the Temple doe profane the Sabbaoth and are blamelesse though there were but one High-Priest yet there were many inferiour sacrificing Priests at once Heb. 9. 6. But now Christ was a Priest alone he by himselfe alone hath appeared to take away sinne he hath by himselfe purged our sinnes Heb. 1. 3. his owne selfe bare our sinnes in his owne 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 Leviticall Priesthood there was a change a succession and a moveablenesse and hence it came to passe that there were many Priests be 〈…〉 〈◊〉 the Apostle they were not suffered 〈…〉 by reason of death Heb. â— 23. But 〈…〉 is for ever after 〈…〉 of Melchiseâ—â—◠〈◊〉 â—â—ich Melchisedec was 〈…〉 Father 〈…〉 Mother 〈◊〉 beginning of life or end of dayes Heb. 7. 3. â—â—at is his Priesthood came not by Father or Mother or kindred as that of the Tribe of Levi did the Leviticall Priests had their Priesthood by generation by succession from Father to sonne it was hereditary to them neither might they be put beside it except it were for some naturall blemish as blindnesse lamenesse crookednesse and the like Levit. 21. 17 18 c. But Melchisedec's Priesthood was not after this manner his was not by naturall descent but it was instituted and given him of God at a time nevâ—â— mentioned in the Scripture neitâ—â—◠〈◊〉 the expiration or ending there 〈…〉 â—â—oken of that so he might be an apâ—â—â—semblance and figure of the everlasting Priesthood of Christ who hath as the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impasseable Priesthood a Priesthood that cannot passe or be translated from him to another Heb. 7. 24. in the priesthood of Aaron's order every Priest bare office but for his owne time and they were subject to be put out for misdemeanor as wee see in Abiathar 1 King 2. 26. yea and the whole order was dissolved at the death of Christ But Christ himselfe 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 vertue of it infinitely beyond all time therefore he will have no successour or Vicar Christs 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 onely that a King of Judah did once to his cost usurpe that Office and againe as wee 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 Leviticall priests offred dayly offerings oftentimes the Priests went alwayes into the first Tabernacle accomplishing the service of God Heb. 9. 6. and the High-Priest entred into the holy place viz. the inmost Tabernacle every yeare with bloud ver 25. But Christ offred but one sacrifice once for ever once in the end of the world hath he appeared to put away sinne by the sacrifice of himselfe saith the Apostle ver 26. and he doth illustrate this Truth by a simile and confirme 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 offred to beare the sinnes of many and unto them that looke for him shall bee appeare the second time without sinne 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 eternall doome or Judgement nothing can either marre 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 adde perfection to the first or to ransome those that had contemned it and to this lookes that Scripture where it it is said if wee sinne wilfully after that wee have received the Knowledge of the Truth there remaineth no more sacrifice for sinnes Hebrewes 10. 26. there is not a second propitiatory sacrifice to be expected Christ shall appeare the second time without sinne that is without sacrifices for sinne Men must lay hold of that one once offred and not despise it not seeme to embrace it and afterward cast it away for if they doe there will never come a second to expiate such an offence The Argument which the Apostle useth to prove that Christs sacrifice is but one and once offred 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 yearely remembrance of sinnes 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 remaine for ever uncleane for any thing that these sacrifices could doe to purge them But the single and one sacrifice of Christ whereby he offred up himselfe a Lambe without spot unto God is of sufficiency and perfectly able to doe away the sinnes 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 shadowes 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. essentiall forme or the lively and substantiall representation of those things which were shadowed in the Law and the Tabernacle in which he offred 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 it selfe figured by that resemblance The Ceremoniall Law was given by Moses but grace and Truth the full accomplishment of all those Mysticall and shadowish services came by Jesus Christ Joh. 1. 17. the dispensation of life and righteousnesse Christ alone hath the honour of that Leviticall Priests and bulls and goates and Altars and Ceremonies might be Types * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patternes Heb. 9. 23. but he was the Antitype and signification of them all Fifthly other Priests entred onely 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
upon it we shall see that our Saviour doth not deny himselfe to be perfectly good but onely he checks the pharisaicall opinion of perfection in those that are no more then men Christ was more then a meere man if the young man had knowne so much he should not have been reproved for calling him good in a sense of absolutenesse and perfection such an Epithite was rightly applyable unto Christ had the young Pharisee been ware of his Deity or had he knowne the strange manner of his conception viz. by the Holy Ghost he might have said of him as the Psalmist doth thou art fairer then 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 hee was very excellent it is a very comely sight to see a great Personage of a meek humble and lowly carriage willing to stoope and to come downe 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 poore to make us rich hee fasted that we might feast he went on foote that wee might ride as I may say he died that wee might live The Apostle saith that though he was in the forme of God and thought it no robbery or Sacriledge to be equall with God yet he made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men and being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the Crosse Philip 2. 6 7 8. Now marke I pray the antithesis or opposition which these words hold forth Christ was from all eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the * essentiall forme 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 tooke upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the state being and condition of a servant He was equall 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 mans passions and every way a right man sinne onely excepted whereof you heard before Againe be thought it no rapine or robbery to be equall with God yet he suffered himselfe to be denuded and rob'd of his glory by sinfull men God cal's him the man that is his fellow Zach. 13. 7. and yet he was made a fellow to theeves and malefactours yea he was made inferiour and underling to base men a very murderer being preferred before him Though he was full of glory and excellency yet he did empty himselfe of all for so are the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he evacuated or emptied himselfe that is he reduced himselfe as it were to nothing or as a Father hath it he exhausted himselfe he drew himselfe dry Lastly though he was the Prince and Lord of life yet he humbled himselfe unto Death and the basest death of all the death of the Crosse it was a Roman kinde of execution and asserted even by a Romane Oratour to be of all other most ignominious and shamefull Civem Romanum scelus est verberare propè paricidium nâ—care quid dicam in crucem tollere said that Oratour It is a hainous wickednesse to beate a Romane it is almost paracide to kill him what is it then to crucifie him how beyond measure hainous is that yet thus low was the Sonne of God brought And it addes likewise to the measure of his humility and lowlinesse 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 downe of my selfe Joh. 10. 18. and what he saith of his life is true also of all his Divine glory it was not violently snatch't from him whither he would or no but he did willingly cheerefully spontaneously and of his owne accord devest and strip himselfe of it Now certainly thus to descend from Heaven to Earth from Divinity to humanity from a Kingdome to slavery from life to death and all this of his owne free and willing disposition without any compulsion or enforcement this addes no little grace and luster to him 't is a very seemly sight to see a venerable person condescending stooping low and denying himselfe 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 Sunne of God had not done thus unlesse he had humbled himselfe wee 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 unwillingnesse To this purpose makes that of the most excellent song where it is said of Christ that he cometh leaping upon the Mountaines and skipping upon the hills Cantic 2. 8. there were great Mountaines of difficulties and hardship in the way of our Redemption yet he past lightly and cheerefully over them all to doe the will of him that sent him Yea he was so farre from grumbling and murmuring that it was even meat and drinke to him to doe that will and he was straitned and pained in his mind till the bloudy baptisme of his suffering was accomplished Luke 12 50. It is written of him in the rowle of Gods booke Loe I come to doe thy will ô God those words Loe I come shew his alacrity and cheerefulnesse his readinesse and forwardnesse to doe his Fathers will his loynes were alwayes girded and his feet shodde unto it The Spirit of Christ dwelling in the Saints makes them to be prompt and ready unto all duties and workes commanded of God how much more then was Christ himselfe so in whom the Spirit of God was as water in the Fountaine when he conquered death and the grave and all the powers of darknesse for us Repentance was hid from his eyes he shrunke 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 dranke the bitter cup off to the very bottome hee patiently endured the Crosse and despised the shame Indeed it cannot be denyed that when he was in his agony he prayed to his Father to save him from that houre and thrice he prayed that the bitter cup might passe from him yet he did not this through disobedience or
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 usefull he is usefull for many things yea for all things but especially for these two viz. Justification Sanctification First Christ is usefull for Justification he is the onely mine pit of this treasure the golden and precious veines of it runne along in him onely That he might be just which beleeveth in Jesus saith the Apostle Rom. 3. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the Faith of Jâ—sus that is which seeke not Justification by their owne righteousnesse viz. by the works of the Law but by Christ alone and hence we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. marke I pray The Apostle doth disertly and emphatically adde 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 sinne in us by imputation so wee are made righteousnesse in him by the same way St. Augustines place which Beza cites is a most full commentary God the Father saith he made him to be sinne who knew no sinne that we might be the righteousnesse of God not our owne and in him that is in Christ not in our selves And being thus justified we are so righteous as if we were righteousnesse it selfe It is Christ alone that can administer life and righteousnesse it is he alone that bindes up the broken-hearted opens the prison dores proclaimes Liberty to Captives and the acceptacle yeare of the Lord or the Lords yeare of good will the Quire of the heavenly host sang good will towards men when this accepted and welcome yeare was come Luke 2. 14. This was Christs worke the Law was too weake for it that could kill but not make aalive Christ alone bare the whole weight of his Fathers wrath made reconciliation for iniquity and brought in everlasting righteousnesse none but he was of use for this and therefore he must needs be precious Secondly he is likewise usefull for Sanctification that Spirit alone which Christ sends forth is of power and ability to instill and breath grace into us and so make us meet vessels for the heavenly masters use It is Christ that stamps afresh the impression of Gods Image defaced and decayed in our soules it is he that restores the life of God in man lost by sinne by the blessed influxe 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 speakes Coloss 3. 10. he uses a Metaphor of putting on taken from garments to shew that those new qualities of the soule are aâ—iâ—â—ed as Venuâ—t and beautifull ornaments to our nature the substance of the soule is not changed as some have foolishly dream't but onely it puts on new properties and affections new powers and abilities and this benefit wee derive from Christ The parts of Sanctification are mortification a dying unto sinne and vivification a living unto righteousnesse now both these come by vertue of our implantation inserting or ingraffing into Christ the first when wee 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 Neverthelesse observe this that though wee 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 likenesse of his death wee shall be also in the likenesse of his resurrection this is an elegant metaphor representing unto us that as plants engraffed doe receive moysture juyce and nourishment from the stock whereby they sprout out budde and beare fruit so wee being as it were inserted into Christ doe receive vigour and life from him whereby we walke in the Spirit and become spirituall holy gracious and active in all good workes Christ is the Olive tree that standeth before the Ruler of the whole Earth and emptieth it selfe by the pipes and conduits of his word into the golden Candlesticks of his Church Zach. 4. â—ight and grace in the Ministration of holy Ordinances flow from him he is the head and seate of spirituall influence from which the whole mysticall 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 certaine joynts and ligaments as wee see it is in nature and by this meanes it hath convenient nourishment ministred to all parts whereby it increaseth with the increase of God that is with mighty and most blessed increasings Christ hath goodnesse enough for himselfe and for all his Members he is a Fountaine never drie and the Philosophers property of good agrees to him most of all Bonum est sui communicativum that which is good spares noâ— but communicates it selfe this is most true of Christ his grace is diffusive like water of which the Naturalist saith that it is difficultly contained within its owne bounds but easily within the bounds of some other thing Christ is that sunne of righteousnesse that compasseth the whole world enlightning warming and cherishing every one of his elect with his beames of his fulnesse we all receive and grace for grace saith the Apostle John 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abundant grace or graces sutable to his owne The first day of union a Beleever enjoyes this participation of grace Union is the ground of Communion Wee must remember also that Christ did sanctifie himselfe to the end that we might be sanctified for their sakes I sanctifie my selfe that they also might be sanctified through the Truth saith Christ Joh. 17. 19. Christ is the principall cause of our Sanctification wee are sanctified vertually by his sanctifying of himselfe 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 walke with God in holinesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing why it is so There be many reasons and causes why Beleevers doe esteeme so highly of Christ as they doe 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 soule findes it selfe in darknesse
cut off the race and succession of them There is a remarkable passage to this purpose In Josephus * Antiq. lib. 18. cap. 4. At that time saith he meaning when Pilate was Governour was Jesus a wise man if it be lawfull to call him a man for he was the performer of diverse admirable workes and the instructure of those who willingly entertaine the truth And he drew unto him divers Jewes and Greekes to be his followers this was Christ who being accused by the Princes of our Nation before Pilate and afterward condemned to the crosse by him yet did not those who followed him from the beginning forbeare to love him for the ignominy of his death for he appeared unto them alive the third day after according as the Divine Prophet had before testified the same and divers other wonderfull things of him And from that time forward the race of Christians who have derived their name from him hath never ceased Here you see what an honourable testimony this Jew that was no Christian gives of Christ and his Disciples so precious and desirable was hee notwithstanding his suffering notwithstanding all the shame and trouble that came upon his followers for him that they never would forsake him neither could the generations of them be rooted out of the Earth unto this day This is my beloved and this is my friend ô daughters of Jerusalem Secondly from complacency or wel-pleasednes flowes another thing in love viz. a desire of union or enjoymeÌ„t When the soule 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 kinde of clasping or closing with it or a strong appetion of peculiarity or private Intrest Whence it is that the French Divine writeth Molinus thus of love Love saith he is that point of our spirits whereby it joyneth it selfe unto objects That which is weight in heavie things love is the very same in our soules for as weight moveth earthly bodies toward the place of their rest so love moveth our soules toward that object which promiseth rest and contentment Now Beleevers highly esteeming Christ desire nothing more then the possession and enjoyment of Christ Now Christ is enjoyed In his Ordinances In his secret and sweet appearances to the soule and in his personall presence First Christ is enjoyed in his Ordinances The Ordinance is as I said before a walke wherein Christ is wont to meet with his people a Beleever therefore doth with great delight and study put himselfe upon that way that he may enjoy Christ in it But Secondly Christ is enjoyed in his secret and sweet appearances to the soule What are all holy Ordinances but dead and heartlesse things without such revelations Job tells us of Ordinances of Heaven and Jeremiah in like manner of the Ordinances of the Sun of the Moone and of the Starres these are naturall Ordinances but to what purpose were they if this inferiour world did not partake of their light and heat and sweet influence Wee read also of politick and Judiciall Ordinances which God constituted and set in the common-wealth of Israel but to what purpose were these likewise or what benefit could an Israelite reape by them if he lived in such corrupt and lawlesse times that he could not have them administred so what are all heavenly and sacred Ordinances to a Beleever if he finde not the vertue the life and the power of them enjoying Christ in the Ordinance and finding an influence of his spirit and grace flowing in upon his soule As there is a desire in a Beleever to communicate his heart unto Christ so Christ communicates his grace unto a Beleevers heart Christ as a Fountaine sends forth his streames of comfort and joy and as a Sunne sends forth his glorious beames of grace and love into a Beleevers soule Now a Beleever doth account prayer preaching Sacraments and all other meanes of his soules welfare to be nothing unlesse the Spirit of Christ comply with them flowing in upon the soule with such heart-ravishing discoveries of his grace as no tongue can possible expresse Hence it is that a Beleever sets open the windowes of his soule desiring that Christ may shine into it with the bright and glorious beames of his grace and favour but if Christ eclipse and hid himselfe from the soule there is nothing but darknesse and complaining sorrow and mourning and no rest at all untill the mist be dispelled and the cloud blowen over and the day-starre arise in the heart againe untill Christ come and refresh the soule with new supplies of revelations The Church never left off seeking Christ untill she had found him till the King had brought her into his bed-chamber and into the banqueting-house and imparted some of his love unto her Oh how precious is that sweet and secret communion which a Beleever enjoyes with Christ ô what a delight is it to sit under Christs shadow and to enjoy him in such a way at this is Thirdly Christ is enjoyed in his personall presence at his second coming The Saints are described to be such as long and looke for Christs appearing 1 Cor. 1. 7. you come behind in no gift saiâ—h the Apostle waiting for the comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of Jesus Christ It is called the revelation of Christ because the glory and Majesâ—y of Christ it now hid but then his brightnesse shall appeare and be manifested for he shall come in the clouds and great glory And the Apostle saith in 1 Thess 2. 10. that Christ shall be glorified in his Saints and admired in all them that beleeve that is the Saints seeing themselves to shine as the Starres for evermore and to be made conformable to the glorious body of Christ they shall infinitely admire his grace and Mercy unto them Hence it is Beleevers wait for the consolation of the second coming 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 fruites of his Spirit then a full harvest of joy and blessednesse here they see Christs glory at a distance and through the lattesse but then in the luster and brightnesse of it Christ is the object of a Beleevers affections and nothing but fruition will give him satisfaction his heart is never at rest untill it come to his proper place of rest and repose agreeable to that of the Father fecisti nos Domine ad te inquietum est cor nostrum donec requiescit in te thou hast made us ô Lord for thy selfe and our heart is never at rest till it rest in thee Now whence is it that a Beleever desires to enjoy Christ in his Ordinance in that sweet and secret communion in his personall presence but from this love of union when he sees such a glorious object as Christ is