all guile c. 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 maine Argument of the word and that is Christ propounded unto us by taste if so be yee have tasted that the Lord is gracious ver 3. Now that Christ is the primary Subject and cheife Argument of the word is declared from the fourth verse unto the eleventh First in beleevers adhering to Christ by Faith set forth to us under the terme of coming to whom coming saith the Apostle Then wee have the reasons of this duty First because Christ is the foundation of the spirituall edifice or building called therefore a livingst one verse 4. Secondly because Beleevers are thereby also made lively stones verse 5. Christ is the foundation and Beleevers 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 confirmes by testimony of Scripture verse 6. Behold I lay in Sion a chiefe 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 Vnto you which beleeve hee is precious here for expositions sake wee 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 Prayse 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 externall and expressed by the tongue or pen. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is a reverend and venerable opinion that we have of others this is internall lying in the mind Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour comprehends both those being a testification of the opinion that wee have of other mens excellency and worth declared by outward signes as respectfull salutations uncovering the head bowing the knee and the like Wee 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 weightinesse as Paul mentioneth the weight of glory 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kabad signifieth to aggravate adde or increase so must * Thâ—â—â—a â—stud signâ—ficatâ— gâ—â—vâ—sâ—ere fecâ—t in Hâ—pâ— Buxâ— in Lâ—xiâ— wee adde excellency price estimation and weight of honour unto Christ not that we can really and substantially adde 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 adde condigne and worthy prayses to him and so acknowledge him to be that which he is wee adde not any worth unto Christ but onely an agnition or acknowledgement of his worth I come to the second question namely what manner of Faith it is that the Apostle speakes of The Divine speakes of three kinds of Faith naturall legall and Evangelicall The naturall Faith is to beleive 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 beleeve that there is a God and tremble saith the Apostle Legall faith is to beleive that God speaks Truth in the Scriptures or that the word of God is true Histories Prophesies Promises threatnings every line of that sacred Text as it was indighted by the Spirit of God they all breath out Truth without the least jot or tittle of falshood in them Now the Faith that assents to this is called Legall because the Law and particularly the first Commandement injoynes me to honour God and I doe honour him when I beleeve that which he saith is true Evangelicall Faith is to beleive 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 goe unto God by him we beleeve 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 soule doth roll or cast it selfe upon Christ as upon a sufficient and faithfull Saviour And that this is the nature of Faith is declared by these phrases of Scripture To leane upon the Lord the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leane produces and brings forth the word that signifieth a a staffe because we leane upon it now Faith in Scripture is set forth by both these termes in respect of Faith the Lord is said to be the staffe of his people 2 Sam. 22. 19. and they are said to leane or to stay themselves upon him Esa 10. 20. Againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence hope and security all which are effects of Faith the radicall word is used to expresse the act of Faith Psal 40. 3. And very significant and choyce to declare the worke of Faith is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applyed unto David and to Christ Psal 22. 8. as much as to say to roll ones selfe on the Lord. Arius Montanus renders it volve ad Dominum roll to the Lord the Hebrew word besides the primative sigsignification of rouling imports also a confident committing of ones selfe unto another Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith signifies a steady or firme resting upon the Promises of God It is said Exodus * Aâ—nsw in Loc. 17. 12. that Moses his hands were steady untill the going downe of the Sunne where the same word is used for steady as for Faith Now then seeing that to beleive in God is to leane upon him as on a staffe or a supporter to roule our selves to him or on him as Creatures that cannot subsist happily separated from him and also to rest steadily in him as in God al-sufficient and the very life and Salvation of our soules 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 dependance on him for some future good so it is hope But as it respecteth him offering himselfe to us in Christ at present so it is faith and hence are those phrases of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being fully perswaded Rom. 4. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or ground of things hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
way If he finde not Christ present his spirit failes the soule 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 therfore in which Christ presents and offers himselfe are very precious to a Beleiver The soule that hath once felt the quickning power of those Ordinances will hardly or never be kept from them Secondly the true Beleiver seekes 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 successe 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 seekâ— him againe she askes 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 yee him whom my soule loveth saith she but even they satisfie her not therefore she goes further waiting patiently for the Revelation of Christ and so at length she hath blessed successe she found her beloved it is not lost labour to seeke and waite for Christ constantly and perseveringly such labour in the Lord shall never be in vaine and verily they doe highly esteeme of Christ who seek him so Thirdly a true Beleiver doth not only Dem. III seeke Christ diligently and constantly but also he hath a prudentiall care in keeping him when he hath found him I held him saith the Church and would not let him goe 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 gat him with much hazard and danger much losse and suffering and therefore she will not leave him for the greatest advantage in the world She knowes that nothing under Heaven can countervaile or repaire the losse of him she knowes that nothing in this great and wide Universe though never so lovely and desireable can be equivalent to such a Jewell She knowes that with him is the well-spring of life and of all blessing therefore she cannot be induced or perswaded upon any tearmes to part with him Many of Christs followers forsooke him and went no more with him but will yee also forsake me saith he to his Apostles Peter answers for himselfe and the rest Lord whither shall we goe thou hast the words of eternall life Joh. 6. 68. as if he should have said Lord if wee leave thee we leave our life and our comfort wee forsake our owne mercy it was motive enough to stay by him and to keep closse to him to consider that eternall Life and consequently the very quintessence of all happinesse 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 Merchant-man is an Embleme or figure of a sound beleiver who when he hath found Christ will not forgoe him by any meanes 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. 'T is the voyce of the Church the Lord is my portion saith my soule not onely her tongue without but even her soule and her spirit within speakes it with unconceiveable joy and delight she was in deep affliction when she spake 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 moode 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 wee thinke now that they will be such fooles 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 eternall joyes for a short blaze or a little flash of mirth like the crackling of thornes under a pot they will not be so overseen and besotted as to part with such an heritage as Christ is rich fat alwayes fruitfull and never decaying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith 't is an inheritance where there is no dirt no winter or withering no decay or dying of fruites but ever green ever flourishing ever bearing infinitely profitable and delightfull 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 wee imagine that the Saints will part with theirs Naboths was his but for his life time onely but the heritage of the Saints is everlasting Naboths was subject to many hazards and casualties fire inunâ—â—ation robbery blasting wormes and utter losse 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 fooles as to part with it Fourthly consider the principle from Dem. IV whence flowes the soules bewailing of Christs absence diligent and constant seeking of him and keeping him with much care and jealousie when she hath found him that principle is love I sought him whom my soule 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 it selfe I say apprehended to be excellent because sometimes the object is not excellent indeed but onely fansied and conceited to be such but here the case is otherwise as I trust it shall appeare In the meane time observe the nature of the will it is elicita not coacta inclined and drawne 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 Empresse in the soule commanding there in chiefe as we say no violence can be offered to it or if there be any yet it is very pleasing full of tiâ—â—â—â—ation full of tickling and delight I confesse the old saying is ducimus volentem and trahimus â—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
God present in the flesh to every faithfull and beleeving soule was likewise Vcal Almighty able for all things so that by these two names the faithfull are assured of their Justification Sanctification and eternall Salvation through the presence and power of God and this doubtlesse 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 confesse that this price had its worth from the union of the two natures Againe 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 doe speake Christ a very precious and excellent person and that even according to his manhood Secondly consider Christ as Mediatour and there also he shines forth most gloriously and appeares to be the most peerelesse and precious thing in the world In the Mediatorship of Christ wee are to consider his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his three-fold Holy Office of Prophecie Priesthood Kingdome 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 shadowes of this great Prophet even Moses himselfe was but a figure of him a Prophet shall the Lord your God raise up unto you of your Brethren like unto mee saith Moses Acts 7. 37. those words like unto me doe plainly shew that Moses was at the best but an Image and a shadow of Christ Moses fasted forty dayes before the giving of the Law on Mount Sinâ—i so did Christ before he began to preach the Gospel God did more clearly and perspicuously manifest himselfe unto Moses then unto other men it is said that he spake unto him face to face as a man speaketh to his friend Exod. 33. 11. so did the Eternall Father more openly reveale himselfe unto Christ then unto any creature no man knoweth the Father save the sonne and he to whomsoever the Sonne will reveale him Matth. 11. 27. Moses became a Shepheard in the Land of Midian so is Christ the Shepheard and overseer of our soules 1 Peter 2. 25. Moses was faithfull in all Gods house and so was Christ but yet in a farre more excellent manner then Moses as the Apostle declares Heb. 3. Moses was faithfull as a servant Christ as a sonne over his owne house Moses was himselfe 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 pâ—ssed under the cloud and through the Sea and were all baptised unto Moses in the cloud and in the Sea marke that phrase unto Moses they were baptised unto him as unto the type or deputy of Christ for Baptisme is a Sacrament of the New Testament and properly of Christ's Institution Moses also instituted the Passeover so did Christ the Lords 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 Beleevers exhibited by Christ Job 1. 17. Thus you see that Moses that egregious and eximious Prophet was no more then a shadow of Christ And the like may be said of all the rest of the Prophets it were no hard matter to shew 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 ascention of Christ Noah by his righteousnesse saving all the rest that went into the Arke with him shadowed Christ who by his perfect obedience saves all true Beleevers Concerning the Prophet David it is said that even those which sate at his Table rose up against him Psal 41. 9. so did Judas against Christ who dipt with him in the platter David also was a man after Gods owne heart so was Christ without the least flawe or failing and what an evident type of Christ was the Prophet Elisha when a dead body rose againe being cast into his grave and touching bis bones a Kings 13. 21. This was not done by any Native or inherent vertue of the Prophet but by that accident to foreinstruct the faithfull concerning the vertue of Christs 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 yee that dwell in the dust for thy dew is as the dew of herbes and the Earth shall cast out the dead Againe Jonah lying three dayes and three nights in the belly of a fish was a signe of Christ lying so long in the grave The Prophets were all of them types and resemblances of Christ even John the Baptist then whom there arose not a greater Prophet of all those that are borne of women even he I say was but Christs harbinger or fore-runner Now then as substances doe farre excell shadowes and Kings their Ante-ambulos or harbingers so doth Christ farre excell all Prophets they all of them were but shadowes and fore-runners to him Secondly other Prophets could speak only to the ears of men but Christ spake 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 breake 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 powerfull working of his owne Spirit Other Prophets can preach wisdome unto men but Christ can preach them wise other Prophets can warne men by telling them of their sinnes and denouncing the Judgements of God but Christ can reclaime them and turne them from their sinnes the dead heare the voyce of the Sonne 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 boldnesse full of conviction and raeproofe full of the evident demonstration of the Spirit and of power as the Apostle speakes in this manner came the word from Christ Thirdly other Prophets were instrumentall to search out the mind of God and they did it by way of act onely the Divine will being revealed and discovered unto them but the mind of God was in Christ habitually and radically the fountaine and roote the source and principall cause of Christ's Prophecie was in himselfe Before all time Christ had the honour to sit in the seat of most
excellent secrets the bosome of the Father and therefore he is able as from himselfe to reveale all the Oracles and secrets of God needfull to be knowne he is able to reveale them when and how and to whom he pleaseth Now that these things are habitually in Christ as heate in fire or water in a living and ever-flowing spring appeares by this 1. That Christ is essentially wisdome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. 2. It appeares also by this because he counsels us to buy eye-salve of him that wee may see and because he hath power to send the Spirit ye have an unction from the holy One and yee know all things saith the Apostle 1 Joh. 2. 20. Christ is the holy one from whom wee receive the anoynting of the Spirit opening our eyes and discovering unto us all saving truthes In him are hid all the treasures of wisdome and knowledge Colossians 2. 3. They are hid in him as Gold and Silver are in suo loco as the Philosopher speakes hid in the veines of the Earth that 's another Argument of the habitualnesse of Prophecie in Christ Thirdly and another is this that all fulnesse is said to dwell in him Coloss 1. 19. where by the terme of plenitude or fulnesse Mr. Beza understands 〈◊〉 â—â—cumulation or heaping up of all 〈◊〉 gifts in a most copious and plentifull manner which he saith that the Schoolemen doe call habituall grace distinct from the grace of union the union he meanes of the two natures Now one part of this habituall grace and fulnesse in Christ is the gift of Prophecie and marke I pray it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit or dwell in Christ this implyes the habitualnesse of it Fourthly other Prophets could reveale but some part of the will of God and at sometimes onely Heb. 1. 1. that God spake 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 day-Starre and Sunne of Righteousnesse a-rose but saith the Apostle in these last dayes he hath spoken by his Son ver 2. that is he hath spoken more fully and plainely The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old and by his Sonne in this latter age of the world shewes plainely the dimnesse and darknesse of those former ages in comparison 〈◊〉 â—hose which have been since the coming of Christ in this respect 〈◊〉 Apostle saith that the heires of life and salvation were but children before Christ's incarnation Galat. 4. 1 2 c. for the generality of them they knew but as Children for that we have done since besides other points of minority and non-age touching Legality and Ceremonies which the Apostle in that place termes elements or rudiments of the world and the State of the Saints under them a state of bondage as wee see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glasse darkely for what we shall doe in the life to come all is wâ—apt 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 himselfe then was but a standing behind the wall a looking forth of the window a shewing himselfe 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 our selves of the number or compare our selves with some that commend themselves and in another place he speakes out plainly no man saith he liveth to himselfe Rom. 14. 7. that is none ought to live unto himselfe Yea even Christ himselfe relating to himselfe as a meere man saith that his witnesse is not true if he beare witnesse of himselfe Joh. 5. 31. but in another place relating to himselfe as Mediatour as God and man in one person and one with the Father he speakes cleane contrary to this though I doe beare record of my selfe saith he yet my record is true Joh. 8. 14. Here then is a wide difference between other Prophets in reâ—pect of their Office and Christ they might not preach themselves they did indeed report something of their owne vertues but it was for holy example and instructions sake and it was still with reference unto the maine object of the word which was Christ But now Christ being our Mediatour 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 himselfe to him give all the Prophets witnesse Acts 10. 43. and he beares witnesse of himselfe because he hath not a greater in the point of our Justification Sanctification and eternall Salvation to beare witnesse of than himselfe and hence are those selfe-predications of his which wee finde in the Scriptures Looke unto me and be yee saved all the ends of the Earth Come unto me all yee that labour and are heavie laden When hee read that place of the Prophet Isaiah chap. 61. 1. c. he told the people this day is this Scripture fulfilled in your eares When the excommunicated man asked him who the Sonne of God was he answered him thou hast both seen him and it is he that talketh with thee and he told the Samaritanesse plainely that he was the Messias 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 himselfe Now surely it commends unto us the Prophecie of Christ that he might preach commend himself without any blot of arrogancie 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 nailes fastned by the Masters of Assemblies which are given from one Shepheard 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 Shepheard 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 vertue and power and preached unto those Spirits that are now in prison in Hell wee must conceive having been disobedient unto the word of God and despised his long-suffering in the dayes of Noah while the Arke was preparing 1 Pet. 3. 19. 20. here we see that that which Noah a Preacher of righteousnesse did is attributed unto Christ because Noah was but instrumentall and had his Commission from him just as it is said that whatsoever the Prisoners did in the prison Joseph was
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 beleeve therefore that whole Christ offred up himselfe unto God even the Manhood as well as the Godhead did offer it selfe Christ is a Priest according to both natures And whereas it is said that hee offred himselfe through the eternall Spirit without spot unto God Heb. 9. 14. that doth not put the manhood from its share in priesthood but onely it shewes how the Sacrifice came to be without spot or blemish namely by the hypostaticall union of the two natures the eternall Spirit that is the Godhead of Christ assuming the flesh into one person with it selfe Secondly Christ was the Tabernacle or Temple most properly according to his God-head for he saith himselfe in the Gospel that the Gold of the Temple is sanctified by the Temple it selfe so is the manhood sanctified and made noble by the God-head Neverthelesse in some respects his humane body was the Temple also Destroy this Temple saith he and I will build it againe in three dayes he speakes it of his body which is called a Temple not onely because the holy Spirit dwelt in it after a singular and peculiar way conceiving it at the first and sanctifying it perfectly but also because in the offring of it up God found in it an acceptable sacrifice and smelt in it a sweet favour as in a Temple But yet further to this purpose the flesh of Christ is called a vaile Heb. 10. 20. in which the Apostle alludes to the opertory or vaile in the Tabernacle of old and in the Temple by which alone there was entrance into the holiest place of all so by the vaile of his flesh rent and torne upon the Crosse hath Christ opened a new and a living way for us to passe 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 himselfe that the Altar doth sanctifie the Gift Matth. 23. 19. And thus doth the God-head like an Altar sanctifie 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 then the oblation But now although the God-head of Christ alone be the sanctifying and dignifying thing in respect of the offering of himselfe that is of his flesh unto God yet in respect of his presenting us blamelesse 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 it selfe speaketh thus Isaiah 56. 6 7. God promiseth that he will bring even the sonnes of the stranger that is the Gentiles to his holy Mountaine and make them joyfull in his house of Prayer and their burnt offrings 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 Mediatour upon whom as upon an Altar all Nations promiscuously both Jewes and Gentils 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 Rammes of Nebaioth shall minister unto thee they shall come up with acceptance on mine Altar and I will glorifie 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 coale from the Altar touching the Prophets lips his iniquity is taken away and his sinne purged now what is it that taketh away iniquity but the Lamb what is it that purgeth sinne but the bloud of Christ although I grant as before that if wee respect the offring of himselfe the body and bloud of Christ was most properly the sacrifice I will adde a few words more touching this matter out of Mr. Brightman upon Revel 6. 9. he saith that the soules under the Altar are most eminently the Martyrs whose salvation is placed onely in the death of Christ under which those holy Champions lying hid as under a Buckler they might safely and without terrour appeare before God now it is true that this death of Christ in respect of himselfe was the sacrifice but to the Martyrs and to all the Saints it is together with his God-head as an Altar under which and not under their own perpessions and suffrings 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 himselfe now in the sight of God for us wee are to judge that whole Christ God and man was after a sort the oblation or offring and hence the bloud thereof is said to be the bloud of God Acts 20 28. Neverthelesse though in respect of us who are reconciled justifyed sanctifyed and eternally saved thereby whole Christ is offred up yet let us be wise unto sobriety Let us as I may say give unto Caesar the things that are Caesars and unto God the things that are Gods that is let us give unto each nature of Christ it s owne properties and offices both his Deity and his humanity did distinctly act their parts his humanity by suffring the punishment due to us and by fulfilling all righteousnesse and his Deity by conferring upon those suffering infinite and saving vertue The humane soule and flesh of Christ was the holocausto or whole burnt-offring rosted it the fire of his Fathers wrath his God head was the Temple in which and the Altar upon which this sacrifice was offred and lastly Christ both God and man was the Priest most willingly and cheerefully officiating in this service Thus I have shewed 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 wel may he be called wonderfull as we read of him Isaiah 9. 6. and well also may the Apostle say that the Mystery of Godlinesse is without controversie a great Mistery Now then to conclude this discourse of Christs 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 onely not needing to offer for himselfe but onely for us a most mercifull and pitifull high Priest and lastly sacrifice Temple Altar and Priest all in one if Christ I say be such an high Priest then
King he raignes in righteousnesse he speakes in righteousnesse he makes warre in righteousnesse he betroths his Church to him in righteousnesse he delivers her from her Enemies in righteousnesse he answers her prayers in righteousnesse he doth all in righteousnesse Neither is he personally righteous alone but efficiently also not onâ—ly righteous himselfe but he makes others so too just and a Justifier as the Apostles phrase is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our Righteousnesse Jer. 23. 6. He is our true Melchisedec King of Righteousnesse that King in Abrahams dayes bore the name that he might be a Type of our King Lastly Christ is a most mild and mercifull King meeke gentle long-suffering he is the true propitiatory or Mercy-seate that in the Tabernacle of old did but prefigure him hee keeps mercy for thousands his mercy is everlasting his mercy indureth for ever is the versus amoebaeus or the bearing of the song as we say in the 136. Psalme He delights in mercy yea it is so pleasing to him that even in wrath hee remembers it he beares long with his Enemies he forgives them he dies for them hee saves them eternally and crownes them with glory for ever Thus I have shewed you that Christ is a King a Spirituall King a univerversall King over all Nations rankes 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 royall vertues and qualifications as wisdome fortitude peaceablenesse Righteousnesse Mercy and the like Where shall we finde 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 incroachment but Christ is so constituted of his Father I will make him my first-borne higher then 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 Beleevers Having spoken of Christ as Mediatour I come now to commend him to you as God and here wee be come to the supreame and highest pitch of all glory Here are fathomlesse depths and bottomlesse bottomes if I may so speake 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 speakes a hundred tongues a hundred mouthes and a voyce of steele yet I could not sufficiently describe them but must be driven with the Philosopher to aske more dayes to thinke 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 Neverthelesse let me say something though I doe it but slenderly and weakely as children doe of mens matters Christ then is in the altitude â—nd summity of all glory one eternall 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 onely begotten Sonne of God the Image of the Father his substantiall Image and not as the forme of a face in a glasse â—lso to him are attributed such things â—â— can agree to none but God he is said to be equall with the Father eternall the author of election a searcher of hearts one that must be beleev'd in sâ—orne by worshipped with Divine worship one that gives eternall rewards one that hath power to pardon sinne one that doth illuminate by the Spirit one that shall judge both quick and dead one that is omnipotent one that hath power to worke Miracles to create to send the Holy-Ghost one that hath power to raise himselfe 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 booke no lesse then forty two Arguments of the Divinity of Christ By all which wee may see the blasphemy of those who have affirmed him to be no more then 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 madnesse of these men if wee consider these particulars First of all Christ shines as a Sunne in the firmament of the world in all perfection and sufficiency of wisdome power goodnesse 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 fountaine of all blessing and goodnesse Now the Logicall Rule is quod efficit tale illud magis est tale that which makes a thing to be so as it is is much more so it selfe if the creatures be full of beauty and excellency and yet all in a derivative way how unspeakeably excellent then and beautifull 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 Moone from the Sunne and also subject to subordination but in Christ according to his God-head all is absolute and compleate 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 chiefe and soveraigne good now loe here it is Finis et bonum converâ—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 followes necessarily that Christ is the Summum bonum and the top of all felicity and happinesse Thirdly whatsoever vertue or goodnesse is in the creature it is not of the essence and substance of the creature but onely an accident or an inherent quality as a man may be said to be wise mighty just mercifull but not wisdome strength Justice and mercy as God may who is all this and much more in the very abstract as we speake whatsoever then is properly attributed unto Christ as God we cannot divide it from his very essence It is proper to substances and materiall things to have accidents adhering and cleaving unto them but God is immateriall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without matter
with unspeakable delight his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Now this must needs render Christ very precious when he is not onely in himselfe whatsoever is excellent and desirable but also the Saints may justly challenge and claime him for their own I come now to the application of the Vse 1 Point And first of all it shews us the reason why the most in the world doe despise Christ and care not for him namely because they have no faith they are infidells and unbeleevers and therefore they set light by him Christ is very precious but it is onely to Beleevers worldlings have no faith and therefore Christ seemes a despicable and worthlesse thing to them Now that they have no faith this appeares First by their ignorance Most have not so much as the theory or doctrinall knowledge of Christ they are like Festus who tould Agrippa that Pauls adversaries had questions against him concerning one Jesus Act. 25. 19. So let these be asked and they can answer nothing truly nothing rationally nothing punctually of Christ Christ is to them as Logicians speake an Individuum vagum quidam homo a certain man one Jesus but they for their part know little of him onely they have a wilde 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 experimentall knowledge of him they have not felâ— the work of his Spirit upon their hearts they have not tasted how gracious thâ— Lord is they may perhaps have a flashiâ—â— relish and light tast of him such as their is of whom the Apostle speaks Heb. 6 4 5. Temporary gusts apprehensionâ— of Christs sweetnesse causing joy for â—â— while but they doe not sit downe with Christ at his Table to eate even to saturation as I may say and to make a full meale of his spirituall dainties the heavenly Manna the marrow of fatnesse neither have they drunke abundantly as the charge is Cantic 5. 1. of wine on the lees well refined out of Christs wine-cellar In a word they have not a thorough and saving experience of Christ though their braines have some print of him yet their hearts are strangers to him and therefore they have no faith They that know Christs name will put their trust in him Psal 9. 10. But these know it not they know not the power they know not the vertue they know not the worth of Christ neither doe they know their owne misery without him And what faith can there be where there is no knowledge Knowledge is so necessary to breed and beget faith that sometimes it includes faith and faith beares the name of it as Esa 53. 11. By his knowledge shall my righteous servant justifie many and againe Not having mine own righteousnesse saith the Apostle which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith that I may know him and the power of his resurrection Phil. 3. 9 10. That is one token then that men have no faith because they have no knowledge Secondly It appeares by their stumbling at Christ Christ is a stone of stumbling and a rocke of offence to the disobediâ—nt as the Apostle saith and disobedient ones are opposed to beleevers unbeliefe is the greatest disobedience in the world 't is to make God a liar and it is the mother and damme of all other disobedience because men beleeve not therefore they are so vicious so prophane so ungodly and so disobedient as they are and therefore it is that Christ seemes so vile and so base to them as he doth therefore it is that they are offended with him and stumble at him overmuch hast makes a man to stumble now the Prophet saith that he which beleeveth shall not make hast Esa 28. 16. Had the Jewes beleeved they had never stumbled at Christ his poverty and depressed condition had never been any scandall to them but they not beleeving looked for a Saviour and a Messias that should come in the riches in the glory in the pompe and magnificence of an earthly Monarch which wheâ— it failed they were â—ffended and said Wee will not have this man to reigne over us The Prophet Eâ—â—y brings forth carnall people speaking thus of Christ He hath no forme nor comelinesse and wheâ— weâ— shall see him there is no beauty that â—â— should desire him Chap. 53. 2. This is noâ— meant of the bodily visage and countenance of Christ but of the strict lawes of his Kingdome and of the hard terms upon which he offers himselfe he tells men that if they will be his followers and will have him for a Saviour then they must deny themselves renounce their own wills take up his Crosse suffer mocks and reproaches bonds and imprisonment be hated and persecuted in the world and resist even to bloud and losse of life if need be These are the termes conditions upon which Christ offers himselfe and these are very unsavory most cannot relish them they will not downe Christ is very offensive being so tendred without forme without comelinesse without beauty a most nauseous and loathsome object Now where it is thus it is evident that men have no faith a man will not rest or relye upon that which he hath no good conceit of Thirdly It appeares to be so also when men doe not improve Christ True faith is a growing thing and makes all other graces to grow it is not idle and lazie but active and advancing and still pressing forward What is ground if not goodded and manured 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 wee receive no vertue or vigorous impresse no accession or augmentation from them the businesse of Christ in a soule is not a matter of words and names as Gallio thought but it is a work of the highest and greatest concernment that can be the aimes of it are above all created excellencies and therefore where it is true and not fained it is ever in agitation ever girding forward to the marke ever building ever running ever growing if not so it is manifest that men haw no faith and if they have no faith it is no wonder that they should despise Christ Fourthly When a man is carelesse and regardlesse of the things of Christ this
were in our naturall filthinesse and uncleanenesse which we drew from our first Parents God loved us freely and not for our worth or merit not for our beautie or comelinesse wee had no worth in us nor no beauty upon us yet he loved us and said unto us live that is he made us to live spiritually he did put the life of grace into us he did breath into the nostrills of our soules as I may say the breath of heavenly life his saying in this new Creation was as his saying was in the first Creation of all things he did but speak the word and it was done Againe he addes in the forementioned Prophesie verse the eight I spread my skirt over thee He alludeth to a custome or Ceremony of the Jewes whereby at Mariages the Husband in token of his Interest and propriety and also as a pledge of his most tender love and endeared affection to his wife did cover her with a lappe or skirt of his garment now this matrimoniall rite was a figure of the merit of Christ who hath by his righteousnesse covered all our sinnes and transgressions veiled all our filthinesse and polutions and hid all our spirituall nakednesse and deformities and that most freely most graciously most undeservedly according to that Hosea 14. 4. I will heale their back-sliding I will love them freely Thirdly Christs love to his Saints is a liberall love a munificent a magnificent and bountifull love this appeares plainely by those hard and bitter things that he underwent for us Philip 2. 7. the Apostle saith that he made himselfe of no reputation he tooke upon him the forme of a servant and was made in the likenesse or habit of men The originall word in the place signifieth that he emptied himselfe or redegit se ad nihilum he brought himselfe as it were to nothing he devested and stript himselfe of the robes of Divine Majesty laying them his Throne his Crowne and his Scepter of Glory aside for a while Through the extremity of his agony his body did sweat drops of bloud he did exhaust such an infinitely rich and precious treasure as all Heaven and earth could not recompense and make up againe It is reported of the Pelioan that she openeth her breast with her bill and feedeth her young ones with the bloud distilling from her and therefore saith mine Author the Egyptians did make that kinde an hieroglyphick of Piety and pitie and upon that consideration they spared them at their Tables Now this creature is a lively picture and Embleme of Christ he parted with that which was most deare unto him the soule in his body the bloud in his veines and which was more then all the rest the sweet and ravishing apprehensions of his Fathers love eclipsed and darkned in his agonies and so totally eclipsed that he cryed out with a loud voyce my God my God why hast thou forsaken me And all this he did in his infinite pitie and love to us the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. Lastly Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Asbestos of which I read in Solinus that being once hot it can * Iul. Solin polyhistor cap. 12. never be cooled again The love of Christ is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out I have loved thee with an everlasting love saith he Jer. 31. 3. and in another place with everlasting kindnesse will I have mercy upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lesson or detract his love from them Though his people come upon him every day for new favours and new supplies yet his good-will is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet hee hath for them all and the Fountaine of his love is never emptied I like the matter of the Poet very well although I confesse his verse be something jiggish and toying Sumit unus sumunt mille Quantum isti tantum iâ—e Neque sumpius absumitur One Beleever drawes water of life and supply of all needfull blessings out of this well of salvation and a thousand like gracious soules doe the like and the one drawes as much as the thousand and yet the well is never drawne drie Now then a little to recapitulate If the love of Christ unto his Saints be infinite boundlesse and unmeasurâ—ble if it be gracious free and undesâ—rved â—r it be liberall rich and bountifull Lastly if it be eternall everlasting and never decaying ô what a whetstone should this be to our affections what a spurre to our Spirits and what a bellowes to blow up and kindle the fire of our love to Christ nothing doth more conciliate and attract love then love it selfe it were horrible ingratefulnesse not to spend and be spent as the Apostle speakes for one that hath loved us so much as Christ hath done certainely if love doe not draw us unto him nothing will The acts of Christs love are the cords wherewith he drawes soules unto himselfe I drew them with the cords of a man with bands of love saith hee Hosea 11. 4. and in another place with Jer. 31. 3. loving kindnesse have I drawne thee* 'T is an Argument then that wee are not drawne at all if love doe not effect it Fiftly Christ bestowes upon Beleevers Mot. 5 his precious Spirit This is that which Christ promiseth to his Disciples Joh. 14. 26. The comforter which is the Holy Ghost whom the Father will send in my name saith Christ he shall teach you all things c. Now let us consider how excellent the Spirit is in all the workings of it upon our hearts and then we shall see what a precious and lovely gift this is The Spirit of Christ doth these things It illuminates our minds It sanctifies our natures It seales our adoption First of all the Spirit of Christ doth illuminate the mind and understanding it opens the windowes of the soule as I may say and sets up a new Light in 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 farre excelleth all that of the naturall man as the Light of the Sunne doth the light the Moone or as the Light of seven dayes doth the light of one hence is that Spirit by an excellency called the Spirit of wisdome and understanding and it is said to lead us and to guide us into all truth Joh. 14. 16. I have many things saith Christ to say unto you but you cannot beare them now but when the spirit cometh he shall lead you into all truth
purging a regenerating and a renewing Spirit Lastly This Spirit sealeth our adoption our filiation or son-ship unto us By adoption wee are received into the number of the sonnes of God and by the Spirit of Christ we come to be assured of this prerogative The Spirit of God seales up our salvation and blessed state unto us The Apostle saith That God hath sealed us and given us the earnest of the Spirit in our hearts 2 Cor. 1. 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 custome of men who to assure and confirme others in the truth of their promises and covenants are wont to set their seale to bills and bonds and such like instruments so God sets his seale to all his promises and to the covenant of grace which he hath plighted with us by giving us his holy Spirit to renew us to imprint his image upon our soules and to beare witnesse within us that we are his children and consequently heires of life and glory everlasting Now this Spirit is expresly called the Spirit of the Son Gal. 4. 6. Because the Holy-Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us Let us now summe up all which hath been said of this gift if Christ hath not withheld his gracious Spirit from us but hath given even that unto us to enlighten us to sanctifie us and to assure us of our adoption and salvation where can we finde greater favour then this and where should our mindes be lifted up into the opinion of any thing more then of Christ Doubtlesse the giver of such a precious gift ought himselfe to be much more precious unto us If wee make great account of the gift much more ought we most highly to esteeme of the bestower of it Lastly Christ bestowes upon Beleevers Mot. 6 precious priviledges and they are many but I will speake onely of these two Accesse to the throne of grace Good successe of our prayers First Beleevers have blessed accesse Let us come boldly unto the throne of grace saith the Apostle that wee may obtaine mercy and finde grace to helpe in time of need Heb. 4. 16. The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth libertie of speech and boldnesse of face when a man intrepidly and undauntedly utters his minde before great ones without blushing without weaknesse of heart without shaking of his voyce without haluccination imperfection and faltring in speech when neither majesty nor authority can take off his courage so as to stop his mouth and make him affraid to speake With such spirits would the Apostle have us to come unto God by prayer wee must come with paresie with confidence of heart and freedome of speech This is a fruite of our accesse to the throne of grace to which doubtlesse the Apostle would never have exhorted us if wee were not blessed with such a priviledge Againe A like exhortation wee have Heb. 10. 22. Let us draw neare with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith that is in stedfastnesse of faith without wavering without doubting The Apostle meanes it of our full assurance of Gods favour and acceptance of our persons in Christ In the Law the high Priest going into the Sanctuary did beare upon his shoulders and in his pectorall or brestplate the names of the twelve Tribes of Israel Now this figures unto us the great love that Christ beares unto his people he hath them alwayes at his heart hee loves them most tenderly and dearely he beares them also upon the shoulders of his mighty protection carrying them a loft out of the reach of all adversary power And he is gone into the heavenly Sanctuary with Vrim and Thummim with the names of his people upon his breast for a memoriall before the Lord continually so that now through his mediation we may draw neare unto God in plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Secondly Beleevers have not onely accesse to God but also good successe of all their suites and petitions which they put up unto him Christ by his office of mediation and intercession is an advocate for his people and doth in his own person appeare before God for them he takes upon himselfe their suite and their cause as an Advocate in Law doth his Clients Hence is that exceeding sweet and consolatory promise of the Apostle 1 Joh. 2. 1 2. If any man sinne saith he wee have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins Here is never a word but hath sweetnesse in it Marke I pray first he saith If any man sinne not as though there were some that did not sinne for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man he speakes cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no accepting of persons but all without exception of any for exteriour adjuncts and qualities doe finde grace in his fight through Christ this is plainly the inference of the indefinite particle Any Secondly He saith That wee have an Advocate an Advocate is a forensicall word and it signifieth properly one that is called to or assumed as an Assistant as a friend as an helper as an Intercessor such Advocates did guiltie ones among the Greeks and Romans assume to themselves Now such an Advocate is Christ unto us he is our Patron he is our spokes-man he it is that pleadeth our cause for us he it is that by the merite of his expiation doth intreat for us The Devill is called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Adversary another Law-terme 1 Pet. 5. 8. he lays in hard against us and therefore he is elsewhere called the Accuser of the Brethren and guiltie we are too but Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate and he intreats the Judge for us he implores mercy and clemency for us Thirdly The Apostle saith that wee have an Advocate with the Father with him still at his right hand so with him that he is his own naturall Sonne so with him that he needs but onely shew himselfe for us and without speaking any word wee are accepted At that day namely at that day when I shall be ascended into heaven yee shall aske in my Name saith Christ and I say not unto you that I will pray the Father for you for the Father himselfe loveth you because yee have loved mee and have beleeved that I came out from God Joh. 16. 26 27. In these words Christ bids us not so to depend and hang upon him as to have no confidence in God the Father as if he were angry with us and did not love us Christ is