THE PRECIOUSNESS OF CHRIST Unto BELIEVERS.  
OR, A Treatise wherein the absolute necessity, the transcendent excellency, the supereminent Graces, the beauty, rarity and usefulness of Christ is opened and applied.  
By JOHN ROBOTHAM, Preacher of the Gospel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cant. 3. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  PHIL. 1. 2. 
Malim praesente Christo esse in Inferno, quam absence Christo in Caelo.  Luther in Genes. 
LONDON, Printed by M. Symmons, and are to be sold by Hannah Allen, at the sign of the Crown in Pope's head Alley. 1647.   

TO THE HONOURABLE Colonel Stapely, and William Cawley, Esquires, both Members of the Honourable House of Commons, Justices of the Peace, and Deputy Lieutenants of the County of SUSSEX.  
Honourable Sirs,  
IT is a rare and comely sight to see greatness and goodness together: both are concentring and met in you, unwearied you have been in your pains, faithful in your trust, a refuge for the oppressed, not only in these times, when m●ny are assertors of Religion because it should protect the● and because it is in fashion: b● even then, when it was the greatest crime to be godly, it hat● been the counsel of others to b● still on the strongest side: b● their aim being false, they sho● wide of the mark. God hat● given you a more spiritual judgement, which hath mad● you to stand like a Rock unmoveable, venturing all, when others out of timorousness hav● unworthily betrayed their trus● and left a perpetual blot upo● their names.  
Your wisdom and fidelity i● an honour and a joy to then that chose you, and to the whol● Kingdom; which hath grea● cause to bless God for you: i● any do otherwise, yet kno● for your comfort, that you● wages in your work, as the har●est is in the seed. Whatsoever ●ou expend for God, in God ●ou shall find it again: the ●ore public your spirits are, ●he nearer you come to that cen●er of all perfection. Self ●n a man is a base and poor end: ●ea, it is proudly to sit down ●n the place of God, to whom ●lone it is proper to work for himself: even the best of Crea●ures must acknowledge their subordination unto him, the ●ore we do so, the greater re●ection of honour and blessing ● begets: subordination in some respects may be between two only: but sometimes there is ● series, or concatenation of ●hings subjected one to another, ● which the Logicians call sub●ternation: and here there is a ●oking upward and downward: and so do you, to God, and to inferiors: I should b● in grateful either to deny, o● forget it.  
You have engaged me, wit● often, manifold, choice, undeserved, unrequitable favours. ● have consulted what to returne● pauperis est numerare pecus. Th● ensuing discourse you have already had by word of mouth ● the acceptance that it foun● with you, when it was first delivered, hath emboldened me t● present it unto you again wit● some enlargements. Solin● writes, that the African Elephants are dwarves to the Indian's; and therefore are loath t● be seen of them; 
* jul. Solin: polyhistor. cap. 38.  quasi parv●tatis suae conscij: it is mine ow● case in relation unto your Honours. I much revere you Judgements: that which make me venturous, is your unsuspected candour and ingenuity you shall have (as the Orator speaks) levidense crasso filo: but the preciousness of the subject matter will make amends for that: Christ the Lord of life, and the most precious one of the Father. I doubt not but he is such to you also: and perhaps this Treatise, such as it is, will draw out your hearts and affections farther. You know not what tentations and trials God may yet bring you through. Christ the Angel of his presence will be with you: your safety will be in him: infinite is that distance between the favour of God and us, without him. Rest then upon this rock of ages: go to this fountain of strength: he will fortify you against fears without, and terrors within: and when opposition is at the highest, he will raise your spirits to a suitable height: he will carry you as on eagle's wings: you shall be above the creature; above yourselves: you shall as it were walk in heaven; while you live on earth.  
Honourable Sirs, give me leave to leave with you this monument and witness of my thankfulness for your many unmerited favours towards me. I have abundant reason to think, that your hearts are right for God, and for the Kingdom of Christ: some cannot lay down themselves enough: if it were not so; whereas they do some good, they would do much more. Selfe-deniall makes a fat and fruitful soul. Blessed be God for your obedience in this behalf: then we love ourselves best, when we love God more than ourselves; the matter of this discourse will much promove it. I know no better Loadstone to attract and draw out affections to God ward, than Christ laid open in all the sinews and joints, in all the veins and arteries of his Father's love to mankind. I have done it very jejunely and brokenly: I leave the many defects of it to be made up by your meditation: how soever I have handled it, I am confident, the subject is such, that you will receive it, as I present it, with the right hand.  
I have adventured to cast this poor mite into the public treasury, although I am conscious to myself of mine own inability for such a work. What though a man cannot contend with Lynceus in quick-sightedness; must he therefore be reckoned stark blind? What though he cannot run with the swiftest; must he therefore have his heels tripped up? What if he cannot climb to the highest fastidge and top, must they therefore disturb him, and throw him down from his station? 
* Zech. 4. 10.  We should not despise the day of small things: inest sua gratia parvis: there is a foot in the body, as well as an eye: and the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diversities of gifts, 1 Cor. 12. 4. And divers they be as well in measure, as in kind. I much rejoice, I know nothing by myself: by the grace of God I am that I am: it is he that hath stirred me up to the best studies: and I shall be willing to do good, according to the dispensations of his grace.  
Now the Lord make you so to eye and apprehend the preciousness of Christ in his person, in his graces, in his offices, in his members, in his ordinances, in all the operations of his Spirit, that you may be willing to spend and be spent for him, to adventure all your worldly interest, and to throw down all your honour at his feet; as the four 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, four living creatures, and not four living beasts as our translation hath it.  living creatures, and four and twenty Elders did their crowns: this is the way to take up all again with unspeakable advantage: this is the best traffic and trading in the world: this is the safest adventure, that you can make. Christ will be a rich gain unto you here, and when you come into that endless world, he will set the never-withering crown upon your heads. So prayeth  
Your much obliged servant, JOHN ROBOTHAM.   

TO THE CHRISTIAN READER.  
THou art not I conceive such a stranger to these times but thou knowest, that there is a spirit of bitterness and contention among us; whereby abundance of Gospel-love is lost, and our affections become unprofitable unto us: if we could live more in the love of Christ; we should live more in the love one of another: this following Treatise being first preached (through the earnest importunity of many friends) is now printed for to elevate thy affections, and cause them to mount up with wings as Eagles unto Christ, who is the delight of all delights, and abstract of all praises.  
The Subject of this discourse is the peerless, and unmatchable excellency of Christ, wherein is discovered his rarity, price, usefulness, with the high esteem that the Father puts upon him, in which respect he is precious to Believers. Love is the attractive Lord-stone of Love: and never was there such a love-deserving object as Christ; upon whom should Saints place all their sweet affections that are to be exercised upon good, as love, joy, and delight; but upon him who is the brightness of God's face, and the express Image of his glory?  
It will be worth thy time to study the absolute necessity, and transcendent excellency of Christ, he is precious and excellent in all relations, whether as man, as Mediator, as God: he is attractive in his love, ravishing in his beauty, winning and delightful in all his graces: he is absolute gain, without loss, he is absolute for all supply: in a word, all the riches of God's love, the brightness of his glory, and the shining of his face are treasured up in Christ, and by our union with him we come to enjoy them.  
Now this excellency of Christ must not lie as a contemned thing: but it calls for the strength of our souls, and the height of our affections to be fixed upon it. There is no object in the world, but there is a will relating to it, and inclinable to close with it. Now what better object can the will of man have then Christ? if we be not here what do we differ from beasts? and a beast in the shape of a man is worst of all. 'Tis good for us, that God hath placed such sweet affections of love, of joy, of delight, and the like in our souls; but it is much better, that God hath provided such an object for them, as Christ, who is the summum bonum, and the top of all felicity and happiness. It is pity we should lose so much of our affections as we do upon the world: when we cast our affections upon Christ, they be not lost: he only makes them heavenly and gracious, and gives them to us again: if we lay down our lives for him, they be not lost, but gained unto eternal life.  
Thus I have showed thee whereon this discourse is grounded; namely in setting forth Christ in his beauty, in his love, in his graces, in his offices, in his riches, and in all the operations of his Spirit, in all those rich and costly gifts, which he doth bestow upon Believers, redeeming of them with his precious blood, sanctifying of them with his precious graces, enriching of them with his precious premises, reviving of them with his precious love, comforting of them with his precious Spirit, and ennobling of them with precious privileges: and all this is, as an attractive Loadstone to attract and draw our hearts unto him.  
Now if thou wilt but take a view of all the high perfections and supereminent excellencies of Christ; if thou wilt anatomize him in every particular, and particularise him in every excellency, thou wilt find him to be lovely in all the parts of his Mediatorship, in his person, in his natures, all Offices, and Graces, yea, he is the chief, or Standard-bearer of ten thousand: he is altogether lovely, be is wholly delectable. Now it is my earnest desire, that as God hath honoured his Son, and Angels they venerate him, and Saints highly esteem of him, that, he might be precious unto thee, which is the chief thing I can desire for myself, or for thee, who am  
June 4. 1647. Thine in the service of the Gospel JOHN ROBOTHAM.   

A Table of the main things contained in this following TREATISE.  


THe coherence of the Text. p. 1. 2.  
What is meant by precious. p. 2. 4.  
What the faith is, that esteems Christ precious. p. 5, 6, 7.  
The division of the Text, with the Doctrines contained in it. p. 8, 9  
The main Doctrine propounded, viz. that though Christ be slighted and undervalved by unbelievers; yet he is exceeding precious to those that do believe. p. 10.  
The Doctrine is proved by three eminent ex-examples. p. 11.  
In the prosecution of the Doctrine, three things are insisted on. 1. some demonstrations, 2. Some illustrations. 3. Grounds and Reasons of the point. p 12.  
1. Demonstrations, and they are four.  
1. Believers are impatient of Christ's absence. ibid.  
2. Believers make diligent search after Christ when absent. p. 13.  
1. They seek Christ diligently in the use of all means. p. 14.  
2. They seek Christ constantly without intermission. ibid.  
3. Believers have a prudential care in keeping Christ when they have found him. p. 15.  
4. Believers do bewail Christ's absence, seek him with diligence, and keep him with prudence out of a principle of love. p. 19  
Love, what it is. ibid.  
The will cannot be forced. ibid.  
The will must have a suitable object to draw it out. p. 21.  
Christ is a suitable good to the soul of a Believer. ibid. 22.  
A second thing in the prosecution of the Doctrine is the illustrations, viz. 1. Rarity, 2. Esteem, 3. Price. 4. usefulness. p. 23.  
1. The rarity and scarceness of a thing makes it to be precious. ibid.  
Christ is rare in the world. ibid.  
2. The high esteem, that is cast upon a thing makes it precious. p. 24.  
Christ is highly prized by the Father. p. 25.  
By Angels. p. 26.  
By Saints. p. 27.  
3. The great and excessive price, that is given for a thing makes it precious. p. 29.  
Much hath been given for Christ. p. 30.  
4. The usefulness and profitableness of a thing makes it precious. p. 31.  
Christ is precious for all things, but especicially for  
Justification. p. 32  
Sanctification. p. 34.  
The parts of Sanctification are two, viz.  
Mortification.  
Vivification. p. 35.  
Believers are sanctified by an influence of grace flowing from Christ their Head. page 36. 37.  
The third thing in the prosecution of the Doctrine is the grounds and reasons, why Believers do so highly esteem of Christ. p. 38.  
1. Reason, Believers are in some measure convinced  
1. Of their misery without Christ. ibid.  
2. Of their inability to help themselves. ib.  
2. Reason, Believers apprehend an infinite treasure and happiness, that God hath treasured up in Christ; and that to be joined to him, is the only way to obtain these blessings.  
viz. the Father's love. Pardon of sin. Manifestation of God's face. page 42.  
1. The love of God is infinite like himself, and cannot be conferred upon any creature for its own sake. ibid.  
Christ alone is a suitable object for the love of God. ibid.  
The treasures of God's love and riches are first in Christ, and by him conveyed to us. page 43.  
2. There is an absolute necessity of Christ for the pardon of sin. p. 45.  
Christ redintigrates mercy and justice, when they seemed to be at variance. ib.  
Christ's blood only purges away sin. p. 48.  
When sin is pardoned there is a confluence of all blessings comes along with it. page 49, 50, 51.  
3. It is Christ alone, that doth as it were unmask and unveil the face of God; and helps us to a manifestation of it. page 52.  
Christ is the brightness of God's glory. p. 54.  
3. Reason, Christ is precious and excellent in all relations: either as he is man, or as he is Mediator, or as he is God. p. 55.  
1. As man, Christ was holy and harmless ibid.  
2. Christ was lovely in his abasements. p. 57  
Christ was in the Essential form of God. page 58.  
Christ did evacuate and empty himself of all his glory p. 59, 60.  
3. Christ was obedient unto the will of his Father. p. 61.  
Repentance was hid from his eyes, when he was under the pressures of Divine wrath. page 62.  
He prays the cup might pass from him with submission to his Fathers will. page 63.  
4. Christ as man, was perfect in graces. page 64, 65,  
Christ was more perfect than Adam. p. 66.  
Christ's Excellency shines forth in divers respects, as man. p. 67, 68  
2. Christ is excellent as God-man, as he is Mediator. p. 69.  
In the Mediatorship of Christ we are to consider three things: viz. his Prophecy. Priesthood. Kingdom. p. 70.  
Christ was the head of all Prophets in divers respects. ibid.  
1. All other Prophets were but types and shadows of Christ. ibid.  
Moses was a type of Christ in divers respects. ibid. 71.  
Noah, David, Elisha, Jonah, John the Baptist were all types of Christ. p. 72, 73.  
2. Other Prophets could speak only to the ears of men: but Christ speaks to the heart. ibid.  
Other Prophets could preach wisdom unto men: but Christ can preach men wise. page 74.  
3. Other Prophets were instrumental to search out the mind of God; and they did it by way of act only: but the mind of God was in Christ habitually and radically. p. 75.  
How all fullness is said to dwell in Christ. page 76.  
4. Other Prophets could reveal but some part of the will of God, and at some times only: but Christ doth it fully, and altogether. ibid. 77.  
5. Other Prophets might not preach themselves: but Christ might. p. 78, 79.  
6. All Prophets had their Commission from Christ. p. 80.  
Christ is the fountain of all Prophecy. page 81, 82. 83.  
2. Christ it a Priest wherein is the heart & strength of his mediation. p. 84, 85. 86.  
The dignity and exceeding preciousness of the Priesthood of Christ is set forth by a collation and comparison between him and the levitical Priests, those of Aron's order. page 87.  
1. In the levitical Priesthood there were a plurality of Priests: but Christ was Priest alone. ibi.  
2. In the levitical Priesthood there was a change, and a succession of Priests: but Christ's Priesthood was impassable. page 88  
Christ was not a Priest after Aron's order: but after Melchisedec's. ib.  
In what respect Melchisedec is said to be without Father and mother. ib. 89.  
3. The levitical Priests offered oftentimes: but Christ offered but once. p. 99 91.  
4. Other Priests and their Sacrifices were but types and shadows: Christ is the essence and substance of those things. p. 92  
5. Other Priests entered only into that place, which was typically holy: but Christ into heaven itself. p. 93.  
If men will Judaize and stick to Mosaical rudiments; they have no right to eat of the Christians Altar. p. 94.  
6. Other Priests offered first for themselves, and afterward for the people: but Christ was without sin, and needed no sacrifice for himself. p. 95.  
7. Christ was a merciful Priest. p. 96, 97.  
8. Christ was the Priest, the Temple, or Tabernacle, the Altar and the Sacrifice all in one person. page 98.  
1. He was Priest in respect in respect of both natures. p. 99  
2. he was the Tabernacle or Temple most properly according to his Godhead. page 100  
3. He was an Altar most properly according to his Divinity. p. 101, 102.  
4. He is a sacrifice most properly according to his manhood. p. 103, 104.  
Christ as Mediator is a King: and in his Kingly Office he shines forth most excellently above all other Kings, and that in divers respects. p. 105.  
1. Christ's Kingdom is spiritual. ibid.  
Christ only rules over the Conscience. ib.  
The souls of men are one of Babylon's chief merchandise. 106.  
Domination and Lordship over the soul and Conscience is that part of Christ's glory, which he will not give to another. ib.  
We are not to mancipate and inflame our Consciences to any humane devise in matters merely spiritual. p. 107.  
Christ rules in the Kingdoms of men, and meddles in their secular affairs in reference to his own spiritual Kingdom. ib. page 108.  
2. Christ Kingdom is universal. p. 109.  
1. In respect of all Nations. ibid.  
2. In respect of all sorts and conditions of men. p. 110, 111.  
3. In respect of all ages and times of the world. p. 112.  
4. In respect of all creatures. p. 113.  
3. Christ rules as King alone without either colleague in the largeness of his dominion, or Regent in his minority, or Viceroy in his absence. p. 114, 115.  
4. Christ is an eternal and everlasting King. page 116.  
In what respect Christ's Kingdom is ever lasting. page 117.  
In what respect Christ shall give up that Kingdom to the Father at the last Day ibid. 118.  
Christ's Kingdom is not subject to succession, or to be devolved and rolled down to after comers. page 119, 120.  
5. Christ is matchless and eminent above all other Kings in all royal virtues, endowments, and accomplishments. p. 121.  
1. He is a most sapient and wise King. ib.  
2. He is a most puissant & warlike King. ib.  
3. He is as eminent in peace, as be is in war. page 122.  
4. He is a most just and righteous King. page 123.  
5. He is a most mild and merciful King. page 124.  
Christ as King is eminent above all others. p. 125.  
The third thing spoken of Christ as Mediator is his God head. ibid.  
There are fathomless depths, and stupendious Mysteries, and confounding excellencies to be found in God. p. 126.  
In general, Christ is excellent, in that he is the altitude and summity of all glory, and one eternal God, the same in essence and substance with the Father. p. 127.  
In special thus.  
1. Christ shines as the Sun, in all perfection and sufficiency of wisdom, power, goodness, love, Majesty, & glory. p. 128.  
all these perfections are originally in Christ. ibid.  
3. All perfections of virtue are in Christ in the abstract, they are his essence. page 129, 130.  
some conclusions are drawn from the Godhead of Christ, by Scripture aphorisms, to set forth the preciousness of Christ. p. 131, 132, 133, 134, 135.  
A fourth Reason why Christ is precious to Believers: v●z. he is absolute for all manner of supply: and the supply which he makes to Believers is full, suitable, and constant. page 136.  
1. Christ makes a full supply to the soul, as is manifested by many types and shadows which of old had relation to him. page 137, 138.  
2. The supply that we have by Christ is suitable. ibid. p. 139.  
3. Christ makes a constant supply of grace. p. 140, 141, 142.  
A fifth Reason, Christ is the most gainful object in the world for the soul. p. 143.  
1. He is absolute gain. ib.  
2. He is universal gain. p. 144.  
1. In respect of all persons. ibid.  
2. In respect of all times. 145.  
3. In respect of all things. ibid.  
3. Christ is gain in, and for himsef. p. 146.  
A sixth Reas: Christ is precious to Believers, because of the attractiveness, and alluring virtue  
Of his love.  
Of his beauty. p. 147.  
Of his grace.  
1. Christ's love is very winning and conciliating, drawing the affections of the soul to Christ. p. 148, 149.  
2. Christ is winning and attractive in his beauty. ibid.  
He is of a fair & comely complexion. p. 150  
He is proportionable in all parts. p. 151.  
3. Christ is attractive in his graces considered 152.  
1. As inherent in himself. p. 153.  
2. As bestowed upon the Saints. p. 154, 155.  
Believers are the glory of Christ. p. 156.  
Reason 7. Christ is precious to Believers from that evidence of Interest, right, & propriety, that they have in him. p. 157.  
1. In all his works & performances. p. 158.  
2. In all his dignities and honours. p. 159.  
3. In all his Offices and administrations. p. 160.  
4. In all his blessed influences & graces. ib.  
The application of the point.  
1. Use. It shows us the reason why the most in the world do despise Christ, and care not for him, namely, because they have no faith. p. 161.  
Where Christ seems a despicable and worthless thing, there's no faith, as appears  
1. By their ignorance. ib. p. 162.  
2. By their stumbling at Christ. p. 163, 164  
3. Their not improving of Christ. p. 165.  
4. By their carelessness of the things of Christ. p. 166, 167, 168, 169.  
5. By their refusing to receive Christ. p. 170, 171.  
6. By their being satisfied without Christ. p. 172, 173.  
2. Use. The discovery of a fit object for our affections. p. 174.  
The affections of the Saints are some more, and some less intensive upon Christ. p. 175, 176.  
3. Use. The discovery of the singular effects, the excellency of Christ, have upon Believers, drawing out their affections unto him. p. 177.  
We may judge of all our affections, by the affection of love. ibid.  
Love is the height of our esteem, and there are in it three acts or effects, viz.  
1. Complacency or well pleasednes. p. 178.  
1. What the love of complacency is, being referred to Christ. ib.  
Cheist is an exceeding pleasing object to a believing soul. p. 179.  
Christ is welcome to a Believer, however he represents himself. p. 180.  
The Saints are wel-pleased with Christ in spiritual desertions. p. 181, 182.  
Christ's sweetness doth swallow up all his bitterness. p. 183.  
The force of that pleasantness, which is in Christ, is such, that nothing can make his Saints weary of their profession. p. 184, 185.  
2. From complacency flows a desire of union. ib.  
The love of union desires to enjoy Christ. p. 186.  
Christ is enjoyed.  
1. In his Ordinances. ibid.  
2. In his secret & sweet appearances. to the soul. p. 187, 188.  
3. In his personal presence. p. 198. 190.  
3. From complacency and desire of union flows benevolence or goodwill. p. 191.  
Benevolence being referred to Christ, is an affection whereby we desire his name may be glorified. ib.  
A Believers love to Christ is a constraining love. p. 192.  
4. Use. We are to consider the unmatchable excellency & preciousness of Christ. p. 193.  
We are to consider by way of motive, those rich and costly gifts, which Christ hath bestowed upon in: & they are such as these,  
Precious blood.  
Precious Graces.  
viz. Precious Promises.  
Precious Love. p. 194.  
Precious Spirit.  
Precious Privileges.  
1. Motive. The blood of Christ is precious in these respects.  
1. From the purity of his humane nature. ib.  
2. It was noble blood. p. 195.  
3. It was his Lifeblood. p. 196.  
4. From his personal union of his Manhood with his Godhead. p. 197, 198  
5. In the blessed effects thereof. p. 199.  
1. It saves from wrath. ibid.  
2. It is the price of redemption. p. 200. 201.  
3. It is the blood of entrance into heaven by which Christ entered. p. 102.  
By which Believers enter. p. 103, 104.  
2. Mot. Christ hath bestowed upon Believers precious graces. p. 205.  
Faith is called a precious grace, and that for these reasons.  
1. It is the root grace. p. 206.  
2. In respect of its Author. p. 207.  
3. In respect of its object. p. 208.  
4. From the effects and workings of it. p. 209, 210.  
3. Mot. The Promises of Christ are great and precious, if we consider  
1. The nature of the Promise. p. 211, 212, 213.  
2. Of the Antiquity of the Promise. p. 214, 215, 216, 217, 218, 219.  
3. The precious things contained in the Promises which do appertain  
1. To temporal life. p. 220, 221.  
2. To spiritual grace. p. 222, 123.  
3. To eternal glory. p. 224. 225.  
4. Mot. Christ hath bestowed precious, love, and precious it is because,  
1. Infinite. p. 226.  
2. Gracious. p. 227.  
3. Liberal. p. 228, 229.  
4. Eternal. p. 230, 231.  
5. Mot. Christ bestows upon Believers his precious Spirit which doth these things.  
1. It illuminates our minds, p. 232, 233.  
2. It sanctifies our natures, and therefore compared to wind. p. 234, 235, 236.  
To fire. p. 237, 238.  
To water. ibid.  
3. The Spirit seals our adoption. p. 239, 240.  
6. Mot. Christ bestows upon Beleeevers Privileges, namely,  
1. Access to the throne of Grace. p. 241, 242.  
2. Good Success of their suits. p. 2●●▪ 244, 245, 246, 247, 〈◊〉▪     

THE PRECIOUSNESS OF CHRIST Unto BELIEVERS.  1 PETER. 2. 7. 
Unto you therefore which believe, he is precious.  
THE particle [wherefore] in the beginning of this Chapter intimates a connexion, and consequently the Apostles going on with his exhortation begun in the precedent.  
The first thing he exhorts to, is to love the word of God, ver. 2. As newborn babes desire the sincere milk of the word. To this he doth both prepare, and also give suitable and agreeable reasons. His preparation is in the first verse; laying aside all malice and all guile, etc. his reasons follow the Text: and the first is edification in these words, That you may grow thereby. The second is taken from the Subject, or main Argument of the word; and that is Christ, propounded unto us by taste: if so be ye have tasted that the Lord is gracious, ver. 3.  
Now that Christ is the primary Subject and chief Argument of the word is declared from the fourth verse unto the eleventh.  
First in believers adhering to Christ by Faith, set forth to us under the term of coming; to whom coming, saith the Apostle. Then we have the reasons of this duty. First, because Christ is the foundation of the spiritual edifice or building, called therefore a livingst one, verse 4.  
Secondly, because Believers are thereby also made lively stones, verse 5. Christ is the foundation; and Believers are the superstructure.  
Both these reasons are illustrated: First, Christ was chosen and precious. Secondly, Beleivers were a holy Priesthood. Now that Christ is a lively and precious stone, the Apostle confirms by testimony of Scripture, verse 6. Behold I lay in Zion a chief corner stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elect and precious.  
This Testimony is explicated by the contrary affections of men; viz. to Beleivers he is precious: to unbeleivers a stone of stumbling, and a rock of offence.  
Unto you which believe he is precious: here for expositions sake we must observe in the words two things: first, what is meant by the word precious? Secondly, what manner of faith it is, that is here spoken of.  
He is precious, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honour; as if the Apostle had said, he is to you that believe an honour, or honourable. Praise, glory, and honour are promiscuously and indifferently taken for one and the same thing: but if we respect their propriety, they differ thus.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise, is when we make honourable mention of others: this is external, and expressed by the tongue, or pen.  
Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory is a reverend, and venerable opinion that we have of others: this is internal, lying in the mind.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honour comprehends both those, being a testification of the opinion, that we have of other men's excellency and worth, declared by outward signs, as respectful salutations, uncovering the head, bowing the knee, and the like. We have a double expression, 2 Pet. 1. 17. Christ re-received from his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour and glory, as much as to say transcendent glory: glory in the highest degree.  
The Hebrew word importing honour and glory is properly of weightiness; as Paul mentioneth the weight of glory, 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kabad signifieth to aggravate, add, or increase: so must 
* Th●●●a ●stud significate g●●v●s●ere, fec●t in H●p●. Bux●. in L●xi●:  we add excellency, price, estimation, and weight of honour unto Christ: not that we can really and substantially add the least cubit unto the stature of his glory, of his beauties and perfections: for he is rich, and full, and absolute without us: but we must add condign and worthy praises to him; and so acknowledge him to be that which he is: we add not any worth unto Christ; but only an agnition or acknowledgement of his worth.  
I come to the second question, namely what manner of Faith it is, that the Apostle speaks of? The Divine speaks of three kinds of Faith; natural, legal, and Evangelicall. The natural Faith is to believe that God is, or that there is a God, Hebr. 11. 6. generally all reasonable Creatures, both Angels and men have such a Faith as this: the Devils believe, that there is a God, and tremble, saith the Apostle.  
Legal faith is to believe that God speaks Truth in the Scriptures, or that the word of God is true; Histories, Prophecies, Promises, threaten, every line of that sacred Text, as it was indicted by the Spirit of God, they all breath out Truth, without the least jot or tittle of falsehood in them. Now the Faith that assents to this is called Legal; because the Law, and particularly the first Commandment enjoins me to honour God: and I do honour him, when I believe, that which he saith is true.  
Evangelicall Faith is to believe God in Christ. God is objectum ultimum fidei, the ultimate, or the highest object of Faith: and Christ is objectum mediatum, the mediate object thereof. Christ is the Medium by which we go unto God: by him we believe in God, 1 Peter. 1. 21. and (saith Paul) we trust through Christ to Godward, 2 Cor. 3, 4.  
True Evangelicall Faith is that whereby the soul doth roll or cast itself upon Christ, as upon a sufficient and faithful Saviour.  
And that this is the nature of Faith is declared by these phrases of Scripture. To lean upon the Lord: the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean produces and brings forth the word that signifieth a a staff; because we lean upon it: now Faith in Scripture is set forth by both these terms: in respect of Faith the Lord is said to be the staff of his people, 2 Sam. 22. 19 and they are said to lean or to stay themselves upon him, Esa. 10. 20. Again, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence, hope and security, all which are effects of Faith: the radical word is used to express the act of Faith, Psal. 40. 3. And very significant and choice to declare the work of Faith is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applied unto David, and to Christ, Psal. 22. 8. as much as to say, to roll one's self on the lord Arius, Montanus renders it, volve ad Dominum, roll to the Lord: the Hebrew word besides the primative sigsignification of rolling, imports also a confident committing of one's self unto another. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith, signifies a steady or firm resting upon the Promises of God. It is said, Exodus 
* A●nsw. in Loc.  17. 12. that Moses his hands were steady until the going down of the Sun; where the same word is used for steady, as for Faith. Now then seeing that to believe in God is to lean upon him, as on a staff, or a supporter; to roll ourselves to him, or on him, as Creatures that cannot subsist happily separated from him; and also to rest steadily in him, as in God all-sufficient, and the very life and Salvation of our souls: certainly this cannot be done by an act of the understanding, but by an act of the will. Confidence indeed is a fruit of Faith: but yet you must take it thus: as it relates to God in dependence on him for some future good, so it is hope.  
But as it respecteth him offering himself to us in Christ at present; so it is faith: and hence are those phrases of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being fully persuaded, Rom. 4. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance or ground of things hoped for; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Argument, or demonstration of things not seen, Hebr. 11. 1.  
Having showed what is meant by Precious, and what is the faith that esteems Christ so: I come to the division of the Text. In the words observe.  
First the person esteemed, or honoured, Christ.  
Secondly, the persons so esteeming or honouring, Believers.  
Thirdly, the ground or reason of all, employed in the word Therefore. It is a relative particle, importing some antecedent, or foregoing reasons of the preciousness of Christ to Believers, as—  
1. That he is found to be a precious stone, verse 4.  
2. That Beleivers also are made by him lively stones, as we read in the fift verse.  
3. There is likewise testimony of Scripture alleged to confirm the excellency of Christ: therefore he must needs be precious.  
The words afford us these Doctrines or Observations.  
First, Christ is very honourable and precious. Christ is honoured in Heaven and Earth, by God the Father, by the Holy-Ghost in the Scriptures, by his Angels and by Believers: all these put such worth upon him, that hehe  the chiefest of ten thousand, Cantic. the fift chap. verse the tenth.  
Secondly, however Christ be undervalved by such as have no faith, and do not believe: yet he is exceeding precious to those that do believe.  
Thirdly, Christ is precious to Believers, because of his proper and inherent excellency, called therefore a precious stone; because of his usefulness, being a Foundation to build ●pon: because of his blessed efficiency or operation, making them that build upon him to become living, or lively stones; and finally, because all these beauties and lovelinesses of Christ are not shucks and shadows, but Truths and realities, being confirmed by a sure and infallible word of Prophecy.  
I shall make bold to wave the first Doctrine, because the substance and matter thereof shall be laid open in the second, which was this.  
That though Christ be slighted and undervalved 
Doctrine.  by unbelievers; yet he is exceeding precious to Believers. Where there is faith to believe, there Christ is highly esteemed of, and precious above all the things in the world.  
Hence it is that the Kingdom of Heaven 
Mat. 13. 44.  is likened to treasure hid in a field, and to a goodly Margarite or pearl, which the Merchant having found he selleth all to buy it. Mark I pray.  
First, it is a Merchant man, and Merchants commonly are well stored with money, and of the richest sort of men: it was much then for such an one to part with all that he had: surely that thing must needs be superlatively excellent, that could move him to do thus.  
Secondly, it is a Merchant, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Merchant, doth also signify a Seeker or searcher, because Merchants do search up and down in divers Countries for their precious things: this notes the great pains that is taken about the Pearl.  
Thirdly, when he hath made up his resolution thus to forsake all, observe his policy: he hides the Pearl and the treasure, craftily he conceals it and keeps it close, that so he may make it sure to himself, and that no man may deprive him of it.  
Fourthly, he selleth all, to show that he values it above all things in the world; and would rather part with all, then miss of such a bargain.  
Fifthly, he selleth all with joy: that which he doth, he doth with a very good will, so fare from any sticking at it, so fare from any repenting or wavering, so fare from any changing of mind; that he persists in his resolution with a cheerful and joyful heart. Now what is the ground and reason of all this? verily it is Christ a treasure, a Pearl of inestimable and unvaluable price; this is the thing that the soul like a politic Merchantman eyes all this while, and is glad to leave all to enjoy it.  
See this in the Apostle: he counted all things but loss for the excellency of Christ: yea he counted them but dung, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dogs-meate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may win or gain Christ, saith he: that is, that I may get more near communion with him; and that I may be satisfied with a larger portion of his fullness.  
Moses also counted the worst of Christ better than the best of sin: nothing can be imagined worse of Christ then reproach and affliction: yet Moses sets these against the pleasures of sin and the treasures of Egypt: he chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming the reproacb of Christ better riches, than the treasures of Egypt, Hebr. 11. 26.  
Now beside these examples, I will endeavour further to prove and illustrate the Doctrine in this method. 

First, I will show the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so.  
Secondly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how it is so.  
And thirdly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why it is so.    
In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall appear by these demonstrations.  
First Believers are very impatient of Christ's absence. Christ may veil 
I Demonstration.  himself for a while, and withdraw his Light and comfort from the soul: though he take not away his love, yet he may suspend the acts of it: he may seem to frown; he may so abscond, so hid and eclipse himself, that the soul for a while loseth sense, and feels not its own happiness. Now when it is thus with a Beleiver, Christ is gone: the comfort and assurance of his Love is gone, joy and Light is gone, o how dejected, how disconsolate is the soul then! so far as a man is spiritual, the flame of love to Christ is kindled in him: 
* Malim praesente Christo esse in inferno, quàm absente Christo in Coelo. Luther in Genes.  and then he cannot sit down without him. He is the fountain of all supply: he is the staff of strength, the support of joy, and the very life of the soul: o that I might see him (saith the Beleiver) oh that I might live in his presence! nothing in the world will content him, neither honour, nor riches, nor pleasures, nor friends, nor any thing else will content him, till he find him whom his soul loveth, till he find the Lord Jesus Christ, whom formerly with unspeakable pleasure he enjoyed. Demo. TWO  
Secondly, consider that earnest inquisition and diligent search, which the Beleiver makes after Christ when absent.  
He seeks him diligently and constantly.  
First, his diligence appeareth in that he searcheth for Christ in the use of all holy Ordinances: who so esteemeth Christ, the same person can slight no Ordinance of Christ, hearing, prayer, meditation, conference with the godly, and the like: he hath found such sweetness in all these, that he cannot give over his search and inquiry, until he hath found Christ. Those Ordinances are (as I may say) a walk wherein Christ is wont to meet with his people: a Beleiver therefore doth with great eagerness, delight and study put himself upon that way. If he find not Christ present, his spirit fails; the soul is in a syncope or fit of swooning, there is a swift and a sudden failing of strength. But Christ being once found, this is as life from the dead. The Ordinances therefore in which Christ presents and offers himself are very precious to a Beleiver. The soul that hath once felt the quickening power of those Ordinances, will hardly, or never be kept from them.  
Secondly, the true Beleiver seeks Christ constantly, he seeks him without intermission or ceasing. See a pattern of this, Cantic. 3. 1, 2, 3. By night on my bed I sought him, saith the Church: and what was the success? for the present she found him not: how then? did she give over? no: but she sought him in the streets: and yet she found him not, ver. 2. Well, she is not contented; but she seek● him again: she asks the watchmen for him; such as were in place of superintendency and Ministry; such as pretended at least to have the greatest care of her: she inquires of them for him: saw ye him whom my soul loveth, saith she? but even they satisfy her not: therefore she goes further, waiting patiently for the Revelation of Christ: and so at length she hath blessed success: she found her beloved: it is not lost labour to seek and wait for Christ constantly and perseveringly: such labour in the Lord shall never be in vain: and verily they do highly esteem of Christ, who seek him so.  
Thirdly, a true Beleiver doth not only Dem. III seek Christ diligently and constantly: but also he hath a prudential care in keeping him when he hath found him. I held him (saith the Church) and would not let him go, Cant. 3. 4. she came by him hardly: and therefore she will not part with him lightly, it cost her hot water (as I may say) to get him; she got him with much hazard and danger, much loss and suffering: and therefore she will not leave him for the greatest advantage in the world. She knows, that nothing under Heaven can countervail or repair the loss of him: she knows, that nothing in this great and wide Universe, though never so lovely and  can be equivalent to such a Jewel: She knows, that with him is the wellspring of life and of all blessing: therefore she cannot be induced or persuaded upon any terms to part with him. Many of Christ's followers forsook him, and went no more with him: but will ye also forsake me, saith he to his Apostles? Peter answers for himself and the rest: Lord, whither shall we go? thou hast the words of eternal life, Joh. 6. 68 as if he should have said: Lord, if we leave thee, we leave our life and our comfort; we forsake our own mercy: it was motive enough to stay by him, and to keep close to him to consider that eternal Life, and consequently the very quintessence of all happiness was with him. The Merchant that found a treasure of great price, went and hid it, and joyfully sold all that he had to purchase it: and therefore he will not part with it for any good. This Merchantman is an Emblem or figure of a sound beleiver, who when he hath found Christ, will not forgo him by any means: no, but he will say of him, whom have I in Heaven but thee: and on Earth there is none that I desire in comparison of thee : Christ is the strength of his heart, and his portion for ever, Psal. 73. 25, 26. 'Tis the voice of the Church: the Lord is my portion saith my soul: not only her tongue without; but even her soul and her spirit within speaks it with unconceivable joy and delight: she was in deep affliction when she spoke it, Lament. 3. 24. Yet the apprehension of such a portion, as the Lord, was solace and refreshing enough to her. And David is in the same mood too: the Lord is my portion and mine inheritance (saith he) the lines are fallen unto me in pleasant places, yea, I have a goodly heritage, Psal. 16. 5, 6. He alludes to the manner of dividing the Land of Canaan to the children of Israel, which was done by line. O terque quaterque beati; unspeakably happy are they that have such an heritage: can we think now that they will be such fools, as to part with it? no verily, they will not so dote on any thing in the world, as to leave Heaven for earth, infinite and eternal joys for a short blaze, or a little flash of mirth, like the crackling of thorns under a pot: they will not be so overseen and besotted, as to part with such an heritage, as Christ is, rich, fat, always fruitful, and never decaying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle saith: 'tis an inheritance where there is no dirt, no winter, or withering, no decay or dying of fruits; but ever green, ever flourishing, ever bearing, infinitely profitable and delightful to the possessors of it: who can be so foolish as to part with such an inheritance as this? If Naboth would not part with the heritage of his Fathers; how can we imagine that the Saints will part with theirs? Naboths was his but for his life time only: but the heritage of the Saints is everlasting: Naboths was subject to many hazards and casualties, fire, inun●●ation, robbery, blasting, worms, and utter loss, as the event declared: but the heritage of the Saints, the portion that they have in Christ is quite above and beyond all such detriment: they will not then be such fools, as to part with it.  
Fourthly, consider the principle from Dem. IV whence flows the souls bewailing of Christ's absence, diligent and constant seeking of him, and keeping him with much care and jealousy when she hath found him; that principle is love. I sought him whom my soul loveth, saith the Church, Cantic. 3, 4. Now love is the inclining or closing of the will, with something that is at least apprehended to be excellent and agreeable to itself: I say apprehended to be excellent; because sometimes the object is not excellent indeed, but only fancied and conceited to be such: but here the case is otherwise, as I trust it shall appear. In the mean time observe the nature of the will; it is elicita, not coacta, inclined and drawn forth; not compelled and constrained, not ravished (as I may say) or forced: will should be no will, if it were so: the will is absolute and free; it sits as Empress in the soul, commanding there in chief, as we say: no violence can be offered to it: or if there be any, yet it is very pleasing full of titillation, full of tickling and delight. I confess the old saying is, ducimus volentem, and trahimus ●olentem: we lead him, that is willing, and we draw him, that is unwilling: but when the Father is said to draw us, Joh, 6. 44. and Christ also is said to draw us, Cantic. 1. 4. we must know that here is no compulsion, or coaction: but it is done by the sweetness and efficacy of grace: it is done by the secret operation and working of the Spirit, inclining the heart, and swaying the will: I conclude then, that if the will be so impassable, and cannot be forced; Christ must needs be a Loadstone (as I may say) very attractive, and an object very tempting and alluring: else certainly he could never have such power over men's wills to incline them, to draw them, to bend them and bow them, as he doth: he could never make the Wolf to dwell with the Lamb, and the Leopard to lie down wi●h the Kid, as 'tis in the Prophet: he could never tame the fierce natures, and the ravenous dispositions of persecutors; he could never change men's minds, and alter the constitution of their souls, so as he doth; if there were not excellency in him super-humane, and above all that which any creature can boast of? doubtless it must argue the excelling dignity and preciousness of Christ, when our wills, which are subject to no enforcement, are so kindly and so sweetly swayed and commanded by him.  
Again we must know, that the object of the will according to the mind of the Philosopher is something that is good: bonum est objecium voluntatis, saith the Moralist: whether it be bonumreale, a real and substantial good; or bonum apparens, a shadowish and seeming good▪ it is so; both are the object of the will: but Christ is altogether substance and no shadow, no lie, no falsehood, no fuke, no varnished appearance of good; but the most solid, and absolute blessing, that is in the world; so revealed by the Spirit, and so apprehended by the Saints: and therefore it is, that he is so choice and precious to them. That excellent glory, that transcendent good, that spiritual beauty, that supereminent worthiness, that overflowing fountain of Grace, and the shining of God's face in Christ; these make him to be the best object; these set a high rate and price upon him: these incline the will, attract the heart, and draw the love of our souls to him.  
Again, observe that the object of the will must be a thing suitable; bonum sibi conveni●ns, a good agreeable to itself. Now such an object is Christ: he is most suitable and agreeing too us in all his Offices, in all his communications; suitable in his blood for pardon, in his grace to adorn us, yea in his very debasements to lift us up; suitable in his love for lost sinners, in his fullness for for empty and beggarly souls; yea the summum bonum, the chiefest good, that we can desire, or be possessed of: this makes a child of God to love nothing so well as him: there is none on earth, that I desire besides thee, saith the Psalmist. If Christ were not very precious to believers, doubtless they would not overlook all the world to clasp, and close with him, as they do.  
A second thing illustrating the Doctrine is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how it is so? there are four things spoken of in the Scripture, which make a thing to be precious; viz. the Rarity.  

The Esteem.  
The Price.   
And the usefulness thereof.  
First, the rarity and scarceness of a Illustration. I thing makes it to be precious: for this cause is the word of God, viz. the word of Prophecy called precious, 1 Sam. 3. 1. It is said there, that the word of God was precious, that is, it was rare in those days: so is Christ rare in the world: few and rare they be that find him: one of a City, and two of a Tribe, as 'tis in the Prophet, Christ is a Pearl, yea a Pearl of highest price, as in Matth. 13. Pearls are rare in the world: the Merchant only, that seeks fare, obtains them: there are more ways to miss, then to hit the mark: the stoney ground, and the young man in the Gospel came near the Kingdom of God, but yet miss it: 'tis rare to see a soul embellished and adorned with such a Jewel, as Christ is: this than must needs make him to be precious. If things excellent were common, the plentinesse of them would take off the price of them: it is said 1 Kings 10. 21. that all solomon's drinking vessels, and all the vessels of the Forest house in Lebanon were of pure gold; none were of Silver, it was nothing accounted of in the days of Solomon: the King made it as common as stones in Jerusalem, as we read in verse 27. The excessive and superabounding quantity of that mettle made it so cheap and so worthless, as it was: had it been rarer, it would have been more precious: this than confirms the exceeding preciousness of Christ, because they be thin swoon, and come up as thinly, that have him for their portion: the paucity and fewnes of such, as are enriched with him, argues his dignity and worth not a little.  
Secondly, the high esteem, that is cast upon a thing makes it also to be precious; Illustration. TWO so is Gold and Silver precious, because men make great account of it. Neither doth Christ come short of this Argument: whatsoever worldlings account of him, it skils not: fools and madmen cannot judge of excellencies; Let the foolish Gadarens esteem more of their swine, then of Christ; we will not lay him in such a balance: look upon God the Father, and see what reckoning he makes of him: he calls him choice and precious, as we read 1 Peter 2. 6. Behold, I lay in Zion a chief corner stone, elect and precious. God hath honoured Christ, & committed all Judgement even the full administration of all things to him, that all men might honour him. Christ was in the bosom of the Father; he was from all eternity privy to all his counsels and decrees, as we find Prov. 8. 22, 23, 24. etc. The Lord possessed me in the beginning of his way before his works of old: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used, put for eternity, à parte antè, as we say: as if Christ should have said; even from all eternity, before his works made in the Creation of the world I was my father's Darling: when he made the Heavens, girded the Sea; and gave the unresistable decree, that it should keep in its bounds, I was as one brought up with him; I was as a child with the Father; I was daily his delight: the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delights in the plural number, intimating that the eternal Son was the greatest delight of his Father: he was variety of delights unto him: while God was making of the world, he took infinite pleasure in him; in so much that he made all things by him: every creature hath a beam of the Father's wisdom in it; and the wisdom of God is the Sun. This is a great mystery: but God speaks of it in terms very acquaint and familiar. Christ speaking of the days of eternity and everlastingness, saith that he was always rejoicing before God; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say, sporting greatly; a metaphor, or simile taken from little ones, which sport and play before their Parents. Christ must needs be precious, being thus highly esteemed of the Father. And to this head of Argumentation we may add the great and high account that the most excellent of all God's Creation, the holy Angels have of him, they all worship him, and adore him, Hebr. 1. 6. yea they do exceeding earnestly desire to stoop down and pry into the great mystery of our Redemption by Christ, as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Peter 1. 12. do import: where the Apostle alludes to the manner of the Cherubims looking down into the Mercy-seat: this is the study, yea, this is the delight and recreation of the elect Angels to look into the several scopes of our salvation by Jesus Christ, to behold the whole frame and fabric of it, to observe all the parts of it from the beginning to the end, and the glorious attributes of God, his wisdom, his power, his Justice, his Mercy, all shining and glittering in it like bright Stars in the firmament: this, I say, is their work: yea this is their festivity and past-time. Then let the profane ones of the world think what they will of Christ; let them slight him, and scorn him, and cast him at their heels, as they do; let them trample upon his blood and passion, as their wicked manner is, making it a common and worthless thing; let them despise those high and celestial Mysteries of his Mediatorship; we need not care for their thoughts; it is enough for us, that God the Father hath honoured and exalted him, that the holy Angels do venerate and worship him; yea and all the Saints do magnify him, and count him very precious: the opinion, that one of the least of these hath of Christ, is more to be regarded, than the Judgement of the wisest and most judicious worldlings, that are. The Preacher saith, that a wise man's heart is at his right hand; but a fools at his left, Eccles. 10. 2. what is the meaning of this? We know, that naturally every man's heart is placed on the left side: therefore surely that sentence aimeth at something higher than Nature: doubtless then Heavenly things are figured by the right hand, and Earthly by the left. The first is the choice of the Saints: they are therefore those wise ones, whose heart is at their right hand: the other is the delight of Heathenish and carnal people: they then are the fools, whose heart is on their left hand: and here is the true reason, why the men of this world do despise Christ, their heart is a lefthanded heart (as I may say) they favour and relish nothing but earthly things: and therefore Christ and the glorious things of the Gospel are lightly set by: such wisdom is too high for fools, as Solomon saith, they cannot attain unto it. Even the Heathen Philosophers as wise as they were, could not reach it: they were so fare from embracing it, that they counted it very foolishness: and be it so (saith the Apostle, for he doth after a sort gratify them) yet the foolishness of God is wiser than men; and the weakness of God is stronger than men. It skils not then what the men of the world do think of Christ: but what esteem God, and his holy Angels, and the Saints illuminated and enlightened by the Spirit of God have of him: if they count him precious; this is an Argument irrefragable, and a proof beyond all exception, that he is so indeed.  
Thirdly, the great and excessive price, Illustration. III that is given for a thing, doth likewise render it very precious. Precious things have their denomination from this Argument. The oil, wherewith Mary anointed Christ, was called precious in this respect: this ointment might have been fold for much, and given to the poor. Thus also the life of a man is said to be precious, Proverb. 6. 26. because he will part with one thing after another, till all begun to save it: as we see in the Egyptians, who parted first with their money, after that with their cattles; and last of all with their Lands; and all to buy bread to save their precious lives. Now this also doth set forth the preciousness of Christ: but who shall value him? Who shall set the price upon him? not men of corrupt minds, not people of depraved affections: for they will set too low a rate upon him. Judas sold him, and the High-Priests bought him for 30. pieces of silver; a goodly price (saith Christ) that I was prised at of them Zach. 11. 13. Magnificum pretium, as Junius renders it: a very worthy price, I promise you: ironically spoken, meaning nothing less; and yet he was no less than the eternal Jehovah, that was so prised: Jehovah said unto me; cast it unto the potter; a goodly price, that I was prised at of them. But they did thus to fulfil the good Counsel and purpose of God for others, that would esteem more highly of him. There be them in the world, that do enhaunse the price of Christ, and value him at the highest rate: though some will not part with a beastly lust for him; though like hogs they count the base wash and fig to be fare sweeter: yet there be others, that know well the worth of him: there be others that are willing to forsake all for him: we have forsaken all (saith Peter) and have followed thee, Matth. 19 27. The Merchant, of whom you heard before, sold all to buy the preclous pearl: he valued it above all things in the world, and was willing to leave all for it. The holy Martyrs thought not their very lives, and their heartblood too dear for Christ: so it is said, that they loved not their lives unto the death, Revel. 12. 11. that is, they despised their lives in comparison of Christ: they exposed their bodies to horrible and painful deaths, their temporal estates to the spoil, and their persons to all manner of shame and contempt for the cause of Christ: they thought nothing too hot for him. A soul, that by Faith hath sense of the worth of Christ, will willingly give all for him, will go away rejoicing, and will think his pennie-worth to be very good.  
Fourthly, the usefulness and profitableness Illustration. IV of a thing makes it also to be precious: in this sense are the fruits of the Earth called precious, as we read, Deut. 33. 14. there the precious fruits put forth by those heavenly luminaries, the Sun and Moon, are a part of joseph's blessing: and precious they were, because very useful and serviceable to the life of man: and the influence of those heavenly bodies by a course, which God had constituted and set in Nature, made them the more useful, and therefore the more precious. So also are the afflicted and persecuted Saints said to bear precious seed, Psal. 126. 6. because their sufferings shall profit them much in the end: such seed shall bring forth weighty sheaves of joy at the last. Now then, to come to the point, that we drive at, in this manner doth the Scripture hold forth Christ as precious: he is very precious; because he is very useful: he is useful for many things, yea for all things; but especially for these two,  
viz. 

Justification.  
Sanctification.    
First, Christ is useful for Justification: he is the only mine pit of this treasure: the golden and precious veins of it run along in him only. That he might be just, which believeth in Jesus, saith the Apostle, Rom. 3. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of the Faith of J●sus; that is, which seek not Justification by their own righteousness, viz. by the works of the Law; but by Christ alone: and hence we are said to be made the righteousness of God in him, 2 Cor. 5. 21. mark, I pray. The Apostle doth disertly and emphatically add the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him, that he may take away all conceit of inherence in us, and establish the Doctrine of imputation: as Christ is made sin in us by imputation: so we are made righteousness in him by the same way. St. Augustine's place, which Beza citys, is a most full commentary: God the Father (saith he) made him to be sin, who knew no sin; that we might be the righteousness of God, not our own, and in him, that is, in Christ, not in ourselves. And being thus justified, we are so righteous, as if we were righteousness itself. It is Christ alone, that can administer life and righteousness: it is he alone, that binds up the , opens the prison doors, proclaims Liberty to Captives, and the acceptacle year of the Lord, or the Lord's year of good will: the Choir of the heavenly host sang good will towards men, when this accepted and welcome year was come, Luke 2. 14. This was Christ's work: the Law was too weak for it: that could kill, but not make aalive. Christ alone bore the whole weight of his Father's wrath, made reconciliation for iniquity, and brought in everlasting righteousness: none but he was of use for this; and therefore he must needs be precious.  
Secondly, he is likewise useful for Sanctification, that Spirit alone, which Christ sends forth, is of power and ability to instill and breathe grace into us, and so make us meet vessels for the heavenly master's use. It is Christ, that stamps afresh the impression of God's Image defaced and decayed in our souls: it is he that restores the life of God in man, lost by sin, by the blessed influx and droppings of his grace we come to put on the new man, which is renewed in knowledge after the Image of him that created him, as the Apostle speaks, Coloss. 3. 10. he uses a Metaphor of putting on taken from garments, to show that those new qualities of the soul are a●i●●ed as Venust and beautiful ornaments to our nature: the substance of the soul is not changed, as some have foolishly dreamt; but only it puts on new properties and affections, new powers and abilities: and this benefit we derive from Christ.  
The parts of Sanctification are mortification, a dying unto sin, and vivification, a living unto righteousness: now both these come by virtue of our implantation, inserting, or engraffing into Christ: the first when we are implanted into his death, and the second is a fruit of his resurrection: Christ reviving, his members could not lie dead: a living head and dead members were a Monster never seen in nature. Nevertheless observe this; that though we are sanctified by the death and resurrection of Christ: yet his death is the Primum mobile, as I may say, that strikes the first stroke, that is the meritorious and exemptory cause of our sanctification, and hence is that saying of the Apostle, Rom. 6. 5. If we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection: this is an elegant metaphor, representing unto us, that as plants engrafted do receive moisture, juice, and nourishment from the stock, whereby they sprout out, bud, and bear fruit; so we being as it were inserted into Christ, do receive vigour and life from him, whereby we walk in the Spirit, and become spiritual, holy, gracious, and active in all good works. Christ is the Olive tree, that standeth before the Ruler of the whole Earth, and emptieth itself by the pipes and conduits of his word into the golden Candlesticks of his Church Zach. 4. ●ight and grace in the Ministration of holy Ordinances flow from him: he is the head and seat of spiritual influence, from which the whole mystical body receives breath, life, and motion: this is the Apostles simile, Coloss. 2. 19 He makes there Christ to be the Head, and the Church the body knit together by certain joints, and ligaments, as we see it is in nature: and by this means it hath convenient nourishment ministered to all parts, whereby it increaseth with the increase of God, that is, with mighty and most blessed increasings. Christ hath goodness enough for himself, and for all his Members: he is a Fountain never dry; and the Philosopher's property of good agrees to him most of all: Bonum est sui communicativum: that which is good spares no●, but communicates itself: this is most true of Christ: his grace is diffusive like water, of which the Naturalist saith, that it is difficultly contained within its own bounds; but easily within the bounds of some other thing. Christ is that sun of righteousness, that compasseth the whole world enlightening, warming, and cherishing every one of his elect with his beams, of his fullness we all receive, and grace for grace, saith the Apostle, John 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, abundant grace, or graces suitable to his own. The first day of union a Believer enjoys this participation of grace. Union is the ground of Communion. We must remember also that Christ did sanctify himself to the end, that we might be sanctified: for their sakes I sanctify myself, that they also might be sanctified through the Truth, saith Christ, Joh. 17. 19 Christ is the principal cause of our Sanctification: we are sanctified virtually by his sanctifying of himself: he being set apart, and separated from sinners, such as are by his Spirit and by faith knit to him, must needs be also separated from the world to walk with God in holiness of life and conversation. Thus much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstrating and declaring how Christ is precious.  
I come now to the third thing, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showing why it is so?  
There be many reasons and causes why Believers do esteem so highly of Christ, as they do.  
First, beleivers are in some measure Reason. I convinced of their most miserable and wretched condition without him: and also of the impotency of the creature in respect of any help and deliverance in that condition.  
First, when the soul finds itself in darkness without any Light; lying under shame and dishonour: under the guilt of sin, and not able to deliver itself: this cannot but make it look out for itself, and seek with great importunity for a Saviour. The Dove could find no rest for the sole of her foot, till she returned into the Ark. It is a perfect hyeroghyphick or resemblance of a wounded Spirit, as Solomon calls it; when it is as the blessed Redeemer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, surrounded with sorrow, and it is full of restless vexations, fluctuating and tumbled up and down in a whole Ocean of perplexities and fears, and can see no shore, no Land, no creek, or haven of comfort: than it must into the Ark; than it uses the soliloquy of the Psalmist; return unto thy res● o my soul: than it cries out with the blessed Martyr, o! none but Christ, none but Christ: there's my Ark, there's my rest, there's my refuge; there I shall find relief and refreshment, or else no where. Christ will be a calm to me after a storm: he will dispel and drive away all these clouds: he will hold my head above water, and keep me from sinking; he will be light and joy, and unspeakable solace after all these distempers: thus the poor afflicted soul, as a prisoner of hope (as the Prophet speaks Zach. 9 12.) returns unto Christ, as to its strong hold. The miserable soul seeks for cure; the whole need not the Physician (saith Christ) but the sick: sinsick sinners will inquire and seek after the Physician of souls. The sense of misery is the primum mobile, the first mover, that sets us on seeking for Christ. The more we know our own misery: the more we know how to prize Christ, and set a true value upon him.  
Again, Believers are likewise convinced of the impotency and weakness of the creature, in respect of any help or secure that it can afford. None can by any means redeem his brother, nor giv● to God a ransom for him, Psal. 49. 7. i● not redemption from temporal death, much less from eternal. Will the Lord be pleased with thousands of Rams (saith the Prophet) or with ten thousand rivers of oil? shall I give my first borne for my transgression: the fruit of my body for the sin of my soul? The truth is, should all the Angels in Heaven, and righteous men upon Earth join their goodness together, and offer it up to God as a sacrifice: it would not be sufficient to expiate so much as one sin. Now when the soul is sensible of this, it crieth out (as Peter in another case) help Lord, or else I perish.  
Solomon saith, that as good news from a fare Country, so is cold water to a thirsty soul, Prov. 25. 25. So it is with a poor distressed soul, when it seethe itself as it were in a fare Country, fare from God, fare from ●oy, and fare from any deliverance in itself, or in any other; then if one bring him news of a Saviour, of a Redeemer, this is welcome news indeed; this is as cold water to a thirsty soul.  
An instance of this is seen in the Prodigal: who, when he came to himself, that is, when he saw what a wretched and helpless creature he was, he cast his thoughts upon his Father's house, he loathed any longer to feed upon the husks and hog's meat of the world, than he desires the bread of his Father's hired servants: Nothing but home will content him: farewell feasting and revelling, and all filthy pleasures that I have lived in: I have gotten nothing by them, but wounds, and sorrows, and vexation of Spirit: I will home to my Father's house: there is bread and durable clothing: there is whatsoever I can wish or desire: here I starve and die: there I shall live and sweetly enjoy myself: here I want all things; but there I shall lack nothing. This is a lively portraiture of a thirsty and wearied soul flying unto Christ for ease and comfort. This then is one reason why Christ is precious to Believers; namely, because they are in some measure convinced of their misery with him: and of their own impotency and utter inability to help themselves, therefore Christ is precious unto them.  
Secondly, Believers are not only Reas. TWO convinced of their own misery without Christ, and of their impotency and inability to help themselves: but also they see and apprehend an infinite treasure of good and happiness, that God hath treasured up in Christ; and that to be joined unto him, is the only way to obtain these blessings.  
Viz. the 

Fathers Love.  
Pardon of sin.  
Manifestation of God's face.    
The love of God being infinite like himself, cannot be conferred upon any creature for its own sake: the causa procuratrix, or the procuring cause of this love must of necessity be infinitely meritorious: now this is not found among the sons of men, but only in Christ the eternal Son of God; only in Christ, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man, as I may say; Immanuel, God with us, or God in our flesh: God, that he might be a fit object for the infinite love of his Father; and man, that he might derive and bring that love to us. God first loves his Son, and then Beleivers through him. It is impossible that the infinite love of the infinite God should be drawn out, but by an infinite motive: and where is this motive, but in the second person coe-eternall, coessential, and coequal with the Father? were it not for his Son, God should have no object for his love in the world. Love is as fire, which must have fuel to maintain it. Now let all the Creatures, men and Angels be set before God; yet they all with all their excellencies and lovely parts cannot deserve the least minute or tittle of his Love. God loves himself in his Son, and his creatures for his beloved Son's sake. God will supply (saith the Apostle) all your need according to his riches in Glory by Jesus Christ, Philip. 4. 9 The treasures of God's love and riches are first in Christ; and by our union with him we come to enjoy them. So Ephes. 1. 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which he hath ingratiated us through that Beloved. God's love and his favour is undeserved on our parts: we find grace in his sight through Christ. Notable to this purpose is the order of the three persons, which the Apostle sets, Cor. the last and the last. The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Ho-Ghost be with you all, Amen. You must know now, that this is not a right natural order: for by order of nature the Father (whom the Apostle calls God in a personal sense, as John 1. the word was with God, that is, with the Father) I say by order of nature the Father is first of himself, not begotten: the Son is from the Father begotten; yet eternal: and the Holy Ghost is proceeding from them both; yet eternally too: for though they be one before another in order of nature; yet not in order of time. But now here is the Question: seeing the Father is first, the Son second, and the Holy Spirit last in that natural order; why doth the Apostle in the  place set the Son first? verily because he is next and immediate unto us, being our Mediator; being the canalis or conduit pipe (as I may say) by which the love of God, and the communion of the Holy-Ghost is brought and conveyed to us; as the means is ever before the end. Now the Saints being convinced and persuaded of this Truth, this is the thing, that makes Christ so dear and precious unto them, as he is: if Isaac loved Esau for his venison, for a carnal respect: much more have we cause to love the Lord Jesus, and highly to esteem of him, having procured for us the love of the Father; a love like Jonathan's love to David, passing the love of women: yea a love of infinite dimensions and measures, if I may so speak: the breadth of it is infinite; because it is without respect of persons: the length also infinite; because it is from everlasting to everlasting: the depth infinite; because it redeems and delivers from Hell: and the height likewise infinite; because it lifts us up to Heaven. Certainly Christ having purchased such a wonderful love, as this; he must needs be precious, he must needs be amiable and lovely to a believing soul.  
Secondly, for the pardon of sin there is likewise an absolute necessity of Christ. The blood of Christ only, and not of Bulls and Goats, is available to take away sins. The soul being convicted of its sinfulness, speaks as the Prophet doth : Who among us shall dwell with devouring fire? who among us shall dwell with everlasting burn? God is devouring fire and everlasting buming in relation to sinners: his wrath is the fuel of Hell, as I may say: the breath of his indignation is like a river of brimstone kindling and perpetually maintaining the flames of Tophet: what shall the poor sinful soul do now? here's nothing but menaces and threaten, terrors and amazements, death and destruction: and where is the remedy? verily no where but in Christ alone. Israel passing through the wilderness had a cloud to cover him, and defend him from the scorching Sunbeams: now what was this cloud but a type and shadow of Christ, as the Apostle makes it, 1 Cor. 10. 1.? he makes there the cloud, and the Sea, and the Manna, and the water of the Rock to be all figures and Images of Christ. Christ is a sea to wash, Manna to feed, water to refresh, and a cloud to hid the soul from the hot and burning wrath of God: the fiery beams of that wrath would surely suffocate it and stifle it, were not the blood of Christ interposed and set between to veil it: the blood of Christ obnubilates and covers the soul from the fierce anger of God; it is Christ only that reconcileth us to God: it is he alone that is our Advocate to plead our cause with his Father: when man had sinned, Justice and Mercy strove one with another, & seemed to be at variance: Christ redintigrates them, and makes them friends again: he is our blessed Umpire to set there two together again; giving satisfaction to Justice, and place to mercy; so honouring and dignifying both; making both to rejoice, both to kiss and embrace each other. God smells a sweet saumur of rest in Christ only: all the hilasticall and propitiatory sacrifices of the Law did ●●oke to him, as to their end and substance: of themselves they could not pu●ge away the guilt of the least sin: the repetition of them (as the Apostle teacheth) shows plainly how invalid they were to expiate the crimes and offences of the soul: the strictest observance of them could not make the worshipper perfect, as touching clearness of Conscience, Heb. 9 9 When David cries, purge me with bysope, and I shall be clean; wash me, and I shall be whiter than snow; he alludes indeed to the levitical Ceremony: but he aims at the blood of Christ only: this alone was able to purge away his foul spot: his heinous sin of murder would not out by any other washing then this. In one of the old sacrifices there were two Goats appointed; one to be slain, and the other to be kept alive, which was called the scape-Goate: now both these have an eye to Christ: the slain or sacrificed Goat was a type of his dying for sin: and the surviving or scape-goate figures his rising again and ever living to maintain the worth of that oblation: the Apostle saith, that he ever liveth to make intercession for us: and how doth he make intercession, but by continual holding forth in the presence of his Father the merit of his sufferings? so that still Christ both dying and living is the fountain of our peace, and atonement with God: still Christ is he, and the only he, that obtaineth remission of sins for us. Now if we consider the many and great benefits that redound to us by the pardon of sin, we must needs conclude that Christ is very precious, by whom we enjoy such a mercy.  
When sin is pardoned, there is an end of God's heavy wrath and displeasure: Satan's Kingdom goes down; the power of our corruptions daily decaying: we have peace and joy within; whereas before we had nothing but raging storms and tempests, and a very hell in our Consciences: our prayers find acceptance at the throne of Grace: all the creatures are in league with us, and are become our faithful servants: that which comes from them, is sweet and benign, healthful and good: our blessings are blessed: yea our very curses (if they may be so called) are likewise blessed unto us: Judgements are removed: every bitterness is taken away: even the sting of death is pulled our: Christ, as a tree of most excellent virtue, is cut down, and thrown into our Marah. Some things may work adve●sly and crossly to us: but the Apostle speaks of a cooperating, or working together; which makes amends for all: all things, work together (saith he) for good unto them that love God, Rom. 8. 28. and they be such, that have their sins pardoned.  
Though some things work untowardly, and against the hair, as I may say; yet take them altogether, and there is a blessed harmony and compliance, a sweet relishablenesse and savouriness in them: one thing doth recompense and make up another: the mixture of sweet and sour through the wisdom and mighty working of God is very demulcent and wholesome, full of benediction and blessedness; that even the sins of the Godly are an advantage to them, and turn to their melioration and betternment: God makes use even of them to do his children good: he brings meat out of the very eater; and converts the causes of damnation into furtherances of salvation. Add hereunto, that adoption, communion with God, and with his Saints, and assurance of eternal ●lory are all of them the blessed concomi●ants of sin pardoned. We recover the Image of God, and in some measure the freedom of our wills unto good, when our Consciences are washed, and our sins pardoned. We have a continual feast in our souls, and songs in the very night of affliction, when our sins are pardoned. We are freed from the spirit of bondage, our hearts are strong, we are as bold as Lions, and desire nothing more than the presence and coming of the Judge, when our sins are pardoned. Oh what a confluence of all blessedness and happiness is there in Jesus Christ! if we have him, we are rich, we are full, we have all: if we be without him, all that we have, how excellent soever it be, is as nothing: we are miserable, wretched, lost, and the very worst of creatures: all the maledictions and curses of God lie upon us, and death, when it comes, will gnaw upon us everlastingly. Certainly, Christ must needs be exceeding precious, with whom we enjoy such a world of blessings; and without whom we are so extremely unhappy. The Lord give us to know the things, that belong unto our peace. Christ procures for us the pardon of sins; and the pardon of sins is not a solitary blessing; it comes not alone; but with a long train of good things at the heels of it: Christ therefore, that obtains it, must needs be precious and excellent in the highest degree.  
Thirdly, it is Christ alone, that doth as it were unmask and unveil the face of God; and helps us to such a manifestation and sight of it, as our nature is capable of: his glory in the absoluteness and perfection of it no creature can behold. When Job had set forth the greatness of God's wisdom and power expressed in his marvellous works; he concludes thus: Lo, these are part of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? Job 26. last verse: now that thunder of God's power is the highest degree of it: the Apostle expounds it, when he saith, that God is able to do above all that we can either ask, or think: we can ask much; and we can think more: yet we can neither ask, nor think so much as God can do: here's the thunder of his power, Zophar also saith, that we cannot find out the Almighty unto perfection: he compares it in height to Heaven, in depth to Hell, in length to the Earth, and in breadth to the Sea: yea he makes it higher, deeper, longer and broader, than all these. And God himself tells Moses, that no man can see his face, and live. We may see Jehovah's backparts: but his face, that is, his absoluteness, and perfection cannot be seen: and therefore he is called the invisible God. Yet howsoever this doth not a little set forth the excellency and worthiness of Christ: that Revelation, which we have of God, we have it by him: and hereof we may see a notable figure in Moses. The Lord proclaimed his mercy, his patience, his goodness, his Truth, and his justice before him: these are his backparts; and more than these he could not see: and therefore it is said, that the Lord covered Moses with his hand, while he passed by. But to come now to the point: where was Moses, when he had this vision and appearance of the Deity? he was in a cleft of the Rock: now verily that Rock was a shadow of Christ: we see the glory of God through him per speculum, as it were in a glass. Christ is the lively Image of God, 2 Cor. 4. 4. He is the brightness of his glory, and the express character of his person, Heb. 1. 3. There is no excellency in the Father, which is not complete in the Son: and by the Son we come to know it: so saith the Apostle. God, who hath commanded the Light to shine out of darkness, hath shined in our hearts to give the Light of the Knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4. 6. both this expression, and that in the Hebrews , where Christ is called the brightness of God's glory, are a metaphor taken from the beams of the Sun. As the Sun is manifested by his own brightness, viz. by his beams; for we cannot see the Sun in Rotâ, in his Chariot, or circumvolution, but by his beams: so the inaccessible Light of his Father's glory is revealed tanquam per radios ac splendorem, as it were by beams and brightness shining most clearly in Christ: and the root and Fountain of that brightness is in Christ's Godhead, but darted upon us through the manhood: according to that testimony, Joh. 1. 18. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him. The bosom is the place and seat of secrets: now it is Christ only that opens the bosom, declares the secrets, and reveals the glory and brightness of God's face unto Believers: therefore he must needs be exceeding precious.  
Thirdly, if we consider Christ in Reas. III all his relations: either as he i● man, or as he is Mediator, or as he is God, we shall find him in all these to be most precious and excellent.  
First of all as Man; he was holy, and harmless, and separate from sinners; Heb. 7. 26. a Lamb without blemish, and without spot, 1 Peter 1 19 The Apostle relates to the Paschall Lamb, which was to be so conditioned: it was behooveful, that Christ should not only be man; but also a man perfectly holy and righteous; else he could not have been a competent and sitting Saviour: yea, he had been so fare from satisfying for the sins of others, that he must have died for his own. And besides it was requisite that there should be that beautiful analogy and proportion between him that lost all, and him that recovered all; that as Adam, who played the Bankrupt, was perfect; so should the Redeemer be. Christ indeed in a certain place doth turn off from himself the appellation of good in a sense of perfection. One called him good Master: but he replied, why callest thou me good? there is none good but God, Matth. 19 16, 17. But why doth Christ do so? was not he perfectly good? yes: but the other was not ware of his Godhead, when he called him so: he looked upon Christ (saith chrysostom) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as upon a mere naked, extenuated, debased man: and yet he attributes unto him a more than humane goodness and perfection; according to the error of the Pharisees, whose Disciple, no doubt he was. The Pharisees held, that even men by a strict observance of the Law might attain to perfection of Righteousness and sanctimony in this life: and such a thought, no question, had this Scholar of theirs concerning Christ: so that if we look well upon it, we shall see, that our Saviour doth not deny himself to be perfectly good: but only he checks the pharisaical opinion of perfection in those, that are no more than men. Christ was more than a mere man: if the young man had known so much: he should not have been reproved for calling him good in a sense of absoluteness and perfection: such an Epithet was rightly appliable unto Christ, had the young Pharisee been ware of his Deity: or had he known the strange manner of his conception, viz. by the Holy Ghost; he might have said of him, as the Psalmist doth; thou art fairer than the children of men: and so the title of good Master would never have been excepted against.  
Secondly, Christ as man also was abased: and yet in his abasement he was very excellent: it is a very comely sight to see a great Personage of a meek, humble and lowly carriage, willing to stoop, and to come down from his height; so it be not in a sordid and unfitting way. Now so it was with Christ: he washed the very feet of his Disciples: he became poor to make us rich: he fasted, that we might feast: he went on foot, that we might ride, as I may say: he died, that we might live. The Apostle saith, that though he was in the form of God, and thought it no robbery or Sacrilege to be equal with God: yet he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross, Philip, 2. 6, 7, 8. Now mark, I pray, the antithesis or opposition, which these words hold forth.  
Christ was from all eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the * essential form of God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth the outward shape, face, or figure of a thing, which because God hath not, therefore here it is put for the Divine Essence.  or in the glorious nature and condition of God: yet he took upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the state, being and condition of a servant. He was equal with God, called therefore the mighty God, and the everlasting Father, Esa. 9 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very, or the true God, 1 John 5, 20. yet he was content to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the similitude and shape of men, that is in the very rank, nature and quality of men, subject to man's passions, and every way a right man, sin only excepted, whereof you heard before. Again, be thought it no rapine or robbery to be equal with God: yet he suffered himself to be denuded and robbed of his glory by sinful men. God calls him the man, that is his fellow, Zach. 13. 7. and yet he was made a fellow to thiefs and malefactors: yea he was made inferior and underling to base men, a very murderer being preferred before him. Though he was full of glory and excellency: yet he did empty himself of all: for so are the words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he evacuated or emptied himself, that is, he reduced himself, as it were to nothing; or (as a Father hath it) he exhausted himself; he drew himself dry. Lastly, though he was the Prince and Lord of life: yet he humbled himself unto Death: and the basest death of all, the death of the Cross: it was a Roman kind of execution, and asserted even by a Roman Orator to be of all other most ignominious and shameful. Civem Romanum scelus est verberare propè paricidium n●care: quid dicam in crucem tollere? said that Orator. It is a heinous wickedness to beat a Roman: it is almost parricide to kill him: what is it then to crucify him? how beyond measure heinous is that? yet thus low was the Son of God brought. And it adds likewise to the measure of his humility and lowliness, that he was voluntary in all this debasement: he was not forced or compelled to it: no man taketh my life from me (saith he) but I lay it down of myself, Joh. 10. 18. and what he saith of his life, is true also of all his Divine glory: it was not violently snatched from him whither he would, or no: but he did willingly, cheerfully, spontaneously and of his own accord divest and strip himself of it. Now certainly thus to descend from Heaven to Earth, from Divinity to humanity, from a Kingdom to slavery, from life to death, and all this of his own free and willing disposition without any compulsion or enforcement; this adds no little grace and lustre to him. 'tis a very seemly sight to see a venerable person condescending, stooping low, and denying himself; to see a King casting aside his Robes of Majesty, and descending to a lower pitch for the doing of some good, which otherwise cannot be atcheived: we had been eternally lost, if the Sun of God had not done thus: unless he had humbled himself, we could never have been exalted.  
Thirdly, Christ as man was obedient unto the will of his Father: he was universally and constantly obedient: he was obedient without any the least reluctation, grudging, or unwillingness. To this purpose makes that of the most excellent song, where it is said of Christ, that he cometh leaping upon the Mountains, and skipping upon the hills, Cantic. 2. 8. there were great Mountains of difficulties and hardship in the way of our Redemption; yet he passed lightly and cheerfully over them all to do the will of him that sent him. Yea, he was so fare from grumbling and murmuring, that it was even meat and drink to him to do that will; and he was straitened and pained in his mind till the bloody baptism of his suffering was accomplished, Luke 12, 50. It is written of him in the roll of God's book; Lo, I come to do thy will, o God: those words, Lo, I come; show his alacrity and cheerfulness, his readiness and forwardness to do his Father's will: his loins were always girded, and his feet shod unto it. The Spirit of Christ dwelling in the Saints makes them to be prompt and ready unto all duties, and works commanded of God: how much more than was Christ himself so, in whom the Spirit of God was, as water in the Fountain? when he conquered death, and the grave, and all the powers of darkness for us, Repentance was hid from his eyes: he shrunk not, nor drew away the shoulder from it. Three times he was under such an infinite pressure of Divine wrath, as had been enough to have crushed ten thousand worlds, yet he flinched not; but drank the bitter cup off to the very bottom: he patiently endured the Cross, and despised the shame. Indeed it cannot be denied, that when he was in his agony, he prayed to his Father to save him from that hour; and thrice he prayed, that the bitter cup might pass from him: yet he did not this through disobedience or unwillingness to undergo the task, that his Father had set him to: but first of all we must know that his mind was so stricken with the infinite wrath of God, with which he was then conflicting; so astonished and overwhelmed with that insupportable pressure; that all the powers and faculties of his soul were for a while interrupted, suspended, confounded: so that he knew not well what to say, nor whether to turn himself: this appears by his words, Job. 12. 27. Now is my soul troubled, and what shall I say?  
Secondly, when he prayed so, we must conceive, that as a man subject to frailties like us (yet without sin) he thought he had been utterly lost and undone, if his Father should not deliver him from that hour, and excuse him from drinking of the cup. His sense of dolour was so vehement, and he so amazed with it; that it wrung from him a signification of Nature's fears and reluctance: yet all the while his holy, his pure, and unblemished mind was throughly bend, and resolved to go through stitch with the work, whatsoever came of it.  
Thirdly, we see, that when he prayed, Father save me from this hour, he presently and immediately subjoins: but for this cause came I unto this hour: Father glorify thy name: likewise when he prayed, that the Cup might pass from him: he desires it not otherwise, then with condition of his Fathers will. Also in that rueful vociferation and crying out, why hast thou forsaken me? we see that he did not let go his hold; but remembered to say, my God, my God: so that here was no diffidence, no sin, no disobedience all this while.  
Lastly, all this was so carried, and punctually related by the Evangelists to show us these things, viz.  
1. The exceeding atrocity and heinousness of sin.  
2. A mirror of God's infinite mercy in Christ.  
3. Our Nature really and truly suffering in him.  
4. The fullness of his expiation and satisfaction.  
5. The certainty of his Father's goodwill towards us; whereof we are the less to doubt, by how much the more we see that the eternal Son was humbled and made an abject for our sakes.  
Fourthly, Christ as a man likewise was perfect in all graces. The Prophet tells that there should come a Rod out of the stem of Jesse, and a branch out of his roots; and the Spirit of the Lord was to rest upon him; the spirit of wisdom, and understanding; the spirit of Counsel, and of might; the spirit of Knowledge, and of the fear of the Lord, Esa. 11. 12. yea, so eminent was the Lord Jesus this way; that even at twelve years old, be sat in the Sanadrim, disputing with the Doctors, and ask them questions. It is said that God gave not the Spirit by measure unto him, Joh. 3. 34. that is, he did not bestow it upon him imperfectly and in part only: but fully and entirely: for measure is not opposed to infinite, as the Eutychians would have it to confirm their opinion of Ubiquity: for they thought, that if the Spirit were given unto the Manhood of Christ unmeasurably, then even the Manhood would be capable of Divine properties; and consequently, the flesh of Christ would be no where circumscribed, but every where present: but I say, that measure in the place before mentioned is not opposed to that which is infinite and unmeasurable; but to that which is not whole, entire, and perfect: Christ in the gifts of the Spirit was not lame and imperfect; but omnibus suis numeris absolu●us, full and complete, as Adam was before he fell: and yet fare excelling Adam: for Adam was set in a mutable condition: but Christ is steadfast, and abiding for ever; confirmed in grace like the Holy Angels of God: Yesterday, and to day, and the same for ever. In respect of virtue and the Faith of Believers even his manhood, before it was in being, was clothed with perfection of grace, and so continueth for ever. Again, Adam was a mere man and alone by himself: but in Christ the humane nature was hypostatically united unto the Divine: and hence it comes topasse, that Christ, even as man, had a greater measure of knowledge and Revelations of grace and heavenly gifts, than ever Adam had. The Apostle saith, that in Christ dwells all the fullness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily Col. 2. 9 that is, not by a naked and bare communicating of virtue, as God is said to dwell in his Saints; but by a substantial union of the two Natures, Divine and humane, the eternal Word and the Man, consisting of a soul and body, whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Person, or subsistence. Now from this admirable and wonderful union of the two Natures in Christ, there flows unto the Manhood a plenitude and fullness of all Spiritual wisdom and grace, such as was never found in any mere man; no not in Adam, while he stood in his integrity and uprightness.  
Now then to draw to a conclusion of this head. If Christ even according to his humanity were perfectly innocent and holy: if he were in his Divine celfitude and highness voluntarily debased: if he were exactly obedient in all things to his Father's commands: and if he were complete in all heavenly wisdom and graces: then certainly even as he was man, he was of all other most precious, most lovely and desirable.  
Add hereunto, that his flesh never saw corruption; that it risen again from the grave, it being impossible for the bands of death to detain it. Also as man he came of the race of Kings. As man he shall judge the world, Acts 17. 31. As man he was wonderfully borne of a Virgin; called therefore by a peculiar name, Shiloh, which signifieth a Secundine, or afterbirth, Genes. 49. 10. the word comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies tranquillum esse; intimating that Christ is he, who hath brought us peace and tranquillity: and that he might be our Peacemaker, it was necessary that he should be Shiloh, borne of the sanctified seed of a woman, without the seed of a man. The Apostle expounds the name, Galat. 4. 4. where he saith of Christ, that he was made of a woman: not of a man and a woman both; but of a woman alone without a man.  
Again, Christ as man was foretold by the Prophets, and by sundry types; attended upon at his birth by holy Angels: a peculiar Star created for him. Christ as man was in one hypostasis, or person with God, called therefore Ithiel, Proverb. 30. 1. a word (as Junius writes) compounded of three parts; as if one should say; the strong God with me: the name comes all to one with Immanuel; and the Apostle expounds both, 1 Tim. 3. 16. where he saith of Christ, that he was God manifest in the flesh: and this he affirmeth also to be without controversy a great Mystery, and a Mystery of godliness: In every Art and profession there is a Mystery: but this holds forth a Mystery of Godliness: for he that was Ithiel, God present in the flesh to every faithful and believing soul, was likewise vocal, Almighty, able for all things: so that by these two names the faithful are assured of their Justification, Sanctification, and eternal Salvation through the presence and power of God: and this doubtless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Mystery.  
Furthermore Christ as man was our Sacrifice and expiation: he was our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of our Redemption, 1 Tim. 2. 6. though I confess that this price had its worth from the union of the two natures. Again, Christ as man was conceived of the Holy-Ghost: Christ as man is ascended into Heaven: Christ as man sits at the right hand of God. Now all these things, and much more that might be brought, do speak Christ a very precious and excellent person, and that even according to his manhood.  
Secondly, consider Christ as Mediator, and there also he shines forth most gloriously, and appears to be the most peerless and precious thing in the world.  
In the Mediatorship of Christ we are to consider his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or his threefold Holy Office of 

Prophecy.  
Priesthood.  
Kingdom.    
Christ is a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in way of eminency and excellency above all other Prophets: he was the Head of them all; and that in these respects.  
First, of all, other Prophets were but Types and shadows of this great Prophet: even Moses himself was but a figure of him: a Prophet shall the Lord your God raise up unto you of your Brethren like unto me saith Moses, Acts 7. 37. those words, like unto me, do plainly show, that Moses was at the best but an Image and a shadow of Christ.  
Moses fasted forty days before the giving of the Law on Mount Sin●i; so did Christ before he began to preach the Gospel  
God did more clearly and perspicuously manifest himself unto Moses then unto other men: it is said, that he spoke unto him face to face, as a man speaketh to his friend, Exod. 33. 11. so did the Eternal Father more openly reveal himself unto Christ, then unto any creature: no man knoweth the Father save the son, and he to whomsoever the Son will reveal him, Matth. 11. 27.  
Moses became a Shepherd in the Land of Midian: so is Christ the Shepherd and overseer of our souls, 1 Peter 2. 25.  
Moses was faithful in all God's house, and so was Christ, but yet in a fare more excellent manner then Moses, as the Apostle declares, Heb. 3. Moses was faithful as a servant, Christ as a son over his own house.  
Moses was himself a part of that house: but Christ was the builder of it.  
Moses under God did institute Sacraments, 1 Cor. 10. 1, 2. It is said, that the Fathers p●ssed under the cloud, and through the Sea; and were all baptised unto Moses in the cloud, and in the Sea: mark that phrase, unto Moses: they were baptised unto him, as unto the type, or deputy of Christ: for Baptism is a Sacrament of the New Testament, and properly of Christ's Institution.  
Moses also instituted the Passeover: so did Christ the Lord's Supper.  
As the Law was exhibited by Moses: so was the Gospel, which brings grace and truth, free Redemption, and the accomplishment of all types unto Believers, exhibited by Christ, Job. 1. 17. Thus you see, that Moses, that egregious and eximious Prophet was no more than a shadow of Christ. And the like may be said of all the rest of the Prophets: it were no hard matter to show how they did all of them in one thing, or other resemble Christ, just as the lively picture of a man doth his person: as Enoch and Elijah in their Translations resembled the ascension of Christ.  
Noah by his righteousness saving all the rest that went into the Ark with him, shadowed Christ, who by his perfect obedience saves all true Believers. Concerning the Prophet David it is said, that even those which sat at his Table risen up against him, Psal. 41. 9 so did Judas against Christ, who dipped with him in the platter. David also was a man after Gods own heart: so was Christ without the least flaw or failing; and what an evident type of Christ was the Prophet Elisha, when a dead body risen again being cast into his grave, and touching bis bones? a Kings 13. 21. This was not done by any Native or inherent virtue of the Prophet: but by that accident to foreinstruct the faithful concerning the virtue of Christ's flesh, which rising from the dead, should likewise raise up our perished bodies, according to that, Esa. 26. 19 thy dead men shall live: together with my dead body shall they arise: awake and sing ye that dwell in the dust: for thy dew is as the dew of herbs, and the Earth shall cast out the dead. Again, Jonah lying three days and three nights in the belly of a fish, was a sign of Christ lying so long in the grave. The Prophets were all of them types and resemblances of Christ: even John the Baptist, than whom there arose not a greater Prophet of all those that are borne of women, even he, I say, was but Christ's harbinger or forerunner. Now then as substances do fare excel shadows, and Kings their Ante-ambulos or harbingers: so doth Christ fare excel all Prophets: they all of them were but shadows and forerunners to him  
Secondly, other Prophets could speak only to the ears of men: but Christ spoke, and still speaks to the heart: he hath the Key of David; he openeth, and no man shutteth; he shutteth and no manopeneth, Rev. 3. 7. it is a similitude taken from them, that keep the Keys of a City, or Castle, without which they can neither be opened, nor shut: no more can any open the heart or break in upon the Spirit, beside Christ: he alone is able to open the eyes of the mind, and to convince the Conscience, by the secret, kindly and powerful working of his own Spirit.  
Other Prophets can preach wisdom unto men: but Christ can preach them wise: other Prophets can warn men by telling them of their sins, and denouncing the Judgements of God: but Christ can reclaim them, and turn them from their sins: the dead hear the voice of the Son of God, and live, Joh. 5. 25. and hence it is said, that he taught, as one having Authority, and not as the Scribes: it came coldly and driely from them: but full of paresie and boldness, full of conviction, and raeproofe, full of the evident demonstration of the Spirit, and of power, as the Apostle speaks: in this manner came the word from Christ.  
Thirdly, other Prophets were instrumental to search out the mind of God: and they did it by way of act only, the Divine will being revealed and discovered unto them, but the mind of God was in Christ habitually and radically: the fountain and root, the source and principal cause of Christ's Prophecy was in himself. Before all time Christ had the honour to sit in the seat of most excellent secrets; the bosom of the Father: and therefore he is able, as from himself to reveal all the Oracles and secrets of God needful to be known: he is able to reveal them when, and how, and to whom he pleaseth.  
Now that these things are habitually in Christ, as heat in fire, or water in a living and ever-flowing spring, appears by this.  
1. That Christ is essentially wisdom and understanding: Counsel is mine, and sound wisdom (saith he) I am understanding, Prov. 8. 14.  
2. It appears also by this, because he counsels us to buy eyesalve of him, that we may see; and because he hath power to send the Spirit; ye have an unction from the holy One, and ye know all things saith the Apostle, 1 Joh. 2. 20. Christ is the holy one from whom we receive the anointing of the Spirit, opening our eyes and discovering unto us all saving truths. In him are hid all the treasures of wisdom and knowledge, Colossians 2. 3. They are hid in him, as Gold, and Silver are in suo loco, as the Philosopher speaks, hid in the veins of the Earth: that's another Argument of the habitualnesse of Prophecy in Christ.  
Thirdly, and another is this, that all fullness is said to dwell in him, Coloss. 1. 19 where by the term of plenitude or fullness Mr. Beza understands 〈◊〉 accumulation, or heaping up of all 〈◊〉 gifts in a most copious and plentiful manner, which he saith, that the Schoolmen do call habitual grace, distinct from the grace of union; the union (he means) of the two natures. Now one part of this habitual grace and fullness in Christ, is the gift of Prophecy: and mark, I pray; it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to inhabit or dwell in Christ: this implies the habitualnesse of it.  
Fourthly, other Prophets could reveal but some part of the will of God, and at sometimes only, Heb. 1. 1. that God spoke unto the Fathers by the Prophets at sundry times, and in divers manners; that is, he did let out his Light minutatim, by little, and little, till the daystar and Sun of Righteousness a-rose: but (saith the Apostle) in these last days he hath spoken by his Son, ver. 2. that is, he hath spoken more fully and plainly. The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old, and by his Son in this latter age of the world, shows plainly the dimness and darkness of those former ages in comparison 〈◊〉 ●hose, which have been since the coming of Christ: in this respect 〈◊〉 Apostle saith, that the heirs of life and salvation were but children before Christ's incarnation, Galat. 4. 1, 2 etc. for the generality of them they knew but as Children, for that we have done since, besides other points of minority and nonage touching Legality and Ceremonies, which the Apostle in that place terms elements or rudiments of the world; and the State of the Saints under them a state of bondage; as we see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through a glass darkly, for what we shall do in the life to come: all is wrapped up in a riddle now, for what it will be then: so did they of old in comparison of us: their Light was but an obscure and glimmering light to ours. Christ hath flowed in upon his people in greater abundance of Revelation since his coming, then before: His discovery of himself then was but a standing behind the wall, a looking forth of the window, a showing himself through the Lattice, Cant. 2. 9  
Fifthly, other Prophets might not preach themselves: the Apostle inveighs against selfe-commenders, 2 Cor. 10. 12. we dare not (saith he) make ourselves of the number, or compare ourselves with some, that commend themselves: and in another place he speaks out plainly: no man (saith he) liveth to himself, Rom. 14. 7. that is, none ought to live unto himself. Yea, even Christ himself relating to himself as a mere man, saith, that his witness is not true, if he bear witness of himself; Joh. 5. 31. but in another place relating to himself as Mediator, as God and man in one person, and one with the Father, he speaks clean contrary to this : though I do bear record of myself (saith he) yet my record is true, Joh. 8. 14. Here then is a wide difference between other Prophets in respect of their Office, and Christ: they might not preach themselves: they did indeed report something of their own virtues, but it was for holy example and instructions sake; and it was still with reference unto the main object of the word which was Christ. But now Christ being our Mediator, our great Prophet, the Apostle of our Profession, and the Angel or Messenger of the Covenant between God and us, he may and doth preach himself: to him give all the Prophet's witness, Acts 10. 43. and he bears witness of himself, because he hath not a greater in the point of our Justification, Sanctification, and eternal Salvation to bear witness of, than himself: and hence are those selfe-predications of his, which we find in the Scriptures. Look unto me, and be ye saved, all the ends of the Earth. Come unto me all ye that labour, and are heavy laden. When he read that place of the Prophet Isaiah, chap. 61. 1. etc. he told the people, this day is this Scripture fulfilled in your ears. When the excommunicated man asked him who the Son of God was? he answered him, thou hast both seen him, and it is he that talketh with thee: and he told the Samaritanesse plainly, that he was the Messiah. And it is said of the two Disciples, that beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. Now surely it commends unto us the Prophecy of Christ, that he might preach & commend himself without any blot of arrogancy, or taking too much upon him: this argues him to be a high and honourable Prophet above all other.  
Sixthly, all the Prophets had their Commission and Authority from him: the words of the wise are as Goads, and as nails fastened by the Masters of Assemblies, which are given from one Shepherd, saith Solomon, Eccles. 12. 11. the words of the wise are Divine and heavenly instructions : the Masters of Assemblies are Gospel-Ministers and Teachers: and Christ is that one Shepherd from whom those words are given, and from whom those Masters have their Authority. Hence it is said, that he went by the Spirit, that is, by his Divine virtue and power, and preached unto those Spirits, that are now in prison (in Hell we must conceive) having been disobedient unto the word of God, and despised his long-suffering in the days of Noah, while the Ark was preparing, 1 Pet. 3. 19 20. here we see, that that, which Noah a Preacher of righteousness did, is attributed unto Christ: because Noah was but instrumental, and had his Commission from him; just as it is said, that whatsoever the Prisoners did in the prison, Joseph was the doer of it, Genes. 39 22. because they did it by warrant and leave from him; or by his dictation and Commandment.  
Again, observe that phrase, Ezek. 20. 46. drop thy word toward the South: and the like speech is that of Moses; my Doctrine shall drop, as the rain; my words shall distil as the dew; as the small rain upon the tender herb, and as the showers upon the grass. Now from this phrase of dropping, we may draw an Argument, that Christ is the head of all true Prophets and Teachers. For look● as the clouds, from whence the rain descends, have not their water originally and natively in themselves; but from the Sea and moistened places of the Earth exhaled and drawn up by the heat of the Sun: so have not the Prophets a Spirit of Prophecy; nor any Divine Teachers a faculty of teaching Heavenly and saving Truths of themselves: but it is drawn up out of Christ, as out of a full Sea of all excellent wisdom and knowledge, and conveyed into them by the heat and vigour, not of their own Spirit, but a far higher spirit than theirs, viz. the Spirit of Christ.  
Neither may other Prophets go of their own heads, but by Commission and delegation from him. And therefore they have the name of Ambassadors given them, 2. Cor. 5. 20. Ambassadors for Christ. Christ it is, that said, go and teach all nations. Christ it is, that instituted the Ministry of the word. Christ it is that gave some to be Apostles, and some Prophets, and some Evangelists and some Pastors and Teachers, Ephes. 4. 11. and hence are those speeches so frequent in the Old Testament: hear the word of the Lord, the mouth of the Lord hath spoken it: the word of the Lord came unto me, and the like: in which places the original for Lord is Jehovah, and by Jehovah is meant the second person, to wit, the Lord Jesus, the whole administration of things for the good of the Church being committed unto him: and hither tends that remarkable passage, 1 Sam. 3. 21. The Lord revealed himself unto Samuel in Shiloh by the 
Junius in Loc.  word of the Lord; that is, by Jesus Christ; who in the preceding books of the Scripture (as Junius notes) was wont to be called the Angel of the Lord: and afterward, as he revealed himself more clearly, he was called the word of the Lord. But besides the opinion of Junius, another place of Scripture doth confirm this interpretation: the place is Genes. 19 24. The Lord reigned upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven. From this Scripture I gather thus much: that as the second person is brought forth acting by way of mediation from the first, in point of Rule and Kingdom here: so in that place of Samuel he is brought forth acting from him mediately in point of Prophecy: although I confess that considered according to his Godhead, he did both execute Judgements upon the Sodomites, and reveal himself unto Samuel immediately from himself, without any such dependence or subordination.  
Thus you see, that Christ is the head and principal of all Prophets being in sundry respects the most excellent this way of all other.  
Secondly, consider Christ as a Priest, and here also we shall find him to be most precious and excellent: here is the very heart and strength of all his mediation between God and us; indeed in respect of our necessity, who must first know our own misery and the remedy, before we can apply the sacrifice of Christ, and so be reduced to holy obedience and subjection to the Kingdom of God; Prophecy hath the first place in the mediation of Christ; after which follows Priesthood, and last of all royalty or government.  
But forasmuch as the priestly Office consisteth mainly in suffering of death; whereunto we were obnoxious and liable for sin, and could not be delivered without it: it plainly appears, that this Office hath the pre-eminence and upper hand, and that it doth promerit (as I may say) and buy out the other two. The Prophecy of Christ could never have opened our eyes; neither could his Kingdom have ruled and swayed our hearts, unless by his Priesthood he had died for us. I have manifested thy name unto the men (saith our Saviour) which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word, Joh. 17. 6. Here we see are some that have the name of God, that is, the Salvation of God manifested unto them: so that Christ becomes a Prophet to them to enlighten their eyes: they be such also, as are subject and obedient to the Kingdom of Christ; and therefore they are said to keep God's word: but now who be these that are partakers of such graces and choice blessings, illumination and Sanctification? verily they be such as God gave unto his Son out of the world, as that Scripture speaks. Now I must tell you that this gift of God is free and properly so called, if we respect the love of God, and ourselves that partake of it. But if we respect Christ the Mediator, so it is improperly called a gift: for God gave his Elect unto Christ conditionally for a price, the price of his Lifeblood. and hence the Mystery of our Redemption is called a Covenant. It is indeed a Covenant of Grace in respect of God, who was pleased of his own accord to find out such a remedy for miserable man, and to yield to it: and also in respect of true believers, who enjoy the benefit of: but yet in respect of Christ the Mediator, it is a Covenant made upon terms and conditions, to wit, his passion, his Righteousness.  
The Priesthood then of Christ is the most noble part of all his Mediation: without this his Prophecy and Kingdom could never take hold of us, never do us any good: they whom God gives unto his Son out of the world upon Covenant, upon terms of his suffering and dying; they only have the name of his salvation manifested unto them, and they only keep his word: all others how near soever they may seem to be unto the Kingdom of God, and to the mark of salvation; yet they fall short of it. In the Priesthood then of Christ, & in that especially lies the latitude and longitude, the profundity and sublimity of God's love toward us: and in respect of this especially is the whole Mystery of our redemption by Christ called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  magnalia Dei, the magnificent works of God, Acts 2. 11.  
But now further to set forth the eminency and dignity of Christ's Priesthood, and his exceeding preciousness thereby, let us make a collation and comparison between him and the levitical Priests, those of Aaron's order.  
First of all in the levitical Priesthood there was a plurality of Priests; as in Matth. 12. 4. it is said, that it was lawful for the Priests only to eat of the shewbread; and in the fifth verse, that the Priests in the Temple do profane the Sabbaoth, and are blameless: though there were but one Highpriest: yet there were many inferior sacrificing Priests at once, Heb. 9 6. But now Christ was a Priest alone: he by himself alone hath appeared to take away sin: he hath by himself purged our sins, Heb. 1. 3. his own self bore our sins in his own body on the tree, 1 Pet. 2. 24. and hence it is, that he cries out in the Prophet; I, even I am the Lord; and beside me there is no Saviour.  
Secondly, in the levitical Priesthood there was a change, a succession and a movableness, and hence it came to pass, that there were many Priests; be 〈…〉 〈◊〉 the Apostle) they were not suffered 〈…〉 by reason of death, Heb. ●. 23. But 〈…〉 is for ever after 〈…〉 of Melchise●●● 〈◊〉 ●●ich Melchisedec was 〈…〉 Father, 〈…〉 Mother, 〈◊〉 beginning of life, or end of days, Heb. 7. 3. ●●at is, his Priesthood came not by Father, or Mother, or kindred, as that of the Tribe of Levi did: the levitical Priests had their Priesthood by generation, by succession from Father to son; it was hereditary to them; neither might they be put beside it, except it were for some natural blemish, as blindness, lameness, crookedness, and the like, Levit. 21. 17, 18, etc. But Melchisedec's Priesthood was not after this manner: his was not by natural descent: but it was instituted and given him of God at a time nev●● mentioned in the Scripture: neit●●● 〈◊〉 the expiration or ending there 〈…〉 ●●oken of; that so he might be an ap●●●semblance and figure of the everlasting Priesthood of Christ; who hath (as the Apostle teacheth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an impasseable Priesthood; a Priesthood, that cannot pass, or be translated from him to another, Heb. 7. 24. in the priesthood of Aaron's order every Priest bare office but for his own time: and they were subject to be put out for misdemeanour, as we see in Abiathar, 1 King. 2. 26. yea, and the whole order was dissolved at the death of Christ. But Christ himself is a Priest for ever: he ever liveth to make intercession for us: his priesthood continueth unto the end of the world; yea and the virtue of it infinitely beyond all time: therefore he will have no successor, or Vicar. Christ's Priesthood like Melchisedec's came neither by Father or mother, as you heard: for he was of the Tribe of Judah, of which (the Apostle saith) there is no mention made as touching priesthood, save only that a King of Judah did once to his cost usurp that Office; and again, as we read not of the moments of Melchisedec's either inauguration or ceasing; so was Christ ever from the beginning of the world a Priest, and ever shall be to the end, yesterday and to day, and the same for ever.  
Thirdly, the levitical priests offered daily offerings oftentimes: the Priests went always into the first Tabernacle, accomplishing the service of God, Heb. 9 6. and the Highpriest entered into the holy place, viz. the inmost Tabernacle every year with blood, ver. 25.  
But Christ offered but one sacrifice once for ever : once in the end of the world hath he appeared to put away sin by the sacrifice of himself, saith the Apostle, ver. 26. and he doth illustrate this Truth by a simile, and confirm it by an Argument. His simile is in those words: as it is appointed unto men once to die; but after this the Judgement: so Christ was once offered to bear the sins of many: and unto them that look for him shall be appear the second time without sin unto Salvation, Heb. 9 27, 28. the explication or unfolding of this similitude take thus: as there is nothing interposed between the death of a man, and his eternal doom, or Judgement: nothing can either mar, or mend his estate: but as the tree falleth, so it shall lie, whether toward the North, or toward the South, toward Heaven, or toward Hell: so between the death of Christ and his second coming, there is no hilasticall or expiatory sacrifice interjected, either to add perfection to the first; or to ransom those that had contemned it: and to this looks that Scripture, where it it is said, if we sinne wilfully after that we have received the Knowledge of the Truth, there remaineth no more sacrifice for sins, Hebrews 10. 26. there is not a second propitiatory sacrifice to be expected: Christ shall appear the second time without sin, that is, without sacrifices for sin. Men must lay hold of that one once offered, and not despise it not seem to embrace it, and afterward cast it away: for if they do, there will never come a second to expiate such an offence.  
The Argument, which the Apostle useth to prove that Christ's sacrifice is but one, and once offered, is taken from the perfection thereof; wherein it differs much from the sacrifices of the Law: for they could not make the comers unto them perfect, Heb. 10. 1. but there was in them an anniversary or yearly remembrance of sins: yea there was a daily repetition of some of those sacrifices, as the Apostle mindeth, Heb. 10. 11. so that here was no perfection: the Conscience of the worshippers might remain for ever unclean, for any thing that these sacrifices could do to purge them. But the single and one sacrifice of Christ, whereby he offered up himself a Lamb without spot unto God, is of sufficiency and perfectly able to do away the sins of all the elect in all ages and times of the world, both before and after conversion.  
Fourthly, other priests and their sacrifices were but types and shadows of good things to come, Heb. 10. 1. and so likewise was the Tabernacle, and all the utensiles thereof, in and by which they officiated, chap. 9 9 But now Christ is the very 
* Ita interpretandum est vocabulum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1.  essential form, or the lively and substantial representation of those things, which were shadowed in the Law; and the Tabernacle, in which he offered, not made with hands, as the other was, Heb. 9 11. for that other was a figure for the time present, as the Apostle saith: but the person of Christ, God and man, is the very substance and thing itself, figured by that resemblance. The Ceremonial Law was given by Moses: but grace and Truth, the full accomplishment of all those Mystical and shadowish services, came by Jesus Christ, Joh. 1. 17. the dispensation of life and righteousness, Christ alone hath the honour of that. levitical Priests, and bulls, and goats, and Altars, and Ceremonies might be Types 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patterns, Heb. 9 23. : but he was the Antitype and signification of them all.  
Fifthly, other Priests entered only into that place which was typically holy: the Tabernacle was a figure for the time then present, Heb. 9 8, 9 it was made with hands; and therefore it is called 
a To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9 1.  a worldly Sanctuary: but Christ is entered into that place, which is properly holy: he is entered into Heaven itself, now to appear in the presence of God for us: Heb. 9 24. and hence he is said to be a Minister of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and not man. Now from the typicalness of that Tabernacle of Moses, and the verity and substantialness of the Tabernacle, wherein Christ our Highpriest offered, we are taught, that if men in these times of Reformation, as the Apostle calls them, Heb. 9 10. if in these times of more clear Evangelic Revelation since the coming and suffering of Christ; if in these times, wherein the Church of God hath put off her minority and childhood, and is come to be adult, as we say; is come to maturity and rifeness of age: if, I say, men in these times having the Gospel clearly and lightsomely preached unto them, will nevertheless cleave in any measure to Judaical rites and Ceremonies: if they will embrace shadows, now the substance is long since come; then truly they are ipso facto (as we speak) barred off from all benefit by Christ: so saith the Apostle: We have an Altar (saith he) whereof they have no Right to eat, which serve the Tabernacle, Heb. 13. 10. If men will judaize and stick now to Mosaical rudiments, they have no right to eat of the Christians Altar, that is, they have no part nor portion in Christ. Such another sentence we have, Galat. 5. 2, 3, 4. Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing: for I testify again to every man, that is circumcised, that he is a debtor to do the whole Law: Christ is become of no effect unto you, whosoever of you is justified by the Law: ye are fallen from grace. That which is here said of circumcision, is true of all other levitical rites: if we will retain any of them, Christ will not profit us: we are bound to keep the whole law: if we observe a piece, we must observe all: and if we be justified by such legal observances; Christ availeth us nothing: we hold not the head, when we cleave to such ordinances.  
Sixtly, other priests were to offer first for themselves, and afterward for the people: Heb. 7. 27. This was the injunction of the Law: if the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, that he hath sinned, a young bullock without blemish unto the Lord for a sinne-offering, Levit. 4. 3. and in the 8. chapter of that book we read, how that Aaron and his sons were to offer a sinne-offering at their consecration; we must understand for themselves. But it was not so with our Highpriest, the Lord Jesus: he offered for his people only: as for himself, he needed no sacrifice : after threescore and two weeks shall Messiah be cut off; but not for himself, Dan. 9 26. not for his own transgression: the Prince of this world came and tempted him: but could find no corruption in him, no yielding to his tentations in the least measure: he knew no sin, neither was there any guile found in his mouth: and it became us, that is, it was necessary and behooveful for us, to have such an Highpriest, as was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. holy towards God, harmless towards men, undefiled in himself, and totally separate from sinners, not contaminated or spotted with sin in the least measure.  
Seventhly, consider this, that Christ is the most merciful, the most pitiful, and the most compassionate Highpriest, that ever was: and therefore it was, that he was made like unto us, bone of our bone, and flesh of our flesh, subject to hunger, thirst, cold, weariness, tentation, and the like, as we are. The Apostle Heb. 2. 17. saith, that this was behooveful: he saith there, that he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ought in all things to be made like unto his brethren, that he might be a merciful, and a faithful Highpriest in things pertaining to God, to make reconciliation for the people. Eli was the Highpriest in his time: but he failed much in the point of tenderness and consideration, when he judged the godly and gracious woman to be drunk: how long wilt thou be drunken (said he) put away thy wine from thee, 1 Sam. 1. 14. whereas alas, she was fare from it: she was a woman of a sorrowful spirit (as she answers) and was in earnest prayer at that time. Christ our Highpriest was more sensible and feeling of our affliction then so. We have not an Highpriest (saith the Apostle) which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are; yet without sin, Heb. 4. 15. as it is said, that never any man spoke, as he spoke: so I may say, that never was there any Priest, so mild, so gentle, so gracious, so loving, so tenderly affectionate, and so regardful of our condition, as Christ was: full to this purpose is that place in Isaiah 63. 9 In all their affliction he was afflicted, and the Angel of his presence saved them: in his love and in his pity he redeemed them: and he bore them and carried them all the days of old. And again: he shall feed his flock like a Shepherd: he shall gather the Lambs with his arm, and carry them in his bosom; and shall gently lead those that are with young, Isaiah 40. 11. And the bruised reed shall he not break, nor quench the smoking flax; that is, he shall compassionately bear with our slowness, our dulness, our small and weak beginnings, our little measure of grace, until he bring forth Judgement unto victory, that is, till he overcome our corruptions, and give sentence of victory over sin and Satan. In the Law we read, that the Highpriest was to bear the names of the children of Israel in his pectoral or breastplate upon his heart; now this did figure and shadow unto us the tender love and pity that Christ the Mediator bears to his people: guiding the blind, feeding the hungry, comforting the comfortless, restoring such as are out of joint: all is mercy, and love, and sweetness, and more than motherly affection that comes from him. All these things are spoken of Christ, as Mediator: and hence it is that he hath the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of many commiserations, Jam. 5. 11.  
In the eight and last place I shall tell you of a wonder. Christ unlike to all other Sacrificers was both the Priest, the Temple or Tabernacle, the Altar, and the Sacrifice all in one person.  
First, he was a Priest in respect of both natures; which will easily be granted, if we consider the nature of a Mediator, or Umpire, who ought to be one indifferent, and equally inclining to either party, like a pair of scales that hang even; neither side lift up, or depressed more than the other. A mediator is not of one, saith the Apostle, Galat. 3. 20. so did Christ indifferently partake of both natures, Godhead, and Manhood; that so he might be fit to stand in the gap between his Father and us. We must believe therefore, that whole Christ offered up himself unto God; even the Manhood, as well as the Godhead, did offer itself: Christ is a Priest according to both natures. And whereas it is said, that he offered himself through the eternal Spirit without spot unto God, Heb. 9 14. that doth not put the manhood from its share in priesthood: but only it shows how the Sacrifice came to be without spot or blemish, namely by the hypostatical union of the two natures, the eternal Spirit, that is, the Godhead of Christ assuming the flesh into one person with itself.  
Secondly, Christ was the Tabernacle or Temple most properly according to his Godhead: for he saith himself in the Gospel, that the Gold of the Temple is sanctified by the Temple itself: so is the manhood sanctified and made noble by the Godhead. Nevertheless in some respects his humane body was the Temple also: Destroy this Temple (saith he) and I will build it again in three days, he speaks it of his body, which is called a Temple not only because the holy Spirit dwelled in it after a singular and peculiar way, conceiving it at the first, and sanctifying it perfectly; but also because in the offering of it up, God found in it an acceptable sacrifice, and smelled in it a sweet favour as in a Temple. But yet further to this purpose: the flesh of Christ is called a veil, Heb. 10. 20. in which the Apostle alludes to the opertory or veil in the Tabernacle of old, and in the Temple, by which alone there was entrance into the holiest place of all; so by the veil of his flesh, rend and torn upon the Cross, hath Christ opened a new and a living way for us to pass to God, and to Heaven. Thus is he the Tabernacle or Temple according to both natures too.  
Thirdly, Christ is the Altar most properly according to his Divinity: for he saith himself, that the Altar doth sanctify the Gift, Matth. 23. 19 And thus doth the Godhead like an Altar sanctify the Manhood, as a gift or sacrifice, making it of infinite merit, and and worth with God the Father: the Altar ought to be of greater dignity than the oblation. But now although the Godhead of Christ alone be the sanctifying, and dignifying thing in respect of the offering of himself, that is, of his flesh unto God: yet in respect of his presenting us blameless and a sacrifice, as it were, without spot and blemish unto his father, so whole Christ, God and man in one person is the sanctifying Altar, that makes us accepted with God. The Scripture itself speaketh thus, Isaiah 56. 6, 7. God promiseth, that he will bring even the sons of the stranger (that is, the Gentiles) to his holy Mountain, and make them joyful in his house of Prayer, and their  offerings, and their sacrifices shall be accepted upon his Altar: for (saith he) mine house shall be called an house of Prayer for all people: in which place by the Altar we are to understand whole Christ, God and man, the blessed Mediator, upon whom, as upon an Altar, all Nations promiscuously, both Jews and Gentiles, were an offering acceptable to God. And a like place there is in Isaiah 60. 7. All the flocks of Kedar shall be gathered together unto thee; the Rams of Nebaioth shall minister unto thee; they shall come up with acceptance on mine Altar, and I will glorify the house of my glory. Here also whole Christ is the Altar, that makes the Gentiles to be (as I may say) a sacrifice of a sweet-smelling savour unto God. To this also tends that in Isaiah 6. 7. where a coal from the Altar touching the Prophet's lips, his iniquity is taken away, and his sin purged: now what is it that taketh away iniquity, but the Lamb? what is it that purgeth sin, but the blood of Christ? although I grant (as before) that if we respect the offering of himself, the body and blood of Christ was most properly the sacrifice. I will add a few words more touching this matter out of Mr. Brightman, upon Revel. 6. 9 he saith, that the souls under the Altar are most eminently the Martyrs, whose salvation is placed only in the death of Christ; under which those holy Champions lying hid, as under a Buckler, they might safely and without terror appear before God: now it is true, that this death of Christ in respect of himself was the sacrifice: but to the Martyrs, and to all the Saints, it is together with his Godhead as an Altar, under which (and not under their own perpessions and sufferings as any whit meritorious) they lie safe and secure.  
Lastly, Christ according to his manhood is most properly the sacrifice, Heb. 10. 10. yet for as much as whole Christ presents himself now in the sight of God for us: we are to judge that whole Christ, God and man was after a sort the oblation or offering; and hence the blood thereof is said to be the blood of God, Acts 20 28. Nevertheless though in respect of us, who are reconciled, justified, sanctified and eternally saved thereby, whole Christ is offered up: yet let us be wise unto sobriety: Let us (as I may say) give unto Caesar the things that are Caesar's, and unto God the things that are Gods, that is, let us give unto each nature of Christ it's own properties and offices: both his Deity and his humanity did distinctly act their parts: his humanity by suffering the punishment due to us, and by fulfilling all righteousness: and his Deity by conferring upon those suffering infinite and saving virtue. The humane soul and flesh of Christ was the holocausto, or whole burnt-offring roasted it the fire of his Father's wrath, his God head was the Temple in which, and the Altar upon which this sacrifice was offered; and lastly, Christ both God and man, was the Priest most willingly and cheerfully officiating in this service.  
Thus I have showed you, that Chrisunlike unto all other Priests was himself both the Priest, and the Sacrifice, and the Temple, and the Altar all in one person; and in some respects also all according to both natures: so that well▪ may he be called wonderful, as we read of him, Isaiah 9 6. and well also may the Apostle say, that the Mystery of Godliness is without controversy a great Mystery.  
Now then to conclude this discourse of Christ's Priesthood: if he were a Priest alone; an everlasting Priest, a Priest offering but once, and yet sufficiently for ever; the substance and verity of all those Priests, which went before him; gone into heaven, which never any did as Priests, but he only; not needing to offer for himself, but only for us; a most merciful and pitiful high Priest: and lastly, sacrifice, Temple, Altar, and Priest, all in one: if Christ, I say, be such an high Priest, then certainly we must needs grant him even by this argument to be very precious and excellent.  
Thirdly, Consider Christ as a King: and in this also his glory, his dignity, and his excellency shines forth most eminently. Christ is a King above all other Kings, and that in these respects.  
First of all, his Kingdom is a spiritual Kingdom: he rules over the souls and consciences of men: other Kings may subject the bodies and the estates of such as are under them; but not their consciences. Indeed there hath been usurpation in this kind; but never tolerated and allowed by Christ. One and the chiefest of all Babylon's merchandise are the souls of men, Revel. 18. 13. by her curses, excommunications, pardons, purgatory, and the like inventions, she hath made merchandise of the souls, and domineered over the consciences of men. Episcopacy in all places more or less hath trodden in the same path; let the Reformists of these times have a care, that nothing be obtruded and thrust upon tender consciences, which they cannot bear: the heart, the soul, and the conscience, is properly the subject of Christ's Kingdom: neither will he endure the subjection thereof to any other than himself: domination and lordship over the soul, is a part of his glory, which he will not give to another. The Church speaks it with indignation, that her own mother's sons, such as seemed to be of her numbers and corporation, being inflamed with rage against her, made her the keeper of other vines, and to neglect her own; that is, they forced her to serve in part their fancies and pleasures 
* Mr. Dudley Fenner in his exposition upon the place, printed at Middelburgh, 1587. , while she abated of her diligence in doing those duties, which God required of her, Cant. 1. 6. God challengeth the persons of the Israelites as his own servants, neither must they be sold as bondmen: because he brought them forth out of the land of Egypt, Levit. 25. 42. Now the like reason doth the Apostle give why we should not subject our hearts and consciences to the ordinances of men in matters of religion: ye are bought with a price, (saith he) be not ye the servants of men, 1 Cor. 7 23. that is, do not mancipate and enslave your consciences to any humane devise in matters merely spiritual. Christ alone is the King and Lord of our spirits: his Kingdom is spiritual; his Laws are spiritual; his people are spiritual; he rules in the Kingdoms of men, and meddles in their secular affairs all in order to his own spiritual Kingdom; Heathenish people have been tamed and civilised, that way might be made for their embracing of the Gospel. All the wars of the Nations, all their policies, and governments, all their rise and decay, all the great works that ever were done in the world, have tended by degrees at least to the advancement of Christ's spiritual Kingdom: Christ hath still made them his prudentials to bring about his own ends. The Assyrian first subdued the Nations; after him the Babylonian; then the Persian, and the Grecian followed him; but the Roman went farther than them all: and when God had thus shaken the earth, and the Kingdoms of the world, than it was high time for Christ the desire of all Nations to come, and the Gospel to be more clearly preached, then before. I speak this to show, how that Christ mingles himself even in worldly agitations and affairs, that thereby he may further and set forward his own spiritual Kingdom, and it should teach us to rule and steer our course in such things not carnally and grossly, as the Heathen do, but spiritually, as Christ doth; his Kingdom i● a spiritual Kingdom; so he tells Pilate: My kingdom; (saith he) is not of this world, Joh. 18. 36. that is (saith Mr. Luther) he reigneth not according to the flesh, and the world; but he ruleth and sanctifieth in spiritual and heavenly things, as righteousness, truth, wisdom, peace, salvation: not as though all things of this world, and even of Hell itself were not also in subjection unto him (otherwise how could he preserve us and defend us from them all?) but because his Kingdom doth not consist either in them, or of them. Christ's Kingdom is in heavenly & spiritual things, as in binding and losing of the conscience, captivating the affections, and subduing the heart, in obedience to himself, and so bringing us by degrees unto glory. There be them, that tell us of a Monarchical Kingdom of Christ, whereby he shall in proper person reign a thousand years upon the earth, before the end and consummation of the world; which if it be a truth, yet I leave the opinion thereof to be scanned and disputed of by the judicious. Truth and falsehood are brought to light by travail, industry, and disputation: Many shall run to and fro, and knowledge shall be increased, Dan. 12. 4.  
Secondly, the Kingdom of Christ according to his Mediatorship is a universal Kingdom.  
First, Universal it is in respect of all Nations; There was given him dominion, and glory, and a Kingdom, that all people, and Nations, and languages, should serve him, Dan. 7. 14. The heathen are bis inheritance, and the ends of the earth his possession. The Monarches of the world have 
Psa. 2. 8.  stretched their Empiers fare: Nebuchadnezars Kingdom in Strabo reached as fare as Spain, as Mr. Broughton delivers out of that Author; The Persians pierced farther; Alexander farther than they; and the Romans farther than them all: but none of all these subdued the whole habitable, as Christ hath done, his subjects have been, and are to be gathered from the four winds all over the universe. The Apostle speaking of the preachers of the Gospel, saith, That their sound went into all the earth, & their words unto the ends of the world, Rom. 10. 18.  
Secondly, Christ's Kingdom is universal in respect of all sorts, ranks, and conditions of men Noah's Ark was a shadow of the Church: Now as into that Ark came creatures of every kinds so into the Church, which is the Kingdom of Christ, are received people of all ages, sexes, professions and conditions whatsoever: if their conditions be such as thwart the laws and ordinances of that Kingdom, they are laid down, they are changed in the very act of their reception. This Kingdom doth not refuse any, that will submit to it: but all sorts of people may come and be accepted. This is elegantly set forth by the Prophet, Esa. 41. 19 where God promiseth to plant in the Wilderness the Cedar, the Sitath tree, the Myrtle, the Oyle-tree, the Fir-tree, the Pine, and the Box-tree together. This also is signified by the Net cast into the Sea, which gathereth fish of 
Mat. 13. 47, 48.  every kind, and so also of every kind are reserved as good: this net is an emblem of the Gospel preached, & called the kingdom of heaven, because it doth form, promove and advance that Kingdom. The fish of every sort, which the net catches, do declare that people of all qualities are admittable into the Kingdom of Christ. This likewise was sweetly represented unto Peter by a sheet knit at the four corners, wherein were all manner of fourfooted beasts, 
Acts 10. 12.  of the Earth, and wild Beasts, and creeping things, and fowls of the air; and the Apostle was bid to arise, and to slay and eat. Now by this he was taught, that not only the Gentiles, as well as the Jews were to be received into the Kingdom of Christ: but also that in every Nation (as himself afterwards expounds it) He that feareth God, and worketh Righteousness is accepted with him, Acts 10, 35. Let him be of what trade and occuptation, of what rank and quality, of what state and condition soever he will be, Christ will not refuse him coming unto him and submitting unto the Sceptre of his Kingdom.  
Thirdly, the Kingdom of Christ is universal in respect of the ages and times of the world: it runs through all ages, and it lasts from generation to generation. And hence it is, that Christ is called a King immortal, 1 Tim. 1. 17. having spoken of the long suffering of Jesus Christ, toward him in the precedent verse, he adds immediately; now unto the King eternal, immortal, invisible, the only wise God be honour and glory for ever and ever, amen: Jesus Christ then is that God and King: and he is called immortal to distinguish him from all other Kings. The Kings of the world are mortal, they die, and leave their Kingdoms to others: but Christ is an immortal King, he never dieth: his Kingdom knows no period: it passes through all Epoches and tracts of time. Precious is Christ, that hath such a Kingdom; and happy are his Saints, that have such a King. When friends die; when Estates are gone; when the Sword rages; when sickness and death comes; when any trouble or affliction is upon them; yet to their unspeakable comfort they know, that their mighty King liveth and reigneth; and so long as he is up, they cannot be so down, but they shall rise again. Christ is a King in all ages of the world from the beginning: God is my King of old (saith the Church) Psal. 74. 12. and Christ is God there spoken of, as appears by the words that follow: God is my King of old, working salvation in the midst of the Earth; it is Christ the Mediator, that works salvation in the midst of the Earth: for the Father hath committed all Judgement unto him; he than is King of old, from the very first founding of the world; and so shall continue to be while the Sun and Moon endure, as 'tis prophesied of him.  
Fourthly, Christ's Kingdom is universal in respect of all Creatures: all power is given into him both in heaven and in earth. In respect of his providence the creatures are subject to him as God: but as they serve to further the salvation of his elect, and to beautify his Kingdom: so they are subject unto him as Mediator. In Ephes. 1. 22. It is said of Christ, that the Father hath put all things under his feet, and hath given him to be the head over all things to the Church: that is, so fare forth as they conduce to the good of the Church, so they are under the Kingdom of Christ as Mediator.  
Thirdly, Christ rules as King alone: he alone is caput Ecclesiae, the head of the Church. When the Roman Empire was grown vast and unwieldy, there were colleagues in government, two men of equal Authority, one to rule the East, and another to sway the West. And in some places during the minority of the King they chose a Regent, who hath Kingly Authority, and is pro tempore as a King. But it is not so in the Kingdom of Christ: he rules alone without a partner. Vnum non capit Regnum duos is a most true saying here, this one Kingdom will not bear two Kings at once. Ridiculous is the Pope's challenge to be the Ministerial head of the Church: Christ rules alone without any such Image of his government: he rules alone as head without either colleague in the largeness of his dominion, or Regent in his minority, sole, or Viceroy in his absence: he hath indeed Officers, that rule under him: but the headship and royalty he reserves as peculiar to himself; he carries the government upon his own shoulders, as we read, Isaiah 9 6. he alone hath sovereign power and Authority in governing of his Church: he alone hath supremacy of Regiment: he alone is Claviger, the Key-carrier to his Church, Isa. 22. 22. It is written thus of Eliakim: the Key of the house of David will I lay upon his shoulder: so he shall open and none shall shut; and he shall shut, and none shall open: Now herein was this Saint a lively figure and type of Christ: the words of the Prophecy are applied to Christ, in his advertisement to Philadelphia, Revel. 3. and the sense is this: that look as Eliakim was made Steward, or Treasurer under Hezekiah, that is, the next unto the King in government all over the Land, to command, to forbid, to permit, to reward, to punish, to do Justice, and to repress all disorder, of which Authority the bearing of a Key on the shoulder was a badge: so Christ as Mediator under his Father hath regal power and Authority over his Church; where he commands in chief, as I may say; and no man may lift up his hand, or foot without him: he hath the Key of the house of David upon his shoulder, to prescribe, to inhibit, to call, to harden, to save, and to destroy at his pleasure; such a Monarch and King is Christ over his Church; neither hath any, such rule and sovereignty beside him.  
Fourthly, Christ is an eternal and everlasting King: he receives a Kingdom, that cannot be shaken; there shall be no end of it: his Throne endureth for ever. God rend away the Kingdom from Soul and others; and Mene, Mene, was upon Belshazzars Kingdom, a full numbering and finishing the days of it: but Christ's Kingdom is everlasting, and shall never expire; let the enemies thereof use what art and craft they will; they shall never destroy it, or pluck it up. The God of Heaven (saith the Prophet) shall set up a Kingdom; which shall never be destroyed; neither shall it be left to other people: but it shall stand for ever, Dan. 2. 44. If that of the Apostle be objected, where ●e saith, that Christ shall deliver up the Kingdom to God, even the Father, 1 Cor. 15. 24. I answer, that this doth nothing at all impeach the everlastingness of Christ's Kingdom: for the meaning of it is this: that at the general Resurrection, and the end of the world, Christ shall lay down his Mediatorship, and shall deliver up all his Elect and faithful Members, of whom now his Kingdom consists, unto his Father, to be eternally crowned and glorified: and this shall be then, when he shall have reconciled some of his Enemies, spoilt desperate ones of their abused rule, power and authority, and quite abolished death, the last Enemy: so that then Christ shall cease to reign any longer as Mediator: he shall then cease to reign according to the present dispensation, and administering of his Office: but not as one God coessential with the Father: for his Kingdom according to his Godhead shall then be complete, consummate and perfect: yea and his humanity also shall reign than not as by, or of itself, but as joined in one person with his Godhead, and as the common head of all those, whom he hath redeemed, and sanctified and brought toglory through taking their nature upon him, and suffering in it. So that the forementioned place in the Corinthians doth not speak of the abolishing of Christ's Kingdom; but of the perfection of it rather, when God, whose glory is now much obscured and darkened by Enemies, shall be all in all among his Saints; and the eternal Father shall triumph eternally in his Son as a final Conqueror.  
The like answer also must be given to the objection, which may be made from the words of the Apostle. 1 Cor. 15. 28. where he saith, that the Son also himself shall be subject unto him, that did put all things under him. These words are not so to be understood, as if the Father were not for the present well pleased with the Son, or as if the Son were not already subject to the Father, as Mediator: but the meaning of them is this: that when all things, which do now during the present form of his administration make opposition and resistance against Christ, shall be subdued unto him, and brought under his feet; then Christ himself also, as touching his Mediatorship, shall be subject unto the Father, and God shall be all in all; neither doth this subjection imply a depressing, or pulling down lower: but rather Christ and his Saints shall be at the height and top of their glory, when they shall be so subject; as on the other side whosoever shall not then be so subject, they shall be at the bottom of all remediless misery and wretchedness.  
Before I pass away to another head, I must needs touch again upon a place of Scripture before cited, 1 Tim. 1. 17. Now unto the King eternal, immortal, invisible, etc. Here be two words that do express the perpetuity and everlasting duration of Christ's Kingdom, eternal, and immortal, and neither of them is idle or superfluous: the Holy Ghost doth not use tautology or vain repetition in them. I have showed you already what is meant by immortal, namely that the Kingdom of Christ is not subject to succession; it is not liable to be devolved and rolled down to after comers; which Daniel expresseth thus; his Kingdom shall not be left unto other people, as the Monarchies of the Babylonians, Medes, Alexander, and the Kingdoms of the Seleucidae, which the Prophet had spoken of were; they were translated from Nation to Nation, and from man to man, and at last quite dissolved. But Christ's Kingdom shall not be plucked up for others beside himself; but it shall hold on constantly through all ages and centuries of the world unto the end: and when the end cometh, it shall not expire and give up the Ghost; but it shall attain to its full beauty and perfection; it shall come to its meridian, or vertical point, as I may say, and shall never decline, never decay: it shall last beyond the world, and beyond all time for ever: therefore the Apostle calls Christ not only an immortal King, but also an eternal King. Thus you see, that the Spirit of God doth to good purpose use two words, somewhat of kin i● signification one to the other; that thereby he might set forth the excellency of Christ's Kingdom above all other Kingdoms: by the one word is showed the course of his Kingdom, through this world, during the time of his Mediatourship● and by the other word is declared the lasting of it unto all eternity, after his Mediatorship is laid down.  
Lastly, Christ is matchless and eminent above all other Kings in all Royal virtues, endowments, and accomplishments.  
First, he is a most sapient and wise King, called therefore Counsellor by the Prophet, and only wise, by the Apostle, the wonderful Numberer; he that sealeth up the sum, full of wisdom: none essentially wise, but he: none but are depending and beholding for their wisdom, but he, his foolishness is wiser than men: they be all doters to him. Earthly Kings have their Counselors; but he needs none : Solomon was the wisest among them: but a greater than Solomon is here.  
Secondly, he is Rex armipotens, & bellicosus, a most puissant and warlike King; called therefore a man of War, the Lord of Hosts, the Captain of our Salvation: the armies in Heaven, Angels and righteous men follow him; he is the stone cut out of the Mountain without hands, sent from heaven, and acting by no humane, but merely Divine Authority, which smote the Image and brake in pieces the iron, the brass, the clay, the Silver and the Gold; the great Monarchies and Kingdoms of the world, to make way for his own Kingdom: he is terrible to all the Kings of the Earth that withstand him, he is so mighty and so politic, that he gets ground of his enemies by giving ground to them. The world, Hell, Death, sin, the Accuser of the brethren, the enmity of the carnal mind, all these are in the Trophies of his victories. All his foes are and shall be made his footstool: he will make even the proudest of them to stoop and to hold his stirrup: yea he will make them his very stirrup to get on horseback by, as once S●por the Persian served Valerian the Roman Emperor.  
Thirdly, Christ is as eminent in peace also, as he is in war; called therefore the Prince of Peace. When he was borne, wars were hushed every where, and all the world was at peace. Jacob beheld him as a ladder reaching from Earth to Heaven, and what was this, but the Image of a Peacemaker between God and man? the Angels of God ascended and descended by that ladder, signifying, that by Christ we have the benefit of the Ministry of Angels: they ascend to receive new commission from God concerning the Saints, and again descend to execute it; by Christ also our prayers as Intelligencers and signifiers of our wants do ascend into the presence of God: and again his blessings, as Angels and Messengers of his good will towards us, do descend and light upon us. Thus is Christ a ladder reaching from Earth to Heaven, partaking of both, God and man in one person; our blessed Reconciler, and Peacemaker: he died to purchase peace for us: when he went away he left his peace with us: and he reigns for ever to maintain our peace. Melchisedec was King of Salem, that is, King of Peace, nominally and in a figure only: but Christ is the very body and substance of that shadow.  
Fourthly, Christ is a most just and righteous King: he reigns in righteousness, he speaks in righteousness, he makes war in righteousness, he betrothes his Church to him in righteousness, he delivers her from her Enemies in righteousness, he answers her prayers in righteousness, he doth all in righteousness. Neither is he personally righteous alone; but efficiently also: not only righteous himself; but he makes others so too; just, and a Justifier, as the Apostles phrase is: called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord our Righteousness, Jer. 23. 6. He is our true Melchisedec, King of Righteousness: that King in Abraham's days bore the name, that he might be a Type of our King.  
Lastly, Christ is a most mild and merciful King, meek, gentle, long-suffering: he is the true propitiatory, or Mercy-seat: that in the Tabernacle of old did but prefigure him: he keeps mercy for thousands; his mercy is everlasting: his mercy endureth for ever is the versus amoebaeus, or the bearing of the song, as we say, in the 136. Psalm; He delights in mercy: yea, it is so pleasing to him, that even in wrath he remembers it; he bears long with his Enemies, he forgives them, he dies for them, he saves them eternally, and crownes them with glory for ever.  
Thus I have showed you, that Christ is a King, a Spiritual King, a univerversall King over all Nations, ranks of men, ages of the world, and over all Creatures: a King ruling alone without a mate or associate; an everlasting King, and eminent above all other Kings in all royal virtues and qualifications, as wisdom, fortitude, peaceableness, Righteousness, Mercy, and the like. Where shall we find such a King, as this? It is said of Solomon, that there was no King like him, and so of Josiah: but it may more truly and properly be said so of the Lord Jesus Christ, the heavenly King. On Earth there be Kings, that have rule and domination over other Kings: but Christ hath them at his steps and under his girdle, as we say: and they for the most part have such command by usurpation and encroachment: but Christ is so constituted of his Father; I will make him my firstborn, higher than the Kings of the Earth, Psal. 89. 27. and all this is for the good of the Saints: certainly then Christ must needs be very precious unto Believers.  
Having spoken of Christ as Mediator, I come now to commend him to you as God: and here we be come to the supreme and highest pitch of all glory. Here are fathomless depths, and bottomless bottoms, if I may so speak: here are stupendious and amazing Mysteries; astonishing, and confounding excellencies, such as the holy Angels themselves cannot pierce into: God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwelling in inaccessible light, 1 Tim. 6. 16. here are such beauties and perfections, that had I (as the Poet speaks) a hundred tongues, a hundred mouths, and a voice of steel: yet I could not sufficiently describe them: but must be driven with the Philosopher to ask more days to think of it; and at length resolve, as he did, that the matter is so intricate and perplexed, so inscrutable, and unsearchable, that I cannot resolve. Nevertheless let me say something, though I do it but slenderly and weakly, as children do of men's matters.  
Christ then is in the altitude ●nd summity of all glory, one eternal God with the Father, and with the Holy Ghost: proved to be so by a cloud of witnesses: we have the Authority of the sacred Scriptures both in the Old and New Testament for it most frequently: where he is called God, and Jehovah, the only begotten Son of God, the Image of the Father, his substantial Image, and not as the form of a face in a glass: also to him are attributed such things, ●● can agree to none but God: he is said to be equal with the Father, eternal, the author of election, a searcher of hearts; one that must be believed in, s●orne by, worshipped with Divine worship; one that gives eternal rewards; one that hath power to pardon sin; one that doth illuminate by the Spirit; one that shall judge both quick and dead; one that is omnipotent; one that hath power to work Miracles, to create, to send the Holy-Ghost; one that hath power to raise himself and others; one in whose name we must be baptised, and the like. Paraeus that Godly and learned Divine of Heidelburgh in his Commentary upon the Revelation, pick's out of the text of that book no less than forty two Arguments of the Divinity of Christ. By all which we may see the blasphemy of those, who have affirmed him to be no more than a particular God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patri; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto the Father; but not of the same Essence and substance with him. But we shall farther see the madness of these men, if we consider these particulars.  
First of all, Christ shines as a Sun in the firmament of the world, in all perfection and sufficiency of wisdom, power, goodness, love, Majesty and glory.  
Secondly, whatsoever measure the most excellent of the creatures have of these things they are beholding unto him for it: he is the never failing spring and fountain of all blessing and goodness. Now the Logical Rule is, quod efficit tale, illud magis est tale, that which makes a thing to be so as it is, is much more so itself: if the creatures be full of beauty and excellency, and yet all in a derivative way: how unspeakeably excellent then and beautiful is he, that is the Beginning of the creatures of God, and made them all so as they are? whatsoever energes or powers they have, they are but relative and borrowed, as the Light of the Moon from the Sun, and also subject to subordination: but in Christ according to his Godhead all is absolute, and complete; and all without him is by him and for him: of him, and through him, and to him are all things, saith the Apostle, Ro. 11, 36. Great dispute hath been among the Philosophers about the Summum bonum, the chief and sovereign good: now lo here it is. Finis et bonum conver●untur, saith the Logician, the end, and good are coincident and come both to one. Christ then being God, and God the ultimate and farthest end of all things; it follows necessarily, that Christ is the Summum bonum, and the top of all felicity and happiness.  
Thirdly, whatsoever virtue or goodness is in the creature, it is not of the essence and substance of the creature, but only an accident, or an inherent quality: as a man may be said to be wise, mighty, just, merciful; but not wisdom, strength, Justice, and mercy, as God may; who is all this, and much more in the very abstract, as we speak: whatsoever then is properly attributed unto Christ, as God, we cannot divide it from his very essence. It is proper to substances and material things, to have accidents adhering and cleaving unto them: but God is immaterial, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without matter, and above all substance; and therefore above all predicament, as time, place, quantity, quality, and the like: Whatsoever i● in God, it is essential to him; a man may be a man still, though he be neither knowing, nor valiant, nor just, nor gracious; but take away these from God, and you destroy his very essence and being. Now than if Christ be God, we may see by this, that he doth infinitely surmount in praises all the most lovely and most desirable creatures in the world. Mark how the Prophet depresses them all in relation to God, Isaiah 40. 15. 17. He saith, that all Nations are unto God as a drop of water unto a bucket-full, or as the small dust that cleaves to the balance, is to the great and heavy weights, that are put therein: and yet this is not enough to show the disparity; therefore the Prophet adds, that they are to God as nothing: neither doth this suffice to empty the creature enough; but he goes a degree farther, and saith, that they are in comparison of God less than nothing and vanity. Now believe it, all this is no more than is true of Christ: he is according to his Godhead arrayed with all this glory: all the creatures are to him, but as drops to bucket-fulls, or as motes to ponderous weights: yea, they are as nothing, and less than nothing and vanity. Christ hath a name above every name; all creatures in Heaven and in Earth, and under the Earth must stoop to him: I may truly say, that they be all to him, but as the shadow of a shadow, like the reflection of a Rainbow, when it seems to be doubled in the cloud. The Rainbow itself is but a shadow; what is then the shadow of this shadow? nay, what is the third generation of a shadow? as sometimes, when the reflection is very strong, three are seen at once. Truly all creatures, even the most excellent of them must stand in the very lowest degree of these, if compared unto Christ; how precious then, how worthy beyond all thought and computation is he?  
Let us draw some conclusions from the Godhead of Christ farther to set forth his preciousness, and then we will conclude this most weighty and considerable reason. We will do it by Scripture aphorisms, and the first shall be this.  
Fair weather cometh out of the North, with God is terrible Majesty, Job 37. 22. the meaning of it is this, that though the creature may be pleasing and flexible enough, and there may be fair quarter between man and man: yet not so with God: if he be once provoked, with him there is terrible and dreadful Majesty. Now this is true of Christ. Behold, I send mine Angel before thee (saith God) to keep thee in the way, and to bring thee into the place, which I have prepared: beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions; for my name is in him, Exod. 23. 20. 21. The Angel here spoken of is Christ, as appears by this, that he hath power to pardon sin, and God's name is in him, that is, he is essentially God: for God's name and attributes are his very essence. But what is this to the preciousness of Christ, you will say? here is terror and dread-striking Majesty: but what makes this to the purpose in hand? I answer, very much: for first of all God's terribleness doth not impeach the happy condition of the Saints, because they be in Christ: the terrors of the Law cannot reach them: their hearts are so fortified and established with Faith, that they are able to meditate of death, and Hell, and damnation, and the most terrible things that are, without trembling, without any slavish fear or dread 
* Isa. 33. 18. . Secondly, it makes very much for the good of the Church of God, that some by the threatening terror of Judgements are reduced to obedience and good order; & others, that are refractory and incorrigible, are cut off by the stroke of them: this I say, makes much for the good of the Church: when noxious humours are purged out of the body, all the parts are at ease, and in a healthful State: so when wicked men are either awed and repressed, or quite extinct and cut off, the corporation of the Saints must needs enjoy much peace and quietness thereby. The terror then that is in Christ doth not a whit take off from his preciousness. What Saint is there, that doth not with much comfort and hearts contentment read that place of Scripture, Revel. 6. 15, 16. The Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman hid themselves in the dens, and in the rocks of the Mountains: and said to the Mountains and rocks, fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand? The men that are here in such a fear, are the enemies of the Church; and what faithful soul doth not rejoice at the ruin of such? Secondly, God cannot lie is another Scripture Aphorism, Tit. 1. 2. then if Christ be God, we may build upon this, that all his promises, and particularly those concerning eternal Life and salvation, shall surely be made good: so saith the Apostle in the place to Titus before mentioned: in hope of eternal life, which God that cannot lie, promise● before the world began. Christ is not only verax, speaking truly; but ipsa veritas, truth itself. He is the Amen; the faithful and true witness: Heaven and Earth shall pass away, before one jot or tittle of his word shall fall to the ground. Now this likewise sets forth the preciousness of Christ not a little. Among men he is counted a very choice and precious person, that is a man of his word: how much more than is Christ precious, whose eternal essence and being is Truth, who cannot lie as men can, and with whom there is not the least variableness, or shadow of turning?  
Lastly, whatsoever God doth, it shall be for ever, etc. is another Scripture aphorism, Eccles. 3. 14. Then let the Devil himself and all enemies do their worst: they shall never be able with all their might and policy, Engines and Stratagenis to overthrow and frustrate the salvation of Gods elect: but it shall abide forever more permanent than the ancient Mountains and everlasting hills of the world: and this must needs be so; because their Redeemer is God, God by nature, and furnished with Divine power, such as all creatures, even the most able of them, must yield unto. Now what is there, that can make Christ more precious to a believing soul, than this? God it is, that works all our works in us, and for us; the whole structure of our salvation is of his founding and raising; and whatsoever God doth, it shall be for ever, nothing can be put to it, nor any thing taken from it: now we have abundantly proved, that Christ is God: our salvation then doth not stand upon our own mutable and variable will; nor upon the weak legs of our own power, which is as nothing; but upon the unchangeable counsel and mighty power of God; in which our Lord Jesus hath as great a share, as either the Father, or the Holy-Ghost.  
Thus I have given you some taste of Scripture aphorisms, as I call them leaving the rest to private observation and collection. And this know assuredly, that whatsoever i● said of God in the Scriptures, a Spiritual man and a Believer may see in it the preciousness of Christ, and one way or other suck sweetness out of it.  
I proceed to a fourth Reason. Christ Reas. 4 must needs be a most precious, a most lovely, a most delightful, and a most  object to a believing soul, because he is most absolute for all manner of supply: and the supply which he makes to Believers is,  

1. Full.  
2. Suitable.  
3. Constant.   
First, it is a full supply, if there be Light in the Sun, the air cannot be dark: if there be sap in the stock, the branches cannot be dry: if there be fullness in the fountain the streams cannot be empty.  
This full supply through Christ is manifested by all those types and shadows, which of old had relation to him. The striking of the blood of the Pascall Lamb on the posts of the doors, where the Israelites dwelled was a token and assurance to them, that the destroying Angel should pass over them, and smite only, the first borne of the Egyptians: now what else did that blood prefigure but the blood of Christ? wherewith the Elect being sprinkled, the Destroyer cannot hurt them. This blood certainly is the ink of the Angels inke-home, spoken of in Ezek. 9 3. wherewith the Godly are marked for deliverance, while others perish and are cut off. The pillar of the cloud by day, and of fire by night was a type of Christ, leading and guiding his people continually. The water of the Rock and the Manna in the wilderness were signs, that Christ should spiritually feed and refresh his people. The Serpent of brass lifted up by Moses, signified, that he should be their Physician and healer. All the sacrifices of the Law did typify, that Christ should make atonement for Believers. The Ark or Holy Chest in the Tabernacle did likewise represent Christ unto us; in whom God hath treasured up all perfection of wisdom, grace, power, goodness and mercy: for it pleased the Father, that in him all fullness should dwell, Coloss. 1. 19 Now from the redundancy and overflowing fullness of all blessing that is in Christ, Believers do receive their sufficiency and fullness: of his fullness (saith the Apostle) we all receive, and grace for grace, Joh. 1. 16. that is, graces answerable to every communicable grace of Christ: that as face answereth to face in water, so we may in all things be like unto our head.  
Secondly, the supply that we have by Christ is suitable also. The faithful soul looks upon him, and saith, lo, here is most precious and pure blood to wash away my guilt; here is strength to support me in my weakness; here is a garment of righteousness to cover the shame of my nakedness; here is a spirit of Truth to lead me and guide me in all my ways; here are sweet mercies and consolations to comfort me in my droopings; here are gold and Pearls, and precious stones to enrich me with; here is perfect purity and holiness to sanctify and cleanse my corrupt nature; in a word here is the plenitude and fullness of all grace to fill my empty and destitute soul.  
The Spirit of the Lord anointed Christ, and did solemnly design him to be home unto every Saint's condition, and to be made (as the Apostle saith of himself) all things to all men: he was anointed to preach good tidings unto the meek, to bind up broken hearts, to proclaim 
Isa. 61. 1. 2, 3.  Liberty to captives, to appoint beauty for ashes, joy for mourning, and garments of festivity, and praise for sad and heavy spirits. Christ is (as I may say) for every turn: he hath in him sufficiency relative and suitable to all conditions: there is no disease, but this Physician can cure, no case, but this Counsellor can resolveus, and direct us in, no Enemy, but this Champion can conquer, no difficulty, but this mighty Saviour can overcome: he is made unto us of God all that we stand in need of, wisdom to cure our folly, righteousness to justify our persons, Sanctification to purify our nature, and Redemption from those many sorrows and miseries, which we here are subject to. As Job saith, that he was eyes to the blind, and feet to the Lame, and a Father to the poor: so is Christ made every thing unto Believers in proportion to their wants. As Elisha, when he raised a child to life, put his mouth upon the child's mouth, his eyes upon the child's eyes, his hands upon the child's hands, still similar parts were applied to similar: so doth Christ apply himself to us in a relation suiting and answering to every necessity.  
Thirdly, the supply that we have from him is likewise constant: 'tis not like a winter-bourne, that fails, and dries up in the Summer: but it is as the streams of living waters, and of an ever-springing Fountain. Christ doth not only give grace: but maintains it. It was a just complaint which long ago was made against the Heathen Gods;  
O faciles dare summa Deos eademque tueri Difficiles!  
They could give their Favourites great gifts; but they could not maintain them in the possession of them. The Lord Jesus Christ our blessed benefactor is not so: he gives to his Saints not only the first grace; but the grace of perseverance also. As David said in another case, thou maintainest my lot: so doth Christ maintain that lot of grace, which he bestows upon his faithful Members: he is the Author, and finisher of our faith: his gifts and calling are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Repentance: he is not like the foolish man, that began to build and was not able to finish: but having begun a good work in his Saints, he will finish it, and make it persevere unto his own day: and then when grace is full he will crown it with eternal glory. Now by that which hath been said, we may see that the condition of Believers, and of such as are ingraffed into Christ, is fare better, than was that of Adam in his innocency: he had excellent gifts of knowledge and grace conferred upon him: but he was never confirmed in them: and therefore being left to the mutability of his own will, he chose the evil, and lost the good: but it is not so with the Saints now, under the Covenant of grace by Christ; whatsoever heavenly endowments they have, they are confirmed and established in them; so that they can never be lost. Mary's good part, which she had chosen, could never be taken from her. The Saints and their graces are in the hand of God; and who can snatch them out of that mighty and powerful hand? Mount Zion standeth fast for ever: and the Lord is about his people, ●s the Mountains are about Jerusalem; they are therefore in a most safe and persevering condition. In Solomon's Temple there were two pillars, the one was called Jachin, and the other Boaz, 1. Kings 
1 Kings 7. 21.  21. as much as to say stability and strength: now what doth this figure unto us? but the more than brazen steadfastness and strength of the Church of God, of all the members of it, and of all their saving graces; which can never perish, never decay; but shall dure beyond the world unto all eternity, never to be broken, as the two staffs Beauty and Bands were, which the Prophet 
Zach. 11. 10. 14.  speaks of: but still to be supplied by the Spirit of Christ with fresh strength and abilities; and so to last for ever and ever.  
Fifthly, look upon Christ as upon Reas. 5 the most gainful and profitable thing to the soul, that can be imagined: nothing more commodious, nothing more enriching than Christ is. And verily Christ is absolute gain. 

Universal gain.  
And gain for himself.    
First, he is absolute gain: absolute, because whatsoever we give unto him, we lose it not, there is no alienation of it: but it is ours still, and ours in a fare safer custody and keeping, then in our own: if we cast our affections upon Christ, they be not lost: he only makes them better: if we give them to the world, they differ little or nothing from the affections of beasts: but if Christ have them, he makes heavenly and gracious, and such as will fit us for the presence of God: if we lay down our lives for him, they be not lost neither, but gained unto life eternal, Matth. 10. 39  
Again, the necessity of getting Christ makes him to be absolute gain to such, as have him: the necessity of a thing puts worth upon it: it is not absolutely necessary to be rich, or honourable, or great in the world: but Christ being the life of our souls, and one without whom we cannot subsist happily; he must needs be of absolute necessity: and therefore absolute gain unto us. Without me (saith Christ) you can do nothing, Joh, 15. 5. As the branch cannot bear fruit, except it abide in the vine; and if it bear no fruit, men cast it into the fire and burn it: so if we be not in Christ, and abide in him; we can bear no good fruit: and for such, as bear no good fruit, the fire of Gehenna is prepared: how absolutely necessary the● is Christ? and how absolutely gainful to us, if once we have him?  
Secondly, Christ is universally gain?  
First, universal for all persons, rich, and poor; young, and old; noble, and ignoble; Learned, and unlearned; bond, and free: there is no man rich without Christ: neither is there any poor, that have him: none noble without him; none ignoble with him: none learned, or free without him; none bond, or unlearned with him. There be distinctions in the world among men, honouring some, and debasing others; exalting some, and depressing others: but in the body of Christ they are not to be found. There is neither Jew, nor Greek; there is neither bond, nor free; there is neither male, nor female: for ye are all one in Christ Jesus, saith the Apostle, Galat. 3. 28.  
Secondly, Christ is universal gain in respect of all times. All things are beautiful in their season, saith Solomon: Music is good: but it is so only in a time fit for mirth: food is good: but it is so only when men are hungry: clothing is good: but it is then for them that are naked: and Physic also is good; but it is when men are sick and distempered: but Christ is seasonable at all times; he is that tree of life, that bears twelve sorts of fruit; and before the old store is done, new comes: for it yields fruit every month, Revel. 22. 2. Christ is never out of season; and therefore universally gainful.  
Thirdly, Christ is gain also to all things. In Christ are made unto us promises of all sorts, both of this life, and of that, which is to come: for which cause the Apostle saith, that Godliness is profitable for all things. When the Prophet saith, that the just shall live by 
Hab. 2. 4.  his Faith; we must conceive, that it is true as well of food, and raiment, and temporal deliverance, as of Justification, Sanctification, and eternal salvation: this is not so well observed by Christians, as it ought to be: for many can trust Christ with their souls; but not with their bodies, not with their Estates. Peter rested upon him for salvation; thou hast the words of eternal life, saith he: but he could not trust him with the safety of his flesh: for going to him on the water, he doubted, and began to sink. But believe it, whatsoever our weaknesses are; whatsoever our ignorance, ou● doubting, our forgetfulness; Christ is profitable for all things; both for soul and body, for this life, and for the life to come for ever.  
Thirdly, Christ is gain for himself, other things are gainful in aspect and relation to their ends; as wealth is good to supply want, food to maintain life,  to keep off the cold air, a staff to support feeble legs, a bed to rest weary limbs on, and the like: but Christ is a rich and inestimable treasure to the soul, without reference to a further end than himself: he is to be desired even for himself. Wisdom is better than Rubies; and all the things, that may be desired, are not to be compared to it, Proverb. 8. 11. And doubtless Christ is the wisdom there spoken of. Now than if Christ be the most gainful thing in the world, absolute gain, universal gain, and gain for himself, without aim at some better thing: if Christ be thus gainful, I say, who can deny him to be most precious and excellent? I pass to a sixth Reason.  
Sixtly, than Christ is precious to Believers, Reas. 6 because of the attractiveness, and alluring virtue  

Of his Love.  
Of his Beauty.  
Of his Grace.   
First of his love, Magnes amoris est amor: Love is the attractive Loadstone of Love: and never was there such a love, as Christ's love to his Elect; free and undeserved; from everlasting to everlasting; cast upon them even when they were enemies, and in their stomachous grassations and rebellions; overcoming all difficulties and oppositions, all peevish frowardness and prevarications after reconcilement; never wearled or tired out with any provocations; a love lifting up Adam, Earthly man as high as Heaven, and translating Enoch, miserable and enthralled man into the glorious liberty of the Sons of God; a love infinite, and past comprehending: so that well might the Apostle set a Behold to it: Behold (saith he) what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, Joh. 3. 1. and the Father was not alone in this Love; but the Son and the Holy-Ghost too: if the love of the Saints to Christ be so hot, that many waters of affliction cannot quench it, nor the floods of persecution drown it; if it will not be scourced or exchanged for any wealth: if it be strong as death and cruel as the grave, urging and constraining them to lay down life and all for him; if the coals thereof be coals of fire, which hath a most vehement flame, as we read, Cant. 8. 6, 7. What is then the love of Christ to his people, who is not only loving but love itself in the very abstract? certainly such a love as this cannot but be very attractive and drawing, very conciliating and winning: it must needs like the first wheel move and turn about all our affections; our desire to enjoy Christ, our joy in the fruition of him, our love toward him, our fear to displease him, our anger, when he is offended, our jealousy of losing him. Our nature is such, that we will love, where we are first loved; as the heat of the Sunbeams reflects from a wall: so Christ's love to us cannot but cause a reflection of ours upon him: ours is but a spark of his: we love him (saith the Apostle) because he loved us first: 
1 joh. 4. 19  when he reveals his love to us, such a fire must needs kindle and melt our affections, be they never so key-cold and frozen.  
Secondly, the beauty of Christ is likewise very attractive. I do not mean it of the aspect and face, of the outward lineaments and proportion of his body, although his comeliness in that behalf need not to be doubted of, being form in the sanctified womb of a Virgin by the Holy-Ghost: but of his spiritual beauty and gracefulness. Now we know, that true beauty consists  
In fairness of complexion.  
And in a just symmetry or proportion of parts.  
Neither of these was wanting in Christ.  
First, he was of a fair and comely complexion, as the Church describeth him, Cant. 5. 10. My beloved is white and ruddy, saith she, the mixture of these two colours makes a beautiful and good complexion: White and red as they show the best temperature in man; so here it may signify in Christ his Godhead and manhood. God appeared in a vision all white as snow, and pure as fine wool, Dan. 7. 9 And man had his name Adam from the red mould or Earth, that his body was made of: and Christ vouchsafed to be like unto us in this. Again, the red colour may signify the bloody sufferings of Christ: and the white his righteousness thereby; inherent in himself; but conveyed to all his members by Gods free imputation: righteousness is so described by white linen, Revel. 19 8. Now this temperament, and mingling of white and red after such a mystical way in Christ, denotes the surpassing beauty of Christ, makes him precious to the Saints, and inflames their affections to embrace him, and follow him.  
Secondly, in Christ there is also a comely proportion of parts: from the correspondency and agreement of parts ariseth a feature completely beautiful and lovely. This every faithful soul finds in Christ. The Church enumerates and reckons up all his parts, Cant. 5. 10. etc. his head as most fine gold; his locks bushy, and black as a Raven, excellently well agreeing with a fair face; his eyes as the eyes of Doves by the rivers of water, washed with milk, and fitly set; his cheeks as a bed of spices, as sweet flowers; his lips like Lilies, dropping sweet-smelling myrrh; his hands as gold Rings, set with the Berill; his belly as bright Ivory overlaid with Saphires; his legs as pillars of Marble set upon sockets of fine Gold; his counteance as Lebanon, excellent as the Cedars; and his mouth or voice most sweet: What a pleasant harmony and specious consent of parts is here? figuring unto us the supreme and absolute Government of Christ, his unsearchable Counsels, his pure nature hating all impurity and uncleanness, his amiable and delightful smile upon his Saints, his gracious promises and soule-saving instructions, all his actions and administrations just and holy, his mercies and inward affections very precious like the Saphire, that glittereth with golden points, the workings of his spirit in his Saints, most firm and steadfast like marble pillars, the whole show and cast of his person most glorious, most excellent, most Majestical, and yet most delightful, like the forest of Lebanon, and the stately Cedars, that grew in it: so that he is altogether lovely; all over from top to toe (as we say) desirable, and the chiefest among ten thousand, as much as to say, matchless and incomparable: on earth and in all the world there is not his like, who is made without spot or blemish; yea, who is made and not made; a creature, and yet the mighty Creator of all things, God and man in one person, wholly excellent and beautiful, every part suitable, a most ravishing and wooing object.  
Thirdly, Christ is attractive in his graces considered, either as inherent in himself,  
Or infused into Believers.  
First, as they be inherent in himself, they transcend in excellency all the thought and conceit both of men and Angels: they have (if I may so speak) a most fragrant smell and allicient quality in them, compared therefore to sweet spices and ointments, as myrrh, aloes, frankincense, spikenard, and the like. As these are delightful to our senses: so are the graces of Christ to a believing soul, attracting the affections, winning the love of the heart, making all other things vile and base in comparison of him; that the soul loathes them, and spews at them, as I may say, when they offer to stand in competition with him. It was the grace of Christ, that made him so glorious as we read of, Joh. 1. 14. We beheld his glory (saith the Apostle) as of the only begotten of the Father, full of grace and truth; that is, we beheld him glorious in all perfection of grace, wisdom, goodness, and Mercy. It is the gem or Diamond in a ring, that makes it very precious and beautiful; so it is the grace, that God hath treasured up in Christ, which makes him so glorious, so attractive, and so alluring as he is.  
Secondly, Christ is attractive in his graces bestowed upon the Saints. As a Father is dignified by having a worthy son, and a Schoolmaster by the learning and proficiency of his Scholars: so is Christ by the Graces of his people. A Master is honoured by his livery, which his servants wear: now the graces of love, and humility, and meekness, and patience, and the like, are, as I may say, Christ's livery, by which we are distinguished, and known to be his servants: and he is much honoured by those badges: By this shall all men know (saith Christ) that you are my Disciples, if you love one another. Joh. 13. 35. The holy lives and blessed examples of the Saints are very fruitful; they advance the Kingdom of Christ, and are very attractive things to toll and draw on others to a liking of his ways. Ye wives (saith the Apostle) be in subjection to your own husbands, that if any obey not the Word, they also may without the Word be won by the conversation of the wives, while they behold your chaste, or modest conversation, coupled with fear, 1 Pet. 3. 1, 2. Not that the examples even of the best can convert a sinner; for that is done only by the preaching of the Gospel; but they may do this; they may show a sinner the vileness and the danger of his own way; because they be light; they may also allure him and draw him on to approve of the holy ways of Christ, and so prepare him to hear that word, which is of power to beget faith, and to save the soul. And hither tends that of the Prophet Hosea, 14. 7. They that dwell under his shadow shall return, they shall revive, as the corn, and grow as the vine: the sent thereof shall be as the wine of Lebanon: The meaning of it is this, that Ephraim being converted, others that dwell under his shadow, beholding his ways, and approving them, shall return: he shall cast forth such a sweet savour of holy conversation, that others not yet wrought upon, shall revive as the corn after the dead winter, flourish like the vine, and give a sent as fragrant and delightful as the wine of Lebanon. The graces then of the Saints do very much decorate and adorn Christ himself. As a fair and beautiful woman, virtuous, and holy, is a credit to her husband; ●o are the godly to Christ: they are his Spouse, they are his Members, they are his Children, they are his Servants, they are his Scholars; and therefore whatsoever is excellent and commendable in them, it redounds to his praise. They be branches of his planting, and the work of his hands, and he is glorified in them, as the Prophet speaks: If the visible heavens do declare the glory of God, as the Psalmist saith; how much more than do the new heavens, I mean the new creature, the persons of men new moulded and form in holiness and righteousness to the similitude and likeness of God; how much more, I say, do these declare the glory of Christ, whose handiwork they are? Hence is that saying of the Apostle; If our Brethren be enquired of; they are the messengers of the Churches, and the glory of Christ, 2 Cor. 8. 23. And in another place he saith, that Christ presents his 
Eph. 5. 27.  Church to himself a glorious Church: The glory of the Church reflects upon Christ, who first founded and form it. Every child of God at his conversion puts on Christ; whence it followeth, that whatsoever beauty and comeliness the Saints have, it is Christ's beauty and comeliness; and he hath the praise of it. Thus you see, that Christ is very attractive in his love, in his beauty, and in his graces, both his own and his Saints, therefore he must needs be very precious.  
There is one Reason more, which Reas. 7 may not be omitted: Christ is precious to Believers from that evidence of interest, right, and propriety, that they have in him. Much hath been said of his peerless and unparallelled excellency: but what were all, if to himself alone, and not to us? What is all the gold of the Indies to me, if I myself languish in poverty? What are the feasts and full feeding of others to me, if I myself starve for hunger? or what is all the help in the world to me, if I cannot have it at my need? Here then is the ultima lima, (as I may say) and the compliment of all, that Christ is every way excellent, and the Saints enjoy him as their own; they have a comfortable interest 

In all his works and performances.  
In all his dignities and honours.  
In all his offices and administrations.  
In all his blessed influences and graces.    
First, all Christ's works and performances, are in a peculiar respect for every Believer; his making of the world, settling of policies and governments, rooting up of Kingdoms, executing of judgements in the earth, rewarding some, and punishing others, raising up wise, learned, valiant, active, just and merciful men in their times: in all these, and in all other general and providential works of Christ, the believing soul hath a kind of interest & propriety: next unto his own glory, Christ aimed at the good of his Church in all these things, and hath still either immediately, or in the upshot and close of all made them instrumental for her welfare: in which sense are those words of the Apostle, 1 Cor. 3. 21, 22. All things are yours, (saith he) whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.  
Secondly, Believers have a kind of claim also in the dignities and honours of Christ. There is a reciprocation (as I may say) between him and his Saints: they are mutually and interchangeably glorified in one another: as Christ is glorified in them, Joh. 17. 10. so they are unspeakeably dignified and graced by him. The glory of children (saith Solomon) are their Fathers, Prov. 17. 6. If the Father be heroical, or learned, or any way excellent, this is the son's glory, unless he degenerate: now the Saints are called the seed and the children of Christ: whatsoever therefore he excels in, it is their dignity, and their glory. Besides, Christ doth impart of his honours to them, making them like himself. Is Christ a son, and heir of all? so are they sons, and heirs, and coheirs with Christ: shall he judge the world? so shall they in some sort: doth he break in pieces the Nations with a rod of iron? so do they: is he ascended into glory? so shall they ascend: There is not any whit of his glory, unless it be that which is utterly incommunicable, but they have a touch of it, if I may so speak: yea and that which is so incommunicable, redounds to their glory, as you heard before.  
Thirdly, Believers have interest in the offices of Christ. Every Saint may say of Christ, he is my Prophet and Teacher, he is my Priest and reconciler, he is my King and governor: yea the godly have such an interest in these offices of Christ, that virtue comes out of him to make even them Prophets, and Priests, and Kings also: Prophets in some measure, to teach themselves and others, Priests to offer spiritual sacrifices, acceptable to God by Christ; and Kings to rule over their own lusts and corruptions.  
Lastly, Believers have also interest in the graces of Christ: he, that hath the field, hath also the treasure, that is hid in it. It was the greatest consolation and joy of the Spouse, that she could say, My Beloved is mine. All that is in Christ, a Believer may appropriate to himself: he may say with unspeakable delight, his riches, his love, his goodness, his greatness, his power, and all that is his, is mine. I have interest in all those transcendent graces of his; his mercy, his truth, his promises, they are all mine. Now this must needs render Christ very precious, when he is not only in himself, whatsoever is excellent and desirable: but also the Saints may justly challenge and claim him for their own.  
I come now to the application of the Use 1 Point. And first of all, it shows us the reason why the most in the world do despise Christ, and care not for him? namely, because they have no faith; they are infidels and unbelievers; and therefore they set light by him. Christ is very precious; but it is only to Believers: worldlings have no faith; and therefore Christ seems a despicable and worthless thing to them. Now that they have no faith, this appears  
First, by their ignorance. Most have not so much as the theory, or doctrinal knowledge of Christ: they are like Festus, who told Agrippa, that Paul's adversaries had questions against him concerning one Jesus, Act. 25. 19 So let these be asked, and they can answer nothing truly, nothing rationally, nothing punctually of Christ. Christ is to them (as Logicians speak) an Individuum vagum, quidam homo, a certain man, one Jesus; but they for their part know little of him; only they have a wild hope, that if he be good for any thing, they shall have a share in it, as well as others: and therefore, Jesus Christ have mercy on us, is a frequent and high point of their devotion: they have it by tradition to receive Christ: but what he is, and how made ours they know not.  
Others there be, that have pretty store of knowledge; they can reason and discourse of Christ distinctly and satisfactorily; but they have no experimental knowledge of him; they have not fel● the work of his Spirit upon their hearts they have not tasted how gracious th● Lord is: they may perhaps have a flashi●● relish and light taste of him; such as their is, of whom the Apostle speaks, Heb. 6▪ 4, 5. Temporary gusts & apprehensions of Christ's sweetness, causing joy for ●● while; but they do not sit down with Christ at his Table to eat even to saturation (as I may say) and to make a full meal of his spiritual dainties, the heavenly Manna, the marrow of fatness: neither have they drunk abundantly (as the charge is, Cantic. 5. 1.) of wine on the lees, well refined out of Christ's wine-cellar. In a word, they have not a thorough and saving experience of Christ: though their brains have some print of him, yet their hearts are strangers to him: and therefore they have no faith: They that know Christ's name, will put their trust in him, Psal. 9 10. But these know it not: they know not the power, they know not the virtue, they know not the worth of Christ; neither do they know their own misery without him. And what faith can there be, where there is no knowledge? Knowledge is so necessary to breed and beget faith, that sometimes it includes faith, and faith bears the name of it, as Esa. 53. 11. By his knowledge shall my righteous servant justify many: and again, Not having mine own righteousness (saith the Apostle) which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know him, and the power of his resurrection, Phil. 3. 9, 10. That is one token then that men have no faith because they have no knowledge.  
Secondly, It appears by their stumbling at Christ, Christ is a stone of stumbling, and a rock of offence to the disobedient, as the Apostle saith: and disobedient ones are opposed to believers: unbelief is the greatest disobedience in the world; 'tis to make God a liar, and it is the mother and dam of all other disobedience: because men believe not; therefore they are so vicious, so profane, so ungodly, and so disobedient as they are: and therefore it is that Christ seems so vile and so base to them as he doth: therefore it is, that they are offended with him, and stumble at him: overmuch haste makes a man to stumble: now the Prophet saith, that he which believeth shall not make haste, Esa. 28. 16. Had the Jews believed, they had never stumbled at Christ; his poverty and depressed condition had never been any scandal to them; but they not believing, looked for a Saviour and a Messiah, that should come in the riches, in the glory, in the pomp and magnificence of an earthly Monarch; which whe● it failed, they were offended, and said, We will not have this man to reign over us. The Prophet E●●y brings forth carnal people speaking thus of Christ; He hath no form, nor comeliness, and whe● we● shall see him, there is no beauty, that ●● should desire him, Chap. 53. 2. This is no● meant of the bodily visage and countenance of Christ; but of the strict laws of his Kingdom, and of the hard terms upon which he offers himself: he tells men, that if they will be his followers, and will have him for a Saviour, than they must deny themselves, renounce their own wills, take up his Cross, suffer mocks and reproaches, bonds and imprisonment, be hated and persecuted in the world, and resist even to blood, and loss of life, if need be. These are the terms & conditions upon which Christ offers himself: and these are very unsavoury, most cannot relish them, they will not down: Christ is very offensive being so tendered; without form, without comeliness, without beauty, a most nauseous and loathsome object. Now where it is thus, it is evident, that men have no faith: a man will not rest or rely upon that, which he hath no good conceit of.  
Thirdly, It appears to be so also, when men do not improve Christ. True faith is a growing thing, and makes all other graces to grow, it is not idle and lazy, but active, and advancing, and still pressing forward. What is ground, if not goodded and manured? What is a Ship, if not rigged, and sent to Sea? What is a trade, if not driven, and made use of? So what is Christ, if not working, not acting, not improved in us? What is his incarnation, death, resurrection, intercession, if we receive no virtue, or vigorous impress, no accession or augmentation from them? the business of Christ in a soul is not a matter of words and names, as Gallio thought: but it is a work of the highest and greatest concernment that can be; the aims of it are above all created excellencies: and therefore where it is true and not feigned, it is ever in agitation, ever girding forward to the mark, ever building, ever running, ever growing: if not so, it is manifest that men haw no faith: and if they have no faith, it is no wonder, that they should despise Christ.  
Fourthly, When a man is careless and regardless of the things of Christ, this is also an argument of a faithless and unbelieving soul, Phil. 2. 20, 21. the Apostle opposes Timothy (whom elsewhere he commends for his unfeigned faith) unto such careless ones; I have no man like minded (saith he) who will naturally care for your state; for all seek their own, and not the things which are Jesus Christ's. But how doth he mean it? did Timothy care for the Philippians as a natural man? No; but as one that was by faith implanted into Jesus Christ, and so had a new nature: and by the motions and inclinations of that new nature, he did as endearedly and affectionately tender the good state of the Philippians, as parents do naturally care for their children. By this Antithesis then, or opposition, it appears, that those who sought their own privacies, and not the things of Jesus Christ, had no faith. They might perhaps, and did in all likelihood make profession of the faith: but not regarding the community and public good of the Saints, it is evident, that all their Religion was but a vain & empty flourish, a mere shukke or shadow, without heart, without life, without truth and substance of grace: had they been truly of the body of Christ, they would have had more public spirits, and considered others, as well as themselves: So writes the Apostle; The members have the same care one for another, 1 Cor. 12. 25. And this was his own practice, I please all men in all things (saith he) not seeking mine own profit; but the profit of many, that they may be saved, 1 Cor. 10. last. And in the very same Chapter he gives in precept, that no man should seek his own; but every man another's wealth. I confess, that both these say of his do offer some hold for cavil and exception: as where he saith, that he pleased all men in all things; it may seem that he was then a flatterer, and a ; but yet we must not so understand it; for he intends it no question, of his care not to give offence to any, as appears by the context. And again whereas he saith, Let no man seek his own, but every man another's wealth; we must not conceive, that he doth enjoin selfe-neglect; but only he gives a charge against self-love, to wit, that no man should so seek his own, as wholly to neglect the benefit of others, and especially their spiritual benefit: yet thus it is with many in the world, who notwithstanding make a glorious show of better things: let the cause of Christ, let his Church and people sink or swim, 'tis all one to them; like Gallio they care for no such matters. Eli's heart trembled when he heard, that the Ark of God was taken: but let news of the ill success of the Saints come to these, and it never troubles them: they will make some show of sorrow with their tongues; but there is not a whit in their hearts. Now certainly, here can be no faith. 'tis the right guise of Infidels, to call the Church an outcast, and to say, This is Zion, whom no man seeketh after, Jer. 30. 17.  
Josephus 
* Antiqu: lib. 8. c. 2.  writes, that Solomon was not so intent and earnest in building of his own palace, as he was in the structure of the Temple; because the one was for God; but the other for Kings. Clean contrary to which was the practice of those, that dwelled in their seeled houses, and let the house of God lie waste, Hag. 1. 4. Doubtless, where there is such slighting of God, and of his people, and such intensive care of private concernments, there can be no faith. As a man believes, so he cares for the things of Christ.  
Fiftly, When men procrastinate and delay their seeking of Christ, putting off this great and necessary work from day to day, giving the prime, the morning, and the virginity of their affections (as I may say) to the world, prostituting their precious souls to such base, vile, and worthless thing: this is also a sign of a faithless heart, and consequently, that Christ is little set by. Ye cannot serve God and Mammon, saith our Saviour, Mat. 6. 24. Mammon is a rabinical word, signifying plenty of riches and worldly wealth: some say it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a multitude: now as Believers dilating upon the copious theme of the love of Christ, do as it were lose their hearts and affections in the bottomless depth of his unsearchable riches and grace: so worldlings do in like manner ingurgitate and drown their spirits in the endless and unsatiable desire of worldly riches and pleasures: and when they thus serve Mammon, how can they do the work of God, to believe on him, whom he hath seat? The lust of the flesh, the lust of the eyes, and the pride of life, that is, the inordinate desire of earthly pleasures, and riches, and honours; these are of the world, as the Apostle saith; and we all know, that the world and the Elect are ê regione (as we say) diametrically opposite and contrary one to the other: and if so, then certainly where there are those lusts and inordinate desires, there can be no faith; for faith is proper to the Elect; and therefore it is called the faith of God's Elect, Tit. 1. 1. Neither will it serve the turn for men to say within themselves, as many do, that there will be time enough to seek Christ hereafter: for the present it will be best to follow after pleasures, and to pursue the world; when grey hairs, and old age comes, than 'twill be rather enough to look after God, after Christ, after grace; certainly, this is a most desperate resolution; for know assuredly, that though many seem to seek Christ in the twilight (as I may say) and evening of their lives; yet in the upshot and close of all he is not found: though men seem to leave their sins, when they be old; yet for the most part, it is not so; but rather sin leaves them; for were they young and lusty, as they have been, they would be as forward to act it, as ever. Now where there is no seeking, nor receiving of Christ, there cannot be any faith at all.  
Sixtly, When men can sit down contented and satisfied without Christ, never miss him, never feel the want of him; this doth also argue a state of unbelief. Every true Believer makes Christ the centre and rest of his soul. All things tend naturally to their proper place, as light things upward, and heavy things downward: so the nature of faith is to fly up unto Christ, who is (as I may say) the bosom of perfect rest and repose. Those that have been most eminent for faith, could never endure the absence of Christ: they have still borne it very impatiently, very eagerly and discontentedly. The Church professes herself to be sick of love for him, Cantic. 2. 5. David's soul panted after him, as the hunted or chased Hart doth after the water-brookes. And the people of God say, The desire of our soul is to thy Name, and to the remembrance of thee. With my s●ule have I desired thee in the night, yea with my spirit within me will I seek thee early, Esa. 26. 8, 9 Now, I must tell you, that it was faith, which caused such love-sickness in the Spouse, such panting and thirsting in David, and such soule-desires, such incessant seeking of Christ in those godly ones, that we read of: Give me children, or else I die, said Rachel: so certainly nothing can quiet and content the mind of a Believer, but union and communion with Christ. It argues then a dead, dark, a hopeless, a faithless condition, when the soul can go whole months and years, pleasing itself with rattles and toys, as I may say; and never labour for sweet intercourse or commerce with Christ: at the very best here can be no better than a divided esteem of Christ, which is nothing worth. When the heart is divided between Christ and the world, there is always a disproportion: the world hath most, and Christ lest: yea even then, when Christ seems to have most; yet it is but occasional: dangers, fears, the ficke bed, a spirit of bondage, stings of conscience, and the like, may perhaps make Christ most relishable for a spirit; but when the fit or storm is over, and God gives respite; then the heart is hardened like Pharaohs, and there is a returning with the dog 
2 Pet. 2. 22.  to his vemit, and with the washed Sow to wallowing again in the mire. It is possible for a man to esteem of Christ merely for ease; he would be freed from anguish, but not from sin; he would be eased of the burden of sin, I mean those horrors, and terrors, and wounds, and affrightments, which it works: he would be delivered from pain, and the hell of sin, but he cares not to be purged from the impurity and filthiness of it. Now where Christ is welcome and accepted only for such an end as this, truly he counts himself to be but little set by: such an esteem of Christ is but an occasional esteem of him, a divided esteem, & a disproportionable esteem, which he doth nothing esteem of: and it declares a soul quite destitute of faith: and Christ cannot be precious where there is no faith.  
Secondly, Here is discovered to us a Use 2 fit object whereupon to spend the marrow of our best affections; we should labour to place all our sweet affections that are to be exercised upon good, as love, joy, and delight, upon this love-deserving object Christ. It is pity we should lose so much of our affections as we do upon worldly things: when we suffer a pure stream to run through a dirty channel, our affections to run after the things of the world, we do but lose our affections, and they become unprofitable unto us.  
I confess, that the love of Christ is not alike in all the Saints, some are more, and some less intensive in their love to Christ. We all know that in the natural body, there is not so much strength in a finger, as there is in the arm: so in the mystical body of Christ, the members have not all of them the like measures, and abilities of grace. And it is possible also to sleep spiritually, while the heart, that is to say, the life and inmost affection of the soul, is waking. I sleep (saith the Spouse) but my heart waketh, Cant. 5. 2. The meaning is, that she was somewhat secure, and kept not that watch against the pleasures of this life, and the baits of this world, as she should do: and yet her heart was upright still. So the wise Virgins slumbered and slept as well as the foolish, Mat. 25. 5. And yet they had oil in their Lamps, and were ready to go in with the bridegroom. The spirit may be willing, when the flesh is weak, as our Saviour saith. Nevertheless, it were to be wished, that every child of God had heavenly affections in him at the height, and like an arrow drawn up to the head: And we must take heed, that our pusility and dwarfishnesse in them do not flow from a vicious and adulterate love: love of the world, love of ease, love of any thing more than Christ. Many of God's dear ones are not without some tincture of this; they have, as it were, fits of it sometimes, as we may see by those excuses, which the Spouse makes, when Christ did knock at the door of her heart for entrance; I have put off my coat (saith she) how shall I put it on? I have washed my feet, how shall I defile them? Cant. 5. 3. 'Tis a Metaphor taken from those that are gone to bed, and are loath to rise for any man's pleasure: and the meaning may be this; that she had now shaken off many fears and troubles; she was free from persecution, & delivered from many afflictions and miseries formerly endured; she had now thrown off these things, as one going to bed doth his garments; she had washed them off; as in the Eastern Country's travellers were wont to wash off the soil of their feet, when they went to their rest; and she was now in the bed of fleshly ease and worldly contentment, loath to disrest herself, loath to rise, and to be pinched with cold again, loath to set her feet into the dirt of former sufferings: though in her heart she preferred Christ above all; yet so sweet were those earthly accommodations, that she would rather forbear intercourse with him for a while, then lose her share in them. Thus it was with her: but this was a naughty temper, and cost her dear to be purged of it. The true and healthful temper of the soul is, when Christ is a joy to us, even in the absence and want of all other things; when we can say with the Prophet; Although the figtree shall not blossom; neither shall fruit be in the vines; the labour of the olive shall fail; and the fields shall yield no meat; the flock shall be cut off from the fold; and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation, Habac. 3. 17, 18.  
Thirdly, This may discover unto us, what singular effects the excellency of Christ have upon the hearts of Believers; and how eminently their affections are drawn out toward him. We may judge of our esteem by our affections, and chief by the affection of love. Love is the height of our esteem, and there are in it these three acts, or effects, viz.  

1. Complacency, or well-pleasedness.  
2. Desire of union, or enjoyment.  
3. Benevolence, or good will.   
First, Complacency, or well-pleasedness, being referred to Christ, is an affection whereby we do approve and like of all that is in him, resting in his goodness, as in the most lovely and  object in the world. Thy love is better than wine (saith the Church) because of the savour of thy good ointments, thy Name is as ointment poured forth; therefore do the Virgins love thee, Cant. 1, 2, 3. This Scripture shows what a pleasing and delightful object Christ is to a believing soul. What more acceptable to taste, then fragrant wine? Christ is fare more to a Believer. What more pleasing to the smell, then sweet ointments of an exquisite composition? Christ is the same, and far sweeter to the heart of a believer. The judgement the Church hath of the love of Christ is, that it far excels all the pleasures and delights of the world, synecdochically signified by wine, one pleasant species or kind for all the rest: and his Name, that is, the knowledge of him, by preaching of the Gospel, is poured out like odoriferous ointment, to the unspeakable delight of the Saints, drawing and ravishing the minds of them that hear it, as virgins are drawn with the offer of some lovely match. Now where Christ is such a pleasing and delightful object: where the senses of the soul are so exceedingly taken with his sweetness: where there is such a total acquiescence in Christ, and such a full, absolute, and universal resting in him; it is most evident and undeniable, that there cannot but be a high and worthy esteem of him. The best of God's Saints and servants have liked of Christ, coming with a frown, as well as with a smile, with a rod, as well as with tender and sweet embrace: though there hath been some reluctance in the flesh, and averseness in nature: yet to the new man within, to the sanctified and regenerate part, Christ hath been ever welcome, however represented, and in what shape soever he hath offered himself. Indeed Christ hiding, and absenting himself, eclipsing his light, and withdrawing his comfort from the soul; this hath ever been bitter and unsavoury to the Saints, and never could they bear it with any patience; because they thought Christ to be utterly lost and gone: they thought Christ to be no Christ: but in other things, though never so tart and unpleasant, Christ hath been acceptable enough: Lord, if it be thou (saith Peter) bid me come unto thee on the water: so it is with the Saints, they refuse not to venture even upon the boisterous water to go unto Christ: Christ is welcome to them upon any terms: scourging and whipping Christ, as well as stroking and embracing Christ. When Samuel told Eli of judgements to come upon his family; It is the Lord (saith he) let him do what seemeth him good, 1 Sam. 3. 18. If it be the Lord that doth it, it is no matter, I will bear it. So David; I was dumb and opened not my mouth, because ●h●u didst it. And Job; Shall we receive good at the hand of God, and shall we not receive evil? As who should say, God shall be welcome to me any how, bringing good, or bringing evil. Yea, even in spiritual desertions, when Christ hideth 〈◊〉, and vaileth himself from the soul, the Saints are enough wel-pleased in him: though the tentation be full of amarulency and bitterness: yet in Christ himself there is abundant sweetness and satisfaction: hence was that resolution of Job; though he kill me, yet I will trust in him. Hence also it is, that the children of God, though they walk in darkness, and have no Light at all, yet they will trust in the name of the Lord, and stay themselves upon their God, Isaiah 50. 10.  
Though some weak ones doubt of this and call it into question; and the efore are sometimes in fits of despair: yet the more exercitate of the Saints; those among them, that are as beaten and tried soldiers, they cannot be beaten off from the comfortable apprehension of it: and therefore in the depth of darkness and tentation, when Christ hides and turns away his loving countenance, they resolve to wait for better times: I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him, Isaiah 8. 17. and notable to this purpose is that of Job: Behold I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him. Job doth not speak thus in respect of the invisible essence of God; but in respect of comfortable revelations: God hide his cheerful and loving face from him, that which way soever he turned himself he could not behold it. Well, but what doth Job in this case? doth he despond? doth he let go his hold, and give over his hope? no, but he holds fast still, he likes Christ well enough still: he knoweth (saith he) the way that I take; & when he hath tried me, I shall come forth like gold, Job 23. 8, 9, 10. Job had (as the Apostle speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of a habit, or perfection, he had his senses well exercised, 
H●b. 5. 14.  or scooled, as the word signifieth, he was a man of experience, and experience worketh hope, as the Apostle saith: and therefore in the depth and bottom of all his misery Christ was a Light, a stay, and a comfort to him. Now whence is it, that the Faith and graces of the Saints are so impregnable? whence is it that their hope is so indefatigable and never out of breath? whence is it, that no storms or tempest of tentation can break their spirits, and make them give out, but from that complacency and well pleasedness, from that exceeding swavity and sweetness, that they find in Christ? so that let him present himself how he will, they are never offended, as to fly off from him, and to give him the slip for ever. A bundle of Myrrh (saith the Church) is my well-beloved unto me: he shall lie all night betwixt my breasts, Cant. 1. 13. Myrrh is very sweet of smell, and leniter amara, meanly, or somewhat bitter in taste, as the naturalist writeth: so is Christ in this world a kind of a bitter-sweet unto his Saints: but yet his sweetness doth (as I may say) swallow up all his bitterness: his bitterness is in the lowest degree; but his sweetness in the superlative: so that let his dispensations be what they will, his Saints are never weary of him: yea they take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for his sake: and when they be weak in themselves, than they are strong in him, and more than conquerors, as the Apostle saith.  
To conclude, such is the force of that pleasantness and loveliness, that is in Christ, that neither the shame of his own poverty and cross, nor his coming to set fire in the earth, holding forth such a Doctrine, as makes wicked men rage like Devils, and makes his own people to be in the midst of fears and troubles, and Christ himself hiding his face and love from them: such I say, is the force of his pleasantness and amiableness, that none of these bitter things could ever make the Disciples of Christ weary of their profession, or cut off the race and succession of them.  
There is a remarkable passage to this purpose In Josephus 
* Antiq. lib. 18. cap. 4. ; At that time, saith he (meaning when Pilate was Governor) was Jesus, a wise man; if it be lawful to call him a man: for he was the performer of divers admirable works, and the instructure of those, who willingly entertain the truth. And he drew unto him divers Jews, and Greeks' to be his followers: this was Christ; who being accused by the Princes of our Nation before Pilate, and afterward condemned to the cross by him; yet did not those, who followed him from the beginning, forbear to love him for the ignominy of his death: for he appeared unto them alive the third day after, according as the Divine Prophet had before testified the same, and divers other wonderful things of him. And from that time forward the race of Christians, who have derived their name from him, hath never ceased.  
Here you see what an honourable testimony this Jew, that was no Christian, gives of Christ and his Disciples: so precious and desirable was he notwithstanding his suffering, notwithstanding all the shame and trouble that came upon his followers for him, that they never would forsake him, neither could the generations of them be rooted out of the Earth unto this day. This is my beloved, and this is my friend o daughters of Jerusalem.  
Secondly, from complacency, or wel-pleasednes flows another thing in love, viz. a desire of union, or enjoyment. When the soul eyes a tempting or tickling object, as I may say, it presently covets the possession and fruition of it: there is by and by a kind of clasping or closing with it, or a strong appetion of peculiarity, or private Interest. Whence it is that the French Divine writeth 
Molinus.  thus of love. Love (saith he) is that point of our spirits, whereby it joineth itself unto objects. That which is weight in heavy things, love is the very same in our souls: for as weight moveth earthly bodies toward the place of their rest: so love moveth our souls toward that object, which promiseth rest and contentment. Now Believers highly esteeming Christ, desire nothing more than the possession and enjoyment of Christ. Now Christ is enjoyed  
In his Ordinances.  
In his secret and sweet appearances to the soul, and in his personal presence.  
First, Christ is enjoyed in his Ordinances. The Ordinance is (as I said before) a walk wherein Christ is wont to meet with his people: a Believer therefore doth with great delight and study put himself upon that way, that he may enjoy Christ in it. But  
Secondly, Christ is enjoyed in his secret and sweet appearances to the soul. What are all holy Ordinances, but dead and heartless things without such revelations?  
Job tells us of Ordinances of Heaven; and Jeremiah in like manner of the Ordinances of the Sun, of the Moon, and of the Stars: these are natural Ordinances: but to what purpose were they; if this inferior world did not partake of their light and heat, and sweet influence? We read also of politic and Judicial Ordinances, which God constituted and set in the commonwealth of Israel: but to what purpose were these likewise, or what benefit could an Israelite reap by them, if he lived in such corrupt and lawless times, that he could not have them administered? so what are all heavenly and sacred Ordinances to a Believer; if he find not the virtue, the life, and the power of them, enjoying Christ in the Ordinance, and finding an influence of his spirit and grace flowing in upon his soul? As there is a desire in a Believer to communicate his heart unto Christ; so Christ communicates his grace unto a Believers heart. Christ as a Fountain, sends forth his streams of comfort and joy: and as a Sun, sends forth his glorious beams of grace and love into a Believers soul. Now a Believer doth account prayer, preaching, Sacraments, and all other means of his soul's welfare to be nothing; unless the Spirit of Christ comply with them, flowing in upon the soul with such heart-ravishing discoveries of his grace, as no tongue can possible express. Hence it is, that a Believer sets open the windows of his soul, desiring that Christ may shine into it, with the bright and glorious beams of his grace and favour; but if Christ eclipse and hid himself from the soul, there is nothing but darkness and complaining, sorrow and mourning, and no rest at all; until the mist be dispelled, and the cloud blown over, and the daystar arise in the heart again; until Christ come and refresh the soul with new supplies of revelations. The Church never left off seeking Christ; until she had found him; till the King had brought her into his bedchamber, and into the banqueting-house, and imparted some of his love unto her. Oh how precious is that sweet and secret communion, which a Believer enjoys with Christ! o! what a delight is it to sit under Christ's shadow, and to enjoy him in such a way, at this is?  
Thirdly, Christ is enjoyed in his personal presence at his second coming. The Saints are described to be such, as long and look for Christ's appearing, 1 Cor. 1. 7. you come behind in no gift (says the Apostle) waiting for the coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revelation of Jesus Christ. It is called the revelation of Christ, because the glory and Majesty of Christ it now hid; but then his brightness shall appear and be manifested; for he shall come in the clouds and great glory. And the Apostle saith in 1 Thess. 2. 10. that Christ shall be glorified in his Saints, and admired in all them that believe. that is, the Saints seeing themselves to shine as the Stars for evermore, and to be made conformable to the glorious body of Christ, they shall infinitely admire his grace and Mercy unto them. Hence it is Believers wait for the consolation of the second coming of Christ, as they did for the consolation of his first coming; because here they receive good in promise, but then they shall receive it in the fruit of the promise: here they receive the first fruits of his Spirit, than a full harvest of joy and blessedness: here they see Christ's glory at a distance, and through the lattesse, but then in the lustre and brightness of it; Christ is the object of a Believers affections, and nothing but fruition will give him satisfaction: his heart is never at rest, until it come to his proper place of rest and repose; agreeable to that of the Father, fecisti nos Domine ad te, & inquietum est cor nostrum donec requiescit in te, thou hast made us o Lord for thyself, and our heart is never at rest, till it rest in thee. Now whence is it, that a Believer desires to enjoy Christ in his Ordinance, in that sweet and secret communion, in his personal presence, but from this love of union: when he sees such a glorious object, as Christ is, he desires to clasp and close with it.  
Thirdly, from complacency, or wel-pleasednesse, and from union and enjoyment flows a third thing in love, viz. benevolence or goodwill. Benevolence being referred to Christ, is an affection whereby we do yield ourselves wholly unto him, desiring his name may be glorified by us. The Saints cannot properly confer any essential goodness, or glory upon Christ; but only make an agnition and acknowledgement thereof. Can a man (saith Job) be profitable unto God, is it any pleasure to the Almighty, that thou art righteous? Job 22. 2. that is, if a man were just and holy, yet he could not profit God, or add any joy and delight unto him. Again in Psalm 16. 3. Thou art my Lord (saith David) my goodness extendeth not to thee: that is, I cannot enlarge and enrich God; but (saith he) to the Saints on Earth, in whom is my delight; that is, as for those that bear thy stamp and superscription upon them, I will entertain with my goods: thus we may wish well to Christ in his members.  
Again, this love of benevolence doth carry and contain in it a willingness to yield all obedience unto Christ. He that loves Christ freely, cannot but study to please him in all things, and be like unto him, 1 Joh. 4. 17. And he that keepeth his word, in him is the love of God perfect, 1 Joh. 2. 5.  
Love is the condescending to the lowest service, it is impulsive and constraining, it hath a sweet kind of violence to draw the heart of a Believer unto the obedience of Christ: so saith the Apostle, the love of Christ constrains us, 2 Cor. 5. 15. And so in Cant. 8. 6. Love is strong as death, and Jealousy is cruel as the grave. That is, love is that strong affection which cannot be subdued by trouble or tentation; it is as strong as death: the heart (as some say) is primum vivens, & ultimum moriens, the first living, and last dying, and therefore all the vitals of the body draws to the heart, and unites there; whence it is a man gives such strong plunges at his death, because his strength is united: so love doth unite all the affections of a Believer drawing them forth to act for Christ: and for zeal or jealousy, that is, love inflamed and fervent, and it is fierce and inexorable as Hell and the grave: that as Death and Hell devoureth, and swallows up all; so love to Christ overcometh all opposition and suffering, and makes Believers rejoice to fill up (that is declaratively) the suffering and affliction 
Col. 1. 24.  of Christ.  
Fourthly, the unmatcheable excellency, Use 3 and preciousness of Christ must not lie as a contemned thing: but it calls for the utmost strength of our souls, and the height of our affections to be fixed upon it. There is no object in the world, but there is a will relating to it, and inclinable to close with it. Now what better object can the will of man have, than Christ? if we be not here, what do we differ from beasts? and a beast in the shape of a man is worst of all. 'Tis good for us, that God hath placed affections of love, of joy, of desire, and the like in our souls: but if these be not placed upon Christ also, it were better that we were quite without them, and were as uncapable of Christ as the most insensible and unreasonable creatures that are. Let us consider then what may yet farther elevate our affections, and cause them to mount up with wings as Eagles unto that delight of all delights, and abstract of all praises. This will be, if we look upon those rich and costly gifts, which Christ hath bestowed upon Believers, and they are such as these, viz.  

Precious Blood.  
Precious Graces.  
Precious Promises.  
Precious Love.  
Precious Spirit.  
Precious Privileges.   
The blood of Christ is precious in Mot: 1 these respects.  
First, from the purity of his humane nature, which was holy, harmless, undefiled and separate from sinners: to God, to man, and to itself it was wholly without spot and blemish, and had not the least touch of sinfulness in it. In nature the best constitutions have the best blood: never was there a better tempered, a more purely constituted nature, farther from the corruptions, freer from the pollutions and gross humours of sin, than Christ's was. It behoved him as man to fulfil all righteousness, and throughly to come up to the pattern of Legal types; which did all shadow him absolutely holy, and speak him perfectly pure without the least tainture of spiritual defilement. Now if the blood of the Saints, who are but in part sanctified, dregs of sin remaining in the best, be precious in God's account, as we read, Psal. 116. 15. how much more than is the blood of the Son of God precious; who never went awry, never failed in the least jot, or title of due obedience to the Law of God? The Apostle saith, for a good man peradventure some would even dare to die, Rom. 5. 7. and why so? but because 'tis great pity such precious blood should be lost: now if their blood be so precious, that are but imperfectly good, what then was his, who was good without any mixture of evil?  
Secondly, Christ's blood was noble blood, and therefore precious. He came of the race of Kings, as touching his manhood: but being with all the Son of God, this renders his nobility matchless and peerless. 'Twas Pharaoh's brag, that he was the Son of ancient Kings, Isaiah 19 11. Who can lay claim to this more than Christ? who can challenge this honour before him? he is the Son of the ancientest King in the world: he was begot a King from all eternity; and the blood of Kings is precious: thou art worth ten thousand of us, said David's Subjects to him; and therefore they would not suffer him to hazard himself in the battle, 2 Sam. 18. 3. his Lifeblood was of more value, then if half of his people had perished, because he was King and had the Sovereignty: the nobleness of his person did set a high rate upon his blood; and whom doth this Argument more commend unto us, than Christ?  
Thirdly, the blood which Christ shed for his people, was his lifeblood. Life is the most precious thing that a man hath. As the life of God is the sum of all his attributes: so the life of man doth eminently contain in it all other blessings: all that he hath serves to maintain it: it is the end and drift of all his enjoyments. What could Christ do more then to spend his heartblood, and to lay down his life for us? Sanguis est vehiculum vitae, saith the Physician: the blood is the Chariot of life: yet Experience teacheth that there may be great effusion of blood, and yet no death following. Had Christ almost emptied all his veins, and not died, this would not have reached to our misery: it had not been sufficient to save us from death: even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drops of blood; which he did sweat in his agony, had nothing availed without death. Death is the sum of the curse due to us: in the day that thou eatest thereof thou shalt die the death: Christ then dying for us, here was the accomplishment of all his sufferings, and the height of his love towards us: Surely that blood must needs be very precious, which could not be let out, but the vital spirits must follow after it. Those that profess skill in words, do derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to burn, or to kindle: whether this be a true etymology, or not, I will not dispute: the heat that is in the blood of a living creature (if at leastwise in good temper) speaks for it: sure I am, that the blood of Jesus Christ shed for our sins both testifies his ardent and burning love toward us, and requires a like affection in us, the kindling and firing of our love toward him.  
Fourthly, the preciousness of Christ's blood appears likewise from the personal union of his manhood with his Godhead. The Divine and humane natures of Christ subsisting together in one, and the same person, is called an hypostatical union: properly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a placing, or standing under: when the Godhead stands under the manhood, and the manhood is taken into the same person with the Godhead, this is hypostatical. Now from this marvellous and wonderful union floweth, though not a real communication of properties, yet a promiscuous predication of them, as if they were all alike common and natural to both natures. Hence the manhood is said to be in heaven even while it was circumscribed & compassed with a place on earth, John 3. 13. and on the other side, the blood of the humane nature is called the blood of God, Acts 20. 28. and else where by reason of this union God himself is said to be crucified. Oh how precious was the blood of Christ then! doubtless it had more worth in it then all the creatures in Heaven and earth, Angels and men, and all the world beside. The uniting and consequently the cooperation and compliance of the impassable Deity in the same person with that soul and body, which suffered, must needs put infinite dignity, and preciousness beyond all account upon the blood of Christ: yet this was not thought too dear for his Saints.  
Fiftly, and lastly, the blessed effects of Christ's blood is another strong Argument of the inestimable value and price of it. It justifies our persons in the sight of God. It frees us from the guilt, from the punishment and from the power of all sin. It saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that wrath that is to come, 1 Thessalonians 1. 10. Wicked people are Light and merry-hearted, and never dream of an after recoming: but there is a thunder shower of God's wrath to come, which will light heavily upon the heads of unbelieving ones. We are all of us by nature obnoxious to, and involved in this danger, therefore the Apostle useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, snatching or pulling us out from the wrath to come: even we of the children of God, we of the Corporation and society of the Saints, we Believers, as well as others were liable to this wrath: but Christ hath delivered us: this is his tender loving kindness and good will to his Elect.  
Again, the blood of Christ obtains eternal redemption for us, Heb. 9 12. whence it is that the Apostle opposes it to Gold and Silver: though these be among the most precious things that the Earth affords; yet being corruptible and transitory, they cannot purchase incorruption and eternity for us. The blood of Christ is the price of our Redemption: ye are bought with a price, saith the Apostle, 1 Cor. 7. 23. and a like phrase he uses in the end of the precedent chapter: yet there is neither a pleonasme in the words, that is to say, a fullness of speech, though that sometimes be rhetorical enough: nor impropriety, or unfitness of Language, as if a thing could be bought without a price: though, I confess, the Scripture in some respects doth sometimes speak so: neither is there an hebraism, whereby words of the same signification are itterated and repeated ob vehementiam, to set the matter on with the greater vehemency and force: but the word price is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to show the superlative excellency and dignity of the price wherewith the Saints are bought: so that, ye are bought with a price is as much as to say, ye are dear bought, 'twas a price with a witness, that was given for you, a price of inestimable value, a price past the number of a man: it cannot be calculated or summed up, it is so infinite, such a rich and exceeding price is the blood of Jesus Christ, costly and chargeable were our souls, that required such a ransom. This is the price wherewith we are bought from the earth, bought out of Hell, and bought into Heaven and everlasting glory. This is the price that redeemeth us from condemnation; and this is it that cleanseth us from the filth and stain of sin. This is it that purgeth our Consciences from dead works to serve the living God, Heb 9 14. The Apostle in that place draweth an Argument ● minori ad majus, as the Logician speaks. If typical rites and sacrifices, as the blood of Bulls and goats, and the ashes of an Heifer sprinkled upon the unclean, availed for external Sanctification, namely for the purifying of the flesh legally and ceremonially; how much more shall the blood of Christ sprinkled upon our Consciences, purge away the guilt of sin, and avail to the internal, spiritual, and everlasting sanctifying of our persons.  
Again, by this blood it was that Christ, as the high Priest of our profession, that is of Christians, entered into Heaven: so saith the Apostle, Heb. 9 12. Christ entered ●y his own blood into the holy place: he did not enter into the presence of God as the highpriest of old did with the blood of Goats, and Calves: what should those slender things do in the Tabernacle made without hands? there are no such mean and poor offerings there. Neither did Christ enter to offer for himself, as well as for his Family, as Aaron did, Levit. 16. 6. he had no need of expiation himself: but he went into the holiest to offer for his people only: whom he hath for ever washed, justified and sanctified not with blood of others (as the Apostle speaks) but with his own blood.  
Lastly, from the precious blood of Christ, we also that are so cleansed and purged have boldness to enter into the holiest, Heb. 10. 19 20. The blood of Christ breeds us and begets us this confidence. The Apostle in that place doth covertly oppose the liberty of Christians unto the restraint of them that lived under the Law. The Jews of old might not press into the Holy of Holies: it was lawful only for the Highpriest to enter into it, and that but once a year. Great in this regard is our preeminence now above God's ancient people: they might not pass so much as into an earthly Sanctuary enclosed with material walls, and coped with a roof: but we have licence and leave to enter into a fare more holy and undefiled place. Christ hath consecrated or initiated a way for us: he hath trod the path first as our forerunner; and he hath done it by his blood, or as (the Apostle speaks) through the veil, that is to say, his flesh: he alludes to the veil of blue and purple scarlet and fine twined linen, which was to divide the holiest of all from the rest of the Tabernacle. That veil was a type of Christ's flesh. Now as the Highpriest of old entered into the holiest by removing of the veil: so Christ by the death of his body did as it were turn aside the veil, and so hath entered into heaven, the holy of holies, there to make intercession for us. Yea by the renting and tearing of that veil of his flesh upon the cross, he hath for ever opened a way for all Believers: a new and a living way: that of old is obsolete and vanished, this is such as the vigour thereof shall never decay: that of old being by the blood of beasts, could not give life to the comers, this being by the blood of Christ, revives and raises up them that are dead in trespasses and sins, and doth also confer eternal life upon them. O how precious, beyond all thought and conceit is the blood of Jesus Christ? the blood of a most righteous person, most noble blood, the very life and heartblood, the blood of God, justifying, sanctifying, redeeming blood; blood purchasing eternal redemption for us, blood that quickeneth us, and confers both spiritual and everlasting life upon us. Lastly, Blood that opens to us a never decaying way into Heaven. How precious, I say, is this blood of Christ? and how doth it call upon us to stir up our affections to embrace Christ, to lay hold of him, and to love him with a most ardent and unfeigned love, who hath bestowed such a precious gift upon us?  
Secondly, Christ hath bestowed upon Believers precious Graces. Grace is called by the Apostle, the renewing of the Holy-Ghost, and the forming of Christ in us. It consisteth in the rectitude and conformity of our will unto the will of God, and to Christ the absolute pattern of all grace and holiness, the image of the invisible God, the express character of his Father's brightness: the Sun of righteousness, the morning star, most eminently and gloriously above all others; chiefest of ten thousand for sweet and gracious deportment. How precious are those qualities of the soul, which come near such a pattern as this? which imitate, resemble, and take after such unmatchable beauty? Now all grace is precious; but the Scripture gives that Epithet especially to faith, 2 Pet. 1. 1. and that for these Reasons.  
First, Because it is the root and womb (as I may say) of all grace; it is the inward fountain and principle, from whence all grace flows; it is the mother grace; it purgeth the conscience, and purifieth the heart, and so breedeth every needful grace in us. You may see this genealogy or pedigree of grace, notably delineated by the Apostle, 1 Tim. 1. 5. There we find that charity, or love, which is the fulfilling of the commandment of God, and a chief grace or Christian virtue, flows from a pure heart; and a pure heart springs from a good conscience; and a good conscience is the offspring of faith. Faith is the Genetrix and breeder of Grace, as Eve was the mother of all mankind. I speak so in respect of an internal principle; for if we regard external causes; the race and genealogy may be stretched farther; as thus, faith comes by hearing of the word of God; the word of God is declared by the mouth of a Preacher; and every true Preacher is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent from heaven. But I must speak ad rhombum; though there be sundry external efficients and workers of grace, yet faith is the internal root and principle of it: and that is one reason why it is called precious.  
Secondly, it is precious in respect of its Author, which is the Father, Son, and Spirit. The Father draws us unto Christ, Joh. 6. 44. And hence we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be taught of God, and to hear and learn of him. The Son likewise draws us: draw me; we will run after thee, saith the Spouse. Christ is both the Author and the finisher of our faith, Heb. 12. 2. He casts in the first seed of it; and also makes it to persevere: he lays the foundation of it, and brings it up to the roof, as I may say: he makes us first to apprehend him, and then leads us to the end of our faith, which is the salvation of our souls. Whence it is that he is called the Apostle and high Priest of our profession: that is, he is the teacher of our faith, and the Captain thereof. Lastly, the Holy-Ghost is likewise the Author of our faith. No man can say, that Jesus is the Lord (saith the Apostle) but by the Holy-Ghost, 1 Cor. 12. 3. And in the ninth verse of that Chapter, faith is reckoned among the gifts of the Spirit. Faith than must needs be very precious, having God the Father, God the Son, and God the Holy-Ghost for the Author of it.  
Thirdly, Faith is precious in respect of the object thereof, that is to say, the thing upon which it leans, or rests, which is God himself, or God in Christ. God is said to be in Christ, reconciling the world unto himself, and not imputing their trespasses unto them, 2 Cor. 5. 19 Now this is the highest and most excellent object of faith. Christ also as Mediator is the object thereof. David prayeth, Led me unto the rock that is higher than I, Psal. 61. 2. And the rock that he speaks of is Christ: he is the strong rock on which his Church is built firmly and unmoovably. Needs then must faith be precious, while it leans on such a solid and steadfast foundation. Again, the promises are metonymically an object of faith: because they are made unto us in Christ: they are in him as adjuncts in their subject: we rest upon the power and truth of Christ, for the obtaining of that good which is in the promises. All the promises of God are in him yea, and in him Amen, 2 Cor. 1. 20. He is mediate, or in the middle between the promises and us: God makes the promises, and Christ is his pledge and assurance for the accomplishment of them: so that faith rests on the promises of God, mediante Christo, through the mediation of Christ: and anon you shall see what precious things those promises are: in the mean while, we may conclude even from them likewise, that faith must needs be precious, which hath such precious props and pillars to uphold it, God & Christ, and a sure word of promise, all the wisdom and power of the Father, and the Son, and the Spirit, all that they can do to establish and confirm their own word, and that is more then enough.  
Lastly, The preciousness of faith appears from the nature, from the effects and workings of it. The nature of it is piously to know, and to affect the things of God: to cleave unto God in Christ, to rest upon him for the obtaining of the promises. Faith joins us to God, who is our life, in whom the lives of our souls are bound up, as jacob's life was bound up in his darling Benjamins. Faith filleth the soul with solace unspeakable, with peace passing all understanding, and with joy everlasting. As blood is in the veins, dispersing itself into all parts of the body, so giving life and heat and continual nourishment thereunto: such is faith in the soul; it works upon all the affections; it diffuseth and sheddeth abroad in our hearts the love of God in Christ; it attracts and draws our spirits to delight in nothing more than in Christ; it entertaineth the soul with feasts of fatted things, and of wines refined; it leadeth it into the wine-cellar; it invites us unto those apples and flagons of pleasure, which Christ hath prepared; it sweetens the cross; it makes us to rejoice in tribulation, and that with joy unspeakable and glorious; it works in us a childlike confidence toward God, whereby we approach boldly to him, crying, Abba, Father; it carrieth the soul up to heaven, and giveth ravishing sights of God and Christ, and the joys of eternity; it brings us into communion with God, whereby we have most intimate and familiar conference with him; it brings us into his bedchamber, into his galleries of love. In a word, it enlightens, justifies, sanctifies, and saves us for ever; because it lays hold on Jesus Christ, who is made 
1 Cor. 1. 30.  unto us of God, wisdom, and righteousness, and sanctification, and redemption, as the Apostle saith. O how precious is faith, that hath such wonderful virtues and operations, as these? how precious also are those graces, that flow from it, as love, and the fear of God, and humility, and patience, and the like? But above all the rest, how precious is Jesus Christ, and how highly to be esteemed of, who hath bestowed upon us such precious, such royal, and such rich gifts as these?  
Thirdly, Consider likewise the promises Mot. of Christ; these are also exceeding great and precious, as they be called, 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, saith the Apostle. I confess that by promises he means the effect of the promises, or the things themselves that are promised, which are of no small value and worth; and therefore the promises themselves are of no little weight and moment. This will easily appear, if we consider 

The nature of the promiser.  
The antiquity of the promises.  
And the precious things, which they contain.    
First, God, who hath promised, is by nature wise and powerful, true and unchangeable. God is infinitely wise, he hath a profound reach; his counsels are very deep: even his foolishness is wiser than men, as the Apostle saith: and he knows ways beyond our imagination and capacity, how to bring about his own ends, and to accomplish his promises. He is also almighty to effect and bring to pass his designs: he can do above all that we can either ask or think. And again, he is true and cannot lie, and therefore he is called the God of Amen by the Prophet, Esa. 65. 16. And lastly, he is unchangeable; he cannot repent: there is no variableness or shadow of turning with him: all these are the fulera, the props and supporters of the promises, on which they stand firm and sure, and cannot fall to the ground. The saying is Pollicitis dives quilibet esse potest. Every man can be rich in his promises: even a beggar may be as rich as a King in promises: but all the question and doubt is about the performance of them. Among men it is frequently thus: they are facile and forward in making of promises: but they are ignorant of the means how to fulfil them; or if they know the way; yet they want power and ability; or if they be both knowing and able; yet they want a will; they have a heart and a heart, as the Scripture speaks: they pretend, what they never intent; The children of men are deceitful upon the balances: or lastly, though they know how to be as good as their word, though they can do it; yea though for the present they do really intent what they promise, yet Multa cadunt inter ealicem supremaque labra. many things fall out between the pot and the lip, as the proverb is; they are fickle and inconstant, well instructed how to play fast and lose, unstable as water, like Reuben: and so their promises prove to be nothing worth: perhaps the fault may be in their intellect and understanding: though they be wise to day, yet after a while they may grow sots and fools, and so know not how to steer their course, and to wheel about their purposes; or perchance the default is in their hands: though they be in possibility of performing their promises to day, yet to morrow their arms may be cut off, and they are left shiftless; or if not so; yet it may be worse; the fault may lie in their affections; they may be honest now, and after a while dishonest; and so say, and unsay; promise, and change their minds. Thus it is with men oftentimes; but with God it is not so; he knows how to perform his promises; he is able to make them good; and he is most true and faithful in all his passions: yea he is ever wise, ever powerful, ever true, ever the same, never altered or changed in the  measure: how precious then and sweet are his promises? and how lovely also ought Christ to be, by whom we enjoy them? Thus much of the nature of the Promiser.  
Secondly, Consider the antiquity of the promises. The main and chief promise of God is that which concerneth eternal life, and this was made at the beginning of the world unto Adam, when God said, that the seed of the woman should break the Serpent's head: yea it was made before the world began, Tit. 1. 2. In hope of eternal life (saith the Apostle) which God that cannot lie, promised before the world began. Here by the way we learn, that the promise being before all time, it must needs be absolute and without all condition. But let that pass. The question is to whom that so ancient a promise was made? when there was yet no world, nor any men created to receive it, to whom did God make it? I answer, that it was made to him that even than was ordained to be our head and Mediator, even the Lord Jesus Christ, the eternal Son of God. The Elect are called the s●ede of Christ, Esa. 53. 10 and his children, Heb. 2. 13. Now as we were in Adam's loins when he transgressed: so as touching the decree and counsel of God, we were (as I may say) in the loins of Christ from all eternity, and before the world began: and so the promise was made to him for us, or to us in him before all moments or measures of time. But you will ask me perhaps where we find such a promise? I answer, that we have such a promise, Psal. 2. 7, 8. I will declare the decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the ends of the earth for thy possession. In this Scripture mark two things.  
First, That God the Father saith of his Son, this day have I begotten thee. And [this day] signifies both time and eternity. Time as touching the resurrection of Christ from the dead: that was done in time, as you know; and the Apostle applies the words of the Psalmist unto that very matter of Christ's resurrection, Acts 13. 33. And to the same purpose he is called elsewhere the first begotten of the dead. Again [this day] signifies eternity. It is most certainly to be believed, that God did beget his Son before all time, even from everlasting. There is a place to this purpose, Heb. 1. 4, 5. where the Apostle saith, that Christ hath a more excellent Name then the Angels; because God the Father said of him, Thou art my Son, this day have I begotten thee, which he never did say unto any of the Angels. And mark I pray, the Apostle saith, that Christ obtained this more excellent name by inheritance, as being Gods natural Son: and therefore he had it from everlasting.  
Secondly, In this day of eternity (if I may so call it) God makes unto his Son a promise of a Church to be gathered among the Heathen. This promise was stipulated in the nature and manner of a decree: and all God's decrees are eternal, and co-etaneous with himself: most true is the theorem of the Philosopher; a voluntate antiqua non procedit actio nova: from the ancient will (he means from Gods will) there doth not proceed any new act. God doth not begin to will any thing; he doth not will any thing afresh; because whatsoever he wills, from all eternity he willed it: his will from everlasting to everlasting is one most pure and simple act: it is sometimes called a decree: but yet in respect of himself it is no such thing: for a decree supposeth some interval of time to be between the purpose and the execution: and so there is, I confess, in respect of us: but to God it is not so; for he is without all predicament of time: one day is as a 1000 years, and a thousand years as one day with him: those things that are past and to come with us, are eternally present with him. But to come to the point. Though the counsels of God be not properly decrees in respect of himself, f●r the reason before alleged: yet they are from eternity, and that is the thing that we drive at. The forementioned decree of gathering a Church from among the Heathen, was made when the Son of God was begotten: and he was begotten of old from everlasting, as we have proved. And it was not only a decree, but a promise also; it runs plainly in the form and tenor of a promise: Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.  
Now then consider; how precious is that promise that was made in a familiar parley and conference between the Father and the Son from all eternity? Christ was foreseen and ordained even of old to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mediator: upon this ground God makes even then a gracious promise to him for us; a promise of giving us to him, and consequently of giving us eternal life through him. So that here we have plainly the reason why the Apostle saith, that God promised eternal life before the world began? Namely, because Christ was even then in the counsel and purpose of God our Mediator. And hence in another place, he saith, that the grace of God, whereby we are called with an holy calling, and consequently everlastingly saved, was given us in Christ Jesus before the world began, 2 Tim. 1. 9 Christ Jesus was even then looked upon as our Redeemer: God stipulates and promises to him; and he again restipulates to undertake for us. Certainly then the promise of eternal life must needs be exceeding precious, being the substance of that Dialogue (as I may say) and communication, which passed between the Father and the Son before the world was created. And if that great promise be so ancient, then questionless so are all promises: because eternal life doth eminently contain in it all other blessings, just as the heaven of heavens doth all inferior parts of the world. Now how should the consideration of this stir up our hearts to love Jesus Christ, who received promises for us, not only before we ourselves were, but even before there was any time, or creature made.  
Thirdly, Consider the precious things that are couched in the promises, and they appertain either to temporal life, or to spiritual grace, or to eternal glory.  
First, Great and precious are the promises, which do appertain unto this life. Godliness (saith the Apostle) hath the promise of this life, as well as of that which is to come. And even in this respect, God hath promised never to leave us, nor forsake us, Heb. 13. 5. There are in this place no less than five negatives to strengthen and confirm our faith in the truth of the promise; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if he should have said, I will in no wise whatsoever come of it at any time forsake thee; mine eye shall be still upon thee, and I will watch over thee for good continually. And mark, I pray, what the Prophet saith, Esa. 63. 9 In all their afflictions he was afflicted, and the Angel of his presence saved them, in his love and in his pity he redeemed them, and carried them all the days of old. The place may be read interrogatively thus, Was he not afflicted? etc. That is, did he not take to heart the wrongs done to his people in Egypt? Was not Christ the Angel of God's presence their Conductor and Saviour? Did he not bear them, as a tender Mother or Nurse doth her young child? Did he not carry them as the Eagle doth her brood, with such care, that she herself may not hurt them, and at such a height, as others may not reach them? In such manner doth Christ for ever protect his people. In Zech. 2. 5. he promises to be a wall of fire round about them: where the Holy-Ghost alludeth to the practice of Travellers in the Wilderness, who by surrounding themselves with a fire, did thereby fray away the wild beasts, and kept them off from annoying them: now such a defence will Christ be unto his Saints; he will be with them in most deadly dangers, When they pass through the water, and when they walk through the fire, Esa. 43. 2. Fire and water are two most devouring elements, good servants, but bad masters, as we say; and therefore here they are put for all other perilous and dangerous kinds: Christ will save and deliver his people from them all. We read, Dan. 3. 25. that the three Children were cast into the fiery furnace: But what said the Tyrant? I see four (saith he) and the fourth is like the Son of God: and in all probability it was so; it being usual under the old Testament for Christ, upon some weighty occasions to appear in humane shape. Thus Christ will be with his people in the furnace of affliction; and either he will provide that it shall not be over-heate, or else he will work a miracle to restrain the power of the flames: he will both preserve them in, and deliver them out of trouble: he will so sanctify affliction, that it shall prove a very blessing and mercy to them.  
Secondly, Great also and precious are the promises, which appertain unto spiritual grace: The Apostle saith, That by them we partake of the divine or godly nature, 2 Pet. 1. 4. He doth not mean it of the essence or substance of God, as some of the Heathen conceited, affirming man to be aurae divinae particula, a little piece of the divine Spirit: Thus did the Platonics dream, and also the Manichees and Priscillianists: not so, I say; for the essence of God is incommunicable: but we are to understand it of the graces of the Spirit, whereby the image of God is stamped again and restored in man: therefore the Apostle doth not call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the essential nature of God: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the godly nature; as if he had expressed it in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sainthood, or a nature approaching to Gods, resembling and like unto Gods. So that Believers through Christ have in their souls a lively image and representation of the perfections, of the virtues, and of the life of God: according to that of the Apostle, Colos. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him: he puts knowledge, which is the incipient part of regeneration, for the whole, including under that both holiness and righteousness. And answering to this is that precious promise, Esa. 65. 17. where the Lord saith, That he will make new heavens, and a new earth: This is meant of the spiritual excellency of the Church, in regard both of doctrine, of discipline, and of life: and therefore it holds forth a promise concerning the renewing of the soul by the Spirit of the Lord: where doctrine is sound, discipline wholesome, and life holy, there are new Heavens and a new earth, as I may say, and there the soul is become a new creature by the sanctifying Spirit of God.  
Lastly, great and precious also are the promises appertaining to eternal glory: they contain in them that heavenly inheritance of the Saints in Light, where they shall have blessed communion with God, with Christ, with the Holy Spirit, with elect Angels, and with one another for ever: where they shall have the quintessence of all good things, the sweetness of all Mercy and consolation: where they shall have the splendour and bright rays of everlasting honour; where after this life (and this life is but a bubble, a smoke, a wind, a shadow) they shall have that unutterable & immortal Crown of glory set upon their heads, which Christ hath promised: in a word, where they shall have totum quod volunt, & nihil quod nolunt, all that they would have, and nothing that they would not have. Hence it is, that the Gospel, which holdeth forth the promise of these things, is termed glorious, and the ministration thereof likewise glorious. And therefore as the Apostle makes the comparison between the Law and the Gospel: if the ministration of death and condemnation be glorious (saith he) how shall not the ministration of the Spirit and of righteousness be rather glorious? so may I say: if the glory of Christ be so splendent and shining, so attractive and alluring even in the promise and expectation of it: what then will it be in the full fruition and enjoyment thereof? if so excellent and surpassing at a distance, and through the lattice, as I may say: what will it be in the nearest touch and vision thereof, when we shall come ourselves to participate of that glory? Now we see but in a glass darkly, saith the Apostle, 1 Cor. 13. 12. that is, here we see God but as we see our own Image in a glass, and not the very face itself; here we see him by a kind of reflection, and at second hand, as I may say, in the Ordinances, in the creatures, and such like dim representations, which at the farthest are in some sense enigmatical, full of intricacy and obscurity. But then we shall see God face to face; and then we shall know him, as we ourselves are known by him, that is to say, perfectly; I mean with such a perfection as a glorified creature is capable of. Thus have I showed unto you what excellent and precious things are contained in the Promises for our souls, and for our bodies, for this life and for the life to come for ever: o then how much more precious and excellent, how much more to be desired and longed for is Jesus Christ, by whom so manifold and unspeakable blessings are conveyed unto us▪  
Fourthly, Christ hath bestowed up-Beleevers Mot: 4 precious love, and precious it is, because Infinite.  

Gracious.  
Liberal.  
Everlasting.   
First, the love of Christ unto his Saints is infinite and unmeasurable: it is beyond all imagination or conception. As the Father hath loved me, so have I loved you, saith Christ, Joh. 15. 9 Now who can understand with what love the Father hath embraced his Son? who can dive into the bottomless depth of that tender affection, which the infinite God beareth unto Christ? no more can we define and fully set forth what the love of Christ unto his Saints is? The Apostle indeed would have the Ephesians able to comprehend with all Saints, the breadth, and length, the depth and height of the love of God in Christ: but yet for all that he concludes, that it passeth knowledge, Ephes. 3. 18. 19  
Secondly, Christ's love is a gracious love. That which the Lord speaks by his Prophet concerning Jerusalem, may fitly be applied to all his people, When I passed by thee and saw thee polluted or trodden under foot, as the word signifieth) in thine own blood, I said unto thee live. That is, (as we use to apply it spiritually) when we were in our natural filthiness and uncleanness, which we drew from our first Parents, God loved us freely, and not for our worth or merit; not for our beauty or comeliness: we had no worth in us, nor no beauty upon us: yet he loved us, and said unto us live, that is, he made us to live spiritually; he did put the life of grace into us: he did breath into the nostrils of our souls (as I may say) the breath of heavenly life: his saying in this new Creation was as his saying was in the first Creation of all things: he did but speak the word, and it was done. Again, he adds in the forementioned Prophecy, verse the eight, I spread my skirt over thee. He alludeth to a custom or Ceremony of the Jews, whereby at Marriages, the Husband in token of his Interest and propriety, and also as a pledge of his most tender love and endeared affection to his wife, did cover her with a lap or skirt of his garment: now this matrimonial rite was a figure of the merit of Christ, who hath by his righteousness covered all our sins and transgressions, veiled all our filthiness and pollutions, and hid all our spiritual nakedness, and deformities, and that most freely, most graciously, most undeservedly, according to that Hosea 14. 4. I will heal their back-sliding; I will love them freely.  
Thirdly, Christ's love to his Saints is a liberal love, a munificent, a magnificent and bountiful love: this appears plainly by those hard and bitter things, that he underwent for us, Philip, 2. 7. the Apostle saith, that he made himself of no reputation: he took upon him the form of a servant, and was made in the likeness, or habit of men. The original word in the place signifieth, that he emptied himself, or redegit se ad nihilum, he brought himself, as it were to nothing: he devested and stripped himself of the robes of Divine Majesty, laying them, his Throne, his Crown, and his Sceptre of Glory aside for a while. Through the extremity of his agony his body did sweat drops of blood: he did exhaust such an infinitely rich and precious treasure, as all Heaven and earth could not recompense and make up again. It is reported of the Pelioan, that she openeth her breast with her bill, and feedeth her young ones with the blood distilling from her: and therefore (saith mine Author) the Egyptians did make that kind an hieroglyphic of Piety and pity, and upon that consideration they spared them at their Tables. Now this creature is a lively picture and Emblem of Christ: he parted with that, which was most dear unto him; the soul in his body, the blood in his veins, and (which was more than all the rest) the sweet and ravishing apprehensions of his Fathers love eclipsed, and darkened in his agonies, and so totally eclipsed, that he cried out with a loud voice, my God, my God, why hast thou forsaken me? And all this he did in his infinite pity and love to us: the Apostle saith, that he loved his Church and gave himself for it, Ephes. 5. 25.  
Lastly, Christ's love is eternal and everlasting: a love that never decays or waxeth cold; like the stone Asbestos, of which I read in Solinus, that being once hot, it can 
* jul. Solin: polyhistor. cap. 12.  never be cooled again. The love of Christ is like a Fountain ever flowing, and never dried up: or like the sacred fire, which never went out. I have loved thee with an everlasting love, saith he, Jer. 31. 3. and in another place, with everlasting kindness will I have mercy upon thee. Though the Saints offend Christ often, yet he loves them still: he only purges them and heals them of their spiritual maladies, which cannot be done without some smart: but he doth not a whit lesson, or detract his love from them. Though his people come upon him every day for new favours and new supplies; yet his goodwill is never wearied or tired out: yea though thousands, millions of his Saints press upon him at once; yet he hath for them all, and the Fountain of his love is never emptied. I like the matter of the Poet very well; although, I confess his verse be something jiggish and toying.  
Sumit unus, sumunt mille:  
Quantum isti, tantum i●e:  
Neque sumpius absumitur.  
One Believer draws water of life, and supply of all needful blessings out of this well of salvation; and a thousand like gracious souls do the like; and the one draws as much as the thousand: and yet the well is never drawn dry. Now than a little to recapitulate. If the love of Christ unto his Saints be infinite, boundless and unmeasurable, if it be gracious, free, and undeserved, ●r it be liberal, rich, and bountiful. Lastly, if it be eternal, everlasting, and never decaying, o what a whetstone should this be to our affections, what a spur to our Spirits, and what a bellows to blow up, and kindle the fire of our love to Christ? nothing doth more conciliate and attract love, then love itself: it were horrible ingratefulness not to spend, and be spent (as the Apostle speaks) for one that hath loved us so much as Christ hath done: certainly if love do not draw us unto him, nothing will. The acts of Christ's love are the cords wherewith he draws souls unto himself. I drew them with the cords of a man, with bands of love, saith he, Hosea, 11. 4. and in another place, with 
Jer. 31. 3.  loving kindness have I drawn thee*. 'Tis an Argument then, that we are not drawn at all, if love do not effect it.  
Fiftly, Christ bestows upon Believers Mot. 5 his precious Spirit. This is that, which Christ promiseth to his Disciples, Joh. 14. 26. The comforter, which is the Holy Ghost, whom the Father will send in my name (saith Christ) he shall teach you all things, etc. Now let us consider how excellent the Spirit is, in all the workings of it upon our hearts, and then we shall see what a precious and lovely gift this is.  
The Spirit of Christ doth these things. 

It illuminates our minds.  
It sanctifies our natures.  
It seals our adoption.    
First of all, the Spirit of Christ doth illuminate the mind and understanding: it opens the windows of the soul, as I may say, and sets up a new Light in it: it brings in light upon light. Even by nature men have some Light, such as it is: by Art and industry they acquire more: but the saving Light of the Spirit of Christ fare excelleth all that of the natural man, as the Light of the Sun doth the light the Moon, or as the Light of seven days doth the light of one: hence is that Spirit by an excellency called the Spirit of wisdom and understanding: and it is said to lead us and to guide us into all truth, Joh. 14. 16. I have many things (saith Christ) to say unto you: but you cannot bear them now: but when the spirit cometh; he shall lead you into all truth, that is, he shall open your understandings, he shall enlarge your capacities, and shall make you able to comprehend those Divine and heavenly Mysteries of the Kingdom of God, which shall be dispensed unto you. Ye have an unction from the Holy one (saith the Apostle) and ye know all things, 1 Joh. 2. 20. The Holy one here spoken of is the whole Trinity, God the Father, the Son, and the Holy Ghost: the unction is not the Spirit itself: but a thing different from the essence and substance thereof: viz. the grace of illumination and saving Knowledge, wherewith the eyes of our minds being anointed as with an unction, we come to know all things, not absolutely, and omnisciently, as God doth: but to know all things that are needful to be known unto salvation. And hence in the 27. verse, the same anointing is said to teach us, and that we need no other teaching, but that: it is called eyesalve, Revel. 3. 18.  
Secondly, the Spirit of Christ sanctifieth the hearts and natures of Believers, whereby they are really changed from the filthiness of sin unto the purity of God's Image; that as Christ himself is holy, so are they in some measure by an inherent holiness: their love and their hatred, their joy and their sorrow, all their passions and affections, are not such as they were before, but they are quite altered and changed, new-moulded and fashioned, made after Gods own heart, and conformed to his holy will. This is the blessed work of the Spirit: We are sanctified through the Spirit and belief of the truth, saith the Apostle, 2 Thess. 2. 13. The Spirit is principal in stamping the Image of God upon the soul: the Spirit it is that doth convey the efficacy of Christ's death and blood unto us. Hence it is called in Scripture wind, fire, water, and the like.  
First, it is a wind. Awake o North, and come thou South, Cant. 4. 16. and that for these reasons. As wind allayeth heat: so the sanctifying Spirit of God assuageth hot and burning distempers in the soul; it suppresses inordinate and lustful desires, moderating all our affections, and keeping them in a good temper. Again, as wind purges the air, and dries up superfluous moisture in the earth: so the Spirit purgeth our corrupt natures, and dries up the excrementious humours of sin, which are Enemies to spiritual health. Also 
* Fav●nius the West-wind, dic●●ur à savendo, from cherishing of fruits and other things.  as the wind is a great fructifier, causing the fruits of the earth to spring out: so the Spirit of God makes that soul, which naturally is as a barren and dry wilderness, no plants of grace growing in it; but the weeds of sin rankling every where, to be a fruitful and flourishing garden, where Christ delights to walk and to take his repast, beholding how his trees of Righteousness do spread, and blossom, and bear most pleasant fruit. When the wind of the Spirit doth blow upon the garden of the soul, than the spices of grace flow out: then Christ may come into his garden and eat his delicious fruits of union and Sanctification. The soul is not now an empty vine, neither doth it bear wild grapes; it doth not bear grapes of gall and bitter clusters, but fruits of Righteousness and holiness, most sweet and well relishing, most pleasing and acceptable to Christ.  
Again, the wind is a quickening and enlivening thing: the breath of every living creature is a wind: Come from the four winds o breath, and breath upon these slain, that they may live, saith the Prophet, Ezek. 37. 9 Now such is the Spirit of God also: it raiseth up the soul from the death of sin, and puts the life of grace into it: it sets us upon our feet and makes us to walk before God in the Light, and in the land of the living.  
Lastly, As the wind is not in the power of any man, it bloweth where it listeth, as our Saviour saith; and it is impossible to hid it, Prov. 27. 16. So the Spirit of regeneration is not at the arbitrement, will, and disposing of any creature: but it is sui juris, at its own choice and disposing, at its own pleasure, when, where, and how it will breath and dispense grace: Of his own will begat he us with the word of truth, saith the Apostle, Jam. 1. 18.  
Secondly, the Spirit of sanctification is also called fire in the Scriptures; He shall baptise you with the Holy-Ghost, and with fire, Mat. 3. 11. It resembles fire in the purging property thereof; as fire is a great purger, attracting and drawing corrupt airs to itself, segregating & severing pure substances from dross, as we see in the trying of gold and silver: so doth the fire of the Spirit draw away from our souls all pestilent and infectious scents of sin, and by little and little purges away all the dross of our corruptions.  
Again, The Spirit resembles fire in the consuming property thereof: fire purgeth only, when it meets with a substance that can endure it: but when it lights upon combustible matter, than it wastes and consumes: so the fire of the Spirit doth no more than purge the hearts of the Elect: yet it wastes and consumes their lusts, because they be things to be wasted and abolished.  
Lastly, The Spirit of grace resembles fire in the assimilating property thereof: fire turns other things that are approximate into its own nature: it makes things hot, as itself is hot: it propagates and spreads itself, increasing its own flames by licking up and catching in other things to itself: so the sanctifying Spirit of God doth fire our hearts and affections, heating them with his own heat, kindling them with his own sacred sparks, assimilating and making us like unto himself: holy as he is holy, pure as he is pure, and perfect, as he is perfect. The soul being acted and wrought upon by the Spirit, is changed into the same glory, and becomes spiritual like itself. We know that a paper will smell of the musk or civet that is put in it: so a soul endued with the Spirit of grace, cannot but become gracious: it must have the same savour, the same odoriserous and pleasing scent that the Spirit itself hath.  
Thirdly, The precious Spirit, which Christ bestows upon his Saints, is called water also; because as water washeth away the filthiness of the flesh; so doth that Spirit the uncleannesses of the soul. And again, as water hath a softening and suppling virtue with it: so the gracious Spirit of Christ doth mollify and soften hard hearts; making them of impenetrable and insensible to become broken and contrite, of stubborn and froward, to be flexible and pliable unto Gods holy will: so that though they were before like Leviathans heart, as hard as a piece of the neither millstone; yet now they can tremble at judgements, submit to commands, and be glad to close with the promises of Christ. Thus you see that the Spirit which Christ bestows upon his Saints, is a sanctifying, a purging a regenerating, and a renewing Spirit.  
Lastly, This Spirit sealeth our adoption, our filiation or sonship unto us. By adoption we are received into the number of the sons of God; and by the Spirit of Christ we come to be assured of this prerogative. The Spirit of God seals up our salvation and blessed state unto us: The Apostle saith, That God hath sealed us and given us the earnest of the Spirit in our hearts, 2 Cor. 1. 22. He hath given us the earnest of his Spirit for the assurance of our heavenly inheritance. The Apostles manner of speaking is taken from the custom of men, who to assure and confirm others in the truth of their promises and covenants, are wont to set their seal to bills and bonds, and such like instruments: so God sets his seal to all his promises, and to the covenant of grace, which he hath plighted with us, by giving us his holy Spirit to renew us, to imprint his image upon our souls, and to bear witness within us, that we are his children, and consequently heirs of life and glory everlasting. Now this Spirit is expressly called the Spirit of the Son, Gal. 4. 6. Because the Holy-Ghost sealeth up our adoption in Christ: so that through Christ it is made sure unto us. Let us now sum up all which hath been said of this gift: if Christ hath not withheld his gracious Spirit from us, but hath given even that unto us, to enlighten us, to sanctify us, and to assure us of our adoption and salvation: where can we find greater favour than this? and where should our minds be lifted up into the opinion of any thing more than of Christ? Doubtless, the giver of such a precious gift, ought himself to be much more precious unto us. If we make great account of the gift, much more ought we most highly to esteem of the bestower of it.  
Lastly, Christ bestows upon Believers Mot. 6 precious privileges: and they are many: but I will speak only of these two. 

Access to the throne of grace.  
Good success of our prayers.    
First, Believers have blessed access; Let us come boldly unto the throne of grace (saith the Apostle) that we may obtain mercy, and find grace to help in time of need, Heb. 4. 16. The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word which signifieth liberty of speech, and boldness of face, when a man intrepidly and undauntedly utters his mind before great ones, without blushing, without weakness of heart, without shaking of his voice, without haluccination, imperfection and faltering in speech; when neither majesty nor authority can take off his courage, so as to stop his mouth, and make him afraid to speak. With such spirits would the Apostle have us to come unto God by prayer: we must come with paresie, with confidence of heart, and freedom of speech. This is a fruit of our access to the throne of grace, to which doubtless the Apostle would never have exhorted us, if we were not blessed with such a privilege.  
Again, A like exhortation we have Heb. 10. 22. Let us draw near with a true heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in full assurance of faith, that is, in steadfastness of faith, without wavering, without doubting. The Apostle means it of our full assurance of God's favour, and acceptance of our persons in Christ. In the Law the high Priest going into the Sanctuary, did bear upon his shoulders, and in his pectoral or breastplate, the names of the twelve Tribes of Israel. Now this figures unto us the great love that Christ bears unto his people: he hath them always at his heart; he loves them most tenderly and dear: he bears them also upon the shoulders of his mighty protection, carrying them a loft out of the reach of all adversary power. And he is gone into the heavenly Sanctuary with Vrim and Thummim, with the names of his people upon his breast, for a memorial before the Lord continually: so that now through his mediation we may draw near unto God in plerophory, and full assurance of faith: nothing doubting but that God will for his sake accept both of our persons and of our prayers.  
Secondly, Believers have not only access to God, but also good success of all their suits and petitions, which they put up unto him. Christ by his office of mediation and intercession, is an advocate for his people, and doth in his own person appear before God for them: he takes upon himself their suit and their cause, as an Advocate in Law doth his Clients. Hence is that exceeding sweet and consolatory promise of the Apostle, 1 Joh. 2. 1, 2. If any man sin (saith he) we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. Here is never a word, but hath sweetness in it. Mark, I pray; first he saith, If any man sin; not as though there were some that did not sin: for that this very Apostle beats against expressly in the end of the first Chapter: but when he saith, If any man, he speaks cordial things, he speaks to the heart and comfort of sinners, showing that with God there is no accepting of persons; but all without exception of any for exterior adjuncts and qualities, do find grace in his fight through Christ: this is plainly the inference of the indefinite particle, Any.  
Secondly, He saith, That we have an Advocate: an Advocate is a forensical word, and it signifieth properly one that is called to, or assumed as an Assistant, as a friend, as an helper, as an Intercessor: such Advocates did guilty ones among the Greeks and Romans assume to themselves. Now such an Advocate is Christ unto us: he is our Patron, he is our spokesman, he it is that pleadeth our cause for us; he it is that by the merit of his expiation doth entreat for us. The Devil is called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Adversary, another Law-terme, 1 Pet. 5. 8. he lays in hard against us; and therefore he is elsewhere called the Accuser of the Brethren: and guilty we are too: but Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Advocate, and he entreats the Judge for us: he implores mercy and clemency for us.  
Thirdly, The Apostle saith, that we have an Advocate with the Father; with him still at his right hand: so with him, that he is his own natural Son: so with him, that he needs but only show himself for us, and without speaking any word we are accepted. At that day (namely at that day when I shall be ascended into heaven) ye shall ask in my Name (saith Christ) and I say not unto you, that I will pray the Father for you: for the Father himself loveth you; because ye have loved me, and have believed, that I came out from God, Joh. 16. 26, 27. In these words Christ bids us not so to depend and hang upon him, as to have no confidence in God the Father, as if he were angry with us, and did not love us. Christ is so an Advocate with the Father, as that the Father is made ours fully and perfectly: and so the eager and malicious adversary can do nothing against us.  
Fourthly, Our Advocate is Jesus, a most sweet and heart refreshing name; it signifieth a Saviour; one that doth not only entreat for us, but perfectly save us: other Advocates may entreat, and not prevail; but Christ entreats and prevails; and so saves his people from their sins.  
Fiftly, He is called Christ; there's an addition and increase of comfort in this name; it signifies anointed. Christ was anointed to be our Prophet, to show us the ways of life and salvation: he was anointed to be our Priest, to offer a reconciling sacrifice for us. And he was also anointed to be our King, to protect us, and to destroy all our enemies.  
Sixtly, Our Advocate is called the Righteous, by an eminency, none so righteous as he: he is perfectly righteous: so that he needs not, as other Advocates, to plead for himself: he pleadeth only for us: and he must needs have good success in his pleading; because he is righteous himself: he is the Righteous; just, and a justifier; absolutely and completely righteous by his own inherent purity; and conveying righteousness to us by imputation.  
Lastly, our Advocate is such an one as stands in our room, and takes the whole penalty and punishment due to us for our offence upon himself: therefore the Apostle adds, that he is the propitiation for our sins, that is, he is the sacrifice that implores and begs pardoning Mercy for us. Hence the blood of sprinkling, that is, the blood of Jesus Christ, is said to speak better things then that of Abel, Heb. 12. 24. for of Abel's God speaks thus: the voice of thy brother's blood crieth unto me from the ground. Abel's blood cried unto God for vengeance to be executed upon Cain that murdered him: but the blood of Christ crieth unto God for mercy to be showed unto poor miserable sinners. Now than if Christ be our Advocate, if he be an Advocate with the Father, always in his presence, always near and dear unto him; if he be an Advocae mighty to save; if he be an Advocate separated and sanctified of God himself, and anointed to bear Office for us; if he be an Advocate perfectly righteous and blameless in his own person; if he be such an Advocate, as is willing to stand in our stead, and to bear the burden of our deserts, like him that cried out when he saw his friend ready to be slain,  
Me me! Adsum qui f●ci; in me convertite ●er●ū. Me me! I am he that did the fact, turn your sword upon me; Lastly, if he be such an Advocate as refuses none, but receives all without exception, that come unto him: if Christ, I say, be such an Advocate, such a days-man, so every way qualified and furnished to do us good; then surely it cannot be, but that the prayers, which we present unto God in his name, must find acceptance, and obtain a glorious return. Whatsoever you ask the Father in my name; he will give it you, saith Christ, Joh. 16. 23. Christ puts incense upon our prayers and mingles them with the sweet odours of his own merits: he is the only Altar of Christians, sanctifying all their gifts and sacrifices. Thus you have a taste of the excellent privileges of Believers: through Jesus Christ they have access to the Throne of Grace; and all their petitions find acceptance with God, returning (as the Spies did out of Canaan) with great and weighty clusters of blessings, or (as jacob's sons did from their brother Joseph) full and loaden with good things. Oh then how precious, how lovely. how longed for aught Jesus Christ to be, who accumulates, and heaps such royal favours upon us? who stores us with such rich and inestimable gifts, who gives us free ingress into the presence of God, and regress from him with joyful hearts; who makes way for our prayers, that they may come as things of worth unto his Father, and sends them back again with good news, and glad tidings of blessed success: how precious, I say, and how highly to be esteemed, and regarded is such a Benefactor as this? how ought we to draw out all our love, and the very strength of our affections to cast them upon such a lovely object as this, and to embrace Jesus Christ, who hath done for us above all that we can either name, or think? I pass now to some means by which we may awaken, and stir up our affections unto Christ. And herein I shall give no other directions, than the Church doth to the daughters of Jerusalem in Cant. 5. 10. etc. And the occasion was this. The Church was seeking Christ earnestly, and diligently, and in her seeking, inquires of the daughters of Jerusalem for her beloved: upon which the daughters utter these words. What is thy beloved more than another beloved, o thou fairest among women? The Church for answer, and as a means to draw forth the affections of the daughters; sets forth exactly the high perfections and excellencies of Christ: & she doth anatomize him in every part, and particularise him in every excellency, setting him forth thus:  
First, the Church describes Christ in general, and that two ways.  

1. Positively.  
2. Comparatively.   
First, positively; my beloved is white and ruddy, verse 10. that is, he is of the most complete, perfect, healthy constitution. The strongest complexion and constitution is noted by these two colours; white and ruddy: and it denotes unto us the power and omnipotency of Christ, whereby he is able to do the greatest things in the world. Also his whiteness denoteth his purity and Righteousness: and ruddy; his own blood and sufferings; and likewise his vengeance on his enemies, for he hath his garments dipped in blood, Isaiah 63. 2.  
Secondly, comparatively, he is the chief of ten thousand: or having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the banner above ten thousand. Christ is the Standard bearer of ten thousand, that doth excel all men and Angels, and all other creatures in the world. Now in Armies the goodliest men use to carry the Ensign or banner,: so Christ is incomparable beyond all other, and hath the perfections of Angels, of men, and of all creatures beside. Again, the Ensign is a warlike Instrument, and the bearer thereof, one of the chief: so Christ is for the Ensign of his people, Isa. 11. 10. And all the Armies in Heaven and earth do follow him, Rev. 19 11. the Saints they worship him, the Angels they adore him; for he is the Lion of the Tribe of Judah: and he is the firstborn of God, set above all the Kings of the Earth.  
Secondly, the Church descends from her general commendations of Christ, to that which is more particular, setting him forth by all the members and lineaments of his body.  
First, the Church gins with Christ's head, which is the most eminent part of all the body. His head is as the most fine gold, verse 11. that is, Christ hath a head most glorious and excellent, most splendent and shining, as pure as gold. This denotes unto us the beauty, dignity, eminency, and government of Christ. As gold is of a splendent and durable nature; so is the government and dignity of Christ everlasting and durable, it is Divine and heavenly, and of a glorious extent.  
2. His locks are curled, and black as a Raven, verse 11. Black and curled locks are a sign of a hot brain, and they do argue quickness, and dexterity of wit and strength: this denotes to us the vigour and strength of Christ, and the depth of all his counsels.  
3. His eyes are as Doves eyes by the streams of waters, washed with milk, and fitly set, verse 12. that is, his eyes are pure as Doves: so that he cannot behold any evil with the least approbation: and they are quick to search all things: and they are white as milk, in that he doth behold his people in grace and mercy: Lastly, his eyes are fitly set; that is, as a Diamond in a ring, or, as the filling stones, which were set in the hollow places of the golden Ephod, Exod 25. 7. and those stones were called stones of fullness, because they did fit the hollow places in that golden Ephod. In like manner Christ hath steady eyes, he is not goggle eyed, (as we say) but his eyes are steady and firm, they are as a stone set in a gold ring, which cannot be turned out of its place: so are Christ's eyes evermore guiding his fight to look perfectly into all things, both into the depth of God's Counsels, and into the depth of man's heart and understanding.  
4. Christ's cheeks are as a bed of spices, as sweet flowers, verse 13. that is, he is like a bed of sweet spices, or grown plants, that serve for presume. This denotes and shows unto us Christ's beauty and grace, his comeliness and gravity to all that do behold him. All Christ's graces are sweet, and his fight & countenance hath a transforming virtue in it, it makes those that behold Christ to be like unto him, while others behold his glory, they are transformed into the same Image of his glory, from glory to glory, 2 Cor. 3. 18.  
5. His lips are like dropping sweet smelling myrrh, verse 13. The Lilies are fair and sweet of themselves; yet he adds, they drop pure myrrh. This is to be referred unto the holy, heavenly, sweet and gracious Doctrine of Christ. Honey and myrrh, that is, love and mercy, grace and goodness did flow out of Christ's lips: so it's said in Psal. 45. 1. grace was in his lips. Christ's heart was a treasure full of all Divine grace and goodness, than needs must his lips be sweet; yea, and fare surpass in sweetness honey and myrrh.  
6. His hands are as gold Rings, set with a berill, or Chrysolite, verse 14. The hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for Chrysolite, signifieth a precious stone. The hands of Christ are set forth with all ornaments and precious stones, and shining rings of Gold. This denotes unto us not only the person of Christ; but also his actions and workings. The operations of Christ are admirable and full of Majesty, if we consider them in the course of the creatures, in the Sun, Moon, Stars, in the growth of herbs and plants; so in all the Creation of the world, in gubernation, in ordering of the event of all things, and the like. The works of God are incomprehensible, as in Job, 9 12. who shall say unto him what dost thou? that is, the things which he doth are too high for man's understanding. Now as all the government of Egypt went through the hands of Joseph; so all the works of God go through the hands of Christ. The Father hath committed all his Judgements and works into the hands of his Son, glorious therefore are the works, which Christ doth perform both in Heaven and in earth.  
7. His breast, or belly is overlaid with Saphires, as bright Ivory, ver. 14. Ivory and Saphires are precious and beautiful: and with these Christ hath his belly overlaid. This denotes unto us the bowels and inward affections, the tender mercy and pitiful commiserations of Christ toward his Saints and Children.  
8. His legs are as pillars of Marble, set upon sockets of fine gold, ver. 15. That is, Christ's ways are full of Majesty and power, and as Marble pillars they are firm and constant, having sockets of Gold to sustain them, and to bear up his feet, whereby his way is perfect, by which he walks safely, treading down his enemies under his feet, and bringeth glad tidings of peace unto his people.  
9 His looks, or countenance is as Lebanon, excellent as the Cedars, ver. 15. that is, Christ was of a goodly and tall stature, like unto the Cedars of Lebanon, a goodly Mountain on the north side of the Land of Canaan. This shows the Majesty and countenance of Christ, when he shall plead for his Church and people against their Enemies.  
10. His mouth, or palate is sweet, ver. 16. this is the same with his lips, and shows how sweet and comfortable, how gracious and amiable the Doctrine of the Gospel is, this expression is here again repeated to show, that Christ is better known in Zion, then in any other place. All the works of Christ are glorious, but his Gospel exceeds them all in glory. The Gospel is the glass, wherein we see the glory of Christ more clearly, then in any other way; therefore the words of Christ are much more sweet to a Believers taste, than honey or the most sweetest of spices are unto the mouth.  
Lastly, Christ is precious and amiable in his whole self: yea, he is altogether lovely, ver. 16. that is, Christ is lovely in general, and he is lovely in particular: he is lovely in all parts, and altogether: yea, he is altogether lovely. As if the Church should have said, what shall I say more of my beloved? he is all over, and altogether lovely. Christ was lovely to God, to Angels, to Saints: he was lovely in his nature and person, in his Offices and graces, yea, he is all over lovely, he is wholly delectable.  
The Church having thus described her beloved, she concludeth with an exclamation; this is my beloved, and this is my friend, oh daughters of Jerusalem: this is he, that I sought with so much diligence, and for whom I was sick of love: this is he, that shall have my best affections, in whom I desire to glory in: this is my friend, oh ye daughters of Jerusalem.  
In the next words, we may take notice of the effect, that this commendation of Christ hath upon the daughters of Jerusalem. Whether is thy Beloved gone, oh thou fairest among women? whether is thy Beloved turned aside, that we may seek him with thee? The daughters hearing such a high commendation from the Church of her Beloved, hearing of his riches and glory, and of his beauty and excellency, she is inflamed with a desire to seek Christ also.  
Now from this singular effect, which this commendations of Christ wrought in the daughters of Jerusalem: Ministers of the Gospel may learn and see what their chief duty is; namely, to display those rich treasures of grace, and that splendent shining glory, which is in Christ, to publish and spread before men those manifold excellencies, which be in him, to draw and allure them unto Christ. The Ministers of the Gospel should employ their whole force and strength this way, that poor souls may be drawn to esteem highly of Christ. Who will seek after that, which he knows not off? and who will not seek after a precious jewel? O then tell people where this jewel, this pearl, this treasure is, that they may seek & search, and become Merchants for to adventure all for Jesus Christ.  
To conclude, study then all his excellencies, riches, beauty, loveliness, offices, and the nature of Christ: meditate upon whole Christ, and upon all the parts of him; and never give over until thou hast sweetened thy soul, enkindled thy love, and fixed all thy affections upon him. Meditate what Christ hath done for thee, what moved him unto it; and likewise how unworthy thou art, and how thankful thou art, and let these meditations draw forth thy affections unto him.  
Again, Feed upon Christ's love; that which we feed upon, turns into our own nature: love is fuel for itself; love feeds upon love, and the person beloved: so let us upon Christ's love: the more we live upon Christ's love, the more our love will be inflamed toward him. Kiss sweetly the glorified body of our crucified Saviour, with the lips of infinitely endeared and unexpressible affectionate love: though the distance be great between Christ and the soul; yet faith will bring them easily together.  
Lastly, Go to the everlasting fountain of Christ's blood; let the cock run; rinse thy soul (as it were) in the blood of the Lamb; apply it for justification and sanctification; so shalt thou be free from the guilt and pollution of sin; thou dost ask but the acquittance, the debt being paid in Christ.  
FINIS.   

A Table of those Scriptures, which are occasionally cleared and briefly illustrated in the foregoing Treatise.  
The first number directs to the Chapter, the second to the Verse, the third to the Page.  

Genesis.  Chap. Verse. Page. 49. 10. 67. 49. 22. 81. 49. 24. 83. 
Exodus.  Chap. Verse. Page. 17. 12. 7. 23. 20, 21. 132. 33. 19 53. 33. 11. 70. 
Leviticus.  Chap. Verse. Page. 21. 17, 18. 88 25. 42. 106. 
Deuteronomie.  Chap. Verse. Page. 33. 14. 31. 
1 Samuel.  Chap. Verse. Page. 1. 14. 97. 3. 1. 23. 3 21. 83. 3. 18. 180. 
2 Samuel.  Chap. Verse. Page. 18. 3. 196. 22. 19 6. 
1 Kings.  Chap. Verse. Page. 10. 21. 27. 24. 2. 26. 89. 7. 21. 142. 
2 Kings.  Chap. Verse. Page. 13. 21. 72. 
Job.  Chap. Verse. Page. 22. 2. 191. 23. 8, 9, 10. 182. 26. 14. 56. 
Psalms.  Psal. Verse. Page. 2. 8. 109. 2. 7. 8. 215. 9 10. 163. 16. 3. 191. 16. 5, 6. 17. 22. 8. 7. 40. 3. 6. 49. 27. 125. 45. 2. 57 41. 9 72. 61. 2. 208. 73. 25, 26. 17. 22. 74. 12. 113. 116. 15. 195. 126. 6. 32. 
Proverbs.  Chap. Verse. Page. 6. 26. 29. 8. 11. 147. 8. 14. 73. 8. 22, 23, 24. 25. 17. 6. 159. 25. 25. 40. 27. 16. 236. 30. 1. 68 
Ecclesiastes.  Chap. Verse. Page. 3. 14. 135. 10. 2. 28. 12. 11. 80. 
Canticles.  Chap. Verse. Page. 1. 2, 3. 178. 1. 6. 106. 1. 13. 183. 2. 8. 61. 2. 9 78. 3. 1, 2, 3. 14. 19 3. 4. 15. 4. 16. 235. 5. 1. 162. 5. 2, 3. 175. 5. 3. 176. 5 10. 9 151. 249 8. 6. 192. 8. 6, 7. 148. 
Isaiah.  Chap. Verse. Page. 6. 7. 58. 102. 8. 17. 181. 9 6. 115. 11. 6. 20. 11. 12. 65. 19 11. 195. 22. 22. 115. 26. 19 73. 26. 8, 9 172. 28. 16. 164. 33. 14. 46. 40. 15. 17. 130. 40. 11. 97. 41. 19 100 43. 2. 221. 50. 10. 181. 53. 2. 164. 53. 10. 215. 53. 11. 163. 56. 6, 7. 101. 60. 7. 102. 61. 1. 79. 61. 1, 2, 3. 139. 63. 9 97. 65. 16. 212. 63. 9 220. 65. 17. 223. 63. 2. 250. 
Jeremiah.  Chap. Verse. Page. 23. 6. 124. 30. 17. 169. 31. 3. 230. 
Lamentations.  Chap. Verse. Page. 3. 24. 17. 
Ezekiel.  Chap. Verse. Page. 9 3. 137. 16. 6. 8. 227. 20. 46. 81. 37. 9 236. 
Daniel.  Chap. Verse. Page. 2. 44. 116. 3. 25. 221. 7. 9 150. 7. 14. 228. 9 26. 95. 12. 4. 109. 
Hosea.  Chap. Verse. Page. 11. 4. 232. 14. 4. 228. 14. 7. 155. 
Michah.  Chap. V●●s. Page. 6. 7. 40. 
Hab●kkuk.  Chap. Ve●s. Page. 3. 17. 18. 177. 
Zechariah.  Chap. V●rs. Page. 2. 5. 221. 4. 12. 36. 9 12. 39 11. 13. 30. 13. 17 59 
H●gg●i.  Chap. Verse. Page. 1 4. 167. 
Matthew.  Chap. Verse. Page. 3. 11. 237. 6. 24. 170. 10. 39 144. 11. 27. 71. 12. 4. 87. 19 16, 17. 56. 19 24. 30. 13. 44. 10. 23. 23. 19 101. 26. 9 29. 25. 5. 173. 
Luke.  Chap. Verse. Page. 2. 14. 33. 12. 50. 61. 15. 17. 41. 
John.  Chap. Verse. Page. 1. 1. 44. 1. 8. 54. 1. 14. 152. 1. 16. 37. 1●8 1. 17. 71. 93. 2. 20. 233. 3. 13. 198. 3. 34. 63. 5. 25. 74. 5. 31. 78. 6. 36. 16. 6. 44. 20. 207 8. 14. 78. 10. 8. 60. 12. 27. 63. 13. 35. 154. 14. 16. 233. 14. 26. 232. 15. 5. 144. 15. 9 226. 16. 23. 248. 16. 26, 27. 245. 17. 6. 85 17. 10. 159. 17. 19 37. 18. 36. 109. 
Acts.  Chap. Verse. Page. 7. 37. 70. 10. 12. 36. 111. 10. 43. 79. 13. 33. 216. 20. 28. 198. 25. 19 161. 
Romans.  Chap. Verse. Page. 3. 26. 32. 4. 21. 8. 5. 17. 195. 8. 28. 50. 10. 18. 110. 11. 36. 129. 14. 7. 78. 
1 Corinthians.  Chap. Verse. Page. 1. 7. 189. 1. 25. 29. 1. 30. 210. 3. 21, 22. 158. 7. 13. 107. 200. 10. 1, 2. 71. 10. 1. 46. 10. 33. 168. 12. 3. 207. 13. 12. 225. 12. 25. 6. 67. 15. 24. 117. 15. 28. 118. 
2. Corinthians.  Chap. Verse. Page. 1. 20. 208. 1. 22. 239. 3. 4. 6. 4. 17. 4. 4. 4. 53. 4. 6. 54. 5. 19 208. 5. 21. 33. 5. 15. 192. 8. 23. 156. 10. 12. 78. 13. 14. 44. 
Galatians.  Chap. Verse. Page. 1. 2. 77. 3. 20. 99 3. 28. 145. 4. 4. 68 5. 23, 24. 94. 
Ephesians.  Chap. Verse. Page. 1. 6. 3. 1. 22. 113. 3. 18, 19 227. 4. 11. 82. 5. 27. 156. 5. 25. 230. 
Philippians.  Chap. Verse. Page. 2. 7. 228. 2. 20, 21. 166. 2. 6, 7, 8. 58. 3. 8. 11. 3. 9, 10. 163. 4. 9 43. 
Colossians.  Chap. Verse. Page. 1. 19 76. 1. 19 138. 1. 24. 193. 2. 3. 76. 2. 9 66. 2. 19 36. 3. 10. 34. 223. 
1 Thessalonians.  Chap. Verse. Page. 1. 10. 199. 2. 10. 189. 
2 Thessalonians.  Chap. Verse. Page. 2. 13. 234. 
1 Timothy.  Chap. Verse. Page. 1. 5. 206. 1. 17. 112. 119. 2. 6. 69. 6. 16. 126. 
2 Timothy.  Chap. Verse. Page. 1. 9 219. 
Titus.  Chap. Verse. Page. 1. 1. 171. 1. 2. 134. 1. 2. 215. 
Hebrews.  Chap. Verse. Page. 1. 3 54. 87. 1. 4, 5. 216. 2. 13. 215. 2. 17. 96. 3. 5. 71. 4. 15. 97. 4. 16. 241. 5. 14. 182. 7. 3. 87 7. 23. 88 7. 24. 9 7. 26. 55. 96. 7. 27. 95. 9 6. 87. 9 6. 26. 90. 9 8, 9 93. 9 9 48, 92. 9 10. 93. 9 12. 200. 202. 9 14. 99 201. 9 27. 90. 10. 1. 91. 10. 10. 102. 10. 11. 91. 10. 19, 20. 203. 10. 20. 100 10. 22. 242. 10. 26. 91. 11. 1. 8. 11. 2. 76. 11. 6. 5. 11. 26. 12. 12. 2. 207. 12. 24. 247. 13. 5. 220. 13. 10. 94. 
James.  Chap. Verse. Page. 1. 18. 237. 5. 11. 98. 
1 Peter.  Chap. Verse. Page. 1. 4. 222. 1. 12. 26. 1. 20. 6. 2. 6. 26. 2. 24. 87. 2. 25. 71. 3. 1, 2. 155. 3. 19, 20. 81. 5. 8. 244. 
2 Peter.  Chap. Verse. Page. 1. 1. 205. 1. 4. 173. 1. 7. 4. 2. 22. 173. 
1 John.  Chap. Verse. Page. 2. 1, 2. 243. 2. 5. 192. 2. 20. 75. 3. 1. 148. 4. 19 149. 4. 17. 192. 
Revelation.  Chap. Verse. Page. 3. 3. 115. 3. 7. 73. 6. 9 102. 6. 15, 16. 133. 12. 11. 31. 18. 13. 105. 19 8. 150. 19 11. 251. 22. 2. 145.  
FINIS.   

The Printer to the Reader.  
NOtwithstanding all our care, there are some faults escaped in the Print; yet I hope none will be found so great as to disturb the sense, if thou wilt but make a favourable construction of what thou shalt read.