mark. 5. None but Christ Jesus purgeth the leprosy of sin, u 1 joh. 1.7. and the flux of ungodliness from the soul of man; if we come not to him we continue unclean; 7. A poor man, not one dram of spiritual riches in his soul, not one rag of righteousness to cover him. The w Isa. 20.4 Assyrian led away the Egyptians naked and barefoot: without Christ the Prince of darkness leads man captive, x Rev. 3.17. poor, blind, naked, miserable and wretched; 8. A base man, a dishonourable man; base for his birth, being of the Devil; base for his condition, the slave and servant of a thousand lusts and vanities; base for his quality, grovelling like a swine upon the earth, delighting himself in nothing, but, like a base worm, in the slime and mud of the world; base in the whole way and work he undertakes, having base thoughts, base purposes, and base intendments. Very great is man's baseness without the Lord Jesus, who is the only crown and glory of man; 9 A perplexed man, a stranger to all spiritual and heavenly peace: The soul without Christ is like a y Psa. 42.2. chased Hart without the water brooks. The Dove found no rest for the sole of her foot, until she returned to the z Gen. 8. Ark: the soul never meets with true rest until it come to Christ; but, As the Disciples in the ship were tossed with the storm, and had no a Matth. 8.26. rest until they came to Christ, cried to Christ, and Christ awakened, and rebuked the winds and waves, and made the Seas calm; thus the souls of men are as a tossed Sea, until Christ speaks peace unto them: he is the Prince b Isa. 9.6. of peace, and peace is a privilege belonging to the subjects of his Kingdom, and he is styled c Ephes. 2.14. our peace; by way of declaration he reveals it, by way of merit he hath purchased it, by way of communication he ministers it by way of preservation he maintains and perfects it. The nearer man comes to Christ, the more he enjoys of Christ, the sweeter and stronger is his peace: The more man is estranged from Christ, the further he is from true peace; 10. A discontented man, a man unsatisfied: all fullness is in Christ, the world cannot fill the soul that is not filled with Christ; the soul that feeds not on Christ, but on the world, like Pharaohs d Gen. 41. lean Kine that fed upon the fat, eat them all up, and yet were still lean and ill-favoured: so this, after long feeding upon all the fat of the world, yet as hungry and greedy as ever; the more he eats, the more he hungers, he is ever discontented, nothing long pleaseth him, nothing fully answers him: the eye that doth not see Christ, is never c Eccl. 1.8. satisfied with seeing; the ear that doth not hear Christ, is never satisfied with hearing; the palate which doth not relish Christ, is never satisfied with tasting; nothing is sweet and full without Christ: as Augustine sometime having read Cicero's works, commended them for their eloquence, but passed this sentence upon them, Dulces non sunt, quia nomen Jesus non est in illis, they are not sweet, because the name of Jesus is not in them. Without Christ the bed is a bed of thorns, the bread is full of gravel, the cup is full of gall; nothing filleth, nothing satisfieth, but every thing vexeth, displeaseth, leaveth a sting behind it, and the heart, like the horseleeches daughter, ever cries f Prov. 30.15. Give, give, and never can have enough. And here is the misery of man without Christ, the folly of man that will not come to Christ, without whom he must starve, g Luk. 15. as the prodigal without his Father's house; without whom he must abide robbed of all his spirituals, and wounded, h Luk. 10. and half dead in his naturals, like him that lay robbed and half dead between jericho and jerusalem, before the Samaritan came and cured him; without whom he must continue besieged, assaulted, vexed with temptations, fears, troubles, distractions, as Gibeon i Ios. 10.6. with the Amoritish Princes before josua came and removed them; without whom they must needs perish, as the old world that came not to the Ark. It is man's greatest folly and madness to estrange himself from Christ Jesus. CHAP. VII. Showing how Christ is to be valued and esteemed above all. IS all divine and heavenly fullness in Christ? then let us value and esteem Christ above all: things are usually valued and prized according to their fullness; the Sun for his fullness of light is prized above all other lights; the Appletree for his fullness of fruit is esteemed above all the trees of the wood; the Pearl for his fullness of precious substance is valued above all other metal. The fullness of Christ is the most eminent, transcendent, and superlative fullness, a fullness surpassing the fullness of all Men and Angels; him therefore we should prise above all others, as the King above the Subjects, as the Master above the Servants, as the Sun above the Candles, as the Fountain above the Bottle. As the people esteemed David above themselves, saying, Thou art k 2 Sam. 18.3. worth ten thousand of us: so should we esteem Christ worth all the ten thousands of the earth, whether riches, honours, pleasures, or whatsoever else. As the women said of Ruth to Naomi, l Ruth. 4.15. that she loved her, & was better to her then seven sons: so should Christ, who loveth us, be better to us then seven sons, of more esteem with us then all sons and daughters, than all fathers and mothers, than all wives and husbands, than all friends and acquaintance, than all the dearest and choicest possessions; unless we thus value him, we cannot be his Disciples, we discern him not aright, we learn him not as the truth is in him. m Luke 14.26. If any man come to me (saith Christ) and hate not his father and mother, and wife and children, brethren and sisters, yea and his own life also, he cannot be my Disciple. He that doth not esteem me above all friends, above all possessions, above himself and his very life, he cannot be my Disciple, he cannot learn my will, he can have no communion with me, no interest in me. God's people have n Mat. 9.9 valued him above their profit, above their friends, above their ease, their credit and their lives. Matthew left the receipt of custom, Mat. 4.22. Rev. 12.11 james & john their ship, their nets, their father, & followed him; and many for his sake loved not their lives unto the death. Nothing should be so dear and precious to us as the Lord Jesus: 1. Christ valued above all in our knowledge. Him let us value in our knowledge above all Art and Learning. As the light of the Sun is sweet unto the eye, and the eye esteems it above all other light: so let the light of Christ, the knowledge of Christ, be most pleasant, and of choicest esteem with us; him let us o Ephes. 4.22. study and learn as the truth by whom we must be guided, as the way in which we must walk, & as the life by whom we must live. In Christ are hidden all the treasures of wisdom. Col. 2.3. Among wise men he is the choicest that knows most of Christ jesus. There is no fullness, no divine excellency in that man's knowledge, that knows not Christ. 2. 2. In our choice. Him let us prise above all in our choice, him let us select and take out unto ourselves among all the creatures. As a woman among many men selects and singles out one to be her husband, on whom she sets her love, to whom she intends to give herself, whom she purposes to make the guide of her youth, and the stay of her old age, with whom she intends perpetual consulship: thus must we in our choice assume unto ourselves Christ, as the husband of our souls, as the guide of our youth, as the staff of our age, as the most sweet and everlasting companion of our souls. Pharaoh finding p Gen. 39 that such wisdom, and the Spirit of God was not so in any man as in joseph, chose him out among all the residue, and set him over all his land: Man discerning that wisdom and the Spirit of God are neither in Man nor Angel as they are in Christ, must choose Christ, and set Christ over all, as a King to command, as a Counsellor to guide, as a Friend to comfort, as a Pearl to enrich. It is man's wisdom to take Christ whatsoever he lose; he that chooseth Christ, shall never have cause to repent his choice. With Mary q Luk. 10.40. then let us choose Christ as being the best part. 3. In our love. 3. Him let us prise in our love, as the wife prizeth the husband in her love above other persons; the rich man his jewel above other substance: let us love him as r 2 Sam. 1. jonathan loved David, with a love surpassing the love of women; as jacob loved Rahel, with love making us cheerful in serving, patiented in suffering for him: he alone is the friend of Christ Jesus, 4. In our trust. that loves him above himself and all creatures. 4. Him let us prefer in our trust, as the builder doth the rock above all other foundations, as the chickens do the wings of the hen above all other places of refuge▪ to him let us address ourselves, as they who were in distress, s 2 Sam. 1.21. in debt, in discontent, did sometimes address themselves to David: Him let us make our Captain to fight for us, our Shepherd to defend us, our Rock to support us, our Shield to cover us: let us wait on him t Psa. 62.5 solely, and on no other; on him let us trust fully, with all our heart, with all our soul; let us rest on whole Christ, on his power to sustain us, on his wisdom to guide us, on his merit to justify and procure all good things for us, on his mercy to forgive us, on his love to solace us, on his fullness to satisfy us: on him let us trust constantly in our prosperity, as being the strength of all our fullness; in our adversity, as being all-sufficient in the absence of all helpers: On him let us stay when we are in darkness u Isa. 50.10. and have no light, in sickness and have no health, in heaviness and have no joy, in desertion and have no friend, in want and have no supply. Man's firm dependence upon Christ in all conditions, in all changes, argues the truth and strength of man's confidence. 5. Him let us prefer in our fear above all commanders, 5. In our fear. as the Subject his Sovereign above all Beggars, as the Servant his Master above his fellow-servants. As his authority is highest to command, his power greatest to protect, and his goodness fullest to recompense: so let him have pre-eminence in our obedience and service. As the w Gen. 37.9. Sun, Moon, and eleven Stars in josephs' vision, did obeisance unto him: so let all the faculties of our souls, all the members of our bodies, all our temporal, natural, moral, and spiritual abilities do obeisance to Christ, be made subject and serviceable unto him. 6. In our joy.. 6. Him let us prefer in our Joy: As David preferred jerusalem above x Psa. 137 his chiefest joy, making it and the welfare thereof the top, head, and flower of his joy: so let us make Christ our chiefest joy, the head and crown of our joy; in him let us rejoice, as the wise men in the Star which guided them, Mat. 2.10. Gen. 45.28. 1 Sam. 4.5 as old jacob in the Wagons which carried him to Egypt, where was fullness of bread in the famine; as the Israelites in the Ark, from whose presence they promised themselves victory over the Philistines: in him let us rejoice, as the traveller in the Sun which guides him, as the sick in the Physician which heals him, as the captive in the ransomer which frees him, as the poor in the rich which feeds and him. As Christ is the original and spring of all our comforts; so let him be the supreme object of all our rejoicings: all joy besides this is but sadness. Bernard saith, * Illud est verum ac summum gaudium, quod non de cr●atura, sed de creatore concipitur; quod quum acceperis nemo tollet à te; cui aliunde comparata omnis jucunditas moeror est, omnis suavitas dolor est, omne dulce amarum est, omne decorum foedum est, omne pos●re●●ó quod del●●●●i po●●●t, mo● 〈…〉. That is true and high joy, which is not conceived of the creature, but of the Creator; which when thou shalt receive, no man shall take it from thee; whereunto compared, all other joy is sorrow, all sweetness grief, all that is sweet is bitter, every comely thing is filthy, and lastly, whatsoever may delight is troublesome: all joy in comparison of joy in Christ, is but a cloud to this Sun, a midnight to this morning, a bramble to this Vine, gall and vinegar to this precious Nectar: Therefore in all things value Christ, and give him pre-eminence above all others according to his fullness. Let not the plainness of his doctrine, the meanness of his messengers, the simplicity and want of external pomp in his religion and service, nor the poverty of many of his followers, cause us to undervalue and slight Christ, as it was sometime disputed among the Romans in their Council, using to deify great men, Whether Christ having done many wonderful works, should be received into the number of Gods. The Historian saith, * Et tande desinitum est, quòd non deberet recipi inter deos pro eo quòd non habe●et cultores: proper hoc quòd paupertatem praedicarit & elegit, quam mundus contemnit. It was at last concluded, that he should not be received among the Gods, because he had no worshippers, and because he preached poverty which the world despiseth. How many stumble, and take offence at Christ, slight and undervalue Christ, for the small number and low estate of his followers, and for that humility, meekness, spiritual poverty which the Gospel teacheth! But let not us undervalue Christ for this, but rather admire the fullness of Christ, in putting such power into the plain preaching of his Word, and such efficacy into the labours of his despised Messengers, as thereby to convince and convert the hearts, and raise the souls of men; and by weak things, poor things, and things which are not, to confound the things that are: The weakness of the instrument commends the power of the supreme agent; the more we look upon the emptiness of the instruments which Christ useth, the more cause we shall have to admire the fullness which he communicateth. Four things there are among many, Four things in Christ to be highly prized. in Christ, which we should very highly prise: First, the knowledge of Christ. The wisdom of Solomon was so great, that the Queen of the South accounted his men happy, 1. Knowledge of Christ. that they might daily stand before him to hear his wisdom: As Christ is greater than Solomon, so is their happiness greater that may st●nd before him and hear his wisdom. It is Christ that puts a fullness into our knowledge, as the shining of the Sun in the air, puts a fullness of light into the eye; therefore Paul made Christ crucified the centre and circumference of his knowledge, determining to know y 1 Cor. 2.2. nothing among them, but Christ crucified: this he made the z Ephes. 3. breadth and length, depth and height of his knowledge: this was the full latitude of his knowledge, to know Christ; and this is a Phil. 3.8. excellent knowledge, for the instrument, author, matter, subject, fruits and effects of it; saving knowledge, Joh. 17.3. Secondly, we should highly prise the love of CHRIST JESUS; 2. Love of Christ. it is better than b Cant. 1.3. wine; nothing so solaceth, reviveth, and cherisheth the soul, nothing is sweet, nothing is satisfactory without it. It could not c 2 Sam. 14.32. content Absalon that he was recalled from his exilement, and had his dwelling at jerusalem, unless he might also see the King's face: the presence of all things is as nothing, unless man see the King's face, feel the love of Christ; this is the life of a good man's life, as Solomon saith of the light of the King's d Pro. 16.15. countenance, In the light of the King's countenance is life, and his favour is as a cloud of the latter rain. Christ's love is life quickening, a cloud watering and abundantly refreshing the souls of all that enjoy him: Therefore esteem the love of Christ above the love of the creature, as men esteem the love of the King above the love of the beggar. Thirdly, we should highly value the communion and ministration of Christ: 3. The communication and ministration of Christ. The Sun filleth the air with light, the head filleth the body with sense and motion, the School filleth the brain with Art and Learning, the golden Mine filleth the store-house with treasure, the feast filleth the hungry with meat, and the clouds fill the earth with fruit; & all these are esteemed for their ministration and filling: But Christ hath a more excellent ministration, he filleth with better light than the Sun, with better Art & Learning then the School, with better sense & motion then the head, with better meat than the feast, with better fruit than the cloud: He filleth the hungry with e Luke 1.53. good things, with spiritual and heavenly good things, saving knowledge, lively faith, fervent love, Christian patience, true humility and meekness, even with the whole treasury of all spiritual good things, even such good things as f 1 Cor. 2.9. carnal eye hath not seen, uncircumcised ear hath not heard, nor have entered into the unregenerate heart of man: these doth Christ reveal and communicate by his Spirit, and in this ministration stands the happiness, glory, and comfort of man; Christ becoming their fullness, and g Ephes. 1.23. filling all in all, by being the fullness of their knowledge, of their faith, of their love, of their peace, of their possession; without whom all knowledge, faith, love, and whatsoever else, is but an empty thing. Give then pre-eminence to Christ's ministration, above the ministration of the creature; as to the ministration of corn above chaff, of gold above dross. Oh prise the gift of Christ above all the gifts of the world. 4. The sweet & blessed presence of Christ. Fourthly, we should highly prise the blessed, sweet and gracious presence of Christ; as a good subject doth the presence of his King in his house, above all other friends; as a wife the presence of her husband above all neighbours. We must not so esteem the presence of riches, honours, friends, or any other endowments, as we do the presence of Christ. This Christ hath promised to his children, as their staff and stay, crown and glory, prerogative and comfort: h Mat. 28.20. Isa. 43.2. Lo (saith he) I am with you to the end of the world; with you as a King among his people, as a Father among his children, as a Shepherd with his flock, as a Teacher among his Scholars. This was shadowed by the fiery Pillar that was present with Israel as a guide, which they followed in their several campings, as a defence between the Camps of Israel and the Egyptians: so is Christ present with us as a guide to direct us in our journeys, as a protector to defend us from all our enemies. The Pillar was a cloud by day, and a fire by night to Israel: so is Christ a cooling refreshment to his children in the scorching day of trouble, and a comfortable Lamp of light to direct them in the night of this world. In the fire and in the cloud God was seen by Israel: in Christ God is seen and known as a Father of mercies by his children; and this presence of Christ with us should we highly esteem, as the Traveller doth the presence of the Sun: This encourageth, comforteth, strengtheneth, satisfieth, and should accordingly be highly prized. And thus let us value, prize, and prefer Christ according to his fullness, that Christ may value us as Scholars of his School, as Subjects of his Kingdom, as Lovers of his Truth, as Members of his Body, and daily more and more fill us with his divine and heavenly fullness. CHAP. VIII. Persuading to come unto, and get interest in Christ. AS all divine and heavenly fullness is in Christ, so it should move and persuade all men to come to Christ, to get interest in Christ, to seek for all fullness in him. As Hagar went to the full Well, and filled her empty Bottle; so let us come to Christ, the true and living fountain, and fill our empty souls with the fullness of his grace. Fullness is the common desire of all persons; the ambitious desires fullness of honours, the covetous fullness of riches, the voluptuous fullness of pleasures: they are very greedy, and can never have i Isa. 56.10. enough of this fullness. Much more should Christians desire the fullness of Christ, the only true and desirable fullness. As David's Worthies in the day of David's thirst, broke through the Philistian Army, and drew water out of the well at Bethel: so let us in the day of our Christ, in the time of our want, break through all impediments, all armies of trouble and opposition raised against us, and come to Christ, the Well, whence come the waters of salvation. To this Christ himself invites us, k Mat. 11.28. Come unto me; Come unto me as the sick unto the Physician to heal you of all your sinful maladies: Come unto me as the Traveller to the Sun, to fill you with all divine and heavenly light, to guide you in all your go: Come unto me as the thirsty to the living fountain, to supply all your wants, to fill all your desires: Come unto me as the Sheep to the Shepherd, to lead you beside the still waters, and to feed you in the green pastures: Come unto me as the Chicken to the Hen, to hid you under the wings of my protection: Come unto me as the poor unto the rich, as the Buyer to the Merchant's shop, and buy of me, * Non precio sed prece. not for price, but by prayer, l Rev. 3.18 gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed; and eyesalve, that thou mayest see: And thus runs the charge of the Lord by the Prophet, m Isa. 45.22. Look unto me, and be ye saved, all ye ends of the earth: Look unto me with the eyes of faith, believing in me and my promises; with the eyes of godly sorrow, mourning for your sins and offences; with the eyes of love, embracing me as the husband of your souls; with the eyes of obedience, fearing and obeying me above all commanders. Thus look unto me, and be ye saved; saved from sin, that it sway not over you; saved from Satan, that he rule not within you; saved from affliction, that it shall not swallow you; and saved from the Law, that it shall not condemn you. Christ ministers all salvation to them that by a lively faith come unto him: this is the end and fruit of Christ's coming by his Word and Spirit to the souls of men: My n Cant. 2.10. beloved (saith the Spouse) spoke unto me, outwardly by his Word and Ministers, and inwardly by his Spirit, Arise up, my Love, my fair one, and come away: Rise up from the death of sin, as sometime the dead rose up from the grave; from the disease of sin, ignorance, unbelief, impenitency, as the sick arise from their disease, and return to health; from the sleep and slumber, reign and rule of sin, as Peter arose from his sleep, his fetters, the two Soldiers, and came forth of Herod's prison; from communion and fellowship with corrupt and carnal men, as Lazarus risen out of his grave from the fellowship of the dead: Rise up and come away from the world, carnal acquaintance, and fleshly delights, as the Bride comes away o Psal. 45.10. from her own people, and her father's house, unto the Bridegroom; as sometime Abraham p Gen. 12.1. came away from his own country, and from his kindred, and from his father's house, unto a land which the Lord shown him: Arise and come away from all sinful pleasures, as Samson arose from Delilahs' lap, burst hiswiths asunder, and came away from her: Rise up and come away from all corrupt and carnal doctrine, as the prodigal arose from the husks and the swine, and came to his father's house, to eat his father's bread: Rise up and come away even from thyself, by selfe-deniall, and putting off thy old man, as Lazarus risen up, put away his grave-clothes, and left them behind him: Thus rise up and come away to Christ. That man alone comes to Christ Jesus, who riseth up from the world, himself, and his own corrupt affections: And unto him let us come as the lame man came to Bethesda, that we may be healed; as the Elders of Gilead came to Jeptha, that we may be preserved, protected, delivered; as the thirsty come to the full fountain, that we may be filled, and all our wants supplied. Three things persuading to come to Christ. And the more effectually to move and persuade you to come to Christ, fasten your hearts and thoughts seriously upon these three things: 1. Necessity of Christ. Man's necessity of Christ, Man's misery without Christ: Man is spiritually dead, and none but Christ can raise him. The life of the soul is hid in Christ, as the life of the branch in the root. Gehazi q 2 King. 4. with Elishah's staff without Elisha himself, could not restore the woman of Shunems' child to life: the Minister, with the Word of Christ without Christ concurring and working with him, cannot quicken the soul that is dead in sin: all the instruments and means of grace leave the soul still graceless, unless Christ, the author and fountain of grace, join his blessing to their endeavours: r joh. 5.5. The Son quickeneth whom he will; he that eats s joh. 6.53 not the flesh of the Son of man, and drinks his blood, he that comes not unto, that believes not in Christ crucified, hath no life in him; no life of God, no life of grace here, no life of glory hereafter. The life of man without faith in Christ, is as no life, but a very death: man is dangerously diseased, no Balm can heal him, no Physician can cure him. The art and labour of all Physicians about the diseased woman in the Gospel, were fruitless, Mark. 5. until she came to Christ Jesus. The Pool at Bethesda cured no man unless the Angel moved in it: the ordinance of God cures not, unless Christ move in it, work together with it; he alone is the Sun of righteousness, that hath healing in his wings, curing the wounds which are given by sin and Satan. Man is possessed by an unclean Spirit, and none but Christ can eject him: the soul of man is an unclean dwelling, until Christ takes possession within him; he rebukes the Devil, & causeth him to departed whom the Disciples cannot t Mat. 17.19, 20, 21. cast out. David overthrew Goliath, with whom no Israelite durst enter combat: Christ overthrows the Devil, who, without the power of Christ, is invincible; man of himself can no more overcome him, no more deliver himself from him, 1 Sam. 17. than the sheep under David's custody, was able to deliver itself from the Bear and the Lyon. Man is blind, in darkness, and the shadow of death, and no Sun but Christ can enlighten him. Man is naked, and no garment but Christ can and cover him; all other garments are but rotten rags, and fading leaves, like Adam's Figge-leaves, a poor and base covering. Man is poor, and no treasure but Christ can enrich him, all is but dung and dross besides Christ. Man is indebted, and none but Christ can make satisfaction for him; Mich. 6. a thousand Rams, and ten thousand rivers of Oil, nay, ten thousand worlds, if man were Lord and owner of them, were an insufficient price for the least sin of man: None but Christ, a price infinite and invaluable, is the price of man's redemption. Man is empty, and none but Christ can fill him; the world is a feast, the more man feeds upon it, the more his hunger is increased; like the dropsy man, the more he drinketh the more he thirsteth: Christ alone satisfieth, he gives u Joh. 4.1. water whereof whoso drinketh, thirsteth no more. Not the creature but the Lord Jesus is man's fullness. Man is distressed, perplexed, tormented, and none but Christ can quiet him: he casteth out the tormenting spirit, he appeaseth the stormy tempest, he calmeth the violent and surging waves and waters; he leads him through the sea of affliction, to a w Psa. 61.2. Rock that is higher than man, to an estate and condition secure and safe from all opposing power: Endless and easeless are the soul's perplexities which comes not to Christ Jesus: As Bernard * Incassum laborat in acquisitione virtu●um, qui eas alibi quam in Christo quaerit. sometime said, He labours in vain in the acquisition of virtues, that seeks them elsewhere then in Christ. Thus man labours in vain that seeks peace, safety, comfort, any where except in Christ: and what is man that wants Christ, but a body without a head, a dead and idle, a loathsome lump; a house without a foundation, which cannot stand; a field without dew, which withers; and a branch without root, abiding barren, and hastening to the fire. Behold then, O man, thy necessity of Christ, thy misery without Christ, and give thy soul no rest until thou art come home to Christ. Fasten your thoughts upon the vanity of all things without Christ: 2. Vanity of all things without Christ. What is worldly fullness to him that comes not to Christ Jesus but vanity x Eccles. 2.11. & vexation of spirit; a bed of thorns, on which he cannot sleep without terror; * Auru●a 〈…〉, p●●● 〈…〉 po●● 〈…〉, aurum ●●●lus ●●●nus, p●●●●or servus. Aug. a way of snares, 〈◊〉 ●hich he cannot walk without stum●●ng, ●ruising and hurting himself; a cup o● g●ll, of which he cannot drink with any comfort; like the waters of Marah to Is●ael without the tree, burdens oppressing, chaines fettering, arrows wounding, ●●as tossing, and winds shaking, are all worldly possessions to them that possess not Christ Jesus. What was Paradise to Adam when he had deprived h●mselfe of the tree of life, by eating of the tr●e of forbidden fruit, but as a wilderness of thorns and briers, a place of extreme torture and disquiet? The world's choicest Paradise proves at length full of bitterness to him that hath deprived himself of Christ Jesus. Augustine saith, * Quid prodest diviti quod habet, si Deum qui omnia dedit non habet. What doth that profit the rich man which he hath, if he hath not God which gave all? What avails the having of the cistern without the fountain? The having of all things is as nothing, if man have not Christ with them. Happy is the man that so looks upon the creatures emptiness, that he is thereby stirred up to seek Christ and his fullness. The excellency & the worth of Christ. 3. Dignity of Christ. As they said of David, He is better, more worthy than all the y 2 Sam. 18. ●. thousands of the world: As they said of the Centurion, He is z Luk. 7.4. worthy for whom thou shalt do this thing: Much more may I say of Christ, He is worthy that you should come unto him; in him are all the loadstones of virtue, power, beauty, and whatsoever can be spoken, to move and draw the soul of man towards him: In him is wisdom surpassing the brightness of the Sun, even all the a Col. ●. 3. treasures of wisdom hidden: In him is power excelling the strength of all Rocks; he is not only strong, but b Psal. 18.1. strength it self: In him is honour, transcending all the Kings of the earth; for he is c Rev. 19.16. King of Kings, and Lord of Lords; he is d Psa. 104 1, 2. clothed with honour and majesty, and covered with light as with a garment: In him is beauty excelling the e Cant. 2.2. Rose of Sharon, and the Lily of the valley; he is the f Cant. 5.10. fairest of ten thousand, fairer than all the flowers of the field, than all the precious stones of the earth, than all the lights in the firmament, than all Saints and Angels in the highest heavens: In him is g Ephes. 3.8. riches above all the riches of the world, as in the Pearl above the dross. All worldly wealth is but poverty to the riches which is in Christ: In him are h Psa. 16.11. pleasures excelling all earthly pleasures, more than ever paradise excelled the barren wilderness. All pleasures are but sorrows and tortures to the pleasure which the soul doth find in Christ. Surely, all wisdom is folly, all power weakness, all honour ignominy, all beauty deformity, all riches poverty, all pleasure's anguish, and all fullness emptiness, in comparison of the wisdom, power, glory, beauty, riches, pleasures, and fullness that is in Christ Jesus. O therefore come to Christ that you may be enlightened, strengthened, honoured, enriched, protected, solaced, and your souls every way filled. O come as the Queen of the South came from i 1 King. 10.1, 2. fare to Solomon, that you may learn his wisdom. O come as the stones in the building to the head k 1 Pet. 2.5. corner stone, that he may support you; come as the subjects come the King's Court, that he may advance and honour you; come as poor men to a golden Mine, that he may enrich you; come as Naaman came to l 2 King. 5. jordan, that he may sanctify and cleanse you: O come as the Prodigal came to his father's m Luk. 15. house, that Christ may kill the fatted calf for you, feed you with his ordinances, with himself, with his graces, and put the robe of his righteousness upon you: O come as a disconsolate man unto his friend, that Christ may comfort you with the sweetness of his presence, the sense of his love, and all the comforts of his Spirit: O come as the chicken to the hen, that his wings may hid and shadow you. Under the wings of Christ (saith * Sub Christi scapulis quatuor nohis beneficia conseruntur, etc. Bernard) four benefits are bestowed upon us; Here we are hidden and protected, Here we are refreshed, Here the scorching heat of affliction is repelled, And here we are fed and nourished. Christ (saith † Christus omnia, ut qui omnia propter Christum dimiserit, unum inveniat pro omnibus, & possit libero clamare, Pars mea Dominus. Jerome) is all things, that he who for Christ hath let go all, may find one for all, and may freely say, The Lord is my portion. For as Ambrose said, * Omnia habemus in Christo, & omnia in nobis Christus; si à vulnere curari defideras, medicus est, etc. We have all in Christ, and Christ is all things in us: if thou desire to be cured of thy wound, he is a Physician; if thou burn with Fevers, he is a Fountain; if thou art burdened with iniquity, he is righteousness; if thou wanttest help, he is strength; if thou fear death, he is life; if t●ou fly from darkness, he is light; if thou desirest heaven, he is the way, if thou seekest food, he is nourishment. Therefore to him let us come as sheep to their Shepherd, as captives to their Ransomer, as children to their Father. The manner of coming to Christ. 1. Speedily To him let us come, first, speedily, without all delay, as Eagles to the carcase. As the woman of Shunem n 2 King. 4. saddled her Ass, and made haste to the man of God, for the recovery of her dead child: so let us make haste to Christ for the recovery, life, health, comfort, and welfare of our poor souls; let us come unto him while he may be found, and call upon him while he is near at hand. As the Angel hasted, and thrust Lot out of Sodom, and bid him o Gen. 19 haste to Zoar, and escape thither: so let us hasten our souls out of the Sodom of sin unto Christ; O let us with all speed escape to Christ from the world and our corruption: Of all undertake man must use most speed and diligence to come to Christ Jesus. Secondly, 2. Fully. to Christ let us come fully, in respect of the term from whence we come, from the world and all the vanities thereof. As Abraham p Gen. 22 5. left his Ass, and all his servants at the foot of the hill behind him, and went up to offer his son Isaac to the Lord: so let us leave all the vanities of the world behind us, and come and offer ourselves to Christ, let us come from all sin. When a captive woman joins herself in wedlock to an Israelitish Soldier, she must q Deut. 21.12. change her apparel, shave her head, and pair her nails, and so come to be joined in wedlock to her husband: he that will come to Christ, must change his apparel, put off the old man, shave his head, remove the ignorance and error of his understanding, and pair his nails, reform all his outward ways, and so come to Christ. To Christ let us come fully in respect of the affection with which we come, with all our hearts, and with all our souls; with our understanding to know him, with our wills to choose him, with our imaginations to think upon him, with our affections to fear, trust, love and rejoice in him. To Christ let us come fully in respect of the Medium by which we come, even in the use of all the ordinances of God; and in respect of the term whereunto we come, even unto whole Christ; unto the wisdom of Christ, to be guided by it; unto the power of Christ, to depend upon it; unto the righteousness of Christ, to be justified by it; unto the merit of Christ, to receive all good things through it; unto the promises of Christ, to believe them; unto the commandments of Christ, to obey them. He that comes not fully, comes deceitfully to Christ, & departs unprofitably from Christ: He alone enjoys Christ, who comes universally to Christ. Thirdly, 3. Holily. to Christ let us come holily. The stranger under the Law that came to the Passeover was first r Exo. 12.48. circumcised; He that comes to Christ must circumcise the foreskin of his heart. There is no acceptable appropinquation to Christ jesus without true holiness. 4. Hungrily. Fourthly, to Christ let us come s Isa. 55.1. hungrily, as a thirsty man to the waters: no man is welcome to Christ, but he that comes with a holy hunger and thirst. He sends the rich empty away, and t Luke 1.53. 5. Humbly sills the hungry with good things. Fifthly, to Christ let us come humbly, with a lively sense and feeling of our wants, in godly sorrow and true repentance, as the servants of Benhadad came to the King of Israel, with u 1 Kings 20. ropes about their necks; and sackcloth about their loins. Sixthly, 6. Lovingly. to Christ let us come lovingly, as the Bride unto the Bridegroom; Strongly, 7. Strongly. as the waters to the Sea; Joyfully, 8. joyfully as the rich man to his treasure; And constantly, 9 Constantly. coming more and more, daily drawing nearer and nearer unto Christ, to a more full and perfect participation and fruition of Christ and his fullness. And to the end we may all come to Christ, and for the better disposing and fitting of our hearts thus to come to Christ, Four means disposing men to come to Christ. 1. Sense of emptiness. we must first be sensible of our emptiness without Christ, feel our souls as an empty stomach wherein is no meat, as an empty lamp wherein is no light, as an empty or withered arm wherein is no strength. The people in the famine being sensible of the emptiness and want of corn at home, came to joseph, with whom was all the fullness of Egypt. He alone doth truly prise Christ's fullness, that feels his own emptiness. The sons of jacob went not out of their own country down to Egypt for bread, until they found the want thereof at home: Man never goes out of himself to Christ, till he knows the vanity and emptiness of his own heart; he that knows this, will hasten his soul to Christ, as jacob hasted his sons to Egypt. 2. Consideration of Satan's Siege. Secondly, we must see and consider how Satan doth besiege and assault us: How, like a man of war, he sets upon us; how, like a roaring Lion he goes up and down, seeking to devour us. The Gibeonites seeing themselves besieged by the Amoritish Princes, sent to josua to help them. Paul being sensible of the buffet of Satan, addressed himself to God by w 2 Cor. 12.7, 8. fervent and frequent supplication: the soul of man that feels Satan's buffet, is even restless, until he comes fully home to Christ jesus; he flies to Christ as a sheep to the Shepherd, driven by the Dog, and as a x Ps. 42.2. chased and wounded Hart to the water brooks. Thirdly, 3. Experience of insufficiency of the creature. we must be experienced in the insufficiency and inability of the creature to help us, to satisfy us, to make us happy. Noah knowing that the y Gen. 7. waters would overflow the earth, and that there would be no resting place thereupon for his foot, betook himself unto the Ark, and entered into it: Man's experience of the vanity and insufficiency of the creature, feeling that there is no rest nor stay for his foot thereon, betakes himself to Christ, looks to him, seeks for interest in him, expects all safety from him. Fourthly, we must have anguish in our hearts for sin, 4. Anguish for sin. be out of love with ourselves, discontent with the naughtiness of our hearts. The people that were in debt, z 1 Sam. 22.1. in distress, & in discontent, came to David, and made him their captain: Man takes no pleasure in Christ, till he is displeased with himself. Spiritual distress and anguish makes Christ precious: he that knows the greatness of his soul's debt, comes to Christ to make payment; the more bitterness man doth taste in sin, the more sweetness he doth find in Christ: this makes Christ very amiable and precious, very satisfactory and joyous, and fills the soul with such longing after him, that as Naomi said of Boaz, The man will not be in rest until he hath finished the thing this day; no more is man in any rest until he hath finished this thing, until he hath wrought home his soul to Christ, as a Mariner the ship unto the Haven of all peace and safety, of all satisfaction and tranquillity. CHAP. IX. Teaching how to make use of Christ. IS all divine and heavenly fullness in Christ? is it all placed there? Then we must make use of Christ, as the child of full breasts, as the thirsty of a full vessel. Christ's fullness is nothing to him that makes not use of Christ: There is a price (saith Solomon) in the hand of a fool, but he hath no heart to use it: There is a transcendent fullness in Christ, and he is the choicest of all prices, and is even put into the hands of men; but many have no heart to make use of him, and therefore he doth not profit them. What is the fullness of the Sun to the blind that doth not see by it? the fullness of the fountain to him that doth not drink of it? the fullness of the feast to him that doth not feed upon it? and what is the fullness of Christ to him that makes no use of Christ? What is a man the better for a lock, if he hath not a key to use it withal? It is not a trade, but a trade well followed; it is not land, but land well tilled that maintains men, that makes men rich: It is not Christ, but Christ well used that maintains the soul, that makes the soul rich. a Eccles. 5.18, 19 Behold (saith Solomon) that which I have seen, it is good and comely for one to eat and drink, and to enjoy the good of all his labour that he taketh under the Sun, all the days of his life which God giveth him, for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God. Christ is a rarer portion than all wealth, than all meat and drink; it is a rarer gift of God to make use of Christ, and to enjoy the good of Christ, all the days of his life: this is the portion of a Christian, of a gracious and sanctified soul indeed. As therefore the healthy man makes use of his meat, and is strengthened; the sick man makes use of his physic, and is healed; the Soldier maketh use of his weapon, and overcommeth; the Merchant maketh use of his trade, and grows rich by it: Thus let us make use of Christ that our souls may be healed, strengthened, made victorious, and spiritually enriched. Some men live by their wits, some by their lands, and some by their trades: the Christian lives by his Christ. Of Christ therefore let us make use in our Understandings, to fill us with the knowledge of Gods will in all wisdom, to receive all our direction from him, as the traveller maketh use of the Sun to guide him. Of him let us make use in our Meditations, think upon him as the Bride in her thoughts maketh use of the Bridegroom; let the thought of Christ be frequent and precious, and the meditation of Christ b Ps. 104.34. sweet unto us. Of him let us make use by our Faith, depending upon him as the house upon the rock, casting ourselves, our care and burden upon him; as the child upon the parent, hiding ourselves under the shadow of his wings; as the chicken under the wings of the hen, resting upon him for a supply in all our wants, for a deliverance in all distresses, making him in stead of all in the absence of all helpers, deriving and drawing more and more from his fullness, as the thirsty draw waters out of the Well by the bucket, and as the branches draw nourishment from the roots. Of him let us make use by our Love, loving him as the Father begetting, the Ransomer redeeming, the Physician healing, the Husband marrying, and Treasure enriching our souls. Of him let us make use in our joy, rejoicing in him as the wise men in the Star, with an c Mat. 2.10. exceeding great joy. Of him let us make use in our peace and prosperity, looking on him as the author of all our happiness, as the Sun that puts a fullness into all the lights of our comforts, as the Sun puts a fullness into the stars: without Christ all is empty, as a withered branch without the root: all is bitter as the waters of Marah without the tree. Of him let us make use in our hearing, preaching, prayer, conference; him let us hear, him let us learn, of him let us speak, him let us set forth. * Aridus est omnis animae cibus, fi non oleo isto insunditur: insipidus est si non hoc sale conditur: si scribas, non sapit mihi, nisi legero ibi jesum: si disputes, aut conf●ras, non sapit mihi, n●si sonuerit ibi Jesus. Bernard saith, All the food of the soul is dry, if it be not put into this oil; it is unsavoury if it be not seasoned with this salt: if thou writest, it doth not relish with me, unless I read JESUS there: if thou dost dispute or confer, it doth not relish well with me, unless JESUS found there: if we make not use of Christ Jesus, our use of God's ordinance is fruitless. Of Christ let us make use in our distresses, as Noah made use of the Ark in the deluge, to support us; as the Gibeonites made use of Josua in the siege, to help us, to deliver us; as Hagar made use of the Well when her bottle was empty, to fill us. O let not Christ be to us as jethers sword to him which he drew not, used not; as wealth to many to whom God gives not power to eat, as a cordial to him that doth not receive it, or a garment to him that doth not put it on; but let us every way make use of Christ: make use of his wisdom to guide us, of his power to uphold us, of his dominion to awe us, of his majesty to humble us, of his purity to make us vile in our own eyes, to shame us for our uncleanness, to work us to holiness; of his justice to drive us from sin, of his righteousness to us and cover our sins, of his mercy to pardon us, of his love to comfort us, of his presence to encourage us, of his fullness to satisfy us, of his Word to feed us, of his Sacraments to confirm us, of his death to mortify our lusts, of his resurrection to quicken our souls, of his sufferings to suffer with patience, of his intercession to settle us in the assurance of the pardon of our sins, and establishment of the love of God on our souls; of his commandments as of a spur to quicken us in his service, and as of a bridle to restrain us from what is forbidden; of his promises as of a rock to sustain us, as of a loadstone to draw us, as of a light in darkness to comfort us, and as of a spring in the day of drought to refresh and fill us. Excellent is the use of Christ Jesus to the souls of all true Christians; it extirpates all cares, dispelleth all fears, evacuates the mind of distracting thoughts and disturbing passions, sweetens all estates, mitigates all sorrows, facilitateth all burdens, and exhilarates the whole man. Very great is the soul's happiness which makes a true, full, and constant use of Christ Jesus. CHAP. X. Persuading to full and constant acquiescence in Christ. AS there is all fullness in Christ, so all Christians must work their hearts to a holy, gracious, full and constant acquiescence in Christ, to stay on Christ, to quiet and content themselves in and with Christ, never declining from Christ, never stepping out, nor going aside from Christ to any other helper; but as the eye doth quiet itself in the fullness of the light of the Sun, and looks for no other light; the builder quiets himself in the strength of the rock, and looks out for no other foundation to build upon: So let us quiet ourselves in Christ, and look for no other guide, no other supporter, no other helper, no other comforter, no other Saviour. As old jacob sometime said of joseph, It is f G●●. 45. ●8. enough, joseph is yet alive, I will go and see him: so let us say, It is enough, Christ liveth, Christ reigneth, Christ hath fullness, we will go to him, stay on him, satiate and delight our souls in him: This the Lord requires, He g Is●y 5●. 10. that walks in darkness and hath no light, let him stay upon the Lord, and trust in the name of his God. Mat. 6. As the house in the Parable stayed upon the rock when the winds did blow, and the waves did beat: thus in the winds and waves of all trouble, let us stay on Christ without wavering; to this the Lord gives many sweet encouragements, h Psal. 37. Verse 3. Trust in the Lord with a full, a quiet, a composed and resolved mind, and do good, live graciously, walk holily, keep close to God, so shalt thou dwell in the land; thou shalt not be dismayed with any fears, nor grow impatient with troubles, nor be overcome with sorrows, nor removed from thy station, but verily thou shalt be fed, thou shalt enjoy every necessary good thing with a settled, quiet & contented mind: Verse 4. Delight thyself also in Lord, as a child in the father, as a wife in the husband, as a rich man in his treasury; delight thyself in the commandment of God as in the light which guides thee, in the promise of God as in the staff which sustains thee, in the favour of God as in the warmest Sun that ever shined upon thee, in the attributes of God as in the branches shadowing, and streams refreshing thee: Thus delight thyself in the Lord, and he shall give thee thy hearts desire; he shall fully answer all thy holy and gracious desires, when thou hast thus fully committed thyself unto him, and quieted thyself with him: verse 5. Commit thy way also to the Lord, receive all thy direction from him, do all according to his prescription, leave the issue of all to his disposition, and he shall bring it to pass, give it such an issue as shall be greatly for thy comfort: verse 7. Rest in the Lord and wait patiently for him; though thou suffer many evils, do not repine, do not limit nor prescribe God, do not step aside from God to any forbidden helps, suppress the tumults of thy heart, and wait as Noah did for the abatement of the waters, and coming of the Dove, quiet thyself in Christ: look upon the authority of Christ, to dispense all as he pleaseth; upon the wisdom of Christ, to make a way for thy soul to escape; upon the power of Christ, to deliver thee; upon the presence of Christ, to minister encouragement to thee; upon the love of Christ, to sweeten the bitterest estate unto thy soul; upon the faithfulness of Christ, never to forsake thee; upon the happiness of cleaving close to Christ, though all the world oppose thee; and upon the abundant fullness that Christ is to thy soul, when all other things are taken from thee, and thou shalt solace and stay thyself upon Christ's fullness with a full acquiescence. From the fullness of the Lord JESUS flows a full fountain of consolation to the souls of all believers, 7. Consolations flowing from Christ's fullness. consolation against all external wants: He cannot be poor that hath Christ, in whom is all fullness; when he is spoilt of all, he hath an abiding substance. Christ is the Sun in whom is all light, the Pearl in whom is all worth, the Tree on whom grows all fruit: The Soul which is espoused to the heir of all things, hath no cause to complain of the want of riches: he that enjoys Christ, and distracts himself about worldly abilities, knows not his own happiness; undervalues the portion which God hath given him, having a feast of fat things, a rich jewel, a living spring, a glorious Sun at home, seeks abroad for husks to feed him, dross to enrich him, a glowworm to warm him, and ditch and dirty water to quench the thirst that is within him. What is the vintage of Abiezer to the glean of Ephraim? the onions and garlic of Egypt to the grapes of Canaan? Is Pharphar like Jordan? Is the broken cistern like the fountain? The fullness of the world to the fullness of Christ is nothing: he that hath Christ, hath the richest portion, though he have nothing besides him. Here is consolation against the want of carnal friends, earthly peace, and worldly comforts: though Saul cannot be merry without a Fiddler, Ahab without Naboths' vineyard, Haman without Mordecays courtesy, a man that hath Christ, hath that which makes him merry without all these. If Plato could tell the Musicians that Philosophers knew how to dine and sup without them, much more they who enjoy Christ's fullness, know how to solace themselves in the absence of earthly comforts. Here is consolation against all opposing powers: in Christ is all fullness; he is a Shepherd able to deliver his flock from the Bear and the Lion, he is a wall of fire able to defend his citizens and burn their enemies, he is a husband able to rescue his Spouse, and destroy them that make war on her, as David rescued his wives, and destroyed the Amalekites that carried them away captives. Here is consolation against all soul infirmities; in Christ is all fullness, fullness of mercy to pity and pardon us, fullness of power to strengthen us, fullness of grace to heal us, fullness of love to solace us, fullness of peace to quiet us, and the fullness of all goodness to perfect us. The Lords servants should not be so much dejected with the thought of their own emptiness and weakness, as revived and cheered with the meditation of Christ's fullness. CHAP. XI. Declaring the inseparable union of Christ's two natures in one person. THE third thing in these words is an act, dwelleth; an act of permanency and duration, expressing the inseparable union between the two natures of Christ in one person, the divine dwelling in the humane; Man i joh. 6.56. 1 joh. 4.16 dwells in Christ and God by faith as by an instrument, by love as by a witness of his society and communion with God and Jesus Christ. God and Christ dwell in men by grace and heavenly effects, regenerating the hearts of men, enlivening the souls of men, graciously reigning and ruling within them, plentifully ministering all spiritual and heavenly gifts unto them: k Rev. 7.15. He that sitteth on the throne (saith Saint John) shall dwell among them; they shall enjoy his grace and favour here, and his glory hereafter. The Godhead dwells in the humane nature of Christ by personal and perpetual union of both natures; and this is the dwelling here spoken of: Whence we see, that Doctr. Christ is God and man in one person by an inseparable union. The pillar which conducted Israel, was a fire and a cloud, yet both but one Pillar: Christ the great conductor and guide of God's Israel, is God and likewise man, yet in both but one person, therefore called l Isa. 7.14. Immanuel, God with us, or, God made flesh; noting the union of his two natures in one person, and his office of mediation between God and Man, being the author of salvation both temporal and eternal to the soul and body of man. The Temple was a type of Christ, stone without, and gold within: Christ was flesh without, according to his humane nature; full of resplendent glory, and divine majesty within, in respect of his divine nature. In the Temple the glory of God appeared, the Temple was filled with it: in the flesh of Christ the Godhead inhabiteth, most gloriously replenishing it; The m john 1.14. Word (saith Saint John) was made flesh, and dwelled among us, and we beheld his glory, as the glory of the only begotten of the Father, full of grace and truth. The Word was made flesh, not by bare and naked inhabitation in the flesh, presence with the flesh, affection to the flesh, or grace and dignity conferred on the flesh, nor by conversion of the word into flesh, or commixture of the Word with the flesh; but by the assumption of our flesh into the unity of his person, the hypostasis or subsistence of the Son, being made the hypostasis or subsistence of the flesh assumed, the flesh subsisting in the person of the Word. The Apostle makes mention of the Son thus, speaking to the Father, n Heb. 10.5. Sacrifice and offering thou wouldst not, but a body hast thou fitted me, by incarnation, by uniting it to my person: and this union is not a union of two persons in one Christ, but of two natures in one person; the subsistence of the word is so communicated to the flesh, that the Word and flesh are one person, the natural properties and operations of both natures remaining distinct and without confusion: the divine and humane nature are both united, the humane nature is assumed, the divine nature is the assument; not the person but the nature of man, not man but the humanity is taken by Christ into the unity of his person; otherwise he should not be one but two persons, not one but two Christ's: The Scripture therefore calls him David's o Mat. 22.45. Son, and David's Lord, because he is both God and Man in one person: And this union is without mutation of the divine Person, without division, confusion, or separation of the natures; the union is everlastingly permanent. Of this Christ's appearing to the Fathers of old in the shape of man, were Praeludiums & Symbols: and this was also typified by the Tabernacle of Moses in the Desert, that being a type of Christ's assuming our flesh, and dwelling amongst us as in a Tabernacle. The Tabernacle was a testimony of God's presence with his people: p Luk 1.18, 78, 79. God by his Son made flesh, doth testify himself to be graciously present with us. The people came to the Tabernacle to worship, invocate and offer their Sacrifice unto God: God will not be invocated and adored by man, but in and through Christ manifested in the flesh of man. And it was necessary that Christ should be God and Man in one person: 2 Grounds hereof. In regard of the exaltation of the humane nature of Christ above all creatures, all Men and Angels: 1. Christ's exaltation. Saints and Angels are one with God and Christ by gracious qualities, consent of will and opinion, and mystical conjunction; the humane nature of Christ is one with his divine person by a more transcendent, eminent, and immediate conjunction, being assumed into the unity of his person. joseph was exalted above his brethren, above all the Nobles in the Court of Pharaoh: Christ, even according to the flesh, is exalted above all men, yea, above all the Angels, the choicest Nobles, of him that is the King of kings. From this personal union, is derived an incomprehensible communication of all divine and heavenly gifts to the humane nature of Christ, an unction above q Ps. 45 7. all his fellows; like that of joseph to Benjamin, five times as good, many degrees more excellent than that which is bestowed on his brethren, whether Angels or Men, the Spirit being given unto him r joh. 3.34 above measure, having all heavenly fullness, like the fullness of light in the Sun, or waters in the Sea. From this union the humane nature obtains the honour of adoration; yet not of the flesh as flesh, but of the Godhead in the flesh, the Godhead and the manhood making but one person in the Son; and he is said to be set down at the right hand of God, being made so s Heb. 1.4. much better than the Angels as he hath by inheritance obtained a more excellent name than they; the Angels being servants, Christ a Son, both by eternal generation, and hypostatical union. 2. Man's salvation. In regard of man's salvation. Such was man's necessity of Christ's incarnation, of his assuming man's flesh into the unity of his person, that he could not be saved but by such a Redeemer as was both God and Man in one person. First, the Majesty of God, the poverty and indigency of man, the greatness of the evil to be removed, and the greatness of the good to be restored, required that man's Redeemer should be God: Such is the Majesty of God, that none could interpose himself, but he that is one with the Father; the Angels could not, they themselves have need of a mediator of t Col. 1.16, 17. union and confirmation; they themselves compared with God, are not u Job 15.15. pure in his sight, and therefore they w Isa. 6.2. cover their faces: how much less can man do it, when not one of them is x Rev. 3.10. righteous: The evil to be taken away, sin and the consequents of sin, the wrath of God, the power of Satan, death temporal and eternal, are a disease of that difficulty, that none can cure it, a fire of that heat that none can endure it, a burden of that weight that none can stand under it, but he that is omnipotent: for by whose passion can the offence of an infinite Majesty be expiated, but by his who is also infinite? By whose intercession can the wrath of God be appeased, but by his who is the best beloved Son of God? By whose strength can Satan, with all the powers of darkness, be vanquished, but by his who is stronger than all the Devils? Who can overcome death, but he that hath the power of death? The good things to be restored, are, perfect righteousness, adoption, the image of God, the gifts of the Spirit, life eternal, and the like: Now who can make man righteous, but he that is Righteousness itself? Who can make men the sons of God by grace, but he that is the Son of God by nature? Who can restore us to the image of God, but he that is the invisible image of God? Who can give us the Spirit, but he from whom the Spirit of God proceedeth? And who can give man eternal life, but he that is life itself? And thus it behoved man's redeemer to be God. Secondly, the Justice of God (which as it leaveth not sin unpunished, so it punisheth it not but in that nature which hath sinned) required that he should be man: And thus he that knew y 2 Cor. 5.21. no sin, was made sin for us, that we might be made the righteousness of God in him. And he must be God and Man in one person, that he might be a middle man between God and Man, and do the things which were to be performed with z Heb. 5.1. God, and also with men. And thus there was a necessity that the fullness of the Godhead should dwell in the humane nature of Christ, and that he should be God and man in one person. Doth Christ dwell in man's flesh? Use. Hath he assumed man's nature into the unity of his person? The honour and exaltation of man's nature. then behold the honour of man, how wondrously Christ hath exalted the nature of man: Man that by his sin hath made himself extremely base and ignominious, is exceedingly honoured by Christ Jesus, even above all the residue of the creatures: for he took not on him the a Heb. 2.16. nature of Angels, but the seed of Abraham. He often used the Angels as his ministers and instruments, but took them not into the unity of his person: they have indeed a near and sweet communion with him, but the nature of man alone hath the prerogative and glory of being one with Christ personally. Ambrose saith, * Honorem hunc & digni●atem humanae naturae Deus, Dei filius contribuit ut Deus & homo una persona esset. God, the Son of God hath given this honour and dignity to the humane nature, that God and man should be one person. Great is the honour that comes to man by Christ's incarnation; it is only the Lord Jesus that makes man honourable and glorious: the Sun is the glory of the world, the head is the glory of the body, the crown is the glory of the King, the flower is the glory of the garden, b Prov. 17 6. children's children (saith Solomon) are the crown of old men, and the glory of children are their fathers: but when all is done, the glory of a Christian is Christ Jesus; he that cometh nearest unto Christ, and is most entirely united to him, is of all persons the most honourable and glorious. These are a c 1 Pet. 2.9. royal Priesthood, a chosen generation, a peculiar people, called out of darkness into a marvellous light. Women suppose it a great glory to be taken into wedlock by rich men and Nobles, Men repute it a high honour to be received into the favour and fellowship of Princes, Servants have high thoughts of their being made companions of their Lords and Masters; but true glory, full & abiding glory cometh unto man by his being received of Christ, by his having union & communion with Christ: he alone is truly honourable and everlastingly noble, that hath Christ graciously dwelling in him; he hath the honour of a d john 1.12. Son of God by regeneration and adoption, the honour of a e john 15.15. friend of God for God's familiar and full imparting of his mind and secrets to him, the honour of a f Rom. 8.37. Conqueror for the victory which Christ gives him over the Devil, the world, and his own corruption; the honour of a g Ephes. 5.30. Spouse for Christ's spiritual wedlock with him, the honour of an h Rom. 8.17. heir for his free participation of all the good things of his heavenly Father, and the honour of a i Rev. 1.6. King for the spiritual dominion which he hath over himself and the world. Were man sensible of the honour that comes by the participation of Christ Jesus, he would never so strive for worldly honours, nor entertain such dishonourable thoughts of the ways of Christ and his servants. The state of that man doth ever at last prove most dishonourable and base, that thinks to ennoble himself without Christ. Joseph brought his brethren, and presented them to Pharaoh King of Egypt; he accepted them, bade them dwell in the k Gen. 47.6. best of the land, and commanded that the men of activity among them should be rulers over his cattles: through Christ we come nigh to the great King of heaven and earth, he accepts us, he bestows his best blessings upon us, and makes us spiritual rulers over all worldly vanities, and our own affections. Very great is the honour that God dispenseth unto man through Christ his Son. Man's care to preserve his honour. And O how great should the care of man be that is thus honoured by Christ, not to dishonour himself, by wallowing like a swine in the mire and filth of sin, by bowing down to the world as gideon's l jud. 7. thousands to the waters, by enthralling himself to the Devil and his own lusts, as sometimes Dalila cut off Sampsons' m jud. 16. locks, and made him a slave to the Philistines. O man do not dishonour that nature of thine, which Christ hath so honoured, do not debase that which Christ hath exalted, do not unite and join thyself in communion with the Devil, and the dung and dross of the world, Christ having taken man's nature into the unity of his person, as a pledge of thy future exaltation; do not bow down thy soul and exalt thy lust, as Solomon sometimes saw n Eccl. 10.17. servants on horseback and Princes walking on foot. But as Christ hath honoured thee, Manner how man must preserve his honour. Non est dig●um ut inde exigas honorem unde refugis laborem so maintain thy dignity and spiritual glory, by purging thyself from sin, as a living spring doth purge itself from pollution; by contending mightily against all the oppositions of grace, as a Soldier in the day of battle; by being industrious in the works of holiness, as he that labours for great wages: a Christians labour is his honour; by shining as the Sun with light, by being full as the tree with fruit, by abounding as the sea with waters. As the nature which Christ hath assumed abides unchangeably united to the person of the Son; so o joh. 15.7 abide with Christ, in attendance on his ordinances, in faith in his promises, in love to his truth, and in obedience to his precepts: As the assumed nature is ascended from the earth to heaven, so raise thy thoughts and affections p Col. 3.2. from the things below to the things above; ascend continually by meditation, by faith, by love and longing to the things which are spiritual: As the assumed nature hath no subsistence but in the person of the Son, so have thou no dependence upon any thing but on Christ alone; let him q Psal. 73.15. be all in all: And as the assumed nature is filled with the fullness of the Godhead, so labour more and more to be filled with the fullness of all grace and holiness; so shalt thou maintain that honour to which Christ hath exalted thy nature. CHAP. XII. Showing that man's choicest excellency consisteth in union with God. THis showeth us wherein the choicest excellency of man consisteth, even in being united unto God, in having God dwelling in his heart. Wherein stands the excellency of Christ as Man, but in having the Godhead dwelling in his flesh, in being assumed into the unity of the second person? And wherein stands the excellency, the glory, and the happiness of man, but in being reconciled and brought nigh to God, in being entered into a sweet and gracious communion with God? Is it not the excellency of the branches to be united to the Vine? of the members to be united to the head? of the wife to have communion with the husband? and of the children to have communion with the parent? And what is the excellency, the joy and comfort of the soul, but sweet and gracious communion with God in Christ? Jerusalem, though the joy of the whole earth, pleased not Absolom unless he might r 2 Sam. 14.32. see the face of his father David: The paradise of the world is but a wilderness to to the child of God, unless he see the face, enjoy the comfortable presence of God his Father. Whom doth the Psalmist pronounce blessed? Him that hath communion with Princes in their Courts, with Nobles in their honours, with valiant men in their victories, with rich men in their wealth, voluptuous men in their pleasures, or him that hath communion with his God in his ordinances, in his spiritual comforts? s Psal. 65.4. Blessed (saith he) is the man whom thou choosest, and causest to approach unto thee: whom thou choosest, embracing him with thy love, adopting him for thy son, and making him a member of thy Church, and causest him to approach unto thee, as a Scholar to thy School, as a friend to thy house, as a child to thy table, as a bride into the bosom of thy love, to know thy will, to believe thy truth, to receive thy grace, and to feel thy love, and to be satisfied with the goodness of thy house, even of thy holy Temple. What is the fruit and end of all the labours of God's Ministers, but to work and draw home the souls of men to God, to the fruition & enjoyment of God, to union and communion with God? All the labour of Eleazar was to bring home Rebecca unto Isaac, to espouse her to Isaac: and all the labour of God's Ministers, his servants, is to bring men home to Christ, to espouse them to Christ; as Paul saith, I t 2 Cor. 11.2. have espoused you to one husband. This is the sum of all, to gather men home to God and Christ, as Chicken to the Hen, as Sheep unto the Shepherd, as Children to the Parent, that they may be u 2 Cor. 5.19. reconciled unto God, made one with God, and have the blessed enjoyment of God, as their highest excellency & chiefest good. And what are the long of the souls of holy men who have discerned God's beauties, who have tasted God's loving kindness, but the fruition of God in his ordinances, and in his graces? w Ps. 42.2 My soul (saith David) thirsteth for God, O when shall I come & appear before God And again, My soul x Ps. 119.20. breaketh for the long which it hath unto thy judgements at all times. Very vehement and laborious are the desires of God's servants after him and his testimonies; desires which do even consume and wear out the strength and vigour of their souls; desires of perseverance, longing at all times, in prosperity and adversity. The soul of a good man is restless until it hath the enjoyment of God and Jesus Christ, nothing else can content and answer it: Herein stands the excellency, the glory and comfort of it; until it attain this it is unquiet. Union and communion with God makes the soul flourish, Benefits of union and communion with God. as the branches by union with the vine. They y Ps. 92.12 that are planted in the house of the Lord, that draw nigh to God, conscionably frequent his word, and are engrafted into Christ, they shall flourish in the courts of our God, as a watered garden, or a tree planted by the water's side: this fills the soul with spiritual life, with heavenly sense and motion, as the members which are united to the head: z 1 joh. 5.12. He that hath the son hath life, power, strength, a blessed fullness of holy and heavenly life; he spiritually moves, and eats, and walks, and works, and rejoiceth like a living man; this makes him strong as the a Mat. 7. house that was united to the rock, no winds nor waves of trouble can beat him down; this makes him strong as Christ is strong to bear afflictions, and to run, like a strong man, the race of God's commandments; this sustains him in all worldly desertions; this is in stead of light when he is in darkness, in stead of b Psa. 4.6. wealth when he is poor, etc. Union and communion with God answers all things. O be assured then that the top and flower of the soul's happiness consists in union with God, and Christ Jesus: And as the fullness of the Godhead dwelleth in the humane nature of Christ bodily, substantially; so labour to feel God in Christ dwelling in thy soul spiritually; feel him dwelling there by illumination, as the sun dwelleth in the air; by ministration, as the vine to the branches; by powerful and gracious gubernation, as a centurion in the army, a master in the house, and a king in his courts; by spiritual and holy inclination, bowing, bending, and framing the heart to do the will of God. As the pilot at the stern works the ship towards the haven, as the spirit of the living creatures in Ezekiels' vision, being in the wheels, Wheresoever the Spirit moved c Ezek. 1.20. they moved: so feel the Spirit of Christ in thy soul, so possessing, sanctifying and framing it, that there be a disposition and readiness within thee to move as God in his word doth prescribe, and whatsoever thou losest hold fast thy communion with God: As Joseph left his cloak and fled from his mistress to preserve his chastity, so let go thy cloak, all the bodily cover of wealth, honour, and whatsoever else; fly from sin and keep thy communion with thy God, as the choicest excellency of thy soul. CHAP. XIII. Declaring the perfection and fullness of Christ above the fullness of all Creatures. THE fourth thing in these words, is the matter which dwelleth in Christ; and that is all fullness: and the fifth is the condition or quality of this fullness, the fullness of the Godhead. In Saints and Angels dwells a fullness of divine qualities, in Christ the fullness of divine essence; and herein Christ, as man, is manifested to be fare more excellent than others, to come nearer to God, and to participate more of the fullness of God, than all creatures. And hence we learn, that Doctr. Christ's perfection and fullness doth infinitely surpass the fullness of all creatures. As the fullness of the sea surpasseth the fullness of small vessels; as Saul was d 1 Sam. 10.22. head and shoulders in stature above the people: so is Christ in heavenly stature and fullness far above all men and Angels; therefore is he styled the e Ephes. 1.22. head of all principality & power, for his complete dominion over all creatures; f Rev. 1.5. the prince of the kings of the earth, to show his power over all kings, tyrants, and whatsoever enemies; g Heb. 1.2 the heir of all things, having interest in, dominion over all creatures, in heaven and earth; the whole world is his inheritance. Such is Christ's riches that all the fullness of the world is but poverty, in comparison of him; and all the strength of the creature but weakness, compared with the power that is in his arm: For God (saith the Apostle) h Ephes. 1.20, 21, 22. raised him from the dead, and set him at his own right hand in heavenly places, fare above all principality and power and might and dominion, and every name that is named, not only in this world, but also in that which is to come: above, the name of kings for his dominion, above the name of rich men for his wealth, above the name of Conquerors for his victory, above the name of Saints and Angels for his purity, wisdom, and most exquisite and absolute perfection. And this appears by the excellency of Christ's original: 3 Grounds of Christ above all creatures. 1. Excellency of Christ's original. As he is the second person in the Trinity, he is begotten of his Father by an eternal generation, Very God of very God: As man, he is the son of God by hypostatical union, his humanity subsisting in the person of the Son. Of Christ therefore the Apostle saith, that he is i Heb. 1.3. the brightness of his Father's glory, and the express image of his person, being made so much better than the Angels as he hath, by inheritance, obtained a more excellent name than they. He is the brightness of his Father's glory, as the beams are the glory of the Sun; and the express image of his person, as the print of the seal on the wax is the express image of the seal itself; and is more excellent than the choicest creatures, being the express and lively image of his Father, the maker of all by his power, the heir of all by his birth, the supporter of all by his providence, the revealer of all mysteries by his wisdom, the purgation of all sins by the sacrifice of himself, head King and ruler of all by his session at the right hand of God: and thus he hath a more excellent name then the Angels, according to his divinity by eternal generation of his Father, being the natural Son of God, consubstantial with the Father; according to his flesh, by a temporal birth of the virgin, and operation of the holy Ghost, the flesh being assumed of the Son into the unity of his person; so that the same Son is both God and Man, not two Sons but one; and that not by adoption, but by union, not made a Son, but borne a Son, the flesh being assumed into the unity of the person of the natural Son: As Christ hath being from, and union with the Father more naturally, intimately, and entirely, than any of the creatures; so he excels all others. He that is most fully of God by regeneration, and cometh nearest unto God by gracious union and communion, is the most excellent of many people. This appears by the proportion between his humiliation and his exaltation: Proportion between Christ's humiliation & exaltation. he was abased and humbled below others, he appeared in the k Phil. 2.7 form of a servant, he was of no reputation, rejected, reproached, persecuted, accused, blasphemed, spit upon, put to the shameful death of the Cross, and his soul sorrowful to the death. And as he was humbled and abased below others, so it is fit he should be exalted above others; Being l Phil. 2.8.9 found. (saith the Apostle) in fashion as a man, he humbled himself and became obedient to the death, even the death of the cross; wherefore God also hath highly exalted him, and given him a name which is above every name. God will honour such people as men dishonour, for their welldoing: The good man's future glory shall fully answer his present ignominy. David was set behind the Ewes, his brethren preferred above him: the Lord takes David from the Ewes, and makes him king over Israel. joseph was brought lower than any of his brethren, cast into prison, fetters put upon him; yet from thence he came to the second place, next the king in Egypt: Christ's humiliation was deepest, Christ's glory is highest; let no man for any reproach decline the way of godliness: the basest cross shall turn to their most glorious crown that suffer for welldoing. 2. Subjection of all under Christ. This appears by the subjection of all things under him, m Ephes. 1.22. all things are put under his feet: all things high and low, great and small, visible and invisible, present and to come, are put under Christ's feet; even as he is man, men and Angels are put under him as Subjects under their Sovereigns, as Nobles under their Prince; the Saints and faithful servants of God are put under him as sheep under their shepherd, as the Bride under the Bridegroom, as the members under their head; all troubles and afflictions are put under him, as n Mat. 8.8 Soldiers under the Centurion; all Devils are put under him as captives under their Conqueror: as joshua trod upon the necks of the kings of Canaan, so doth he trample down and triumph over all the Princes of darkness; all sins and transgressions are put under him, as the offences of a land under a king, Christ having authority to forgive them; as diseases under a physician, Christ having ability to heal all the distempers of the soul; as the clouds under the Sun, Christ being able to dispel and blot them out, as the Sun the clouds; as debts under a rich man, Christ being able to make full satisfaction; death and hell are put under him, as the o Rev. 1.18. opening and shutting of the house are under him that hath the keys of the house. Absolute, universal, irresistible is Christ's jurisdiction, p Mat. 28.18. having all power both in heaven and earth given him. Behold in this who are filled with the chiefest & choicest fullness: Use. this is the excellency of Christ, Who have choicest fullness. that he is filled with all the fullness of the Godhead; and this is the excellency of the soul to be filled with the fullness of the Spirit: of all fullness, heavenly fullness is the choicest: Christ of all creatures cometh nearest to God, and his fullness is the fullness of the divine essence: Among men such as are most nigh and most dear to God, their fullness is a fullness of heavenly gifts and graces. God often fills his enemies with q Psal. 17.14. Job 12.6. earthly abilities, as Abraham filled the hands of Ishmael with the moveables, as men fill swine with husks and Acorns; but his friends he fills with spiritual gifts, as Abraham gave the inheritance unto Isaac; and Elkana a worthy portion to Hanna. Spiritual fullness is a portion of the highest price, of the sweetest & choicest use; and with this fullness we must all strive to be filled. Be not r Ephes. 5.18. drunk (saith Saint Paul) with wine, wherein is excess, but be ye filled with the Spirit; with the wisdom of the Spirit, with the holiness of the Spirit, with the power of the Spirit, & with the joy and peace of the Spirit. Spiritual and heavenly fullness is proper to the Lords servants; let the covetous, like the rich man in the parable, fill his barns with corn; let the drunkard, like them in the s Isay 59.11. Prophet, fill themselves with strong drink; let the ambitious, like Haman, fill himself with worldly honours: but let the Christian fill himself with the graces of the Spirit; for this let us pray, hear, contend, and strive to be filled t Eph. 21.3.19. with the fullness of God, with the highest measure of spiritual perfection, whereunto we can attain. This fullness is the most excellent, therefore styled, 1. Excellent. the fullness of God: God is infinitely more excellent than the earth, and this fullness fare excelleth all worldly fullness. As Bathsheba said of the virtuous woman, Many daughters have done excellently, but thou excellest them all: so may we say of this fullness, how excellently soever other fullness may do in their place and kind, yet this fullness of grace excelleth them all. This fullness is the most permanent, 2. Permanent. this abideth as the Sun in the firmament, as the waters of the sea, as the fire upon the altar, when other fullness faileth like the waters of Tema, and vanisheth like a vapour: this is a growing fullness, like the waters coming out under the Temple, rising higher and higher, shining like the light more and more to the perfect day. This is an honourable fullness, 3. Honourable. it is a Crown and a Diadem to him that hath it, it makes man an excellent man indeed. To excel in virtue is man's choicest excellency: It is a sweet and comfortable, 4. Sweet & satisfactory. a satisfactory and contenting fullness, a Feast of marrow and fat things, and of wine refined upon the lees; a river that filleth and makes glad the soul: Oh then above all fullness highly prize, diligently, seek, earnestly hunger after the fullness of God; care not for the fullness of gold, fullness of lands, fullness of honour, fullness of carnal contentments, but for the fullness of God: this will make thee strong against temptations, patiented in afflictions, joyful in sufferings, holy in thought, gracious in speech, fruitful in action, humble in prosperity, confident in adversity, fervent in prayer, profitable in hearing, godly in conversation, and graciously assured of future fullness, of an eternity of all bliss and happiness. CHAP. XIIII. Setting forth the superlative excellency of Christ above all creatures. HERE, as in a glass, we may behold the transcendent and superlative excellency of Jesus Christ above all the creatures. 2 Sam. 18 3. David was better than ten thousands of the people: Christ is more excellent than all the thousands of men and Angels; Ps. 148.13 his name alone is excellent, for his divine original, for his union of two natures in one person, and for the mighty works which have been wrought by him. Phil. 2.9. God hath given him a name above every name, for dignity, majesty, authority, power, and most complete perfection; as the name of kings is above the name of subjects, the name of an heir above the name of servants, the name of a centurion above the name of soldiers, the name of ransomer above the name of redeemed captives; excelling all the creatures, as the tallest cedars the lowest shrubs, the most glorious Sun the weakest lights, the deepest Sea the smallest drops, the highest Prince the poorest beggars, and the richest jewel the most unworthy stone. The Apostle saith of the glory of the Law in comparison of the glory of the Gospel, 2 Cor. 3.10 That which was glorious had no glory, by reason of that which excelleth: Thus the glory and excellency of all creatures, is as no glory and excellency, in respect of the surpassing glory and excellency of Christ Jesus. Full of divine and heavenly, sweet and soul-ravishing excellency, are the names given in sacred Scripture unto Christ; as Immanuel, Esay 7.14. God with us, in regard of his person, being God and Man in the unity of his person; and in regard of his office, being with us, by intercession with his Father for us, by protection against all enemies, by sustentation in all adversities. Christ's being made one with us, is the fountain of all our happiness. Sometimes he is styled jesus, Mat. 1.21. a Saviour, no typical, but a proper, true, spiritual Saviour; no mediate, but an immediate Saviour; a Saviour by merit, obtaining salvation by his perfect obedience and satisfaction; a Saviour by efficacy, applying all his benefits by the operation of his Word and Spirit; a Saviour in regard of the terminus à quo, the sins, wrath of God, and condemnation from which he saves us; and in regard of the terminus ad quem, the perfect righteousness, favour of God, and life eternal whereunto he brings us. Christ is the complete and perfect author of salvation to all God's children. Full of heavenly sweetness is the name jesus to all true believers; Mell in ore, melos in aure, jubilus in cord. Honey in the mouth, music in the ear, a jubilee in the heart, saith Bernard. Superlatively sweet and excellent is that salvation which Christ brings to all that unfeignedly receive him Sometimes his name is called Wonderful, Isay 9.1. Counsellor, the mighty God, the everlasting Father, the Prince of Peace: Wonderful for the admirable union of two natures in one person, for his wonderful conception and birth of a Virgin, and Wonderful for the administration of his kingdom, wonderfully saving his servants, wonderfully destroying his enemies. Counsellor, for the wisdom which he revealeth, and counsel which he giveth the elect, by the Gospel, making them wise unto salvation. The mighty God, for the miracles he wrought, the donation of the Spirit, and regeneration of Gods chosen. The everlasting Father, for the life of grace and glory which he ministers to all true believers: And the Prince of Peace, for the peace which he makes between God and his chosen, for the concord which he works between God's children, and the heavenly tranquillity which he puts into the consciences of contrite and sinners. The names of the Lord jesus are Characters full of wonders in the eyes of all believers, and beams ministering the heavenly light of wisdom, and consolation to all that come unto him. Sometimes he is figuratively styled a Head, Eph. 1.22. for the excellency, dignity and eminency of his condition above others, as the head is the most noble, and eminent above all the members, for his mystical conjunction with true believers, direction, gubernation, protection, which he ministers to them, and for the communication of all spiritual life, sense, motion, and every good thing to God's children. Sometimes he is styled a Rock, 1 Cor. 10.4 1 Pet. 2 5. and the head stone of the corner, for his conjunction of Jew and Gentile in one Church, and for his might in sustaining all such as are by a lively faith built a spiritual house upon him. Sometimes he is called a Lion, the Lion of the tribe of Juda, Rev. 5.5. for his principality and eminence, as the Lion is the King of all beasts; for his vigilancy, as the Lion sleeps with his eyes open: Christ is a keeper that never sleeps; for his power & efficacy, in plucking us out of the mouth of the roaring Lion, the Devil; for his custody, keeping us as the Lion his whelps; for the terror he casts upon the hearts of his enemies, by the preaching of his word, as the Lion by his voice makes all the beasts to tremble; and by the raising of his chosen unto life, as the Lion by his cry awakens his young which sleep. Sometimes he is called the Sun: Mal. 4.2. the Sun is the Prince of the Stars, Christ is the Prince of the Kings of the earth; the Sun is the eye of the world, Christ of the Church; the Sun conferreth light with his beams, Christ confers the light of knowledge, faith, and all grace to the soul; the Sun is in the midst of the planets, Christ is a middle person between God and man; Christ gives the light of glory to the Saints above, the light of grace to believers here beneath: The Sun warms the earth, Christ the heart with his divine love; the Sun makes the earth fertile, Christ makes the soul fruitful; the Sun casts his light upon the poor man's cottage as well as on the king's palace, Christ shines as clearly and comfortably unto the heart of the poorest as of the richest Christian. Sometimes he is styled a Bridegroom, a husband, 2 Cor. 11.2. for his dominion over, despensation and betrothment with, and singular affection to his Spouse the Church; for his protection, nutrition, & communication of honour to the children of God, for his entire union with, & acquisition of his Spouse. Samson and David obtained their Brides by shedding the blood of their enemies, Christ hath obtained his Spouse by shedding his own blood, and dissolving the works of the Devil, his & their adversary. Most excellent is the authority, dignity, majesty, power, beauty, wisdom, love, and chiefest goodness shining forth to the souls of God's servants in and through the names of Chr●st Jesus. Four excellencies in Christ, on which men are to fasten the eyes of their faith. 1. Excellency of dominion. Let us therefore lock and fasten the eyes of our faith, First, upon the excellency of Christ's dominion: behold him reigning as King of kings, and Lord of lords, and veil and bow to him. As Pharaoh put all the people of his land, from the lowest to the highest, under Joseph, because none was excellent as Joseph: so let us put all the faculties of our souls, and all the members of our bodies, the whole man under Christ; let all be subject and serviceable unto Christ, let all be ruled and guided by Christ; Christ hath absolute and most excellent authority over us; and therefore, as all that travel in the day, are guided by the Sun, as all Israel were guided by the pillar, as all the members of the body are guided by the head; so let us in all things be guided by Christ, Mat. 8.8 let us go and come at Christ's command, as the soldiers did at the command of the Centurion. All man's go are aberrations, if he be not guided by Christ jesus: nothing is well done but that which answers Christ's direction: they that walk after their own fancies, walk in darkness. It is recorded of the wheels in Ezekiels' vision, Ezek. 1.21 that when the living creatures went, the wheels went; and when the living creatures stood, the wheels stood; when the living creatures were lifted up, the wheels were lifted up over against them; for the spirit of the living creatures was in the wheels. Thus let our motion & station be according to Christ's prescription, having, as the Psalmist saith, Psa 40.8. the law of the Lord in our hearts: And as Christ hath excellent dominion, so let us feel him reigning and ruling within us; by illumination, as the Sun doth rule the day by filling the air with light; by subjugation & putting under all our unruly lusts, as josua ruled in Canaan, by treading upon the necks of the kings of Canaan, and putting them to death; by direction and guidance of our souls to move aright in the ways of God, as the pilot doth guide the ship; by love, as the husband doth rule the wife; by inhabitation & possession, as the dweller doth rule the house; by gracious & heavenly influence, as the hand doth guide the pen, and the loadstone doth turn and draw the iron towards it: It is the glory of man's heart to become the Throne of Christ, the honour of man's life to be wholly subject unto Christ, it is a far greater honour to be Christ's * Bonus obediens, domini servus, proximi socius, mundi dominus, superiora habet ad gaudium, aequalia ad consortium, inferiora ad s●rvi●ium. Bern. gracious servant, than the world's profane commander. He that is most spiritually subject, is most truly excellent; of all men he hath the choicest dominion, that yields to Christ most ready & free subjection: Every thing shall serve him, who readily serves the Lord of all things. 2. Excellency of power. Look upon the excellency of Christ's power, behold him as one to whom power belongeth; power of creating and making all, power of dispensing and administering all, power of supporting in the greatest weakness, and power of dissolving the greatest forces; look upon him as on the rock which never sinketh, as on the captain that ever prevaileth, as on one whose arm is never shortened, and build upon him as the wise man built his house upon the rock, and thy soul shall never sink; hid thyself under the shadow of his wings, as the chicken under the wings of the hen, and the infernal vultures shall never make a prey of thee. And as Christ hath excellent power, so strive to feel this power of Christ inwardly in thy heart and soul, 1 joh. 3.8. 2 Cor. 10.4, 5. Acts 12.7. in dissolving the works of Satan, in casting down his kingdom and mighty holds within thee; as Peter felt the power of the Angel in smiting off his fetters, & bringing him forth of Herod's prison; as they who were possessed, felt the power of Christ in casting out the Devil. Labour to feel this power healing all thy spiritual maladies, as the diseased woman felt the virtue of Christ curing her sickeness; Mark 5. Gen. 7.17. Dan. 3. Col. 1.11. sustaining thee in all afflictions, as the Ark sustained Noah in the deluge; restraining all the fiery darts of Satan, as he restrained the fiery furnace from hurting the three children; filling thy soul with all spiritual and heavenly might, making thee strong in knowledge as the Sun in light, strong in faith as the tree in roots, strong in love as a fire of much wood in heat, strong in motion and coming home to God, as a river of much water is strong in coming home to the Ocean. Man that feels Christ's gracious power and virtue, is the man that discerns Christ's excellency: Christ is even nothing in man's apprehension until man hath experience of this his powerful and mighty working. When Israel saw the mighty work of David in overthrowing the great Goliath, 1 Sam. 18. than David was much set by. Man's experience of Christ's mighty and gracious working, makes Christ very precious to him. 3. Excellency of love. Look upon the excellency of Christ's love, see him loving and embracing the humble and penitent souls of men, as the bridegroom his sad and sorrowful bride; see him binding up the broken hearts of men, as the tender and careful physician the wounds of them that are diseased, with Lady's hands, with singular rendernesse and compassion; behold him gathering to himself and bearing in the bosom of his love, and comforting with the promises of his word the wounded in spirit and afflicted in conscience, as the careful shepherd gathers and carries the weak Isa 40.11 and feeble sheep; behold him like Jacob in his love serving in the heat and in the cold for Rachel; Gen. 29.27. serving in manifold afflictions from his cradle to his cross for our sakes, to make us a spouse unto himself; see him in his sympathy & fellow feeling afflicted in all the affliction of his people, Isa. 63.9. as a head with the affliction of the members, as a nurse with the affliction of her child; look on him, Phil. 2.7. and see him in love stripping himself of his glory, dignity and life itself for us, 1 Sam. 18. as jonathan in his love stripped himself of his sword & garment, & gave them to David: Look upon this excellent love of Christ, and price it more highly than the thirsty man doth wine, Cant. 1.3. Psal. 4.1. Psa. 63.3. than the worldly man his Corn and Oil, or the living man his life. Of all possessions the love of Christ is most precious: nothing sweet like Christ's loving kindness to the souls of God's servants: nothing can make man miserable, or his condition uncomfortable, that hath the feeling of Christ's love within him. I●hn 2. Christ at the marriage in Cana turned water into wine; the marriage of the soul with Christ, the having of the love of Christ turns the clouds of sorrow into a Sun of comforts, the dust of disgrace into a crown of honour, the tempest of trouble into a calm of peace, and the empty cistern into a full fountain. O how sweet, how honourable, how full, how well pleasing doth the love of Christ make their condition, who have the beams of his countenance shining upon them! 4. Excellency of consolations. Look upon the excellency of Christ's consolations, which water and refresh the soul, as the Rivers did the garden of Eden; which revive the heart and make the inward man to flourish after a long winter of affliction, as the beams of the Sun do the earth in the spring season; consolations external in the ministry and doctrine of the Gospel, and internal in the sweet and peaceable operation of the spirit: Thus you may hear Christ comforting his spouse after her long troubles, Cant. 2.11 Lo (saith he) the winter is past, the rain is over and gone: the troubles and grievances raised by the malice of the world, fears, terrors, and sorrows of soul caused by sin, and raised, like a tempest, by the sense of God's wrath, are gone, appeased, and put away by the sweet, gracious, & comfortable coming of Christ unto the soul, as the winter by the returning of the Sun. The flowers appear: the graces and consolations of the spirit appear again, adorning and sweetening the soul, and making it look with a joyful face, as the flowers do the earth. The time of the singing of Birds is come: the hour of the Saints consolation is come, Christ makes them joyful with the feeling of his word and spirit, Epes. 5.19. and they with Psalms and hymns and spiritual songs do sing, and make melody in their hearts unto the Lord. The Lord Jesus ever ministers sweet refreshments after long afflictions to the souls of his servants; he gives them water out of the rock, and honey out of the Lion; he makes their heaviness matter of rejoicing, and their sufferings an occasion of triumph and exaltation. Now he comforts them as a haven the Mariner after a long storm, becoming to them a place of refuge, Isay 4.1. job 33 24. Ezra. 9.8. and a covert from the storm and from the rain. Now he solaceth them with the assurance of the pardon of their sin, as a King the malefactor with a pardon, after much sorrow, and long supplication. Now he reviveth them with the light of his countenance, as David, after many days, let Absalon see his face. Now he cheereth them with his presence, as a Bridegroom the Bride after long absence: Now he quiets them as he did the stormy waters, Mat. 8.26. and gave a calm to his Disciples: Now he sends his Spirit with a certificate of peace to their consciences, Rom. 8.16. as sometime the Dove came to Noah with an Olive branch: Now he lets them see the end of their fears and sorrow, as Noah after many days, saw the dry land appear. Christ is very wise & wonder ull in the dispensation of comforts to his afflicted servants; he ever takes the fittest opportunities both to sweeten and remove men's miseries: when the overflowing flood of worldly comforts prove an emty pit, and broken cistern, then appear Christ's comforts as a living spring that never faileth. And herein is the excellency of Christ's consolations, that they are, First, seasonable, as light in darkness; as the Well to Hagar when her Bottle was empty: Secondly, that they are full consolations, their latitude equal to man's miseries: Thirdly, that they are strong consolations, overcoming man's distractions and distresses: And fourthly, everlasting, abiding to the end with Christ's members: And O how should this excellency of Christ Jesus fill us with high and excellent thoughts of Christ, with strong and excellent faith in Christ, with fervent and excellent love to Christ, with humble, hearty, and excellent subjection under Christ, with full, constant, and most excellent contentation with Christ, having him in whom is fullness infinitely surpassing the fullness of all creatures! CHAP. XV. Opening the blessed and happy condition of them that are partakers of Christ. THis declares the singular happiness, and blessed condition of such as are partakers of Christ, above all other persons: they have him in whom is fullness, infinitely surpassing the fullness of all creatures. Man's having spiritual right and interest in Christ Jesus, is man's greatest happiness: it is the happiness of a Traveller to have the Sun, in which is fullness of light, to guide him; therefore the Sun appearing, he leaves all other lights, and contents himself with this, as having enough in this. It was the happiness of the Merchant in the parable to have the precious pearl; Mat. 13.44. he sold all to possess himself of that, assuring himself that having that, he had enough, he needed no other treasure to be added: Christ is a glorious Sun, in whom is all light; a precious pearl, in whom is all treasure; he that hath him, needs nothing else to make him happy: He that hath all things without Christ, is poor, base, miserable; he that hath Christ in the absence of all other things, is rich, full and honourable. As Augustine sometime said of the knowledge of other things, and ignorance of God, * Infoelix qui omnia novit & te nescit: qui autem te & illa novit, non propter illa beatus, sed propter te solum. Unhappy is he that knows all things, and knows not thee; but he that knows both thee and them is happy; not for them, but for thee alone: So in this case unhappy is he that possesseth all things, and yet hath not Christ; but he that hath both Christ and them, is happy; not for them, but for Christ alone. Harken, whom doth the Spirit of God pronounce happy, Blessed is the Nation whose God is the Lord, Psa. 33.11 and the people whom he hath chosen for his own inheritance: the Nation which hath God for their Lord, in his ordinances, as a teacher instructing them; in his love, as a father regenerating and embracing them; in his care, as a Shepherd watching over them; in the operation of his grace, as a Physician healing them, as a Gardiner pruning, dressing, watering them. Here is man's blessedness to have God in his love, mercy, and saving graces. And again, Psa. 146.3 4. Put not your trust in Princes, nor in the son of man, in whom is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Happy is the man that hath the God of jacob for his God, whose hope is in the Lord his God: wherein the Psalmist shows the vanity of all external excellencies, and the folly of them that trust in them, that magnify themselves in the presence of them, being things perishing, and suddenly changing. For as Mimus said of Fortune, It is glassy, Vitrea est, quum spendet frangitur. when it shines it breaks: so is the greatest worldly fullness but a glass; when it shines it breaks, when it flourisheth, than it withers: On the other side, the Psalmist sets forth the singular felicity of them that have the God of jacob for their God, who by knowledge, choice, faith, love, obedience and delight, have him for their God, their guide, their rock, their crown, their portion: they are happy, they are blessed, they are in a most honourable and sweet condition. Happiness of having Christ illustrated i● five things. 1 A wise guide. Great is the happiness of man in having Christ: as David said of Goliahs' sword, There is none to that. He that hath Christ, hath First, a wise guide, able to direct him, as the fiery Pillar guided Israel, and the Star the Wise men. Christ hath all the treasures of wisdom: he that hath most of Christ is the wisest man in the world: he that hath the Sun, hath more light than he that hath all other lights, and wants the Sun. 2. A faithful friend. Secondly, he that hath Christ, hath a faithful friend, a sure friend, a sweet friend, Pro. 18.12 an able, an everlasting friend. A friend (saith Solomon) is nearer than a brother: Such a friend is Christ; when father and mother forsake us, Christ taketh us up. Pro. 27.9. Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel, saith the Wise man: Such a friend is Christ, his instruction; his presence, his love, are better than ointment and perfume, filling the soul with all joy in believing. A friend loves at all times: Pro. 17.17 Such a one is Christ; whom he loveth once, he loveth to the end. Have Christ for thy friend, and thou needst not be dismayed at all the hatred of the world. Thirdly, he that hath Christ, 3. A sure Rock. hath a sure rock to sustain him, a firm shield to defend him. Christ, like Noah's Ark, will bear him up in the deepest deluge of affliction; like a firm Anchor, he will stay the ship of his soul in the stormy tempest of all troubles; l●ke a wall of fire, Zech. 3.5. he will defend him, and consume all that rise against him. Great is that man's safety who hath Christ for his keeper: there is more safety with Christ in the tempest, then without Christ in the calmest waters. Psa. 3. Is●. 32.2. That soul is invincible which hath Christ for his Castle and his Captain. Fourthly, he that hath Christ, 4. Highest honour. hath the highest honour: The woman joined in wedlock with the King, is more honourable than all the women of the land. H●st. 2.17 Hester obtained more grace and favour in the sight of Ahasuerus, than all the virgins, and the King set the crown royal upon her head: he that hath Christ obtains more grace and favour with God, than all the men on earth besides him, and is as a crown of glory in the hand of the Lord, Isa. 62.3. and as a royal Diadem in the hand of his God. Joh. 1.12. Rom 8.18 Rev. 1.6. All that have Christ are sons of God, heirs of heaven, spiritual Kings: he is most honourable and glorious that comes nighest unto Christ, that receiveth most of Christ; it is not natural birth, but new birth; not worldly abundance, but heavenly fullness, that honour's man in God's presence. * Sola apud Deum libertas est, non servire peccatis; summa apud Deum nobilitas est, clarum esse virtutibus. Rev. 12.1. The only freedom with God (saith Jerome) is not to serve sin: and with God to excel in virtue, is the highest nobility. Most honourable and glorious is the description of the Church represented by a woman clothed with the Sun, a crown of twelve stars on her head, and the Moon under her feet. That man's condition is questionless most honourable, that hath the Sun of righteousness clothing him, the star of God's word guiding him, and all the things of the earth put under him. 5. The having of all things. Fifthly, he that hath Christ, hath all; she that is wedded to the Master of the house, hath all the house. Man by his spiritual wedlock with Christ, hath interest in all the things of this great house of the world. Of such as have Christ the Apostle saith, All things are yours, 1 Cor. 3.22, 23. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is Gods: All things are yours; all the creatures here below are yours, as your servants to do service to you, as all the servants of the house are under the mistress of the house: the Angels are also yours to minister to you, as the Nobles of the land are the Queens to attend and wait upon her: All things are appointed for your good, for your edification, supportation and comfort: Whether Paul or Apollo, or Cephas, all the Ministers of God from the highest to the lowest, are yours, as lights to guide you, pastors to feed you with knowledge and understanding, as shepherds to gather you home to Christ, as physicians to heal you, as bvilders to hue and square you, as husbandmen to manure and dress you, as the friends of the Bridegroom to woo you, to persuade and betrothe you to Christ: All the ordinances of God are yours, as a school to instruct you, as a Banqueting house to feed you, as an Artillery house to furnish you with spiritual armour, as a Bethesda to heal you: All these are for your sakes, for your good; The world is yours, as a house for you to dwell in, a country for you to live in for a season: All the goods of the world are yours to use, as the things of the house are the wives to use; they are all sanctified unto you: All the malice and opposition of the world is yours, to wean you from the earth, to drive you home to Christ, to exercise your graces, and sweeten unto you Christ jesus: The fullness, pomp and glory of the world is yours, to try your sobriety, humility, vigilancy and moderation in all things. Not only all things are yours, but all conditions, whether life or death; life is yours, the time of life is yours to learn and know God, to get assurance of another life: The prosperity of life is yours to be thankful to God for it: the troubles of life are yours, to learn to bear the cross with patience: All the several estates and conditions of life are yours, in each of them to show your subjection and obedience unto God: Death is also yours, to put an end to all your miseries, as a Physician to cure all your diseases, as a haven of peace after all tempests, as a place of rest after all labours, as the red sea to Israel, drowning all sins, ending all sorrows, and giving entrance into endless joys; as the red sea drowned Pharaoh and the Egyptians, and proved a safe passage to the Israelites, and gave them occasion of great triumph and exultation: Things present and things to come are yours; present things are yours, present good things are yours, to behold God in them, to praise God for them, to serve God with them, to do good to others by them: present afflictions are yours, to try you, to humble you, to purge you, to sweeten the meditation of Christ and heaven to you: present sins are yours to make you vile in your own apprehension, to drive you out of yourselves, to let you see the necessary use of God's ordinances, and the necessity of Christ Jesus: Things to come are yours, afflictions to come are yours to prepare for them, sins to come are yours to prevent them, heaven and happiness to come are yours to sustain and comfort yourselves with the thought and belief of them. All things, of whatsoever kind or nature, are yours, and you are Christ's: Christ's servants to obey him, Christ's Spouse to love him, Christ's members receiving all from him, possessing all in him; and Christ is Gods, subordinate unto God as Man, and Mediator between God and Man. Here are all the latitudes of a Christians riches, his having of all in Christ Jesus. Let the proud man, with Nebuchadnezar, bless himself in his stately palace; let the mighty man, with Gol●ah, boast himself in his tall stature, and strong armour; let the valiant man, with Senacharib, magnify himself in his victories, and the covetous bless himself with him in the parable, in having his barns full: but let the Christian pronounce himself happy, only happy, truly happy, fully happy, everlastingly happy in his having of Christ; for Christ Jesus is man's sole and joyful, constant and most glorious happiness, because in him dwells all fullness, even the fullness of the Godhead bodily. The last thing in this verse is the manner how the fullness of the Godhead dwells in Christ, and that is bodily, in the body or humane nature assumed; in that the fullness of the Godhead dwelleth: Omnis plenitudo divinae narae in corpore ejus inhabitat. All fullness, saith jerom, of the divine nature dwelleth in his body; And the Apostle addeth this word bodily, 1. To put a distinction between the dwelling of the Godhead in the humane nature assumed, and in the Saints; in them the Godhead dwells by the communication of virtue, but in this the Godhead dwells personally, by the communication of the person of the Son to the humane nature. 2. This the Apostle addeth to show that Christ, according to his humane nature, is head of the Church, by reason of the personal inhabitation of the Godhead in the flesh. 3. To declare the full and open manifestation of God in Christ: God did often manifest himself unto men in shadows, and in powerful and mighty works, but in Christ he hath manifested himself most fully, dwelling in the flesh assumed personally; so that Christ in our flesh is true God and true man, and he that hath the Son of God, hath the Father, he that enjoys Christ enjoys God, because the Godhead dwells in the humane nature personally, and by this we see, that Doct. Christ dwelling in our flesh is true God. Christ the Son of God dwelling in our flesh is truly and essentially God, nothing is wanting to Christ that belongs to God, that appertains to the divinity; whatsoever the father doth, the Son doth in our flesh, though not by the power of the flesh, but by his Godhead dwelling in the flesh; the names of nature and of imposition, the titles of honour, love, office, and labour, which are given unto Christ, & the attributes of eternity, of immutability, immortality, omnipresence, omnisciency, and omnipotency, ascribed unto Christ, together with the miraculous and mighty works wrought by Christ, do give an ample, clear and invincible testimony of Christ's Godhead. Applic. Let us therefore look upon the Godhead of Christ in our flesh, and admire his goodness in coming so near unto us, & strive by faith and love to come to him, and through him to God; Christ reconciling God and man, as jacob's ladder joined heaven and earth together; God dispensing all to men by Christ, & accepting men through Christ, as the Angels descended and ascended by the ladder in jacob's vision. Let us again contemplate Christ as God dwelling in our flesh, and fear him and obey him above all commanders, exalt him above all men and Angels, love him above all creatures, stay upon him in all distresses consecrate ourselves to his service, celebrate him as the Author and worker of all our welfare and happiness, and quiet and content ourselves in and with him, as the fountain of all fullness. VERSE 10. And ye are complete in him which is the head of all principality and power. CHAP. XVI. Ascribing perfection in Christ to such alone as are truly gracious. IN the precedent verse is the fullness of Christ opened, in this verse is the fullness of his members proposed. Christ is very free, & full, and gracious in his ministrations to his servants: As there is a fullness in the Vine so there is a fullness in the Branches; as there is a fullness in the Sea, so there is a fullness in the Rivers; as there is a fullness in Christ, so there is a fullness in his Members; they are complete in him which is the head of all principality and power. Scope of the Apostle. These words contain a third argument, used by the Apostle, to dehort and dissuade men from having recourse to humane traditions, philosophical doctrines, vain and needless ceremonies; from seeking perfection or fullness in such empty lamps, broken cisterns, and barren trees; considering they have perfection nearer home, and in themselves, being in Christ, members of Christ, incorporate into Christ, in whom is all fullness, they need not look else where for perfection, for they are complete in him. In the words we have two things in the general. 1. The Saint's perfection, 2 Parts, 1 Saints perfection. 2. Christ's exaltation and ye are complete in him. 2. Christ's exaltation, which is the head of all principality and power. First, of the Saints perfection, and ye are complete in him: wherein we may take notice 1. Of the subject ye, not all, but ye: Ye who are effectually called from the death of sin to the life of grace, joh. 11.44 as Christ called Lazarus from the death of the grave, to the life of nature: Ye that are savingly enlightened, joh. 9 as the eyes of him that was borne blind were opened: Ye that are spiritually purged and cleansed from sin, 2 King. 5. as Naaman was washed from his Leprosy in jordan: Ye that have put off the old man, Eph. 2.4. and put on the new, Gen. 41.14, 42. 2 Cor. 5.17. as joseph had his prison garments taken off, and vestures of fine linen put upon him, and a golden chain about his neck: ye from whom all old things are put away, and to whom all things are become new, ye are complete in him. Note. Such alone as are truly holy and gracious, are complete and perfect in Christ jesus. Such alone are living branches in this vine, a spiritual Bride to this husband, endowed with God's image, interested in God's promise, separated from worldly vanities, and the power of uncleanness, clothed with Christ's righteousness, and filled with Christ's fullness. Use 1 Profane and carnal people are fare from all spiritual perfection, as the dead are fare from life, the blind fare from eyesight, and bondmen fare from freedom. Unregenerate and ungracious persons have no saving knowledge of Christ Jesus, no participation of his fullness, no interest in his benefits, no taste of the sweetness of his mercies. Christ to them is a hidden Manna whom they taste not, an eclipsed Sun whom they see not, a sealed Well of whom they drink not, like the Tree of Life to Adam expelled out of the garden of Eden; Gen. 3. one to whom they come not, of whose fruit they feed not. Reigning profaneness deprives the soul of all the benefits and comforts of the Lord Jesus. Such alone as are truly gracious, are Use 2 filled with Christ's fullness, discern Christ's excellencies, and are refreshed with the sweetness of his mercies: They alone that live to Christ enjoy Christ, and are made perfect by Christ, and have the promise of eternal life in and through Christ. Dignus planè est morte qui tibi Christe recuset vivere, & qui tibi non sapit, desipit; & qui curat esse, nisi propter te, pro nihilo est, & nihil est, propter teipsum: Deus, fecisti omnia, & qui esse vult sibi & non tibi, nihil esse incipit inter omnia. O Christ (saith Bernard) he is plainly worthy of death who refuseth to live to thee; and he that is not wise for thee, is foolish; and he that cares to be, unless for thee, goes for nothing, and is nothing. O God (saith he) thou hast made all things for thyself, and he that will be for himself, and not for thee, begins in the midst of all things, to be nothing. Without Christ man's greatest fullness is nothing else but emptiness: he that seeks himself, and not Christ, loseth both himself and Christ: he that strives without Christ to be happy, involves himself in the snare, & casts himself into the gulf of the greatest misery. To live to the Lord Jesus in true holiness, is the only way to everlasting happiness: He that for Christ can make himself nothing, shall in Christ find the perfection of all things. Labour then to be of their number who are truly holy and gracious, that you may be complete and perfect in Christ Jesus. Secondly, here is the benefit, complete, full, entire, perfect; complete in the imputation of Christ's righteousness, in the inchoation of all saving gifts and graces, in title to all God's promises, in the acceptation of their persons and services in and for Christ, Eph. 1.6. Christ being the Beloved in whom they are accepted. And hence we learn, that Doct. There is a spiritual and heavenly perfection and fullness in Gods faithful servants: Sorts of perfection a fullness of inchoation, but not of consummation, as there is a fullness of light begun in the air in the dawning of the day; a fullness of parts, but not of degrees, as there is a fullness of members in an infant as well as in a man, in respect of parts, though not in respect of full growth; a fullness of truth and uprightness, though not of absoluteness: The least dram of gold, and drop of water, is as truly gold and water, as all the gold in the King's Treasure, or all the water in the deep Sea: a fullness in respect of intention, Phil. 3.12. though not of acquisition; they set perfection as a mark before them, they press to it, though they have not yet fully attained: a fullness of duration, though not of fruition; they do not fail and fall, like Hasael, 2 Sam. 2.23. by the way, but like good travellers, they go from strength to strength until they appear before the Lord in Zion, Psa. 84.7. though they do not yet enjoy the end of their calling: a fullness in respect of extension, they mortify all lusts, they depart from every evil way, they allow themselves in no sin, though they cannot wholly abolish any sin; they have an eye to all God's precepts, and walk in all God's ordinances, though they limp and halt a little, as jacob did in his travel, after he had obtained the blessing. This perfection and fullness of God's Saints and Servants was shadowed in the Ark, as it was a type of the Church; the Ark had a crown of gold about it, Exod. 25.10, 11. the Church, the faithful servants of the Lord, are crowned with divers gifts and graces here, and shall be with the crown of glory hereafter: The Ark had four proportionable dimensions, the faithful servants of Christ have the depth of faith, the height of hope, the latitude of charity, and the longitude of perseverance, abounding (as the Apostle saith) in every thing, 2 Cor. 8.7. in faith, in utterance, in knowledge, in all diligence and love: The Candlestick in the Sanctuary had seven lamps, Exod. 25.31.37. and many branches, adorned with bowls, knops and flowers; the Church and faithful servants of God, are replenished with fullness of divine and heavenly light, and beautified with the gracious works of the Spirit; Isai. 11.9. this was prophesied, The earth, the faithful people of God on earth, shall be full of the knowledge of the Lord, as the waters cover the Sea, abundantly replenished with all the gifts of God; and this the Lord signified by the mouth of the Psalmist, Psa. 72.16 saying, There shall be an handful of corn in the earth, on the top of the mountains, the fruit thereof shall shake like Lebanon and flourish like the grass of the earth: A prophecy of the plentiful preaching of the Gospel, abundant communication of divine and saving gifts to men, a large increase of the number of believers, and sweet consolations arising in the souls of men upon their freedom from the power of Satan, and their own corruption under Christ's kingdom. And this perfection & fullness of the servants of God is expressed sometimes by the beauty of the Lilies of the valley; Cant. 2.2. Cant. 6.10 sometimes by the brightness of the Sun, the Moon, and the Morning; sometimes by the glory and rich attire of a Queen clothed with gold of Ophir, Psal. 45.9, 13, 14. and a needle wrought garment; sometimes by a body washed with water, Ezek. 16. and anointed with oil, clothed with broidered work, shod with a Badgers skin, girded about with fine linen, covered with silk, decked with ornaments, having bracelets upon the hands, and a chain on the neck, signifying the riches, fullness, splendour, beauty and admirable excellency of those graces, with which the Lord adorns the souls of his servants, grace and holiness making Gods children surpassingly beautiful. That soul is most comely and beautiful, which hath the greatest measure of sanctification: This is likewise symbolised by the waters coming forth under the threshold of the Temple, rising higher and higher, Ezek. 47.5. until they grew so deep, that a man might swim in them; and for this the children of God are termed, Cant. 4.2. a flock of Sheep even shorn, come up from the washing, every one bearing twins, none barren among them: for this they are styled, a Garden enclosed, a Spring shut up, a Fountain sealed, an Orchard of Pomegranates with pleasant fruits, a Tree planted by the water's side, Psa. 92.12 whose leaf doth not fade, trees bearing more fruit in their old age. It is the property of God's children to grow to more perfection, their corruptions, like the house of Saul, 2 Sam. 3.1 growing weaker and weaker; and their graces, like the house of David, waxing stronger and stronger: and the Scripture speaks of them plainly, testifying that they are full of goodness, Rom. 15.14. as the stars are full of light, and good trees full of good fruit; full of piety towards God, full of charity towards man, full of knowledge in God's will, full of faith in God's promises, full of godly sorrow for their offences, full of humility & meekness for their low opinion of themselves, & readiness to put their necks under the yoke of God's precepts: Phil. 1.11. Full of the fruits of righteousness, as the fields are full of all sorts of fruit in the day of harvest: Col. 4.12. Perfect and full in the will of God, in the knowledge and observance of it, as a good servant is full in knowing and obeying his masters will, as a good traveller is full in his way knowing it, and going on fully in it, with all his strength, with all cheerfulness, and with all steadfastness: Yea, Eph. 3.19. filled with all the fullness of God, not with the fullness of his essence, but of his operations and communications of grace to the souls of men: With the fullness of his will, Col. 1.9. being filled with the knowledge of his will in all wisdom and spiritual understanding: With the fullness of his promises, believing them, and drawing waters of consolation from them with the bucket of faith, as from so many Wells of comfort: With the fullness of his love, as the the child with the love of the parent, feeling the love of God shed abroad in their hearts: With the fullness of his gifts, as the air is full of the light of the Sun: With the fullness of his Christ, who filleth all things in all men. And thus we see there is a spiritual and heavenly fullness in the Lords servants. Ephes. 1. CHAP. XVII. Laying down four grounds of the Saints perfection. 1. Union with Christ. IN regard of union with, and incorporation into Christ: They are united unto Christ as branches to the vine; the vine is of the same nature with the branches; so is Christ, as man, of the same nature with believers: the branches have their original from the vine, believers are begotten again by Christ to a lively hope: the branches are supported, nourished, and filled by the vine; so are all true believers by Christ. Rom. 12.5. They are united unto Christ, as members to the head; the head communicates sense and motion to all the members of the body, Christ communicates spiritual life, sense and motion, a heavenly fullness of all good things to the members of his mystical body: They are united unto Christ as the bride unto the bridegroom, Hos. 2.19 they are betrothed unto him for ever; the wife by her wedlock participates of the name, honour, dignity, and earthly fullness of her husband; the Church, by spiritual wedlock with Christ, partakes of the name, honour, dignity, and heavenly fullness of Christ: As man and wife are one matrimonial flesh; 1 Cor. 12.12. so are Christ and his members one mystical Christ. In regard of proportion: 2. Proportion between Saints and Christ. There is a natural proportion and likeness between the head, and the members, between the parent and the child, between the Sun and the air enlightened by the Sun; and thus there is a spiritual proportion between Christ and all such as, like living members, are enlivened by him, like children are begotten of him, and savingly enlightened by him, as the Sun doth enlighten the air: There is a gracious proportion and answerableness between Christ and all Gods faithful servants, as between the Sun and the Stars in the firmament, as between the King and the Queen in the Court, as between the father and the children in the family; they are holy as he is holy, in proportion, 1 Pet. 1.15. Rom. 8.29 in imitation, in quality, but not in adequation, degree, and equality: they are conformed unto Christ in sanctification and in suffering: Christ hath fullness above measure, they have fullness in measure: In Christ is fullness, as in the fountain, in them as in the cistern. 3 Christ's communication to the Saints. In regard of Communication: The Sun communicates light unto all the Stars, the Sea waters to all the Rivers; Christ hath not received for himself alone, but for all his members. Joseph had not the fullness of Egypt for himself alone, but for all the people of the land, to dispense to them according to their several necessities: God hath put all fullness into Christ, and through Christ he doth dispense the same to us. God (saith S. Paul) hath blessed us with all spiritual blessings in heavenly places in Christ; Ephes. 1.3. with knowledge, justification, remission, adoption, sanctification, and all spiritual riches in Christ. God dispenseth all his fullness by Christ Jesus to his servants: As the Angels came down by jacob's ladder; so do all the gifts of God come down to the soul of man by Christ: Of his fullness we do all receive, joh. 1.16. joh. 17.8. grace for grace. The words (saith Christ) which thou gavest me, I have given them; the words of precept to direct them, the words of promise to sustain them, the words of life to quicken them, the words of peace to comfort them; what thou hast revealed and given to me, as Mediator, have I revealed and communicated unto them, as their teacher and Saviour. In regard of Imputation: 4. Imputation of Christ. Christ with all his benefits is imputed to believers, their sins are imputed unto him, and his righteousness is imputed unto them. He that knew no sin, 2 Cor. 5.11. was made sin for us, that we might be made the righteousness of God in him; not our righteousness, but the righteousness of God; not in us, but in Christ. As Josua the high Priest had his filthy garments taken from him, Zach. 3. and was clothed with change of raiment: so is our sin, like a filthy garment, put from us, and we are clothed with Christ's righteousness, as with a rich and royal robe, and we are to put on Christ to justification; being, through faith, clothed and covered with Christ his perfect innocence and holiness of nature and actions, as with a garment to appear holy and unblameable without spot or wrinkle before God. And we are also said, to put on Christ to sanctification, Rom. 13. being decked and adorned with the gifts and fruits of his Spirit, as with jewels & ornaments: Ye are of God (saith Saint Paul) elected, 1 Cor. 1.30. called, regenerated by his Spirit. All things are of God by creation, elect believers by the grace of adoption and regeneration: Ye are of him in Christ, elected in Christ before the foundation of the world: In Christ, who is made unto us of God, wisdom, righteousness, sanctification and redemption: Made unto us of God, not by creation, but by ordination: Wisdom, the author and teacher of wisdom, revealing to us the counsel of his Father, touching our salvation, and making us wise by giving us the spirit of illumination: Righteousness, our Justifier making us righteous through his righteousness imputed to us: Sanctification, our Sanctifier, regenerating and renewing us by the work of his Spirit: Redemption, by his merit and efficacy, freeing us from the power of Satan, the dominion of our corruption, and death eternal: He is our Wisdom as a Prophet, our Justification and Sanctification as a Priest, our Redemption as a King: He is our Righteousness Imputatiuè, by way of imputation; he is our Wisdom, Sanctification and Redemption, Effectiuè, by way of inherent and gracious operation. Christ (saith * Christus factus est nobis sapientia in praedicatione, justitia in peccatorum absolutione, sanctificatio in conversatione, redemptio in passione. Bernard) is made unto us Wisdom in preaching, Righteousness in the absolution of sin, Sanctification in conversation, and Redemption in his passion. Christ (saith * Liberans ab errore, peccatorum dimis●ione, per spiritum paracletum. Two sorts of men excluded from Christ and the number of his Saints. Theophilact) maketh us wise, freeing us from error; he maketh us wise by forgiveness of sins; he sanctifieth us by his Spirit the Comforter. And thus he ● parteth to us perfect redemption, or d●●●●a●ce from all evils: and thus it appe●●e●, that there is a spiritual and heavenly perfection and fullness in all the Lords servants. This shows how great strangers they are to Christ, how fare from the number of God's faithful servants, First, who are empty of all saving grace; whose souls, like the foolish virgin's lamps, are empty of all spiritual and heavenly oil; whose hearts are an empty house, I. Matth. 25. Rom. 7.18. Hos. 10.1. wherein dwelleth no divine and saving good; whose lives are (as the Prophet said of Israel) an empty vine, bringing forth to themselves, to the flesh, but not to God; empty of the knowledge of God, as the eyes of the blind are of light, having no wisdom to discern the things which differ, any more than a blind man can discern of colours; empty of faith, as Jeroboams' withered hand was empty of strength, having no power to believe, to lay hold on Christ, and the promise of ●●●●nall life; empty of love, as a dead m●n is empty of hea●e. It is said of David, th●● he was old and stricken in years, 〈◊〉 they covered him with clothes, but h● 〈…〉 Many such there be so old 〈…〉 have spent so many years in 〈…〉 of the world, and in the work●● 〈…〉 that though they have much 〈…〉 warm them, many sermons, ●●ny ●●monitions and instructions, yet they get no heat, no love doth burn within them, their souls remaining like an empty chimney wherein is no fire; empty they are of all the fruits of righteousness, as a withered branch is empty of grapes; Such men have nothing of Christ in them, as the empty cistern h●th nothing in it of the fountain; Such men can do nothing to the resisting of Satan, no more than an empty hand to the withstanding of the enemy in the battle. The unclean Spirit finding the house empty, Matth. 12.44, 45. entered in with seven others worse than himself: Such are unprofitable to others in their spiritual distresses, like the pits which were empty when the children of the Nobles came unto them in their thirst: Jer. 14.3. as an empty lantern that gives no light to him that travels in the dark, like the figtree which bore no fruit when Christ came to it in his hunger: Such men know not how to comfort themselves, how to sustain and stay themselves in their own distress; they have nothing of God and Christ at home within themselves, in their own hearts: but as Hagars' bottle was empty, had no water in it, Gen. 21. neither knew she which way to look for water to refresh her, but sat down and wept; so are their souls empty, and when trouble comes upon them, they know not which way to look for comfort; they have no anchor to stay them in the storm, but are (as the Psalmist saith of the Mariners in the tempest) even at their wit's end: Psal. 107.27. Such men are a dishonour to the Gospel, a shame to the Christian profession, as an empty Scholar that hath no learning in him, is a disgrace to the School, or a barren Tree a discredit to the Orchard: To such men it may be spoken, as once Archidamus spoke unto his son, rashly conflicting with the Athenians, wanting strength to make his part good against them, Aut vi●●bus a●●e, aut anim●●s adi●●●. Either add to thy strength, or take from thy boldness: so must these men either add to their show more power of godliness in their conversation, or cease from their profession. For as in war audaciousness without strength is dangerous, so in religion profession without practice is scandalous: and what is the end of such empty and barren Christians, but as the tree that had leaves without fruit was cursed, Matth. 21.19. Joh. 15. and the withered branches cast into the fire and burned: so the curse and everlasting burning will be these men's last portion. 2 This likewise shows how fare they are from Christ, who in stead of spiritual and heavenly fullness, have a fullness of sin and uncleanness within them; some being full of worldly mindedness, of distracting cares and cogitations, as the sluggards field was full of thorns and briers; Pro. 24.31. some are full of idolatry and superstition, full of error, heresy, and corrupt opinions, as Baal's house was full of Idolaters from one end to the other; 2 King. 10.21. some are full of fraud and deceit, jer. 5.27. Isa. 22.2. as a cage is full of birds; some are full of stirs, tumults, and contentions, as the Sea is full of storms; some are full of hypocrisy, full of many noisome and filthy lusts, as the Pharisees Sepulchers were whited without, Matth. 23.27. but full of dead men's bones within; some are full of malice, wrath, and indignation, jam. 3. as the serpents are full of deadly poison; some are full of cursing, swearing, evil speaking, as the woman on the scarlet coloured beast was full of the names of blasphemy, and the golden cup in her hand full of abominations and filthiness: Rev. 17.3.4. and what attends this fullness of impiety and profaneness, but fullness of shame, fullness of woes, fullness of everlasting tortures? Fullness of vengeance ever waits upon fullness of ungodliness. CHAP. XVIII. Evidencing the fullness of the Saints by four Characters or marks, with four motives to labour for fullness. THis may teach us then duly to examine Use 2 the estate of our souls, and to labour for clear and comfortable evidence of this spiritual and heavenly fullness. The presence of this fullness will be discerned, 1 Fullness of resisting evil. 1 By the fullness of man's resisting and withstanding every temptation, every opposition, every contradiction of the Devil, the World, and the Flesh, As a Castle full of armour, full of men, full of fortification, full of all provision, abides all assaults; a tree full of roots abides and holds out against all the gusts and blasts of winds. The Ark being pitched within and without, full of strength, endured all the toss of the Deluge. The man in whom this fullness is, in the midst of all oppositions, as Chrysostome said of Peter, is as a man made all of fire walking in stubble, he overcomes and consumes all opposition; all difficulties are but whetstones to his fortitude, all Satan's temptations are but firebrands cast into the water, all the gainsayings of the world are to him but as the barking of dogs to a traveller, all the proffers of the world are base and contemptible; the very reproach of Christ is in his eye greater riches than all the treasure of Egypt: Heb. 11. the horse neighs at the trumpet, the Leviathan laughs at the spear, the man that is filled with Christ accounts it all joy to fall into manifold temptations; Jam. 1.2. he is ready to go through fire and water, he carries his life in his hand, he says to father and mother. I know you not; to carnal counsellors and friendly enemies, Get you behind me Satan. 2 By the fullness of answerableness to the whole law 2 Fullness of answerableness to the whole law. and will of God: where is fullness of grace, the whole man is put into a holy frame, and there is a readiness to obey every precept, as the Centurion's soldiers were ready to every command, to go, and come, to do this, and to do that; Mat. 8.8. a readiness to believe every promise, as there is a readiness in the hand to receive every gift; a readiness to embrace every wholesome admonition, as there is a readiness in the eye to receive light from every star, a readiness in the ground to receive rain from every cloud, a readiness with diligence to follow every good work, 2 Tim. 2.21. as there is a readiness in the hand of a good Scholar to write after every letter in the copy. 3 By the fullness of liberty and freedom from the rule and power of every sin: 3 Fullness of liberty from the rule of sin. as Josuah put all the Canaanites under, so doth fullness of grace put down every lust, it suffers no sin to reign: as Asa deposed his own mother, 2 Chr. 15. so doth this the mother sin of the soul, the sin that is most dear: If the eye offend, it plucks it out; Mat. 5. if the hand offend, it cuts it off: it doth not work by halves as Saul did, but destroys all as Samuel did: 1. Sam. 15 it restores the whole man to liberty; the understanding to know, as Christ restored the blind man to sight; the will to embrace Christ, as the man whose hand was withered, had it made whole to receive any gift; the imagination and affections to mind and meditate upon, to love and delight in the things which are above, as Christ healed the woman that had a Spirit or infirmity, making her able to walk upright: it makes the whole man free to move and come to Christ, as the Rivers move towards the Sea. This the Psalmist termeth an enlarging of the heart to run the way of God's commandments: and where the Spirit of the Lord is, Psa 119.32. 2. Cor. 3.17. there is liberty, saith the Apostle. 4 By the fullness of man's application of himself to Christ. 4. Fullness of man's application of himself to Christ. The more fully man receives of Christ, the more fully he doth apply himself to Christ; the more the River receives from the Sea, the more strongly, speedily, and fully it returns again and empties itself into the Sea. Man's motion to Christ is according to his gracious receivings from Christ; where there is fullness of grace, Christ is apprehended as a King for his authority, as a most precious Pearl for his worth, as a Ransomer for his purchase, which he hath made of us, as a Bridegroom for his love to us, and conjunction with us: and as the wife which receives the husband gives herself again unto the husband, thus the soul which receiveth Christ doth give itself again to Christ. Saint Paul saith of the Macedonians, 2 Cor. 8.5. they gave themselves unto the Lord as to their counsellor to direct them, as to their Shepherd to feed them, as to their King to honour him, as to their Lord and Master to serve him, as to their Husband to love him, to rejoice and delight in him, and bring forth fruit unto him: and this is styled a yielding up of ourselves to God, and, a living unto God; Ro. 12.1 2. Cor. 5.15. man's subjection unto God and Christ being ever suitable to the power and dominion of grace within him. This should persuade and move all men to labour for spiritual and heavenly fullness, to abound, as the Corinthians did, Persuasion to this fullness. in every gift; to abound in knowledge, as good scholars in learning, as the stars in light: 2 Cor. 8 7 2 Pet. 3.18 to grow in knowledge; In the knowledge of ourselves, and be abased: In the knowledge of the Law of God, and be reform by it, and conformed to it: In the knowledge of the majesty, purity, and perfection of God, and be humbled in the apprehension of it: In the knowledge of the authority and dominion of God, and fear to offend him: In the knowledge of the power of God, and hid ourselves under him: In the knowledge of the promises of God, and build upon them: In the knowledge of the bounty of God, and be thankful: In the knowledge of the love of God, and be cheerful: In the knowledge of the gracious working of God, and ascend to more spiritual perfection: In the knowledge of the death of Christ, attaining to a greater measure of mortification: In the knowledge of the resurrection of Christ, being more and more quickened by him: In the knowledge of the fullness of Christ, drawing nearer to him, receiving more and more from him, more and more solacing, quieting and contenting our souls in and with him. Let us labour for fullness of Faith, as the tree increaseth in the fullness of his roots, Col. 2.7. being rooted and built up in Christ, and established in the faith, abounding therein with thanksgiving. Let us strive to be full of love, as a fire of much wood is full of heat; and as the bride is full of love, even sick of love towards the bridegroom: to be full of joy with the light of God's countenance, as the favourite is full of joy with the King's countenance, the light of the King's countenance being unto him as life, and his favour as a cloud of the latter rain. O let us endeavour to be full of the holy Ghost, full of the fruits of the Spirit, as a good orchard is full of all sorts of fruit. And the better to provoke our souls to this, let us meditate: Upon the fullness of that power which doth oppose the welfare of our souls: Four meditations moving to this fullness 1. Fullness of opposing power There is a fullness of sin, a fullness of Satan, a fullness of worldly vanities, which without a fullness of grace we can never withstand, subdue and cast down. When the Spirit of the Lord came mightily upon Samson, he rend the Lion: judg. 14. when the Spirit of the Lord cometh mightily in the fullness of his grace upon us, than Satan the roaring Lion is put to flight, than his works are dissolved, than the strong holds of sin are cast down, and the soul prevaileth: Therefore the Apostle chargeth us to be strong in the Lord, and in the power of h●s might, to put on the whole armour of God, that we may be able to stand against the wiles of the Devil. 2. Sweet agreement between Hea●t and Word Upon the sweet agreement which will arise from this fullness between our heart's and the word of God: This will make the commandment an easy yoke, a plain path: this will make the Word sweet and pleasant, as the light unto a clear eye, wine unto a thirsty palate, or meat to a healthy and hungry stomach, or the voice of the bridegroom to the bride, when her heart is full of love towards him. 3. Satisfaction which it ministereth I●h. 4.14. joh. 7. Mat. 13.44. Upon the satisfaction and contentment which this fullness of grace will minister to the soul: It will be as a living spring, as floods of water within us, quenching our thirst, and taking off all our long from the world: it will be to us as the pearl to the Merchant in the Parable, in stead of all worldly treasure, it will content us in every estate, be in stead of all to our souls. Upon the joy arising hence: 4. ●oy arising 〈◊〉 it. Fullness of grace brings fullness of joy, strong joy dispelling all sorrow and sadness, as the Sun doth the clouds; full joy making the understanding joyful in the knowledge of God, making the will joyful in the choice and embracement of God, in the sinners free and full intendment of God, and the glory of God; making the imagination joyful in the meditation and thought of God, making the memory joyful in the remembrance of God and his word, and works; making all the affections joyful in the trusting, fearing, and loving of God; making all the members of the body joyful in the performance of their several offices and services to God-ward. This filleth with all joy and peace; with the joy of children for our adoption, with the joy of brides for our spiritual conjunction, with the joy of friends for our knowledge of God's secret and counsel, with the joy of rich men for our treasure and interest in all things, with the joy of heirs for our claim and title to God's kingdom, with the joy of Nobles for our dignity and exaltation, with the joy of Conquerors for our victory over all opposition, with the joy of free men for our spiritual prerogatives and freedom, with the joy of Kings for our holy and gracious dominion, with the inchoation of all joys in this life, and the consummation and perfection of endless joy hereafter in heaven. FINIS. THE DOLEFULNESS AND DANGER OF NEGLECTING CHRIST, AND THE OPPORTUNITY OF GRACE.. PROV. 1.29, 30, 31. For that they hated knowledge, and did not choose the fear of the Lord. 30 They would none of my counsel: they despised all my reproof. 31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices. JER. 51.9. We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgement reacheth unto heaven, and is lifted up even unto the skies. LONDON, Printed by R. Young for john Bartlet at the gilt Cup near Saint Augustine's gate, 1640. THE DANGER OF NEGLECTING CHRIST, etc. LUKE 19.41, 42. When he was come near, he beheld the City, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! etc. THe more men do abound in true grace and saving goodness, the more they grieve at other men's impieties, the more they are affected with other men's miseries: according to the measure of their grace is their detestation of sin, their indignation against sin, their sorrow for the dishonour brought to God by sin, their sense and feeling of their brethren's present affliction, their apprehension of the future calamities like to fall upon them. Good men mourn not only for their own corruptions, but also for other men's transgressions; they sorrow not only for their own troubles, but also for other men's miseries. When Nehemiah heard how the walls of Jerusalem were broken down, Neh. 1 3, 4 their gates burnt with fire, the people in great affliction and reproach, he sat down and wept. David, a man after Gods own heart, considering the obstinacy and rebellion of the people, his eyes gushed out with tears. Psal. 119.136. And here the Lord Jesus, whose soul, whose work, whose way was as the Sun wherein is no spot, a Garden in which is no weed, a Tree whereon was neither superfluous, barren, nor withered branch, nor fading leaf; in whom (as it is said of Absoloms beauty) was no blemish from the crown of the head unto the sole of the foot, from the first instant of his conception, to the last moment of his passion; in whom was a singular, sweet, full, perfect confluence and concourse of all graces, as of lines in one Centre, beams in one Sun, rivers in one Ocean, This glorious and matchless pattern of all perfection, considering and beholding the present rebellion, the ensuing desolation of Jerusalem, his bowels yearned within him, tears came from him, commiseration on the one side, and indignation on the other side wrought wonderfully with him: for, When he was come near, he beheld the City, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. The words are a narration of our Saviour's affection towards the people of Jerusalem, wherein we have 1 Our Saviour's Commiseration, v. 41. 2 His Exprobration of them, ver. 42. In his Commiseration we have the occasion, preparation, or impulsive causes of it. 1 His appropinquation, He came near: Christ as God is every where, not Locomotivus, but is free from all motion, mutation: but he cometh near by his creatures, as an Almighty Maker by his works, presenting his Deity and almighty power; he cometh near by his Ministers, as a King by his Ambassadors, proposing his dominion over us, offering conditions of peace unto us; he cometh near by assuming our flesh, as a Mediator, a Brother, declaring his mercy and loving kindness; he cometh near by his Ordinances, as a King by enacting laws to his Subjects, as a Nurse drawing forth the breasts to her children, as a Friend revealing himself to his intimate acquaintance, as a Lover wooing, a Bridegroom betrothing himself unto us: but here he came near by his bodily presence, and coming near, his bowels yearned. We are usually most affected with the miseries of our brethren, when we are present with them. After his appropinquation, as a second occasion, ensued his inspection, he beheld: He beholdeth all things, as God, with the eye of his counsel, in regard of purpose and preordination; he sees first, ad intra, and accordingly he works ad extra; he neither begs nor borrows knowledge from the creature: He beholdeth all things with the eye of his general providence, in regard of gubernation, limitation: He beholdeth his children with the eye of special care and tender affection, powerful and gracious disposition of all to work for the best unto them: He beholdeth all things with the eye of his wisdom: all the deep things of God, in regard of revelation; all the deep things of men, in regard of detection. Here he beheld with the eye of his body, as man, & wept. The serious view of other men's miseries is very forcible to move our affections. The last thing in this verse is the expression of his affection, he wept; as God, ●ee was free from all passion; as Man, he took upon him our affections and infirmities, which Divines call Miserabiles, as sorrow, hunger, thirst; but not those which are Detestabiles, as sin, sickness, etc. Christ, as Man, had a sympathy of their miserable condition; as the holy One of God, he was much troubled to see their rebellion; as Mediator, he was grieved to see his labour to bring them to salvation frustrated, and therefore he wept, and did not only weep, but upbraid them with their ignorance and ingratitude, speaking, out of the ardency of his affection, in a pathetical manner to them, If thou hadst known; thou that art the head City of Judah, the habitation of God in respect of his Temple, a holy City in respect of thy profession, the lamp and light of the Church in respect of the residence of the Priests and Prophets in that place, and yet she knew not the things belonging to her peace. Much common knowledge is often attended with damnable and damning ignorance: they had been often punished, wasted, embondaged, again restored; Christ came, preached, proffered salvation, but they knew not Christ as the Son of God, Isa. 53.2. as the Prince of peace, to reverence him, but despised him as one that had no form nor comeliness: they knew him not as the Way, joh. 14.6. the Truth, the Life, by a lively faith to lay hold upon him, as the Prophet from whom they were to receive instruction; as their husband, in regard of love and affection; as their Lord and Master, in regard of subjection: And because they did not so know, acknowledge, receive him, the things belonging to their peace were hidden from them. Many things might here be noted, but their unprofitableness, ingratitude, rebellion, under so great means afforded them, being that for which our Saviour Christ did chief lament and weep over them, and for which especially he did upbraid them, you may see, that The estate of that person or people is very doleful, Doct. which continueth barren and unprofitable under the plentiful and powerful means of salvation: whether it be a public nation, a private congregation, or particular person which thrives not under the means of life, their estate is much to be bewailed: This is manifest by our Saviour's commination, c Math. 11.20, 21. Woe be unto thee Chorazin, woe be unto thee Bethsaida; if the mighty works which have been done in thee, had been done in Tyre and Sydon, they would have repent long ago in sackcloth and ashes: therefore it shall be easier for Sodom and Gomorrah in the day of judgement, then for thee. Where God hath most abounded in his goodness, he will be most severe in his punishments, if the people remain unfruitful: abused mercy is the forerunner of the greatest misery; the impure conversation of the people, the heavy judgements, ready to surprise them for their barrenness, disobedience, and prosligate kind of life under the plentiful means of grace ministered to them, caused the Prophet to wish, jer. 9.1. that his head were tears, and his eyes a fountain, to weep day and night for the daughter of his people. And for this another Prophet crieth out, Woe is me, Mic. 7.1, 2 for I am as when they have gathered Summer fruit, as the grape glean of the vintage, there is no cluster to eat. The good man is perished out of the earth, there is none upright among men, etc. And thus the Lord expressed, as in a type, by a girdle bought, jer. 23.1. girt about the Prophet's loins, and afterwards rotten by the river Euphrates, and so cast away as good for nought, that Israel might see how God had brought them out of Egypt, exalted them above all nations, joined them near unto himself, as a girdle about his loins; but in the multitude of their prerogatives and privileges, they corrupted themselves, grew obstinate, and were rejected of the Lord, and the estate of such people is very doleful. First, in regard of Frustration: they having frustrated the labours of Gods faithful Ministers, all the work of their Ministry, in regard of any saving good to their souls, hath been as the pouring of water upon the rock, the sowing of seed upon the sand, the lighting of a candle to the blind. As David said of his labour and care about Nabal, 1 Sam. 25.21. In vain have I kept all that this fellow hath in the wilderness: So may the Lord say, In vain have I set my Ministers, as watchmen, upon their walls; in vain have they, like husbandmen planted, manured, watered the souls of the people, and there is no fruit. Thus the flower of the Prophets, in the person of Christ Jesus, complained of old, Is●. 49.4. I have laboured in vain, I have spent my strength for nought. Secondly, in regard of inexcusableness: they have no cloak for their sin, they cannot say as Abimilech did in another case to Saul, 1 Sam 22.15. Thy servant knew nothing of all this, less or more. The presence of the means of grace amongst them, is a great aggravation of their corruption; their sin without the means, is not simply, but comparatively no sin. joh. 15.22 2 Cor. 3.10. As the glory of the Law, though very glorious, had no glory, as the Apostle speaketh, in this respect, by reason of the glory of the Gospel which excelleth; so that which was sin before, though very great sin, yet was no sin, in comparison of their sin, now joining malice and wilful obstinacy to their ignorance. Thirdly, in regard of Perversion: They are by accident made the worse by the means of life. As some diseased eyes are made the more blind through the brightness of the light, some stomaches are made more sick by good physic: So accidentally, through the great strength and power of their corruption, the Word is made the savour of death to death to some. Plutarch relates of the Tigers, Si quis tympanis circumsonet, in rabiem aguntur, adeo ut seipsas denique discerpant: And thus many people of a savage disposition, are disquieted, perplexed, enraged, to hear the sweet and heavenly music which the Word maketh. Fourthly, in regard of Desertion: The Lord will leave such a people, as a Physician doth the Sick, jer. 51.9. Isa. 5.3, 4. which are incurable; the Husbandman the Field, which after much cost, pain, care, labour, remaineth still barren; the Lord will leave such to Satan to blind and harden them, to deceivers to seduce, to the allurements of the world to ensnare them, to their own lusts to rule over them, to hell at last to swallow them. Fifthly, in regard of Condemnation: These shall have the greatest condemnation; the more favours the more torments. Capernaum that was exalted to heaven temporally, Mat. 11.25. excelling all the cities of Galilee in greatness, nobleness, worldly fullness; exalted to heaven spiritually, in regard of Christ's bodily presence, preaching, miracles which he wrought there, for her ingratitude, obstinacy, plenitude of all profaneness, is brought down to hell in regard of temporal devastation, and everlasting destruction. This, by way of humiliation, Use. must teach every one of us to acknowledge and bewail our barrenness, obstinacy, disobedience under that plentiful means of grace which God doth minister to us; and to humble ourselves under the mighty hand of God for it. 1 Sam. 1.10. Hanna was much grieved, in great b tternesse of soul, considering the barrenness of her womb and she prayed and wept sore: let us in like manner, consider and be thoughly affected with the barrenness of the Kingdom wherein we are subjects, of the Congregation whereof we are members, of the Families in which we are fathers, mothers, husbands, wives, sons, daughters, servants, sojourners, every man the barrenness of his own heart, way, life; let us be in bitterness of soul, and pray, and weep as sore for this barrenness of soul, as ever Hanna did for the barrenness of her body. The Lord hath done great things for us, as for Jerusalem, he hath separated us to himself, set us up his tabernacle among us, been a wall of fire round about us, caused the clouds of heavenly doctrine to pour down their sweet and comfortable dew upon us; he hath given us Pastors according to his own heart, Jer 3 15. to feed us with knowledge and understanding, and yet we are unfruitful. As the men of the City of Jericho said of that, 2 Kin. 2.19. The situation of the City is pleasant, but the water is naught, and the ground barren: so may we truly say of ourselves, the Lord hath seated us in a pleasant place, in a fruitful land, in a Paradise of all temporal and spiritual plenty; yea the waters, the ordinances of God, the means of life are also good, sweet, savoury, completely fitted to minister comfort to the s ules of the people, but our hearts are for the most p●rt naught, and our lives are barren of the good fruit should grow upon them. We are 1. Such fallow gr●und, such strangers to a contrite and broken spirit, that the Word is to many of us like seed sown on ground not broken: 2. Our hearts are so grown over with the thorns and briers of worldly cares, that the seed of the Word is choked in the greatest number of us: 3. Our souls are so overspread with the weeds, and drowned in the waters of sensual pleasures, carnal lusts, and vain delights, that the means of life are not to a few, as seed sown in watery ground, where it prospers not: 4. Many of us do so please our selves with a formal profession, that we are but as women travelling with a false birth: we do so flatter ourselves with the naked having of God's Ordinances, with the glorious name of Christians, that we regard not the nature, life, power, fruit of godliness, but remain universally barren; our understandings like a lamp without oil, our memories like a piece of paper wherein nothing is written, our hearts like an Altar on which no fire burneth, our faith like Jeroboams' withered arm, our affections like the lame man's feet who could not walk, the whole man like a garden wherein every tree is barren, a house whereof every room is empty; the greatest part of us, like foolish Soldiers, that think it enough to draw forth and flourish their weapons, never wounding their enemies therewith, suppose we have done as much as is required, when we attend upon the Ordinance of God, though we never make any particular and effectual application thereof. Aristotle was wont to tax the Athenians, Lae●t. li. 5. cap. 1. quòd cum duas res invenissent, frumenta ac leges, frumentis uterentur, legibus nequaquam: And for this may we be no less justly reproved, that God, having given us the fruits of the earth, and the law of life and salvation, we use the former, but neglect the latter. Is it not wonderful to see how industrious the Husbandman is to improve his ground, of a barren to make a fruitful land? how the Merchant setteth his wits on work to improve his trade? how the married persons do long to see their children stand like Olive branches round about their Table? how every person, yea every creature, in his way, after his kind, doth strive to be fruitful? and shall the Christian, the most excellent piece of the workmanship of God, be contented to remain barren and unprofitable? Do you not hear how the Husbandman complains, like the men of Jericho, if the field be barren? how the Merchant droops and hangs down the head, if his ship miscarry, his trade fail, and poverty come upon him? Do you not hear how the Husband, like Isaac, prays for the fruitfulness of the Wife when there is no conception? how the barren wife cries with an impatient spirit, Give me children or I die? Gen. 30.1, 2. And shall not we complain, bow down, and humble ourselves for our barrenness in grace? shall not we study, strive, labour, pray, and cry unto the Lord our God to open our hearts that are shut up, to enlarge our souls, to fill us with all goodness? And to induce us hereunto, the consideration of the concomitants, and fruits of this spiritual barrenness, are of very great force. For, 1 Barrenness reproacheth: it was a reproach to a mother in Israel to be barren. 1 Sa. 1.6. Barrenness disgraceth fields, trees, cattle, reasonable and unreasonable creatures; and barrenness of grace in like manner disgraceth us in the eyes of God, in the eyes of God's children, giveth occasion of insultation to the adversaries of religion, as the bodily barrenness of Hanna gave Peninna occasion to insult over her: this causeth our profession to be traduced, and the name of God to be blasphemed. Ro. 2.24. 2 Barrenness is unprofitable: a barren tree ministereth no profit, it doth but cumber the ground: Luk. 13.8. barren Christians are unserviceable to God, pester and cumber the Church wherein they live. 3 Barrenness grieveth the barren wife grieveth the husband, the barren tree grieveth the keeper of the Orchard, a barren people grieve the faithful and painful Minister whom the Lord hath set as a Shepherd over them: this pained Paul as a woman in travel, Gal. 4.19. Jer. 20.14. occasioned Jeremy, through the anguish and trouble of his spirit, to curse the day of his birth, and wrought so forcibly with Eliah, 1 Kin. 19.4. that he grew weary of his life, and wished for death rather than life. 4 Barrenness spoileth the soul of much sweet and heavenly peace, boldness, comfort, and confidence. Doth the Master smile or else frown upon the unprofitable servant? can such a servant come before his Master with confidence, with assurance of acceptance? doth he not hang down the head? is he not ashamed? is not his confidence removed fare from him? When Adam was naked he ran from the presence of the Lord: Gen. 3. when the souls of men within are naked of grace, and the lives of men without are naked of good works, they have no courage, no comfort, no boldness to present themselves before the Lord. 5 Barrenness provoketh: the barren field angreth the Husbandman, the barren tree mentioned in the Gospel displeased our Saviour when he sought fruit and found none on it. Christ hungered, Mat. 21.18, 19 desired much to taste of the sweet grapes of faith, repentance, love, thankfulness, which should have been brought forth by the Jews, a Vine of his Fathers own planting, once a Vine of many goodly branches, the Patriarches, Moses, the Prophets; a Vine loaden with many sweet grapes, but now there was nothing but leaves on it; a glorious profession, a formal performance of religious duties, much vaunting and boasting that they were the children of Abraham; but they were barren, they did not the works of Abraham; they had neither the faith, nor trod the steps of Abraham: And therefore our Saviour cursed the figtree, 1. In testimonium, to show his Deity, his absolute authority and dominion over all creatures: 2. In declarationem, to show his anger against the Jewish people: 3. In typum, thereby to show what the end of that people should be. 6 Barrenness ruinateth: the barren tree is hewed down, the barren ground is burned, Heb. 6.8. a barren people the Lord will forsake, remove, and cast out of his sight: this is fully expressed by our Saviour in the Parable of the Housholder, Mat. 21.34. in which the Housholder is God, the Vineyard is, generally, the Church; particularly, the people of the Jews: the hedges are the Mosaical laws, likened to a hedge for distinction, for preservation: the people of the Jews being by them distinguished from other people, and preserved from wasting as a field by a hedge: the Winepress was their ministry of the Word, likened to a Winepress in regard of preparation fitting them to offer unto God the pleasant wine of found obedience, and holy and fervent prayers: the Watch tower was the Kingdom, Priesthood, Temple, likened to a Tower for the ornament, honour, glory, which it ministered: the husbandmen to whom he let it out were the Priests and Levites, likened to husbandmen for their labour in, and watchfulness over the Lord's Vineyard; and the Lord is likened to one going into a fare Country, not for the mutation of his presence, but by cessation of miracles, immediate manifestation of himself among them, leaving his Vineyard to their charge: the servants sent were the Prophets, whom they beat, imprisoned, killed, stoned; at last he sent his own Son whom they crucified: and for their ingratitude and barrenness, the Vineyard hath been long let out to others: This did our Saviour threaten; Mat. 23.37, 38. How often would I have gathered you together, and ye would not! Behold, your house is left unto you desolate: and for this likewise he threatened the removing of the Candlestick from the Church of Ephesus: Rev. 2.5. and for this we have great cause to humble ourselves. But what need (may some say) have we to humble ourselves? we have Gods Ordinances, we have plenty of learned, zealous, godly Preachers; we have multitudes of Professors, the firmament of our Church is garnished with bright and shining stars, our garden is decked with many sweet and beautiful flowers, our orchard is set with variety of pleasant and fruitful trees, our land enriched with great abundance of all things, much cause of rejoicing, but what cause of humiliation? Beloved, Israel had the Ark, rejoiced much in the presence of it, yet fell before the enemy; 1 Sa. 4.5. they had the Temple of the Lord, they gloried not a little thereof, yet were destroyed. Jer. 7.4. We have many learned, painful, able Ministers, blessed be the great Shepherd of our souls that sends them, and the Lord daily increase the number of them; we may say indeed with the Psalmist, The Lord hath not dealt so with every nation: Psal. 147.20. Yet this was a prerogative to which jerusalem was no stranger, all the Prophets were set as watchmen upon her walls; Isa. 62.6. the Baptist also (who excelled all the Prophets) the Son of God himself, and all the Apostles were sent to them: yet after all this, and even then was jerusalem destroyed. The more labourers in the vineyard, the nigher is it unto burning, if it continue unfruitful. We have plenty of all things, so had jerusalem a land flowing with milk and honey. Isa. 47.7. Babylon sat as a Queen and no widow; and many who open (as saith the Psalmist) their mouths against heaven, Psal. 73.5. have more than heart could wish, and yet have been set in slippery places: the more we have received, the more such aught to be humbled as make not the best use of it. It is not the presence, but the good use we make of our temporal fullness, which proveth us to be God's servants. We have many Professors, men forward in attending God's ordinances, in the performance of holy duties: So there were also in the days of our Saviour, but they undertook their profession upon false grounds, for outward things, joh 6.26. joh. 2.22. and therefore our Saviour would not commit himself unto them. There were many beasts in the Ark, but not all clean: Four sorts of ground received seed, but only one good. Profession without practice is odious in God's presence; such of all people, are in God's eye most hateful, to God's name most dishonuorable, to God's religion most scandalous, Tit. 1.16. as profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate. As we look on what we have, and are comforted; so let us look on what we want, and be humbled: and thus consider, First, how many ignorant, idle, covetous, corrupt, unprofitable, carnal, and careless Ministers we have, who either do not God's work at all, or at least are very careless in the performance of it; leaving their congregations as candlesticks without a candle, children without a nurse, families without a stewart, ships without a pilot. Some Foxes there are among the Shepherds, some Drones among the Bees: thus of old, Some were covetous, looking for their gain from every quarter; some daubed with untempered mortar some cried, Isa. 56.11. Ezek. 13.10. jer. 23.14. Peace, when there was no peace, some strengthened the hands of the wicked. Thus of old, and thus now; and thus we have cause of humiliation. Secondly, how are the painful and faithful Ministers of the Word entertained? 1 Kin. 22.8. 2 Chro. 32.16. Jer. 15, 10. Are they not for the most part hated, mocked, made as men of contention to the whole earth? Do not the men of the world handle them as Hanuns servants did David's men when they shaved off their beards unto the half, 2 Sam. 10.4. and cut off their garments to the buttocks; loading them with reproaches, depriving them of their maintenance, filling them with manifold discomforts, esteeming powerful and plain preaching, with the men of Athens, no better than babbling. Acts 17.18. Thirdly, what do we for the most part profit by the labours of God's Ministers? Where is our repentance, reformation, new life? Are not a great number of us like Micha the Idolater, that pronounced himself blessed, Jud. 17.13 because he had a Levite to his Priest, though he still kept his Idol? And thus a great number bless themselves in the naked having of the ministry of the Word, though they still retain their Idol, their covetousness, drunkenness, pride, malice; like the women of whom the Apostle speaks, that were always learning, 2 Tim. 3.7 and never came to the knowledge of the truth. Story relates of Augustus, how in his solemn feasts he gave gifts, giving to some gold, to others trifles: So God in his banqueting house, in the use of his ordinances, with which he feasts and feeds the souls of his servants, giveth to some gold, the saving graces of his Spirit, which are more precious than gold; to others he gives trifles, common knowledge, historical faith, etc. and with this they rest content. Fourthly, how great is the number of profane, carnal, and ignorant people? Are they not in respect of them that show forth the power of godliness in their conversations, as the Midianitish Army to Gideons' three hundred soldiers, as the tares over-topping the wheat; the people that truly fear God, are to the rest but as Lot among the Sodomites, jer. 2.14. Mat. 7.13. one of a City, two of a Tribe, saith the Prophet. Strait is the way, & narrow is the gate which leadeth unto life, & few, saith Christ (few comparatively) are they that find it; and among the great number of impenitent transgressors, there is no one swearer, drunkard, adulterer, idolater, etc. but his sin becometh the sin of the kingdom, congregation, place, family where he lives, he being a member thereof; Ios. 7.12. as the sin of Achan became the sin of the whole Army. And thus it continueth unless we humble ourselves for it, seek the pardon, stop the course, and labour the removal thereof, as the mariners removed jonah, Jona 1. that the stormy tempest might be appeased. Fifthly, what entertainment find such as do truly make conscience of their ways, and refuse to run with others into the same excess of riot? Do not the hearts of men rise against them, their tongues reproach them, their hands oppress them? Isa. 59.15. Doth not he that departeth from iniquity make himself a prey, as the Sheep to the Lion, the Dove to the Raven? Hath not our Saviour foretold us, Luke 6.22 that for this their names shall be cast out as abominable? Sixthly, what weariness of holy duties, religious exercises, as in the days of the Prophet they complained of the length of the Sabbaths? Amos 8.5. How untoothsome to many persons is the doctrine of the Gospel; it is become like the Manna to Israel, Num. 11.5.7. a light bread, they find no relish in it: Gods Ordinances are to many, as saul's armour unto David, they cannot walk in them. Seventhly, what reformation have the punishments inflicted on us wrought? Have we come forth of these as gold out of the fire? Naaman out of jordan? Nay, may not the Lord say of many of us as he did of Israel, Isa. 1.5. They revolt more and more? What effect have the punishments inflicted on other nations taken in us? Have we feared by the sight of their strokes? Have we learned to beware by their harms? Are we not still secure? tread we not the same path? run we not our wont race? hath not the Lord lost his labour in regard of any reformation on the behalf of the greatest number of people? O let us think on these things, lay them to our hearts, be affected with them, Ja. 4.9, 10. turn our laughter into mourning, humble ourselves in the sight of the Lord: Humble yourselves, and mourn inwardly in your souls by grieving, as the Church did, Lam. 1. Lament. 1. Humble yourselves outwardly, by unfeigned confession of the sins of your own souls, and the sins of the Church, Dan. 9 Kingdom, Congregation, Town, Family where you live: Humble yourselves publicly in the Congregation, as Ezra did; Ezra 10.1 Humble yourselves privately, let your souls mourn in secret, weep as Christ over Jerusalem: Weep, O Ministers, over your congregations; weep, O Rulers, over your people; weep, O Masters of families, over your wives, sons, daughters, servants, that the Lord may have mercy upon you, pardon your barrenness, and for the time to come make you more fruitful in all goodness. This must cause us to strive under the Use 2 means, and in the use of the means, to be fruitful in all holiness, rich in all grace, as the sea is full of waters, and the stars in the firmament are full of light. This the Lord (who by his power created us, by his hand supporteth us, the Lord who hath all jurisdiction over us, all interest in us, before whose dreadful and glorious tribunal every soul must shortly make his appearance) requireth: 2 Pet. 3.18 Grow (saith the Lord by the Apostle) in grace, and in the knowledge of our Lord jesus Christ: Grow in knowledge, as Scholars in learning, Tradesmen in skilfulness in the mysteries of their Trade; grow in all grace, as Willows by the water courses; Isa. 44.4. as children by the milk sucked from their Nurses. 1 Pet. 2.2. This is one special end of our Saviour's incarnation, passion, resurrection, to purify us to himself, Tit. 2.14 a peculiar people Zealous of good works. This is a prime and singular fruit of the Ministry: the clouds are appointed for the watering and making of the earth fruitful, the bvilders for the perfecting of the house, and the Ministers for the making of us rich in grace, Eph. 4.11, 13. and perfect to every good work. This is the fervent prayer and ardent desire of God's faithful Ministers. As the husbandman desires the field may be fruitful, and the nurse that the child may grow: So doth the spiritual husbandmen of God's vineyard, the nurses of God's children, pray that they may be fruitful in every good work. Col. 1.10. This is the proper and gracious operation of the Word in the hearts of the Lords people, Mat. 13. and therefore, I beseech you, give all diligence to make your calling and election sure, and to abound in all goodness; make the inward and the outward man like the tree bearing twelve sorts of fruit every month, Rev. 22.2. be ye furnished with all sorts of spiritual fruits, and that at all seasons. Be fruitful in your Understandings, enriched in all knowledge; 1 Cor. 1.5 know the efficacy of the word of God discovering thy sin, Heb. 4.12. as a two edged sword dividing between the bone and marrow; know the power of it awakening thy conscience, Acts 2.37. as a Trumpet awakeneth the sleepy; know the virtue of it healing the wounds of thy soul, as a patiented knows the virtue of the medicine; as Naaman knew by experience the virtue of the river jordan washing him; as he that is cold knows the heat of the fire warming him: Know the Lord as a servant his master in regard of reverence and subjection, as a friend in regard of communion, as a father in regard of affiance and childlike affection. Be fruitful in your Memories, by treasuring up the testimonies of the Lord, as gold, silver, precious jewels in a rich store-house; by carrying home the waters which are drawn out of the Wells of salvation, as in firm and sure vessels; by engraving upon your hearts as letters written with a pen of Iron, or the point of a Diamond, that it may never be blotted out; by ruminating and meditating thereupon day and night, writing them upon the tables of your heart's, Pro. 7.2, 3, 4. keeping them as the apple of your eye, binding them as jewels and precious stones upon your fingers, in regard of your affection to them, high estimation, careful preservation, continual remembrance of them, singular delight in them; let them be to you as sisters and kinswomen for your daily commemoration of them, familiar communion and acquaintance with them. Be fruitful in your affections: let your love grow as the waters which flowed out under the Temple, Ezek. 47.5. 1 King. 18 44, 45. as the Cloud which was first no bigger than a man's hand, and at length so great that it covered the whole heavens; let it grow to a great love, to a flaming and a burning fire, a fire so strong that no floods be able to quench it; to a love like Jonathans' love to David, a love surpassing the love of women to their children. O love the Lord all ye his Saints, Ps. 35.23. saith the Psalmist; love him with a child's love, a friends love, a wife's love: love him with all manner of love; love him purely in regard of the spring whence your love ariseth, love him sincerely for the quality, love him fervently for the measure, love him continually, constantly, for the time, love him universally for the extent; love him in his Attributes as a God of power supporting, a God of wisdom guiding, a God of mercy forgiving; love him in his Creatures as an Almighty Maker, love him in his Word as a King prescribing laws of obedience, as a friend revealing his counsels, declaring the riches of his mercies; love him in Christ Jesus as a Father, love him in his children as the fountain of all grace and sanctification. Be fruitful in all your sufferings: As spices, the more bruised the more fragrant, resemble the fire in Nymphaeus, which, if we give credit to Pliny, imbribus fit ardentior: let all your sufferings be as Schoolmasters teaching, fires purging, trumpet's awakening, spurs quickening, Zac. 10.9. winds driving nearer to God; come forth of the furnace of affliction, as gold out of the fire; be able to say, out of experience, to Satan tempting, to the world hating, Gen. 50.20. traducing, persecuting, as Joseph said to his brethren, Ye thought evil against me, but God meant it unto good, as it is this day. Be fruitful in your Callings: Ministers in teaching, Magistrates in governing, every man in his particular Calling: As every member in the body, the head, eyes, hands, feet, are all profitable in their places; so should each of us be fruitful in the station wherein the Lord hath set us. Every wheel in the clock hath his motion, doth his part; every star in the firmament sendeth forth his influence, giveth his light: so must every person in that political or ecclesiastical orb where God hath set him, abide and be fruitful. 1 Cor. 7.24. 6 Be fruitful in all your Actions: in your hearing, as fields receiving good seed: in your prayers, draw some water out of Gods well; let not thy prayer return empty, Heb. 10.24. but like Noah's Dove with an olive branch of some comfort; in your meetings, Consider one another, provoke one another to good works; in your speeches, let your tongue be as choice silver, Pro. 10.20, 21. and fruitful pasture, for the purity, sincerity, profitableness, & enrichment of others, feeding, filling the hungry, rejoicing the sorrowful, strengthening the weak, by your gracious communication as by a spiritual banquet; in your families, let every man & wife, Luke 1.6. like Zachary and Elizabeth, walk in all the ordinances of God, and be blameless; every master, like Abraham, Gen. 18.19. command his people to keep the way of the Lord; every servant, like Joseph in Potiphars' house, so religious towards God, so observant of his master, so faithful in his Calling, that all his undertake may be prosperous; every son and daughter so attentive to the parents instruction, so full of grace and godliness, that they may make glad the hearts of their parents, be an ornament to their families, as the flowers to the garden; every subject so loyal, faithful, and obsequious to his Sovereign, that he prove both an honour and strength to the Kingdom; every household, like philemon's house, Philem. vers. 2. a Church of God, in regard of holy instructions there delivered, religious duties there observed; in regard of the lively faith and holy life of such as live in it: thus let us endeavour to be fruitful, thus let us grow in grace. Harken, beloved, how Saint Paul persuades you, We beseech you, brethren, 1 Thes. 4.1. and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more: Consider, dear Christians, how Saint Peter presseth it, 2 Pet. 1.5, 6, 7. Giving all diligence, add to your faith virtue, and to virtue knowledge, to knowledge temperance, and to temperance patience, and to patience godliness. And to the end you may be fruitful under the means, you must be, 1 Careful in preparing: a prepared field is made fruitful by the seed, and a prepared soul receiveth much benefit by the ordinances of the Lord; you must put iniquity fare away from you, Job 11.13. by desertion, detestation, declination of every occasion leading thereunto. Gen. 43.24. joseph's brethren washed their feet, made ready their present when they were to come before him, and bowed themselves unto the earth, and then Joseph made them eat and drink, and they were merry with him: thus when we come before our Joseph, our God, and our Christ, Isa. 1.16. we must wash and be clean; we must make ready our ear to hear, our heart to pray, and present our petition before the Lord, and then the Lord Jesus will sup with us, feast and feed us, and make us merry, Rev. 3.20. Isa. 56.7. joyful with him in his Ordinances. 2 Diligent in frequenting the house of God, the place where the means is: we must wisely forecast all our business, that we be not hindered; husband our time well, that we may have time to spare for good duties. Cleanthes carried water by night that he might not be hindered from studying the Liberal Sciences by day: thus should we rather work by night, then be absent from the house of Christ by day. It is a foul shame that Shops, Taverns, Market places, nay the house of Baal, 2 Kin. 10.20, 21. should be full, and the house of God empty. If you purpose to be fruitful, you must attend on the Ministers of the Lord, as Lydia did on Paul, Act. 16.14 the lame man at Bethesda; as Suitors & Clients wait day by day, and hour by hour, at the gates of Princes and Counselors, to have their suits heard causes favoured, petitions granted: thus must we wait daily upon the posts of the Lords house, and then we shall be blessed. Pro. 8.34. 3 Holy, fervent, and frequent prayer: pray for a powerful and faithful ministry, for a zealous and godly Magistracy in every Corporation and Congregation in the Kingdom, for an universal reformation in every particular family. Hanna was in bitterness of spirit, prayed, 1 Sam. 1.10. and her barren womb was opened and made fruitful: thus fervent prayer is an instrument of great antemnae quò altius malo affiguntur, eò velocius navim impellunt; and they render the reason, quia virtus movens, quò est remotior à centro, eò velocior & validior: so in this case the more the mind, thoughts, and affections of a Christian are raised up, the more strong, speedy, and cheerful he is in his spiritual motion, the more fruitful in every religious and holy undertaking: therefore, according to that of the Apostle, Col. 3.1, 2. If you be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth. Thus of what we are to gather from the first branch of this text, our Saviour's Commiseration; next followeth his Exprobration of them: wherein we may behold, 1. The reason why our Saviour did upbraid them; their ignorance, they knew not: They had Cognitionem Historicam, but not Mysticam; they had Cognitionem speculativam, but not affectivam; they had Cognitionem apprehensionis, but not Approbationis; they had Cognitionem discursivam, but not Experimentalem. Thus they knew not Christ: in regard of affection, he was as a stranger whom they loved not; in regard of affiance, as a withered reed on whom they leaned not; in regard of fear, as a Carpenter's son, a poor man whom they reverenced not; in regard of joy and estimation, he was to their eye as a face in which is no beauty nor comeliness. Thus were they ignorant. 2. Here is the matter whereof they were ignorant, the things belonging to their peace, happiness, and everlasting welfare. Peace cometh of a word signifying perfection, & it compriseth, in a large sense, the whole welfare of soul and body. Peace, in regard of the Subject where it resideth, 1 Thess. 5.3. Rom. 14.17. Judg. 4.17 is either carnal or spiritual: in regard of the Object, or parties with whom we embrace it, it is either civil between man and man, Gal. 5.22. or Christian between God's children, Ephes. 2.14. or divine and heavenly between God and the soul of man: in regard of the Adjunct, Psa. 121.6 2 King. 20 19 Rom. 12.18. Phil. 4.7. it is either public of the Church or Commonwealth, or private between ourselves and our neighbours, or secret, between each particular person and his own conscience. The peace here spoken of, is a spiritual and heavenly peace between God and their souls, a peace in regard of the fountain, flowing originally from God the Father; Phil. 4.7. Isa. 53.5. the cause meriting, Christ's sufferings; the instrument revealing and working it, Eph. 6.15. the Gospel; the medium by and through which it is revealed, Col. 1.20. the Son of God the Mediator; the cause efficient, Rom. 14.17. Isa. 54.13. Isa. 57.20. the holy Spirit; the subject receiving it, the heart sanctified: They knew that true peace consisted in having perfect communion with God, but that the preaching of the Gospel was the instrument, and Christ the procuring cause of it, they knew not: and for this they were upbraided. Here is the amplification of their ignorance, Mat. 3.1. taken from the season, In this thy day. Day generally signifieth time, specially a natural or artificial day: Ios. 11.9. but usually in Scripture day is three ways taken, First, Psa. 90.9. there is dies vitae: as the day is short, full of changes, and attended with the night; so is the life of man of small continuance, subject to many changes, ever waited on by death. Secondly, there is dies doctrinae: 1 Cor. 3.13. the day is lightsome, discovereth things hidden; such is the nature, and such is the effect of the word of God. Rom. 13.12. Thirdly, there is dies gratiae: this is the day here mentioned, a time wherein God offered mercy to them; fitly resembled to the day in regard of Revelation; without the Gospel it is all night, all darkness: In regard of Adornation, the Gospel, the means of grace, is the crown, honour, beauty of a place or people, as the day is the glory of the world: In regard of Consolation, the day is pleasant; Eccles 11.7. It is a pleasant thing to the eye to behold the light, so are the means and times of grace pleasant & comfortable to the souls of the people: In regard of Distinction; the day distinguisheth one thing from another, so under the means of grace, Jer. 15.19. the precious are separated from the vile, the chosen from the reprobate: In regard of speedy preterition; a day is soon gone, so is the means of grace soon removed, a night of uncomfortable darkness brought upon us, if we make not use of the means when we have it: which is the 4th and last thing here observable, their deprivation of the means of grace, the things belonging to their peace were hidden from their eyes: the punishment of their former ignorance, contempt, rebellion, barrenness, ingratitude, they were left in their blindness. From the exclamation and amplification, our Saviour upbraiding them for their ignorance, depriving them of the means of life for their barrenness, blindness, disobedience under it, we may learn, that Doct. It is very dangerous and fearful for any people or person to neglect the means and times of grace which God doth offer them. There was a Law in the days of Moses, that when they came to fight against a City, Deut. 20.10, 11, 12, 13. peace must be proclaimed, if they would not accept the peace proffered, and become tributaries, than they should besiege it; and when the Lord had delivered it into their hands, they should smite every male thereof with the edge of the sword: In like sort, the Lord by the ministry of the word, layeth siege to our souls, proffereth conditions of peace; but if we refuse peace when he offers it, and will not be reconciled, and will not become tributaries to him, but deny to him the tribute of love above all creatures, the tribute of obedience before all persons, the tribute of dependence in all estates and conditions, the tribute of contrition, confession, for all offences; the tribute of humiliation at the apprehension of our present vileness, the tribute of thankfulness for all received mercies; if we refuse this, the Lord will besiege us with an Army of fearful plagues and punishments, and at length miserably destroy us; he will have no pity, no compassion upon us. Hear what the Lord hath, to this purpose, spoken by Solomon, Proverbs 1. vers. 23. Pro. 1.23. There is God's invitation strengthened by the consideration of past and present corrections, and the promise of future kindness, vers. 24, 25. There is their refusal, obstinacy, rebellion against him, their slighting of God's counsels, weariness under his corrections. Vers. 26, 27, 28. There is laid open the misery of their condition, the wrath of God against them, the bitter fruits of their rejection of that mercy which God did proffer to them: For this God threatened to leave the people in their sin, Because I have purged thee, Ezek. 24.13. and thou wast not purged (saith the Lord unto Jerusalem) thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to pass, and I will do it. I will not go back, neither will I spare, neither will I repent, etc. To this accordeth that commination of our Saviour against the false Prophetess, and soule-seducing Jezabel, Rev. 2 21. I gave her space to repent of her fornication, and she repent not; there is our Saviour's patience, mercy, long-suffering. ve●se 22. Behold (saith Christ) I will cast her into a bed, a bed of affliction, & them that commit adultery with her into great tribulation, except they repent of their evil deeds. Heb. 3.16.18. Some (saith the Apostle) when they had heard, provoked, & thereupon the Lord swore they should not enter into his rest: and the estate of such people is very dangerous and fearful: For, Reason. 1 It is uncertain, First, whether God will continue the means of grace. Propter incertitudinem. If a man knock long at a door, and none open, he departeth. Our Saviour, Cant. 5. knocked, by his word instructing, inviting; by his rod chastising, by his Spirit moving, by his mercies, long-suffering alluring; he waited long, in the dew and in the rain, enduring many sorrows, Cant. 5.2, 3. troubles, afflictions, in himself and in his Ministers; but because his Spouse refused the proffers of his love, he withdrew himself, he stopped his ear, he would not hear in her distress. Secondly, it is uncertain whether our life will continue: jam. 4.14. Our life is but a vapour, and we know not what shall be on the morrow, Nemo tam divos habet faventes, crastinum ut possit sibi polliceri. Sen. qui poenitenti veniam spospondit, peccanti diem crastinum non promisit. Greg. Thirdly, if both means and life continue, and we for the present refuse to make use of it, it is very uncertain whether God will give his blessing to make the means effectual. God may leave us under his ordinances, as rocks in the midst of rivers, Isa. 59.10. as blind men under the Sun at noon day; he may suffer his word to prove the savour of death unto death, 2 Cor. 2.14. make what should have been for our welfare to be an occasion hastening our ruin. It is not in our power to repent, and turn to God when we list. Propter impotentiam. 2 Sam. 3.32. David in his life time complained of the sons of Zervia, that they were too strong for him: And we may truly complain of Satan and his sons, his cursed birth within us, (I mean our corruptions) that they be too strong for us: we may imagine, as Samson in another case did, that we have power to awaken, rise up, go forth from the servitude of sin and Satan when we please; but it will be at last with us, as with Samson, our strength will fail us, the Philistines will be upon us, prevail against us; Ezek. 36.26, 27. we may as soon turn the stony rock into soft ground, raise the dead out of the grave, make the brambles bear figs, as by our own power raise ourselves to a new life, Ephes. 2.1 Mat. 7.16 turn our stony into a soft and tender heart, bring forth the sweet figs and pleasant grapes of godly sorrow, true repentance, a lively faith, fervent love, sincere obedience: This is a work suitable to none but God's finger. He that raised the dead, joh. 11.44 Isa. 35.5, 6 Exo. 17.6. that turned the barren wilderness into a fruitful field, that fetched water out of the stony rock, he alone can change the heart, make us fruitful in the saving grace of the Spirit. 1 Cor. 3.6 Paul plants and Apollo waters, but the Lord doth give the increase: It is God that openeth the heart of Lydia. Act. 16.14 When Paul preacheth, and the Lord is a free agent, he communicateth his grace when and where he pleaseth. joh. 3.8. Sin will grow strong, and Satan will fortify his holds, Propter incrementum if the means of grace be neglected, the reformation of our ways procrastinated: A disease neglected grows incurable, an enemy let alone becomes invincible, and sin gathers much strength by continuance; it blinds the understanding, dulls the affection, hardens the heart, sears the conscience, makes uncapable of holy counsel, unfit for every godly undertaking. Difficile est ab usitatis desinere, difficile est à familiaribus abstrahi. Greg. Can the Ethiopian (saith the Prophet) change his skin, jer. 23.13 or the Leopard his spots? then may ye also do good that are accustomed to do evil. This serveth for the sharp reproof of such as procrastinate their repentance, Use. stop their ears to present invitations, shut their eyes against the present light which shineth to them, regard not the day of their visitation; I●a. 55.6. who seek not the Lord while he may be found, but, like the sluggard, cry, Pro. 6.10. A little more sleep, a little more slumber, a little more folding of the hands upon the bed of sin, till sin, Satan, hell, come like armed men upon them, and they are found unable to resist them. Thus the old world, all the time of Noah's preaching, and preparing the Ark, neglected their day, till the flood came upon them; Mat. 25.1. the foolish virgins slumbered till the bridegroom came, entered in, and shut them out, having no oil in their lamps: Some out of the strength of their love to sin, repose themselves, after many warnings, in her lap, as Samson did in Dalilahs' lap, till she delivered him into the hands of the Philistines: Some out of hope to repent hereafter, Acts 24.25. Rom. 2.5. Psa. 95.10 Job 21.14 or in hope of better leisure; some out of the hardness of their hearts, some out of their unbelief, some out of their Atheistical and base conceits of a religious and godly life, Rev. 3.17. some out of self-conceit, thoughts of self-sufficiency and present fullness; Luk. 14.18. some through multiplicity of worldly business, some by the persuasions of carnal friends, are hindered from attending the means of grace, from the reformation of their ways; As the Levite was so long detained by his father in law, judg. 19.5 that he lost his Concubine by the way, she came short home: thus many of us are so feasted by the world, so detained from day to day, that we lose our souls by the way, we come short of heaven and eternal happiness at last. It is marvellous to consider, how in all matters of this life we take the time, make use of the opportunity: If the body be diseased, we go presently to the Physician, with the woman of Shunem we saddle the horse, 2 King. 4. and ride in all haste; if fire be kindled in the house, we instantly run for water to quench it; if a city be besieged, like the men of Gibeon, Ios. 10.6. we speedily send for strength to remove it; if we be robbed, we forthwith make hue and cry, that the thief may be apprehended: Husbandmen for the earth, Mariners for the sea, Merchants for the Mart, and every Smith strikes while the iron is hot: And is it not a shame that we, whose souls are so dangerously diseased, an infernal fire burning within us, an army of unclean spirits laying siege against us, many thiefs robbing us of the best among all jewels, & yet we move not, stir not, strive not for deliverance? We have the best seed to sow, the richest voyage to make, the chiefest merchandise to buy, and yet we regard not our day, esteem not the time of our visitation, entertain not the proffer which God of his free and abundant mercy doth make. O beloved, consider, First, how just it will be with God not to hear us in our misery, if we refuse to hear him inviting us in the multitude of his mercy: shall the master hear the servant requesting, if the servant regard not the master requiring? Remember the words of a dying man, of a dying King, a holy, a wise King, a man after Gods own heart, the words of King David to his son Solomon, 1 Chron. 28.9. Thou my son Solomon, know thou the God of thy father, and serve him, with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: If thou seek him, he will be found of thee, but if thou forsake him he will cast thee off for ever. Secondly, doth not our refusal of mercy when it is offered, cut off all hope of mercy for hereafter? Doth not the rejecting of a proffered pardon turn the King's favour into anger against the malefactor? Did not this give Christ occasion to withdraw his mercy from Jerusalem? O Jerusalem, Mat. 23.37, 38. Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered you together, even as a Hen doth gather her Chickens under her wing, and ye would not! Behold your house is left unto you desolate. Thirdly, will not our continuance in sin make our repentance (if ever we do repent) so much the more grievous, full of terror, vexation and anguish? Where trees have grown long, and the roots are deep, the earth is very much rend and torn before the tree is plucked up. Doth not the traveller who hath walked long and fare out of his way, go bacl with much sorrow, sadness, and grief of heart? Fourthly, will God be well pleased that we shall spend all the flower and strength of our time in Satan's service, and when we are old, and can serve sin no longer, come crowd and thrust ourselves into his service? Fifthly, do not we hereby lose much spiritual riches, blessed communion and acquaintance with God, comfortable assurance of joy and glory in the heavens, that comfort, peace, pleasure, rejoicing, contentment which infinitely surpasseth all the contentment in the world? O therefore let us not any longer delay our conversion, put off our repentance, neglect the day of our visitation, let us not be like Jerusalem, strangers to the things belonging to our peace; but let us think upon the Lords pathetical and manifold expostulations, ask, Pro. 1.22. How long, ye simple ones, will ye love simplicity, and scorners delight in their scorning, and fools hate knowledge? Interrogating also with his people, Ezek. 18.30, 31. Repent and turn yourselves from all your transgressions, make you a new heart and a new spirit; for why will ye die, O house of Israel? Call to mind also, and think seriously upon the Lords free and gracious invitations, jer. 3.22. bidding us by the Prophet, Turn, O back-sliding children, and I will heal your back-slidings. Zech. 1.3. And again, Turn ye unto me, Mat. 11.28. and I will turn to you. And, Come to me all ye that be heavy loaden, and I will refresh you. Think on this, and Remember your Creator in the days of your youth: Eccles. 12.1. Remember him as a Maker to depend upon him, as a Father to love him, as a Master to fear him, as a King to obey him, as a Friend to rejoice in him, as a Shield to defend you, a Storehouse to minister all fullness to you. And as the Angel charged Lot, Gen. 19.17. Escape for thy life, look not behind thee, neither stay in all the plain, escape to the mountains lest thou be consumed: so let me charge, exhort, entreat, persuade every person that tenders his own everlasting peace, glory, comfort, to hasten out of the Sodom of sin, to escape from his uncleanness, not to look back with love or liking upon any way which God hath forbidden, lest his consuming wrath seize upon him, but shine more and more like the Sun unto the perfect day: Go forward, like a good traveller; be filled with all goodness, as the sea with waters, and you shall have a resting place in Zion, drink of the rivers which shall fill your souls with the choicest pleasures, and be more glorious than the Sun for ever in the heavens. FINIS. THE LORD JESUS THE SOULS LAST REFUGE. By Alexander Grosse, B. of Divinity, at the funeral of Mr. S. H. PSAL. 73.26. My flesh and my heart faileth me, but GOD is the strength of my heart, and my portion for ever. PSAL. 141.8. Mine eyes are unto thee, O GOD the LORD, in thee is my trust, leave not my soul destitute. PSAL. 142.4, 5. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me, no man cared for my soul. I cried unto the LORD, I said, Thou art my Refuge, and my Portion in the land of the living. LONDON, Printed by R. Young for John Bartlet, at the gilt Cup in Paul's Churchyard. 1640. THE LORD JESUS the Souls last Refuge. REV. 22.20. Come Lord Jesus. THE coming of the Sun is joyous to him that hath been long in darkness; the coming of the Dove with an Olive branch, was comfortable to Noah after he had been tossed divers days upon the deluge; the re-appearing of the Star to the Wise men, made them exceeding joyful: And such is the coming of the Lord Jesus to the souls of his servants, when they have sat in darkness, and have had no light; when they have been tossed upon the deluge of many troubles, and have had no footing for their souls, no haven wherein to repose themselves; when they have wandered, like travellers, in this earthly wilderness without a guide; then have their souls longed after Christ Jesus, Mal. 4.2. that Sun of righteousness, who appeareth with healing in his wings; Numb. 24 17. Isa. 9.6. that Star of jacob, who giveth light to them that are in darkness; that Prince of Peace, who brings the olive branch of peace to souls that are perplexed. Se●se of distresses doth marvellously sweete● the Lord Jesus, and fill the soul with long after the fruition of his favours. When the Gibeonites were besieged with the Amoritish Princes, Jos. 10.6. they sent to josua, saying, Slack not thine hand from thy servants, come up to us quickly, and save us, and help us: when our souls are besieged with an army of troubles, tossed upon the tempest of manifold afflictions, when no Captain can fight for us, no anchor can stay us, no friend can comfort us, no shield and buckler defend us, no Physician heal us; then we long for Christ's gracious presence, than we make earnest suit for his powerful assistance, than we say, Come Lord jesus. These words are almost the last words of the whole word of God, the last words (as I have heard) uttered by this deceased party, which gave me occasion at this time (being the last office we are to perform towards him) to treat of them, to commend them to your consideration, the better to prepare you all for your last reckoning, to fit you for the day of your dissolution, to persuade and move you to labour for such faith, such love, such repentance, such competency of all saving graces, that at the hour of your departure out of this earthly pilgrimage, you may be able, as friends and servants, as the spouse and bride, as sons and daughters of God and Christ Jesus, to say, Come Lord jesus. The words are a holy and fervent wish and desire, vote, and prayer of john the Evangelist, in his own, and in the name of all the faithful, for the speedy, gracious, and glorious coming of the Lord Jesus. john the Evangelist was Christ's beloved Disciple, Joh. 13.23 one who in the days of his flesh had reposed himself in Christ's bosom, and here desires Christ's coming. By how much the nearer communion we have now with Christ by grace and holiness, Note. by so much the more his second coming is desired by us: Grace and holiness estates us in the condition of sons and daughters to God the Father; in the condition of Bride & Spouse to Christ Jesus, entitle us to all God's promises, sweeten all God's testimonies, make all God's ordinances the savour of life to life unto us, settle us in the sense of God's loving kindness, in the assurance of the forgiveness of all our sins and offences, and so make the second coming of Christ most desirous. Want of holiness deprives the souls of men of all the sweet and heavenly comforts arising from the second coming of Christ Jesus. The unsanctified man that says, Come Lord jesus, prays God to hasten his eternal vengeance: he that without grace prays for Christ's coming, begs his own speedy and final destruction. Labour therefore in the days of your life for holiness, that you may with comfort in the hour of your death say, Come Lord jesus. john the Evangelist had seen, in a vision, the Church's affliction, the adversaries insultation, the future felicity prepared for the one, and the future calamity provided for the other, and Christ made glorious in both: and therefore he prays, Come Lord Jesus. No man rightly desires Christ's coming, Note. but he that hath assurance of the good and benefit of his coming: To them the day of Christ is as the day of harvest to the husbandman, as the day of deliverance to the prisoner, as the day of coronation to the King, as the day of wedlock to the bride; a day of triumph and exaltation, a day of freedom and consolation, a day of rest and satisfaction; to them the Lord Jesus is all sweetness, Cant 1.2, 3. as wine to the palate, and ointment to the nostril, saith Solomon. Mell in ore, melos in aure, jubilus in cord. Honey in the mouth (saith Bernard) music in the ear, and a jubilee in the heart. Get assurance of Christ's coming as a Ransomer to redeem you, as a Conqueror to subdue all your enemies under you, as a Friend to comfort you, as a King to honour you, as a Physician to heal you, as a Bridegroom to marry you; and then shall you with confidence and boldness, with joy and gladness, with vehement and holy long, say, Come Lord jesus. In the words there is Motus & Movens, 1. a Motion, and 2. a Mover: the motion, Come; the mover, the Lord jesus. First of the motion, wherein is the Modus, the manner of uttering these words, by way of vote, wish and supplication; and the Genus, or kind of motion, Come. The Evangelist desireth Christ to come: Christ, as God, is every where, and in respect of his essence doth neither go nor come, his divine essence being free from all motion and mutation: yet, as God, he cometh by his Ministers, as a King by his Ambassadors; by his ordinances, as a Prince by his laws; by his gifts and graces, as the Sun by his beams and light; by his castigations and afflictions, as a man of war by his armies; by his favours and blessings, as a friend by his love-tokens: As Man, he came once by incarnation, taking our flesh upon him, and shall come at last as a glorious and dreadful Judge to render to every man according to his work: and in this respect principally doth the Evangelist here desire him to come; to come as a Judge to subvert Antichrist, to subdue the kingdom of sin and Satan, to render to all ungodly men according to their doing; to come as Redeemer, to bring a full and final deliverance to all believers, to all contrite and broken hearted sinners from all evils, and to confer upon them all peace and bliss, all glory and happiness, this being the desire and prayer of all the faithful, of all that have received the spirit of adoption: We may hence learn, that It is the unfeigned desire of God's faithful servants, Doct. to have the full fruition of Christ jesus. 2 Sam. 14 32. Absalon so desired to see the face of David the King and his father, that he valued it above his life: the Lords servants so desire to see the face of Christ their King and Redeemer, and to have the full enjoyment of his comfortable and glorious presence, that nothing is so precious in their apprehensions, valued and esteemed by them above the dearest earthly possessions, above the choicest worldly comforts, Can. 1.3. Psa. 4.6, 7. Psa. 63.3. above wine which maketh glad the heart, above the increase of corn and wine, the joy of the rich; above life the choicest pearl, and dearest treasure in nature's closet. If the dawning of the day be so joyous, how much more pleasant is the Sun rising? If the first fruits be so acceptable, how much more abundantly joyful is the full vintage? If the glimpse of God's face be so much desired, how much more is the fullness of God's countenance reserved for us in the heavens? which the Psalmist doth illustrate by a similitude taken from the chased Hart: Psa. 42.1, 2. As the Hart, the Hart chased, heated, affrighted, and vexed by the hounds and hunters, doth pant after the water brooks, so doth my soul pant after thee, O God: my soul thirsteth for God, for the living God: when shall I come and appear before God? before God in his holy Temple, in the assembly of his Saints and servants, in the use of his ordinances, in the sense of his loving kindness, and in the full fruition of his face in the highest heavens. And this the Apostle expresseth by a Metaphor taken from the naked, 2 Cor. 5.2 who have no garment to cover them, no house to hid them: as they with great diligence seek, and much earnestness long for a covering; so do the faithful servants of God long for heaven, their house and habitation, and for the full fruition of Jesus Christ; whose righteousness is their rich and royal robe, their pure and spotless garment to cover them: In this (saith the Apostle) we groan, earnestly desiring to be clothed upon with our house which is from heaven. As he that is in darkness longeth for the light, so the souls of God's children in the darkness of this world, do long for Jesus Christ, and heaven, the Sun of righteousness, and that heavenly City which God hath provided for them, Rev. 21.23. Where there is no need neither of the Sun nor of the Moon to shine in it, because the glory of God doth lighten it, and the Lamb is the light thereof. As the Bride doth long for the coming of the Bridegroom: so the spiritual Bride longeth for the coming of the heavenly Bridegroom Christ Jesus, being sick of love, Cant. 5.6, 8. and full of long after him. As the mother of Sisera looked out through the window, and cried through the lattesse, judg. 5.28 Why is his Chariot so long in coming? why tarry the wheels of his Chariots? so doth the Spouse of Christ here in this life, look forth through the window of God's ordinances, and through the lattesse of her faith, and cry, How long, Lord Jesus, Rev. 6.10. how long? Thou art my help and my deliverer, make no tarrying, O my God. And the Apostle for the mitigating of their sorrows, assuaging of their troubles, quieting of their consciences, and the better staying of their souls, persuades them to wait, assures them of the speedy coming of Christ, saying, Psa. 40.17. Cast not away your confidence, which hath great recompense of reward; for ye have need of patience, that after ye have done the will of God, ye might receive the promise: For yet a little while, and he that shall come will come, Heb. 10.35, 36, 37. and will not tarry. And thus have Gods servants expressed their desires. Phil. 1.23. I desire (saith Saint Paul) to be dissolved, as a prisoner from his fetters, as a captive from his bondage, and to be with Christ, which is fare better. And, we groan (saith he speaking in the name of all the faithful) to be clothed upon, 2 Cor. 5.4, 8. that mortality might be swallowed up of immortality. And, we are willing to be absent from the body, and present with the Lord: And this the Apostle commended in the Thessalonians, 1 Thess. 1.9, 10. that they were turned to God from Idols, to serve the living and true God, and to wait for his Son from heaven, as servants wait for the coming of their Lord and Master: And this Saint Peter terms, a looking for, 2 Pet. 3.12. and hastening unto the coming of the day of God: The reason whereof is, In regard of their remaining sin and Reason 1 corruption: This is to them as a disease to the sick, as fetters to the prisoner, as a burden to the traveller, as a mote to the eye, as manacles to the hands, as chains to the feet, as aches to the bones, as the sons of Zervia unto David, they were adversaries to him, too strong for him: 2 Sam, 19.22. so are their corruptions adversaries to their souls, to their peace, to their communion with God, to their present and everlasting welfare. Sometimes they are too strong for them, leading them captive, Rom. 7.23 as a tyrant the soldier whom he hath taken in the battle, 1 Pet. 2.11. 2 Sam. 3.1 making continual war against them, as the house of Saul did against the house of David, being as pricks in their eyes, and thorns in their sides; judg. 2.2. as the Canaanites were to Israel, as heavy burdens to their backs, Psa. 38.4. burdens too heavy for them to bear; as dead members in their body, Rom. 7.24 very cumbersome, and occasions of great trouble. And therefore as the noble man went unto Christ, and besought him, joh. 4.47. that he would come down and heal his son, because he was at the point of death; so do the faithful servants of God go to Christ, and say, Come Lord jesus, that there may be a thorough healing of all their infirmities. In regard of Satan's subtle, assiduous and violent temptations: Ios. 10. As the Amoritish Princes besieged Gibeon, so doth the prince of darkness besiege the souls of God's people. As Pharaoh imposed heavy burdens upon the children of Israel, set cruel taskmasters over them, and when they were going forth of Egypt, raised an army, and pursued them: so doth Satan lay heavy burdens upon, great and grievous things to the charge of God's people, set many merciless and bloody minded man against them, and raiseth an army of evil thoughts within, to distract them, and an army of afflictions without to molest them, being as a roaring Lion to God's flock, 1 Pet. 5.8. as a man of war to the City of their souls, making their passage very stormy and tempestuous: Luk. 11.21. and therefore as the woman of Canaan came to our Saviour, and cried to him, Mat. 15.22, 25. saying, Have mercy on me, O Lord, thou Son of David, my daughter is grievously vexed with a Devil, Lord help me: so do Gods children address themselves to Christ, and cry, Have mercy upon us, thou Son of David, for our souls are sore vexed with the Devil, Lord help us: O come Lord Jesus, and bring us a full and final deliverance from all infernal adversaries. In regard of the evil and offensive conversation of ungracious men: their language, their practice, their profaneness, their troublesomeness is to God's children a great grief, a means of very much disquiet; as the daughters of Heth to Sarah, Gen. 27.46. made her life a burden, and the presence of disobedient jonah made the sea tempestuous, the navigation very perilous to the Mariners. This hath filled them full of complaints; Psa. 120.5 Woe is me (saith David) that I sojourn in Mesech, that I dwell in the Tents of Kedar. Psa. 119.136. Mine eyes gush out with rivers of tears, because men keep not thy law (saith David.) And Lot was vexed with the filthy conversation of the wicked. 2 Pet. 2.7. That righteous man (saith S. Peter) dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. And therefore as he that dwells among thorns, briers and scorpions, Ezek. 2.6. desires to change his dwelling: so do Gods servants say, Come Lord Jesus, that they may have full freedom from the conversation of sinful men. In regard of love to Christ: their love to him, 2 Sam. 1.26. like the love of Jonathan to David, is wonderful: they love him with all manner of love; with a creatures love, as he is their maker; with a servants love, as he is their Lord and Master; with a subjects love, as he is their King and Ruler; with a ransomed man's love, as he is their Redeemer; with a friends love, as he is their Comforter; with a child's love, as he is their everlasting Father; with a kinsman's love, as he is their Brother; and with a Bride's love, as he is the Bridegroom of their souls. Can. 2.5. They are sick of love, and love breeds longing, and longing breeds desire of fruition. And as love constrains the wife to desire the presence of the husband: so doth love cause the spouse of Christ to long for the presence of Christ, to say, Tit. 2.13. Come Lord jesus, to look for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. In regard of the plenary and perfect restauration of God's image in their souls: The day of Christ's coming shall be the day of their full freedom and perfect redemption, wherein they shall be a garden without weeds, a tree without barren branch, superfluous bough, or fading leaf. As Absalon, 2 Sam. 15. in respect of bodily perfection, was without blemish from the crown of the head unto the sole of the foot: so shall God's servants, upon the coming of Christ, be free from all blemish, and glorious in soul and body, Mat. 13.43. Luk. 21.28. like the Sun in the firmament. This is called the day of their redemption: And as the captive desireth the coming of the ransomer, so do they the coming of Christ our blessed Redeemer: and therefore they say, Come Lord jesus, that they may have the full possession of all joy and glory in heaven. This openeth and unfoldeth the estate and condition of man, Use. even of the holiest and best men in this life; even an estate of distance & separation in part from Christ; their desire of him, their longing after him, their crying, Come Lord jesus, shows they do not enjoy Christ now in his greatest fullness. Here, Numb. 13 23. like Israel in the way to Canaan, they have a few grapes, a little taste of the goodness of the land of heaven; but the full vintage is reserved till their bodily dissolution, till Christ's second coming. Now they are absent from the Lord, they behold him as a friend a fare off. While we are at home in the body, 2 Cor. 5.6 we are absent from the Lord, saith the Apostle: Absent from the perfection of God's Image, from the fullness of the light of God's countenance, from the perfect and complete fruition of his presence, and the glory he hath provided for us. 1 Cor. 13.12. Now we see as through a glass darkly: in the works of God, as in a glass, we see the general wisdom, power and goodness of God: In the Word and Sacraments we see, as in a glass, the command and precept, the will and counsel, the love and mercy of God in Christ Jesus: Hereafter we shall see face to face; truly without error, conspicuously without darkness, and fully without the mixture of all imperfections. Now we are as runners in a race, the price is not yet won: 1 Cor. 9.24. therefore, so run that ye may obtain, saith S. Paul. Now we are as Soldiers in the battle fight, the victory is not yet fully gotten: Rev. 2.10. therefore, be thou faithful (saith our Saviour) to the death, and I will give thee a crown of life. We are now travellers, our journey is not yet ended: Psa. 84.7. therefore we must go from strength to strength, until we do appear before the Lord in Zion. Matth. 24.13. For, he that continueth to the end shall be saved. Now we are as pilgrims and strangers, we have not yet the possession of our heavenly dwelling; and therefore as pilgrims & strangers, 1 Pet. 2.11. let us abstain from fleshly lusts, which war against the soul: we halt like jacob in our walking, our go are not absolutely perfect; Gen. 32.31.35. our lives like jacobs' flock, are spotty coloured, a mixture of grace & vice is in them; our souls, Gen. 25.24. like Rebecca's womb, carry in them an Esau & a jacob, the flesh lusting against the spirit, & the spirit against the flesh; as Esau against jacob, & jacob against Esau. In the Commonwealth of Israel, 2 Sam. 3.1 there was continual war between the house of Saul & David, in the commonweal of a regenerate soul, there is continual war between God & Satan, between grace and corruption; and therefore we must labour in the work of grace, like the house of David, to grow stronger & stronger; & to make sin, like the house of Saul, grow weaker & weaker, still pressing to more perfection, & ever saying, with the Evangelist, Come Lord jesus, as a guide to direct us, a Physician to heal us, and a man of war to overcome for us. This should wonderfully endear unto us the Lord Jesus: He is the desire of the souls of all believers, to him we must go, to him we must seek, on him we must call. When distress cometh, when sickness visiteth, when death approacheth; then we shall be constrained to cry, Come Lord jesus; then, as the woman of Tekoah, in a pretended distress, came to David, and cried, 2 Sam. 14.4. Help, O King: so shall we, in the real distress of our souls, be constrained to cry, Help, O Christ. When we shall see Satan casting all his fiery darts at us, setting with all his forces, like an armed man, upon us; bringing all our sins, like a subtle accuser, against us; when we shall apprehend death, as a Sergeant, arresting, hurrying and drawing us before the Lord's tribunal, and shall see the arms of all earthly helpers broken, the lamp of all worldly lights put out, and the tongues of all our friends, according to the flesh, made dumb and silent: then our souls will be put upon Christ, and there will be no remedy, we must say, Come Lord jesus. And therefore this should make Christ very precious in our eyes now; this should inflame our hearts with singular and fervent love unto him for the present, getting interest in him above all things, and making him our chiefest and choicest, our dear and only friend: This should so sweeten unto us the Lord Jesus, that we should say with Bernard, Jesus dulcis in voce, dulcis in fancy, dulcis in nomine; dulce enim nomen & suave Jesus, consecratum ab aeterno, annunciatum ab Angelo, prophetatum Solomonis oraculo, qui ait, Oleum effusum nomen tuum. Psa. 73.25 Jesus is sweet in voice, sweet in face, sweet in name; for the name Jesus is sweet, being consecrated from eternity, published by the Angel, and prophesied by the Oracle of Solomon, who saith, Thy Name is an ointment poured forth. We should so select him, so admire him, so adhere unto him, so set our hearts upon him, that we should say with the Psalmist, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee: So glorious, so precious, so infinitely transcendent, let him be in our thoughts, in our judgements, in our estimation and affections, that we love and affect him, exalt and prefer him as the King above all commanders, as the Sun above all lights, as the spring above all cisterns, as the pearl above all treasure, and as the husband of our souls above all friends; as a Paradise of all pleasures, a haven of rest from all tempests, and the refuge of our souls in all troubles: Let our faith be such in him, our hope so settled upon him, our love so strong towards him, our subjection such under him, that we may be able at all times and seasons, in all estates and conditions to say, Come Lord Jesus. Behold in this the honour and profit, the advantage and comfort which a bodily dissolution bringeth to the righteous, to all true believers: they desire the full fruition of Christ, and this bringeth them home to Christ: Phil. 1.21 to them to die is gain; gain of liberty from the burden of all corruption, from all the assaults of Satan, from the servitude of the world, and all affliction; gain of perfect holiness, in respect of God's image; gain of complete victory, in respect of all enemies; gain of most sweet communion, in respect of their fellowship with God, Christ, the glorious Angels, and all the Saints of God; gain of absolute honour, in respect of their glorious condition in heaven. As death to the righteous is a tree of many fruitful branches, a messenger of many comfortable tidings: so the Spirit of God hath given it many denominations. Sometimes it is styled a Sleep: Mat. 9.24. sleep possesseth only the outward members and senses, the soul sleepeth not; so in death the body only dies, the soul is carried into Abraham's bosom. Luk. 16.22. ●ev. 14.13. Sleep giveth rest unto the body, They who die in the Lord rest from all their labours. Sometimes it is called a gathering to our Fathers: Gen. 25.8 by death the righteous are separated from the wicked, gathered as wheat into God's garner, and their souls bound up in the bundle of life. 1 Sam. 25 29. Sometimes it is called a way, the way of all flesh: by the way we come to our home, to our fathers and to our friend's house; Ios. 23.14. and by death we come to our heavenly home, to God the father and the Lord Jesus. Sometimes it is called a going forth: As the prisoner goeth forth of the prison, 2 Pet. 1.15 and Israel went forth from the bondage of Egypt: so when the body dieth, the soul goeth forth, as out of a prison, and entereth into the land of the living. Sometimes it is called an end, Mat. 10.22. because in death there is an end of all sin, of all sorrow, of all labour & trouble, as in the waters of the red Sea the Israelites Egyptian bondage ended. Sometimes it is termed a sowing: joh. 11.24 1 Cor. 15.44. the seed which is sown doth spring forth again into a blade, the body in the resurrection shall flourish like the grass; death, like a Physician, cures all their diseases, like a key opens the prison, and restores them to a blessed freedom, & brings them to the full fruition of Jesus Christ, the desire of their souls. And this is the sweetest and fullest gain of a Christian. Lucrum est evasisse incrementa peccati, Augustine. lucrum fugisse deteriora, lucrum transire ad meliora. Aug. Lucrum maximum computat Christianus, Cyprian. jam saeculi laqueis non teneri, jam nullis peccatis & vitiis carnis obnoxium fieri, exemptum pressuris angentibus, & venenatis diaboli faucibus liberatum, ad laetitiam salutis aeternae Christo vocante proficisci. Cypr. This must persuade & move us to work our hearts to a holy longing and earnest desire after the coming of the Lord Jesus; to desire it as the husbandman the coming of the harvest, the sick man the coming of the day of health, or the ward the day of his full age; to look for the new heavens, 2 Pet. 3.13. 2 Tim. 4.8 and the new earth, and to love the appearing of the Lord jesus: and for that end, there must be, First, Godly sorrow for sin. Christ's coming is comfortable to such as are truly sorrowful: he that is weary of his corruptions, doth truly long for the coming of Christ Jesus. Gen, 45.4.5 joseph spoke to his brethren kindly, & entertained them courteously when he saw them grieved for the injury offered him. Luke 15. The prodigals day of humiliation, Isa. 61.1. was the day wherein his father graciously received him. Christ will be found a sweet and merciful jesus to all Mat. 11.28. truly penitent sinners. Secondly, there must be a thorough removal of sin, an effectual reformation of all our ways. Gen. 35.2. Jacob went not up to Bethel before he purged his house of Idols: It is in vain for man to say, Come Lord Jesus, if there be not a conversion of the soul to Jesus: To such the Prophet speaks, Amos 5.18.19. Woe to you that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light; as if a man did fly from a Lion, and a Bear met him; or went into a house, and leaned his hand on the wall, and a Serpent bitten him. Shall not the day of the Lord be darkness and not light, even very dark, and no brightness in it? What the voice of God was to Adam upon the eating of the forbidden fruit, what the coming of the flood was to the profane men of the old world, what the waters of the red Sea were to Pharaoh, what the fire from heaven was to the Captains which came up against Eliah, what the burning furnace was to them that cast in Shadrach, Meshec, and Abednego; the same will be the coming of the L. Jesus to all unholy persons. O therefore away with your sins, every soul of man reform his ways, Job 11.14. That you may lift up your faces with boldness, that you may with great joy and comfort say, Come Lord jesus. Thirdly, get it to your hearts the precious pearl of a lively faith; Eph. 6.16. this will quench all Satan's darts, silence all the accus●tions of conscience, make you look on Christ as on a friend to comfort you, Rom. 8.31 an advocate to plead for you, and a redeemer to save you; and like Eliahs' fiery chariot, will carry your souls aloft, and bring you with gladness into the presence of the Lord Jesus. Fourthly, make a good use of your talon, be wise, be diligent, be faithful, holy, & humble in the employment of it, and Christ shall come with comfort, and he shall entertain you with a sweet and comfortable Euge. Well done thou good and faithful servant, Mat. 25.23. thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into thy master's joy. And let us be excited & stirred up to work our hearts to this longing for Christ's coming, considering, First, the satiety of our estate in heaven; Rev. 22.2. there is a Tree bearing twelve sorts of fruit, youth without old age, health without sickness, fullness without loathing liberty without bondage, beauty without deformity, impassibility without grief, abundance without want, peace without trouble, security without fear, knowledge without ignorance, glory without ignominy, joy without sorrow. Secondly, the security of that estate, no enemy can reach us: it is a City never besieged, a haven never disquieted; there is no death, neither of sin nor of misery, Rev. 21.4. Nec culpae, nec miseriae, nec naturae. nor of nature. Thirdly, the jucundity of it: a day without clouds, a paradise without thorns, fullness of joy; true joy without deceit, sincere joy free from the mixture of sorrow, Psa. 16. constant joy, a Sun that never sets: of which we may say, as Augustine doth, * O gaudium supergaudium, vincens omne gaudium, extra quod non est gaudium! quando intrabo in te, ut videam Deum meum qui habitat in te? O joy above joy, overcoming all joy, without which there is no joy! when shall I enter into thee, that I may see my God who dwelleth in thee? Here is joy above us, in the vision of God; joy within us, in the glorification of our souls and bodies; joy about us, in our communion with Saints and Angels; joy beneath us, in our evasion and escapall of hell and everlasting darkness. Here is to the souls of all believers, Gaudium de Christo, joy concerning Christ, as the author of our welfare; in Christo, in Christ, as he is the head and we the members; cum Christo, with Christ, as coheires with him of the same inheritance; post Christum, after Christ, every soul joying according to proportion; per Christum, by Christ, being reconciled to God by him, and beholding God with joy through him; propter Christum, for Christ, he being exalted above all creatures, and having purchased all things. O let these things sweeten the thought of Christ Jesus to us, inflame our souls with longing after him, & make us all say, Come Lord jesus. Thus from the Motion pass we to the Mover, Lord Jesus. Two titles of the blessed Son of God; the one a title of authority to command us, the other of mercy to comfort us. Love and Justice are sweetly knit together in Christ Jesus: Note. as Lord, he requireth obedience to his precepts; as Jesus, he calleth for faith in his promises. Faith and obedience must never be divided in God's servants; he that calls him Lord without obedience, dishonours him; he that calls him jesus without faith, receives no benefit by him: He is styled first Lord, and then Jesus. Note. If Christ be not our Lord and Master first, he will never be our Saviour at last: He that will not have Christ to be his Lord in his life, shall not have him for his jesus at the hour of his death. O therefore serve him, honour him, obey him as your Lord; believe him, love him, rejoice in him as your Jesus now, that you may be able upon all occasions to say, Come Lord jesus: Come Lord Jesus as a Counsellor to guide us, as a Rock to support us, as a Friend to comfort us, as a Fountain to supply us; Come Lord Jesus in the day of fullness, and make us thankful; in the day of want, and make us contented; in the day of our sin, and make us penitent; in the day of affliction, and make us patiented; in the day of temptation, and make us confident; in the day of sorrow, and make us joyful; in the day of health, and make us mindful of the day of sickness; in the day of life, and make us watchful against the day of death; in the day of sickness, and assure us of the blessed issue of our earthly pilgrimage; in the day of death, and translate our souls into a glorious life: Even so, come LORD JESUS. And now touching this spectacle of mortality here before us, what shall I say unto you? wherein shall I from hence instruct you? but only in two things in the general, First, by way of premonition: Secondly, by way of commemoration. By way of premonition, and so you may in this object of death be admonished, First, of the transitoriness of man's pilgrimage: his life is a vapour soon vanishing, a race soon run, He●. 13.14. a candle quickly gone out, having no continuing City here, but must seek one that is to come. Secondly, of the vanity of all earthly abundance; it is a starting Bow in the day of battle, a rotten Anchor in the stormy tempest. We see that of Solomon ver fied by daily experience, Pro. 11.4. Riches profit not in the day of wrath, but righteousness delivereth from death: the righteousness of Christ imputed, the righteousness of conversation well ordered giveth comfort, & deliverance from the second death, when soul & body are dissolved. Thirdly, whatsoever extravagancies or aberrations we see in others, let us not thereby take occasion to insult over them, to pass any rash or finell sentence upon them: this is the worst use of other men's offences, this is to thrust God out of his office: Rom. 14.4. For every man stands or falls to his own master; but what we see amiss in others, let us correct in ourselves; by the sight of their spots let us wash our own garments, be thankful to God who doth preserve us: for, no man standeth by his own strength. Let us be watchful over ourselves, and desire God to keep us, lest Satan and our own corruption draw us into the same or greater evils. The sin of one man would be the sin of every man, did not God restrain him. Secondly, by way of commemoration, I may tell you, First, how he professed much sorrow for his sins: Man's sin doth ever prove man's sorrow; it is the shame of man to commit sin, it is the honour of man to confess and forsake his sin; though sorrow constrained and carnal be always unacceptable, yet true and godly sorrow is ever available to salvation: He that sows in tears shall reap in joy, Psa. 126.5. Secondly, he promised reformation, & greater strictness of life, if God were pleased to lengthen his days: though the vows of m●ns adversity be often forgotten in the days of man's prosperity, yet resolutions truly gracious, are with God as the very performance. Thirdly, he spoke of a great change which God of late had wrought in him: He that is not changed by the gracious hand of God in this life, is never received by the merciful hand of God in the next life: the procrastination of repentance is ever very perilous; yet God is free in the dispensations of his mercies, not limited to times and seasons. Fourthly, the rehearsal of God's mercies, upon condition of true repentance, seemed much to affect him. As he is cursed that turns the grace of God into wantonness: so he is blessed who by God's mercies is lead to true repentance. And let all this admonish us to labour for timely and true repentance, to vow amendment and perform it; to feel our hearts truly changed, God's mercies powerfully drawing our souls to obedience, by fervent prayer increasing our communion with God, enriching our souls more and more with all heavenly gifts and graces, that we may at last with great comfort and much assurance say, Come Lord Jesus. FINIS. SAINT PAUL'S LEGACY. 2 COR. 13.11. Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. EVery communion amongst men on earth, hath his dissolution; be it never so entire, never so sin, never so delightful, yet at length there comes a separation: the sweetest fellowship, the society which is most intimate, hath the cords and chains thereof at length dissolved. Communion with God is everlasting, communion with man is transitory and temporal. The Ark was transportative, removing from place to place, till it came to Solomon's Temple: such is man's condition, subject to continual change and motion, till he comes to heaven, where God's people shall have an endless and unchangeable communion. The fellowship between Abimelech and the men of Shechem, was very strong and intimate: they were a judg. 9.23. bone of bone, and flesh of flesh, yet at length there came an evil Spirit between them, and they were divided. Great is the enmity of Satan against men's sweet and comfortable communion. Abraham and Lot sweetly conversed and dwelled for divers days together, yet at length they parted, b Gen. 13.6. their substance was so great, that they could not dwell together. Much sweet communion & commerce between God's people, is often hindered by the fullness of the world. Singular was the friendship, pleasant was the fellowship between Jonathan and David, their love was c 2 Sam. 1.26. wonderful, passing the love of women, yet by an arrow in the battle Jonathan fell, and their sweet commerce was ended. Death dissolveth all humane fellowship. Eliah and Elisha enjoyed many days most blessed and gracious communion together, yet at length it came to pass, that as they d 2 King. 2.11. went and talked, there appeared a Chariot of fire, and Horses of fire, and parted them both asunder. God doth often remove the dearest friends and comforters of his servants, to learn them to depend alone upon Christ Jesus. God doth sometimes take away the Guides and Teachers of his people, to let them see, that the choicest instruments of man's happiness, are not of everlasting continuance. Saint Paul had been for divers days a preacher to the men of Corinth, preaching to them many powerful and heavenly sermon, delivering to them many found and wholesome Doctrine, writing also a first and second Epistle: yet his ministry was not for perpetuity, nor his presence of everlasting continuance; a time of separation came, and his labours drew to an end, and in these words he takes hi● last leave and farewell of them: ●●nally, brethren, farewell: Be perfect be of good comfort, be of one mind, live i● peace; and the God of love and peace shall be with you. The Apostle Saint Paul had in this whole Epistle sharply rebuked the Corinthians for opposing his doctrine, for slighting and despising his admonition; and now, that they might not think he either spoke or wrote out of hatred or distemper of spirit, many arguments and evidences of his great and singular love are intermixed; chief in this his conclusion, mitigating all the severity and bitterness which he seemed to use towards them; concluding and shutting up all in a holy; sweet, and gracious exoptation, or wish of all perfection, consolation, peace, concord, and communion with God unto them; Finally, brethren, farewell: Be perfect, etc. The Lord who giveth e Ephes. 4.10. some Apostles, some Prophets, some Evangelists, some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: The Lord who f Jerem. 3.15. gives his people Pastors according to his own heart, to feed them with knowledge and understanding, hath, in the course of his gracious providence, made me for more than fifteen years, an under-overseer of your souls; wherein, as his weak and frail, feeble and unworthy instrument, I have been the Lords and your servant, endeavouring (though neither with such diligence and industry as I should, nor with that blessed and plentiful success which I desire and wish) to open God's counsel, to propose and set forth Christ before your eyes, to make him glorious in your apprehension, to humble your souls, to convert your hearts, to draw you, by faith and love, to Christ, the complete and only Author of your everlasting welfare: And now, as Saint Paul said sometimes to the men of Ephesus, g Acts 20.25. Behold, I know that ye all, among whom I have here stood preaching the kingdom of God, shall (after this day in all likelihood) behold my face in this place no more; being now to you as a dying man, whose last breath is going forth; as a star setting and rising no more in this horizon; as a lamp going out and shining no more in this your house of sacred meeting: As a man dying, and loath to die, I shall, in the ardency of my love, and great anguish of my spirit, in the words & wish of S. Paul, take my last leave and valediction: Finally, brethren, farewell: Be perfect, be of good comfort be of one mind, live i● peace; and the God of love and peace be with you. In which words we may take notice, 1. Of a particle of conclusion, Finally. 2. Of a title of compellation, Brethren. 3. Of a term of valediction and farewell, Farewell. 4. of a vote, Of exoptation or wishing, Be perfect, be of good comfort, be of one mind live in peace; and the God of love and peace be with you. Wherein Saint Paul like a Testator, or Parent, that makes his last Will & Testament, bequeatheth these five gifts, as five Legacies to the Corinthians his children in Christ, which are like the h Gen. 45.22. five changes of raiment which Joseph gave to Benjamin, for the spiritual warmth and ornament which they minister to the souls of God's children: like the i Judg. 18.7. five men which brought good tidings to their brethren, encouraging them to arise and enter into the land, for the comfortable news which they bring to the souls of men, encouraging them to enter into God's service, to set their feet into the ways of peace and holiness: like the k 1 Sam. 21.3. five loaves of bread which David asked of the Priest, for the nourishment, refection, and strength which they minister to the souls of God's servants; and these I shall, being now as a dying man to you, bequeath unto you as a Legacy of choicest worth to adorn you, of greatest strength to support you, of best nourishment to feed you, of sweetest peace to solace you. Finally, brethren, farewell. Be perfect, etc. The branches growing on this tree, are many; the streams issuing from this fountain, are divers: and having but one day to gather the fruit here growing, to draw the waters hence arising, I shall but briefly touch, & give you a taste of each of them; and first of the particle of conclusion, Finally, lastly, Denique, quod superest. or as touching that which remaineth, that is, after that I have done mine office, and have instructed you by the word, threatened you by the judgements, and entreated you by the mercies of God, and have used all means to move you to repentance, and to draw you to Christ; Finally, or what remaineth more to be done now, but that you do your duty, that you believe, repent, reform, be perfect, and draw home to Christ with all your soul and might. This is that which now remaineth, which is now on your behalf expected: And hence you see, Doct. That the Ministers long and frequent preaching must be attended with much perfection in the people: After the Ministers long and frequent instruction, faith, repentance, and true conversion must show itself forth in the people. When the Minister hath done his duty towards men, men must do their duty towards God. The l Exod. 17.6. rock gushed out water after Moses striking it. After the Priests seven times compassing the walls of Jericho, and m Jos. 6.20. blowing of their Rams horns, the walls fell unto the ground. After the Prophets n 2 Kings 4.34. spreading himself upon the woman of Shunems' child, the flesh of the child waxed warm, he sneezed and opened his eyes: After the Ministers often smiting our hearts with the hammer of the word, often sounding of the trumpet of the Gospel in our ears, and right dividing and applying of the word unto our hearts, our stony hearts should be softened, and send forth the waters of godly sorrow; the strong and mighty holds of sin should be cast down, our souls enlivened, the eyes of our understandings most clearly and savingly opened: After the shining of the Sun, the air is enlightened; after the distilling of the dew, and plentiful influence of the heavens, the earth fructifieth; after the long shining of the light of the Gospel, and frequent distilling and dropping down of the dew of heavenly doctrine, men's understandings should be filled with knowledge, as the air with light, and their lives replenished with all spiritual and heavenly fruit. This the Lord expecteth, o Isa. 5.4. What could have been done more to my vineyard (saith the Lord) that I have not done in it, in regard of the external means; wherefore I looked that it should bring forth grapes; that like a vineyard long and well dressed, it should bring forth good grapes of knowledge, faith, repentance, and the like: this is the property of God's children, as good p Mat. 13.24. ground receiving good seed, they bring forth much fruit: as living and healthy children sucking their mother's breasts, they q 1 Pet. 2.2. grow by the sincere milk of the word of God: This fruit hath followed the labours of God's Ministers. Saint Peter r Acts 2.44. testi●●● and exhorted, and his word was glad 〈…〉 and about three thousand souls were 〈◊〉 to the Church. Saint Paul preached, and as s Acts 13.48. many as were ordained unto life, believed. The Apostle preached at Ephesus, & t Acts 19.20. many believed, came and confessed, and shown forth their deeds: so mightily grew the word of God, and prevailed. u Exod. 17.11. josua fought, Moses prayed, and Israel prevailed over Amalek. When the Minister preacheth and prayeth, Gods Israel must prevail over Satan and their corruption. Peter w joh. 21.11. casteth the net the second time into the sea, and a multitude of fishes are taken in it: At the Ministers first and second, frequent and often preaching, many souls should, by the net of the Gospel, be drawn out of the gulf and sea of sin and the world: And that, In regard of the end of the Ministers Reason 1 long and frequent preaching: The x Psa. 104.22, 23. Sun ariseth (saith the Psalmist) the wild beasts gather themselves together, and lay them down in their dens; man goeth forth to his work, and to his labour until the evening. The Gospel like the Sun ariseth, and all the lusts of men, which like so many wild beasts, walk forth and make their prey upon the souls of men in the right of their ignorance, must now lie themselves down by humiliation, mortification, and true repentance, and man must arise from the bed of sin, and go forth out of himself, as out of his house, to his work and to his labour, y Phil. 2.12. working out his salvation with fear and trembling, never z 1 Thess. 1.3. ceasing from the work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, until the evening, until the sun of his life be wholly gone down and set. This the Apostle presseth from the end of the appearing of the Gospel: a Rom. 13.11. The night is fare spent, the time and state of ignorance and blindness is fare gone; and the light is near at hand, the day of the Gospel breaketh forth, and the light of illumination doth appear: Let us therefore cast off the works of darkness, as men cast off their bed-clothes in the morning, and let us put on the armour of light, as men put on their day clothes, and so let us walk; and b Tit. 2.11. the grace of God (saith Saint Paul to Titus) hath appeared, teaching men to deny ungodliness and worldly lusts, and to live soberly, righteously, c Acts 26.16. and go●●●● in this present evil world. And 〈…〉 Christ to Paul) have appeared 〈…〉 ●●is purpose, to make thee a Minister 〈◊〉 witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. In regard of God's expectation: The husbandman after the long manuring of the field, looks for fruit from the field: Who is the d Mat. 21. householder in the parable that planted a vineyard, but the Lord? What is the vineyard but the Church? and what are the vines, but the several members of the Church? Who are the servants but the Ministers whom God sends to dress his vineyard? & what is the fruit which God there expects, but knowledge, faith, repentance, the fruit of his Ministers labours in the souls of his servants? The shepherd looks for increase from the flock which he watcheth, feedeth, conducteth and defendeth; the husband looks for children from the wife whom he espouseth, the fruit of his wedlock; and God, the husband and shepherd of our souls, looks for fruit from us; over whom, by his Ministers, he watcheth; whom by their labours, he feedeth, conducteth and defendeth, and espouseth to himself. The Teacher expecteth learning from his scholar; and herein (saith Christ) is my Father glorified, e Joh. 15.8. that ye bear much fruit, so shall ye be my Disciples. In regard of honouring and glorifying the Word, and Ministers thereof: The fruitfulness of the field is the glory of the seed sown in it, and of the husbandman which sowed it: f Psa. 128.3. the wife which is as the vine by the sides of the house, and the children standing like Olive plants round about the Table, are the glory of the house and husband: g Psal. 127.5. happy is he that hath his quiver full of them (saith the Psalmist) he shall not be ashamed. The fruitfulness of the people, when the Congregation is full of spiritual fruit, like a vine growing by the house side, and the several members thereof fat and flourishing in grace, like Olive plants, than the Word is glorified, than the Minister is honoured; happy is that Messenger of God that hath his quiver, the house of his Ministry, full of them. It is said of the Gentiles, h Acts 13.48. that they heard, and glorified the Word of God, and as many as were ordained unto life, believed. They glorified the word of God, by acknowledging the truth of it, by believing the promises of salvation proposed in it, by submitting themselves to the power and authority of it, by walking answerably to it. Man's obedience is the glory of God's ordinance: the fruitfulness of the hearers, is the crown of God's Messengers. In regard of peace and consolation to their own souls. The good effects of Physic make the patiented joyful: the fructification of the word in the heart of man, makes the soul of man comfortable. When the Gospel cometh not in i 1 Thess. 1.5. word only, but in power also: in power in lightning, in power converting and changing the heart of man, working and perfecting grace in the inward man; then the soul of man is filled with joy in the holy Ghost, than the Word is the joy and rejoicing of the heart: then the k Isai. 5.7.19. fruit of the lip is peace, spiritual, inward, universal, plentiful and perpetual peace; peace with God, peace with man, peace with the conscience; a paradise of heavenly comforts, a river of peace, which no humane understanding can fathom: And therefore it must be the care of men to see that they grow to much spiritual perfection after the Ministers long and frequent preaching. This therefore reproveth such as after the long and frequent preaching of the Gospel, continue barren and unfruitful, Use. like the grounds about l 2 King. 2.19. jericho, which were not made fertile, but rather barren, by the waters which did flow upon them; to whom the waters drawn out of the wells of salvation, are as waters poured upon the rock, which bringeth forth no fruit; from whom the sounding of the trumpet of the Gospel, and the constant cry of God's watchmen, like the m 1 King. 18 26. call and cry of Baal's worshippers from the morning to the evening upon Baal, hath no voice nor answer of faith in God's promises, of obedience to God's precepts, nor of godly sorrow for men's transgressions, ministering matter of complaint to God, provoking the site of God's indignation against their souls. I n Isa. 64.2. have spread out my hands all the day long (saith the Lord) unto a rebellious people, which walketh in a way that is not good, after their own thoughts, a people that provoketh me to anger continually 〈…〉 face; ministering cause of great complaint to God's Messengers, causing them to say with the Prophet Esay, o Isa. 53.1. Who hath believed our report, and to whom hath the arm of the Lord been revealed? to mourn & wish with Jeremy, O p Jer. 9.1. that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! O that I had in the wilderness a lodging of way-faring men, that I might leave my people, and go from them; for they are all adulterers, & an assembly of treacherous men! Great is the grief arising in the souls of God's Ministers, when men continue barren under their labours: And when men thrive not, ascend not to perfection in grace by the care & industry of God's watchmen, they lose that q Pro. 2.10. knowledge, the presence whereof is more pleasant than the sun; that r 1 Pet. 1.6. faith, the enjoyment whereof is more precious than all gold; that peace, which is more comfortable and delightful than any paradise, than the garden of Eden itself; and that communion with God, in comparison whereof the sweetest communion with men is but an exilement, continuing their souls under the dominion of sin, which is more loathsome & full of torment then any sickness; under that bondage of Satan, which is infinitely worse than captivity under any mortal tyrant, provoking God at length to leave them, and making their last account, for all the Sermons which they have heard, most dreadful and most uncomfortable. Therefore let it be our care, after the long and frequent preaching of the Gospel, after the due and faithful discharge of the Ministers duty towards us, to discharge our duty also towards God: the Lord hath caused the Star of his Gospel a long time to shine amongst you, and hath made the dew of his doctrine to drop for divers years upon you: he hath showed you his statutes and his testimonies, he hath not dealt so with every people, he hath not showed such mercy to every congregation; therefore, as the tree which hath much soil cast about him, brings forth much fruit; as the servant which had five talents, brought much advantage to his Lord and Master; so strive ye to bring a measure of glory to God, answerable to the measure of the means he hath afforded you: the Lord hath sown much, and looks to reap much; the harvest must answer the seed; be therefore filled with all heavenly graces, as the sea with waters; be strong in faith, as the tree grows deep in the roots; be fervent in love, as a fire of much wood; abound in all the fruits of the Spirit, like the tree which bore s Rev. 22.2. twelve sorts of fruit. The more you abound in grace under the Gospel, the longer the Gospel shall be continued, the more sweetness shall your souls taste in it, the nearer shall you draw to God by it, the more effectually shall the pardon of your sin be sealed up through it, and the more comfortable account shall you render to God at last, for all the labours of his Ministers, whereof God hath made you partakers; the more comfortably shall I again behold your faces at our last general appearance; the more blessed account shall I make to Christ, my great Lord and Master, of this my Ministerial service, and shall the more joyfully for the present, in the words of the Apostle here, this day take my last leave of you and say, Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace be with you. Finally, brethren. Brethren is a title of compellation, the second branch of this tree: There are brethren by nature, brethren by condition, and brethren by profession and participation of one Christ; the last of these are the brethren here mentioned; whom the Apostle here styleth brethren, in respect of Original, having one God for their Father with him; in respect of Relation, being knit to Christ by one bond of saving faith, and one golden chain of unfeigned love among themselves, with Saint Paul the Apostle; and in respect of true and fervent Love, the Apostle loving them as his brethren: and this the Apostle chief intendeth here, it being his purpose now to manifest his love unto them. And hence we learn, That there is in all Gods faithful Ministers, Doct. a very fervent and unfeigned love to their Hearers. A brotherly love, a love like that of Jonathan to David, t 2 Sam. 1.26. a love surpassing the love of women, being dear unto them, as the apple of their eye, as the signet upon their finger, or the Bride unto the Bridegroom; therefore are the Ministers styled Husbandmen, Shepherds, Watchmen, Parents, Nurses: as the Husbandman loves the vineyard which he hath planted, the Shepherd the flock which he keepeth, the Watchman the City which he watcheth, the Father the children which he begetteth, or the Nurse the child to which she draweth forth her breast and feedeth: so God's Ministers love their hearers, the vineyard which they plant, the flock which they keep, the City over which they watch, the children which they ministerially beget and nurse; for thus the people are styled by names expressing the Ministers high prising of them, great delight in them, and singular love unto them, as, u Isa. 8.18. children, w 1 Thes. 2.19, 20. hope, joy, crown of rejoicing, glory and joy: the Apostle putting on the indulgent affection of a father, and in the strength and passion of his love, so styles them, and speaks thus unto them, What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord jesus Christ at his coming? for ye are our glory and joy. And Saint Paul speaking of his love to the Corinthians, calleth it a x 2 Cor. 7.4. more abundant love, that is, a high, a strong, a transcendent love, such love that he saith, his y 2 Cor. 6.11. mouth was open to them, and his heart was enlarged: His whole man was open to them (as a Bridegroom's house is opened to the Bride) to entertain them, to love them, to rejoice in them, to communicate himself to the utmost unto them, as the open Sun sendeth forth his light, and the open cloud doth power out his rain: nay, they were in z 2 Cor. 7.3. his heart to live and die with them. And who can doubt of the love of God's faithful Ministers towards their hearers, that shall but look, Upon their labours to save the souls of Reas 1 their hearers? They are a 2 Tim. 4.2. instant in season and out of season, taking all opportunities; they sow in the morning, and withhold not their hand in the evening; they have no rest, they hold not their b Isa. 62.11. peace day nor night, as Naomi said of Boaz, The man will not be c Ruth 3. ult. at rest until he hath finished the thing this day: so such is the love of God's Ministers, that they are at no rest, until they have finished the work of grace in their hearers, consummated the marriage between them and Christ. Upon their sorrows, sadness, sighs, Reas 2 and tears, to behold the people's barrenness under their labours, obstinacy against their persuasions, and the danger where into they thrust their souls; no father is more grieved to see the lewdness of his child. d Jer. 13.17. Jeremy's soul weeps in secret for his people. Isaiahs' bowels sound like a e Isai. 16.11. harp for Moab. Paul had f Rom. 9.2. continual sorrow for the jews, he was pained as a g Gal. 4.19. woman in travel for the Galatians; and out h 2 Cor. 2.4. of much affliction and anguish of heart he wrote with many tears to the Corinthians, that they might know the love which he had more abundantly unto them. You may in the tears and sorrows of God's Ministers for the people's disobedience, read their love as in lively characters: the greatness of the Ministers grief for the people's misery, argues the strength of their desire to make them happy. Reas 3 Upon their sufferings for their hearers, they suffer reproach in their names, being made a i 2 Cor. 4.9 spectacle to Men and Angels: they suffer loss of goods, loss of peace, loss of liberty, and loss of life, that they may be k Acts 20.24. faithful in their calling, finish the course of their Ministry, and save the souls committed to them. The sufferings of faithful Ministers are a clear and lively evidence of their love to their hearers. God's Ministers do often sustain great temporal losses for other men's everlasting gain and advantage. And whereunto should this love of God's Ministers move and work our hearts, Use. but to frequent and diligent attendance on their labours; as we cheerfully hearken to their voice who love us; as children come cheerfully to the banquet which their parents provide for them. 2. To humble submission and obedience to their doctrines, seeing they do all in singular love for the salvation of our souls; these we should follow, as Israel the fiery pillar; these we should readily put in practice, as Ahimaas l 2 Sam. 18. ran as soon as joab gave him a commission. The love of God's Ministers should work the hearers to a ready and singular observance of their doctrines. 3. This should breed in us reverence to their persons, as obedient children to their loving parents, receiving and honouring their doctrines, as the word m 1 Thes. 2.13. of God, and not of man. Men must make their reverence proportionable to the love and labour of God's Messengers; the more they endeavour our salvation, the more honourably we should think of them. 4. This should make us unwilling to be deprived of them, as children of a loving nurse, the wife of a kind and careful husband, or the n 1 Sam. 4.22. wife of Phineas of the Ark: it should less grieve us to be deprived of all earthly abilities, then of God's faithful Ministers; the gain of the world cannot recompense the loss of the Gospel: He never clearly discerned, nor truly tasted Christ in the doctrine of God's Messengers, that is not exceedingly grieved at the loss of their labours. 5. This should draw love from us again to them, causing us to have them in o 1 Thes. 5.13. singular love for their works sake: the more we love them, the more readily we shall receive their instructions, the more fully shall we subject ourselves to their admonitions, the more beauty shall we see in their doctrines, the more sweetness shall we taste in their labours, and the more feelingly and effectually shall the Minister wish and endeavour our peace and everlasting welfare, speaking peace to us, and praying for all good things at the hands of God for us, and saying at last with Saint Paul, Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace be with you. The third thing in these words, is a word of valediction, Farewell; a word commonly used in the conclusion and upshot of Epistles; wherein the Apostle wisheth to them all happiness, joy, tranquillity, comfort, even all manner welfare. He had been long their Teacher, Watchman, and Monitor, yet at length he bids them farewell, and takes his leave of them. The labours of God's choicest Ministers are not everlasting, but of a short continuance. Note. After a while the p 1 King. 17.7. brook Cherith, of which Eliah drank, was dried up, and he was commanded to go to Zarepha, to look out for another place of supportment: After a while the Minister, whose doctrine hath been as a river to refresh and water us, is taken from us, the brook of his doctrine is dried up, and we must look out some other brook whereof to drink, or else our souls must starve and perish. It should be therefore men's wisdom to keep and continue the faithful Minister of God with them while they have him, and not delight in change of Ministers, as men do in change of horses, lest they be deceived at last. q Prov. 27.10. Thine own friend, and thy father's friend, saith Solomon, forsake not: As friends, so Ministers, are not like houses and garments, commendable and to be desired for their newness, but like Wives, for their long continuance and experience we have of their faithfulness and labours. And since the continuance of able Ministers is so uncertain, it should be our care to make our best use of them while we do enjoy them: men buy while the Mart lasteth, men walk while the light shineth, men enter while the gate is open, and every man should strive to furnish his soul, to draw nigh to God, to enter in to Christ, while God affords an able Minister to guide and bring us home to Christ Jesus. But this word, Valete, is commonly expounded by another word, gaudete, rejoice ye, and then the meaning is this: If so be that ye follow the counsel which hath been given you, believe the doctrine which hath been taught you, and conform yourselves to the rules which have been prescribed to you, than you shall have matter and cause of great joy. And hence note, Doct. That the full and through conforming of ourselves to the doctrine of God's Messengers, ministers great joy and gladness, though they depart from us. The Israelites had great joy in that they had followed the fiery pillar, though at length it left them, because before it left them, it brought them into the land of Canaan. The r Mat. 2.10. wise men had matter of great joy in the star, though at length it was no more a light unto them; because before it left them, it brought them unto Christ. The traveller hath great joy in the guide, though at length he cease to be any more a guide unto him; because before he forsook him, he brought him unto his home, at least led him fare in his way, and shown him how to walk aright unto his journeys end. Man that throughly conforms himself to the doctrine of God's faithful Minister, hath matter of great joy within him, though the Minister of God at length leave him; because before he leaves him, he hath presented and opened Christ unto him, and brought him home to Christ, by working faith and love in him; brought him into the state of grace, sown a seed in his heart which shall never die, kindled a light in his soul which shall never go out, and set his feet in that way from which he shall never wander, but walk on until he come unto his blessed and everlasting home. And this is that which indeed gives cause of joy and gladness to the people, even their full and effectual conforming themselves to the Ministers doctrine, their observing his counsel, their obeying his admonition, their feeling the power of his ministry in working a blessed and gracious change in them. The Eunuch feeling faith wrought in him by Philip's Sermon, and being baptised by him, having his incorporation into Christ sealed up unto him, it is said, s Act. 8.39. He went on his way rejoicing, though the Spirit of the Lord caught away Philip, that he saw him no more. It is said of them that believed upon Paul and Barnabas his preaching, though the people raised persecution against Paul and Barnabas, and expelled them out of their coasts; yet the Disciples, such as were converted by their ministry, were t Acts 13.48, 32. filled with joy, and with the holy Ghost. And though the departure of God's faithful Ambassadors minister matter of great grief and sorrow to the souls of true believers, as sometimes the men of Ephesus u Acts 20 37, 38. wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more; yet the fruit of their ministry remaining, and the presence or succession of other able Ministers to edify, and bring them unto further perfection, affords them matter of much and sweet rejoicing: though Paul departed from Jerusalem to Tarsus, yet the Churches w Acts 9.31. were edified, and, walking in the fear of the Lord, and comfort of the holy Ghost, were multiplied. God's hand is not shortened, if one helper fail, he can raise a second; if all fail, the Lord himself is all-sufficient: he that truly profiteth by the Word when the Lord affords it, shall never be destitute of all spiritual comfort; whether the ministry fail or be continued, he hath a Daystar of grace risen within him, which shall give him some glimpse of sweet and heavenly consolation: the soul of him that conforms himself to the doctrine of God's faithful Ministers, shall ever meet with some matter of true joy and gladness. In regard of the blessed presence of Reas 1 God's grace and Spirit within them, there appears a x 2 Pet. 1.19. Daystar of regeneration, which makes them joyful, as the Star did the wise men: they feel in their hearts that y Rom. 14.17. kingdom of God, that work of righteousness and peace which is attended with joy in the holy Ghost, they discern that presence and operation of faith which filleth them with z Rom. 15.13. all joy in believing; and they behold that Spirit of God dwelling in them, which is the a Joh. 14.16. true Comforter, the author and fountain of all consolation. Reas 2 In regard of subjugation of Satan, and their own corruption: They perceive by the effect and fruit of the ministry which they have enjoyed, how Satan is b Rom. 16.20. trodden under their feet, as Josua c Jos. 10.24. trod upon the necks of the Kings of Canaan; how their corruption is subdued as d 2 Cor. 10.4. strong holds are cast down by warlike instruments; how the Minister of the Lord hath put the Devil and all his works to flight, as David sometime overthrew e 1 Sam. 17. Goliath, and made all the Philistian army fly: And as Israel had great f Exod. 15.1. joy to see Pharaoh and his host drowned in the waters of the sea, so have they matter of great joy to see Satan and all their lusts cast down. Reas 3 3. In regard of communion with God: Whatsoever be taken from them, yet their communion with God is not dissolved; walking in the light, conforming themselves to the doctrine of God's Messengers, they g 1 Joh. 1.6. have fellowship with God by prayer, as Petitioners with the great master of Requests: By faith and love, as the Bride with the Bridegroom: By subjection, as the subjects with their Sovereign: By meditation, as the rich men with their treasure: By desire, as Pilgrims with their own country. And this is the joy of all joys to God's servants, even communion with God their Father, and with Christ their Husband and Saviour. O then whiles you enjoy God's Ministers, Use. conform yourselves to their doctrines, observe their counsels, embrace and follow their instructions, be renewed and become new creatures; and than whether they go or stay, live or die, you shall have matter of joy and gladness; you shall have the word of God dwelling in you to direct and guide you, to strengthen and sustain you, to comfort and encourage you; you shall have the grace of the Spirit shining like a lamp in the house of your souls, when others are in darkness; as Israel had the light shining in h Exod. 10.23. Goshen, when the Egyptians had no light to shine upon them, but thick darkness covered them: you shall have faith embracing Christ, filling you with Christ's fullness, when others are strangers, and have no acquaintance with Christ Jesus: you shall have the i Rom. 5.5. love of God shed abroad into your hearts, which shall rejoice you more than k Cant. 1.3. wine the thirsty, more than l Psa. 4.6. corn and oil rejoice the rich, or m Psal. 63.3. life itself the living, though the dearest earthly possession: you shall have the n Col. 3.16. peace of God, even that peace which passeth all understanding, reigning within you. And whensoever the Minister of God departeth from you, he shall be able with confidence to commend you to God, bestow a blessed Legacy upon you, and with Saint Paul's heart and words, joy and gladness, take his last leave of you, and say, Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace be with you. And thus are we come to the fourth branch of this Text, Saint Paul's Exoptation, or Wish, Be perfect, be of good comfort: He doth not wish them earthly honours, worldly riches, carnal pleasures, but perfection of grace, spiritual comfort, mutual love; unanimity and concord among themselves, and sweet and sure communion with God. Note. Heavenly and saving graces are the best gifts which any man can wish or desire for others: These are the surest pledge of God's love; the choicest ornament of man's soul, the sweetest Ambassadors of peace to man's heart, the treasure of greatest worth to enrich man, the gift of highest honour to ennoble man, the staff of greatest strength to sustain man, the companion of most pleasant communion to solace and delight man, and the well spring of most plentiful and lasting waters to fill and to content man, a star of everlasting brightness, which will never set, nor leave us; And therefore these Saint Paul wisheth to the Corinthians, these he commendeth to them, wisheth for them; bestoweth on them, as the best Legacy he had to give them, the best possession he could think on to leave behind among them. And these gifts or Legacies of his, you have heard, are five; the full opening and handling of which, requires no less than five day's discourse; bu● because my glass is almost run, and my ministerial breath is now expiring and going out, I shall l●●● briefly open them, and leave them to ●our, long and lasting consideration. The first is a Legacy of perfection, Be ye perfect: fill ye up that which is wanting, increase, abound, go forward, be good proficien●● in Christ's School, thriving trees in God's Orchard, be more and more perfect. And hence observe, that Doct. It is the duty, and must be the c●●● of God's children to strive to more spiritual perfection. As the house of David grew o 2 Sam. 3.1. stronger and stronger in victory over the house of Saul, and full possession of the kingdom: so must they grow stronger and stronger in victory over their corruption, and in the full possession of Christ and his kingdom. It is God's charge, p 2 Pet. 3.18. Grow in grace, as rich men in wealth, as trees in height; q Eph. 5 18. Be ye filled with the Spirit, as the Sea with waters, and as the air with light. It is the property and practice of the Lords servants, like good r Joh. 15.2. branches, to grow and bear more fruit; to s Eph. 4.11. grow up in Christ which is the head, as the members in the body grow up under the head; to t Phil. 3.11, 12. follow after, to press toward the mercy, to reach forth to the things which are before, to apprehend that for which they are apprehended of Christ Jesus. As they th●● run in a race are swift, put to it with all their strength, and cease not: so the runners in the race of godliness are swift, put to it to the utmost, and cease not until they have fully apprehended Christ: They u Isa 40.31. run on & faint not, they mount up like the Eagles, & come nearer & nearer unto Christ, as the Eagles fly nearer and nearer, and cease not, until they come to the carcase: for, Grace is of a growing and increasing Reas 1 nature, it riseth higher and higher, like the w Ezek. 47.5. waters which came forth under the threshold of the Temple: it x Prov. 4.18. shineth more and more like the light unto the perfect day. God where he y Phil. 1.6. begins a good work, Reas 2 continues the same unto perfection. He is a King that once beginning to make war against the Devil, and the lusts of men, goeth on, and ceaseth not until he hath obtained a full and perfect conquest. He is a builder, who having once laid the foundation of grace in the heart of man, gives not over until he hath finished the house, and made the house of man a perfect Temple for his Spirit to dwell in. True & saving grace once felt and x 1 Pet. 2.2.3. tasted, Reas 3 is most highly pr●●ed, and most earnestly de●●●d. As the lo●e of money grows according to the growth of money: so doth the love of grace answer the growth of grace; the more a man hath of it, the more his soul doth thirst and long after it, the more he desires to be filled with it; as the thirst of the dropsie-man increaseth by drinking. He that hath least grace, puts the lowest price upon it: no man more sensible of the want of grace, than he that hath the greatest measure of grace; no man more desires the increase of grace, than he that hath the greatest fullness of grace. Use. Take heed then of apostasy and backsliding; be not like Gideons' soldiers, whose hearts fainted; be not like the a Luk. 14.30. Builder in the Gospel, that began to build, but could not make an end: Do not with the b 2 Pet. 2.22. Sow return again, and wallow in the mire of sin: return not to your old lusts and profaneness; But, as c Gen. 6.14.22. Noah, having a pattern from the Lord, began to build, and ceased not until he had finished his Ark, and was preserved when the deluge came: so you, having had a pattern of faith and life set before you, and having begun to build according to it, cease not until the work is finished, that your souls may be saved when the deluge cometh. Be not like the Sun in d Jos. 12.13. Aialon, that stood still; nor like the Sun in Ahaz Dial, that went back: but like the Sun mentioned by the e Psal. 19.5. Psalmist, coming forth as a Bridegroom out of his chamber, and rejoice ye like a mighty man to run his race. Where is your faith in Christ, if, like withered branches, you fall off from Christ, or sink, like the house builded on the sand? Where is your love to Christ, if you give him a bill of divorce, and hold not out with him unto the end? Where is the fruit of your long attendance upon God's ordinances? What avails the sowing of all this seed, if you fall away before the harvest? Where is the Crown you look for, if ye faint before the conquest? O then take heed, hold out, let your works be more at last then at first, be constant in your profession, be fruitful in all well-doing, Be f Phil. 1.10. filled with the fruits of righteousness, which are to the praise & glory of God in the day of Christ Jesus: So shall the Lord take pleasure in you, so shall you honour the Gospel, adorn Religion, shame the Adversary, glorify the Ministry, and fill your own conscience with much peace and quietness, and give the Minister good and lust occasion to speak to you in a comfortable language, to bid you, with Saint Paul, to be of good comfort. The second Legacy which the Apostle here bequeatheth: a Legacy of Consolation; Be of good comfort. Though many changes come, many troubles arise, and many afflictions be endured for the Name and Cause of Christ, yet do not faint, be not disheartened, but be of good comfort, solace and comfort yourselves in the Lord and his Word: And hence learn, that Doct. God's children ought to be very comfortable, though many changes and afflictions do attend them. The Lily is fresh & beautiful, and looks pleasantly, though growing among the thorns: such must be the affection and disposition of God's children, though compassed about with the Thorns and Briers of many troubles. g Jam. 1.2. Account it all joy (saith Saint James) to fall into manifold temptations. h Rom. 5.3. We glory in tribulations (saith Saint Paul) knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed. i 1 Pet. 1.8. And, believing (saith Saint Peter) ye rejoice with joy unspeakable and full of glory. And God's children have great cause of comfort, In regard of the Author of their afflictions: Reas 1 They come from k Heb. 12.7. God as a Father; they are not a rod in an enemies, but in a Father's hand; they are all in mercy; they are a serpent which hath lost his sting, the venom of them is gone. In regard of their end: They are not for Reas 2 punishment, but for castigation; not for destruction, but for reformation, humiliation, and excitation; as l 2 Sam. 18. David sent forth his Army against Absolom, not to destroy him, but to humble and amend him. In regard of the comforts mixed with Reas 3 them: They are Pills lapped up in Sugar; like Sampsons' m Jud. 1 4. Lion, they have a honey comb within them; There is sweet coming out of the sour, and meat coming out of the eater. In regard of the fruit and issue of them: Reas 4 Like the waters of the red Sea, which drowned not n Exod. 14. Israel, but the enemies which pursued them; no more do these destroy Gods children, but the corruption which is within them, which hangs like a heavy weight about them, and like an enemy pursues and follows them. O then be of good comfort all ye that love the Lord, that embrace his Christ, Use. that delight in his service, keep yourselves from sin, and whatsoever come; let your hearts be joyful, the Lord shall give you comfort: God will comfort you as a King his subjects, dispensing all for your good by his gracious providence; as a Father his Children, by making all provision for you: Christ shall comfort you as a friend, by his presence, as a Bridegroom by his love: The Spirit shall comfort you as a witness, by his evidence: The Word shall comfort you as a Light guiding, as a Feast feeding you: The Minister shall comfort you as an Interpreter, an Angel of God, one of a thousand, bringing the tidings of peace to you: The Creature shall comfort y●● 〈…〉 ●●●vant, ministering all his 〈◊〉 to 〈…〉 Servants of God shall comfort y●u, as ●●mpanions with you. Your Conscience shall comfort you, as a blessed Inmate, dwelling under the same roof with you; as a chaste and loving wife, that lodgeth in your bosom day and night; You shall have comfort, and be of one mind. The third Legacy bequeathed by Saint Paul to the Corinthians: a Legacy of consent and unanimity in matter of doctrine, religion, study and practice of all godliness: Teaching ●s, that ●●ere must be unanimity and consent between God's children, Doct. in matter of Doctrine and Religion. All that builded Noah's Ark, builded by one pattern: all Israel traveled to the land of Canaan by the light of one fiery Pillar: all the passengers in a ship row by one Compass: all that intent to build themselves a spiritual house to God, must build by one Rule of God's word: all that will travel to the Heavenly Canaa● must make one Word of God the lig●●●f them feet, and the lantern of thei● 〈◊〉 to guide ●hem, all that will come to the ●●●en of e●●●nall peace, must have one testimony of the Lord to direct them. Let us walk (saith the Apostle) by the o Phil. 3.16. same rule, let us mind the same thing: And again, Be p Phil. 2.2. ye of one accord, and of one mind. We have one spiritual and heavenly King, and must observe one Law; we have one God, and must worship by one Rule; we have one Shepherd, and must be commanded by one voice; we have one head, and must follow one direction. He that dissents from true doctrine, makes his religion an abomination: he that rends himself from the Church of Christ, in Christ's worship and service here, will be rend from Christ and the Church for ever hereafter. As we therefore are members of one body, and Scholars in one School, let us learn one lesson, follow one guide, that we may know aright, believe aright, walk aright, and preserve the unity of the Spirit in the bond of Peace; living both with God, and amongst ourselves, in a sweet and blessed peace. The fourth Legacy which S. Paul here bequeatheth: a Legacy of mutual unity, peace and concord between themselves; thereby teaching us, that Doct. There must be a mutual, sweet, an entire peace and affection between God's people. As there was a concord between the stones in Solomon's Temple, they were so fitted and disposed, that there was no noise heard in the building thereof: such a sweet conjunction of affections should there be between the people of God, that no noise, no clamour, nor cries should be heard among them. Peace is a jewel which we are charged to seek: q Psa. 34.14. Seek peace, and ensue it (saith the Psalmist.) r 1 Thes. 5.14. Be at peace amongst yourselves, and s Heb. 13.1. let brotherly love continue, saith the Apostle. This is an honour, crown, and t Col. 3.12. ornament unto man, as the garment to the body, as the flower to the garden: This is a necessary u 1 Cor. 16.14. ingredient in all our services, a salt seasoning all our actions: This sweetens all our possessions, and all our afflictions, as the w Exod. 15.25. tree sweetened the waters of Marah: Without this, the fullness of the world is uncomfortable; with this, the greatest affliction is made very tolerable: this qualifies and fits us for Communion with God, as communion with the children prepares a man for communion with the parent. Remember then your God is the God of peace, your Jesus the Prince of peace, your Gospel the Gospel of peace, your calling the calling of peace, your way the way of peace: And therefore so live in peace, that the God of love and peace may be with you. The fifth and last Legacy here bequeathed: Sweet and gracious communion with God, whom he styles, The God of Love & Peace; because he is the Author and fountain of love and peace. He desires and promiseth their communion with God, as a thing wherein consisted their supreme and choicest good: For, Doct. Sweet and comfortable communion with God, is man's choicest good. Wherein stands the happiness of a child, but in communion with his father? x 2 Sam. 14.32. Absoloms life was but a burden when he might not see his father's face. Wherein stands the comfort of a wife, but in communion with her husband? And wherein consists the happiness and comfort of the soul of man, but in having fellowship and communion with God his heavenly Father, and Husband? For this the souls of God's people have most vehemently longed, this they have most highly prized; in the fruition of this, they have pronounced themselves most blessed; and for this, have Christ's Apostles prayed in the behalf of others, as for that gift and blessing which of all others is most desirable. O therefore humble your souls, remove your sins, return to God speedily, fully, unchangeably; attend his ordinances, believe his promises, walk in the ways of his commandments, grow up in Christ Jesus; and you shall have that communion with God which shall encourage you against all fears, comfort you in the midst of all sorrows, sustain you in all distresses, satisfy you in the absence of all abilities, and be an abundant recompense for all losses, and an inchoation of that eternity of communion which you shall have for ever with God in heaven. And now, Brethren, the star of my Ministry is here set, and the candle of my labours is gone out, no more to be lighted (as I conceive) in this place. I am now no more, no longer a Watchman to admonish you, a Guide to conduct you, or a Shepherd to feed you: the God that sent me, and set me here amongst you, hath now again called me from you, and placed another over you, to be, I trust, an instrument of greater good than I have been unto you. Of myself, Brethren, I can say nothing, but as sometime Gideon said of himself, y judg. 6.15. My thousand is the meanest in Manasseh, and I am the least in my father's house: So may I say, My talon is (of many) the meanest, and I am the least, the weakest, and unworthiest of many thousand Ministers in God my Father's house: I am but a wooden vessel, the treasure is the Lords; I am but as a worm, & no man; I am nothing, it is the Lord hath done all that little good which hath been done by me in this function; let me therefore, for the time to come, be reputed as nothing, forgotten like a dead man out of mind, and like a broken vessel: And if any soul hath benefited under my labours, let all the glory be given to Christ Jesus. For myself I have somewhat to say, but not much: I have now served you more than two Apprenticeships; wherein, I trust, I have so served you, that I may say, as Paul did to the men of Ephesus, I am z Acts 20.26, 27. pure from the blood of all amongst you: for I have not shunned to declare unto you all the counsel of God; all that, I mean, which God hath made known to me; according to my weak and poor abilities, I have disclosed all, I have kept bacl nothing from you. In the work of my Ministry I have had no respect of persons; I never shunned the declaration of any truth, nor spared the reprehension of any vice for fear of any man's greatness; neither favour nor fear ever made me false in the discharge of my office. As Elihu sometimes said, I a Job 32.21. have not accepted any man's person, nor given flattering titles unto any man: For I knew not to give flattering titles, because in so doing, my Maker would take me away. I have truly desired the salvation of your souls, and that is my c●●●fors: I should have done more than I have done, and that is my shame; more labour hath been bestowed then profit yet appeareth, and that is your sin and my discomfort. My service hath been long amongst you; the longer I served you, the more I loved you, the more unwilling I was to leave you. I can truly say to you what Paul did to the Corinthians, You were in my heart to live & to die with you, my mouth was open to you, my heart was enlarged; ye were not straitened in me, but ye were straitened in your own bowels. Had your hearts (at least according to your present outward expression) been towards me, as mine was towards you, I am persuaded nothing but death had parted us, as sometime Ruth said to Naomi; I should have valued your love, your society, the enjoyment of your presence, above the chiefest and most abundant worldly abilities: I should have chosen rather to have lived with you in the lowest outward condition, than elsewhere in the greatest fullness of the world; so unwilling was I to leave you, that if occasion had required, I would have relinquished all, rather than any prejudice should have come unto you by my departure from you. But God hath so disposed and framed it, that no impediment to my departure hence hath been offered; it is the hand of God hath done it, whether in judgement unto me, or in mercy unto you, ensuing time will manifest. Three things there are very memorable, touching God's goodness in this place towards me, which I cannot pass in silence. 1. In all this time of my service, I was never hindered one Lords day by sickness from my Ministerial labours; the Lord that set me over you, gave me health and strength to do his work among you. 2. I was never suppressed not restrained from the liberty and use of my ministry by any opposition, though there have been adversaries both politic and powerful. 3. Though in this place I have had neither certainty nor competency to sustain me and my family; yet the Lord hath from elsewhere raised means to uphold me, and to enable me to continue the labours of my Ministry amongst you: I can truly speak to you in Saint Paul's language to the men of Ephesus, b Acts 20.33, 34. I have coveted no man's silver, or gold, or apparel; Yea, yourselves (do, at least may) know, how these hands have, after a sort, ministered unto my necessities, and to them that were with me. (I speak not this to disparage you, or to undervalue the kindness which I have received from you; I am very mindful, and very sensible of your favours, from the highest to the lowest: and though I am not complemental, yet be ye assured your courtesy and kindness shall rest with me, as a strong and inviolable obligation to bind me to your everlasting service, even to the very utmost of my slender abilities, to my power, and beyond my power, if ever, and as often as occasion shall require it, or you manifest your desire of it.) And what shall I say of these things, or how shall I express myself towards my God for these his great mercies towards me, but in the words of the Psalmist, c Psal. 31.19. O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men! And now, Brethren, having no more time nor place, nor calling to instruct and teach you, to admonish and warn you, O let me, as a lover of your souls, a helper of your joy, a promoter of your peace, and a wellwisher of your everlasting welfare; O let me, I say, with burning love in my heart, with melting sorrow in my soul, with tears of grief in mine eyes, and with the language of a faithful friend in my tongue, entreat you, persuade and beseech you to remember what you have heard, to practise what you have learned, and to bring forth the fruits of the seed which hath been here sown. And before I go, let me bless you as Moses blessed the twelve tribes before he died, d Deut. 33.6, 7. Let the men of this place, O Lord, live and not die, let them live the life of grace, and not die the second death: and let not the men thereof be few. Hear, Lord, the voice of Plympton when they pray, and bring them in peace and holiness to thine own people: Let their hands be sufficient for them, teach thou their hands to war, and their fingers to fight, and gird thou them with strength to battle against sin, Satan, the world, and all the enemies of their salvation: be thou their helper in all dangers, their strength against all oppositions. Let thy Thummim and thy Urim, thy perfections and thy lights be with thy holy one whom thou shalt set over this Congregation: Let him prefer his duty and function above all natural affection, and have no respect of persons: Let him teach this people thy Judgements and thy Law by his Doctrine: Let him appease thy wrath, and procure thy favour and blessing for them by his prayer and supplication. Bless, Lord, his substance, furnish and fill him with all inward and outward endowments, and prosper all his godly labours. Let this people, Lord, as thy beloved, dwell in safety by thee, and cover them under the wings of thy protection all the day long, and for ever dwell, O Lord, between their shoulders; establish & settle with them thine ordinance, make this place thy habitation, and thy rest for ever. The Lord bless your Land with the precious things of heaven, with the influence & moisture from above, and make it fertile; the Lord bless your souls with all heavenly graces, & make you spiritually fruitful; For the good will of him that dwelled in the busts. Let the blessing, even all good things speedily, fully, sweetly and constantly come upon your heads, that all may see and observe it, and learn how good it is to serve the Lord through the observation of it. The Lord make your glory like the Firstling of a Bullock, for your joy and gladness, for your excellency and amiableness in the eyes of all beholders, and for your growth in all spiritual gifts and graces; and your horns like the horns of an Unicorn, for your strength and prevailing over all opposing powers. The Lord make you to rejoice in your going out, and in your tents: The Lord bring you to his holy mountain, and make you there to offer the sacrifice of righteousness. The Lord enlarge you in dissolving all your sins, in despelling all your sorrows, in removing all your troubles, in filling you with all temporal and heavenly fullness; and make you like a Lion for your victory over all your adversaries for your vigilancy and watchfulness, and for your resolution and courage in all godly undertake. The Lord satisfy you with his favour, the Lord fill you with his blessing, and make you acceptable in his eyes, and in the eyes of your brethren. And let me charge you now, Brethren, before my ministerial breath expire, as David, a little before his death, charged his son Solomon, e 1 Chro. 28.9. And you, my brethren, know ye the God of your fathers, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: If you seek him, he will be found of you, but if you forsake him, he will cast you off for ever. Let me now before I leave you, and in the conclusion of my Ministry, pray for you, as Saint Peter did for the people in the conclusion of his Epistle, f 1 Pet. 5.10. The God of all grace, who hath called us into his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you: And being now to leave you, as sometimes Saint Paul left Ephesus, let me commend you to God in the words of Saint Paul, g Act. 20.32. And now, Brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. And as I this day begun, so let me this day for ever conclude, Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of Love and Peace be with you.