The Scripture Directory for Church Officers and People, Exposition 1 · Verse 23
Verſe 23. And ye are Chriſts.
VVE ſhall now come down from this Text, this Mount of Transfiguration, concerning which every believer might ſay, It is good to be here; and purſue the other matter that is behind. Where we may obſerve the Apoſtle in a Climax riſing higher, All things are yours, you are Chriſts, and Chriſt is Gods. So that the higheſt round in this ladder reacheth to Heaven, as Jacobs did, and the loweſt one is in the earth. So that you may obſerve the Apoſtle now changing his ſpeech; before all things are yours; all in the Church, and in the world, is yours. Now he doth not alſo ſay, Chriſt is yours, but you are Chriſts; whereby we ſee, that as the former things ſpoken of were not for themſelves, but the godly; ſo neither are the godly for themſelves, but Chriſt.
Thus we have the Apoſtle mixing water with wine, leſt it ſhould be too much drunk off, and ſo make giddy, All things are yours, there is your Priviledge; but you are Chriſts, there is your Duty; even to ſee that what ever you are, or can doe, it be in reference to him. Even as at the firſt God created all the world, with the creatures therein for man, but man for himſelf, ſo all things are for the godly, and the godly is for Chriſt.
We may then obſerve the difference in this expreſſion and ſenſe between the former and the later:
Firſt, When he ſaid, All theſe things were the godly mans, he meant it of ſpiritual uſe only, not of dominion and power; but when he ſaith, We are Chriſts, the meaning is, We are wholly his creatures, he hath abſolute dominion and ſovereignty over us. And then,
Secondly, All the things are a godly mans, he is the end of them; but he is finis indigentiae, he needs them, and wants them, he could not tell what to do without them, but Chriſt is Finis aſſimilationis, they are for him, not that he needs them, but that he might make them more perfect in communicating his grace and holineſſe unto them. Obſerve then,
Obſerv.That a godly man in all that he is, or can doe, is wholly Chriſts.
Ye are Chriſts.] The Apoſtle driveth it to this, that therefore they ſhould glory onelyonly in him. They are not Pauls or Apolloes, but Chriſts; and therefore in him onelyonly muſt they glory and judge themſelves compleat.
In what reſpects a godly man is ChriſtsTo underſtand this, Let us conſider in what reſpects the godly man is Chriſts. And
Firſt, He is bought and purchaſed by his bloud, ſo that he oweth all his being, comforts and priviledges onelyonly to Chriſt. 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price. So then, well may the godly man be ſaid to be Chriſts, for he cometh to be his at a dear rate. Never did King yet ſubject, or maſter a ſervant at ſo dear a prize, as Chriſt obtained thee. He did undergoe all that agony and ſhamefull death, to free thee from the bondage thou wert in, and to make thee his: For you muſt know, the clean contrary was true of the godly; before made Chriſts, they were the Devils; they were wholly his, Of him, and through him, and to him, they lived from him; all their thoughts, affections and actions were from him, who ruled in their hearts, and they were to him, becauſe they wholly did his work, and advanced his kingdome. But now, Oh wonderfull and happy change, they are brought out of the dark priſon they were in; all the chains and fetters upon them, are taken off, and now they have the robes of Chriſt put upon them, and are made free indeed! Conſider then, how the godly become Chriſts, it is by ſhedding his bloud: we were Satans captives before, and now made Chriſts. Oh then, why ſhould the godly live to ſinne or Satan, or the world any more? Were they crucified for thee? Have they obtained thee at ſo dear a price, as Chriſt hath?
Secondly, The godly they are Chriſts, Becauſe by his Spirit they are made new Creatures. They have a new being. For it cannot be, that any ſhould be Chriſts, who live in the fleſh, and are carnally minded. Therefore the Spirit of Chriſt communicateth unto them a new being, gives them an heavenly nature, enables them to mortifie ſinne in all the luſts thereof. For this is a true Rule, Chriſts merit, and Chriſts Spirit goe together; Where his death is effectual, his Spirit is efficacious. None can ſay, they are Chriſts by his death for them, that may not ſay, they are Chriſts by his Spirit forming and faſhioning of them. Hence they are ſaid, To have his Spirit, to be in the Spirit, to walke in the Spirit, to be led by the Spirit. Oh then, let carnal and earthly men ſtand aloof off! This matter, as it doth not belong to them, ſo they underſtand it not. If thou art Chriſts, his Spirit dwels in thee, leades thee, guides thee, enables thee, quickens thee: So that there are very few who can challenge an intereſt in Chriſt after this manner. Are not moſt men deſtitute of Chriſts Spirit? For the Apoſtle Romans 18. ſaith, That if the Spirit of Chriſt be in us, then as that raiſed up Chriſt from the grave, ſo it would raiſe us from ſinne.
Thirdly, They are Chriſts, Becauſe he is the Alpha and Omega, the firſt and the laſt, the beginning and the end. He is the Alpha, he is the AƲTHOƲR and FOƲNTAIN of all the ſpiritual good we have; compared theerefore to the Head, that gives of its fulneſſe to every Member; and to the Vine from which every Branch deriveth its nouriſhment. And the Apoſtle cals him, The Authour and finiſher of our faith, Heb. 12.2. It's he that giveth life and motion, and all ſpiritual ſtrength to us. Now every effect is more the cauſes, then it is its owne. Seeing therefore thou haſt no good, but what thou haſt received from Chriſt, thou art wholly to depend on him, as the ſtreame is on the fountain, as the light is on the Sunne; for take them away, and theſe immediately periſh. Thus he is the Alpha, and he is alſo the Omega and end. We are not to live to our ſelves, but to him. Paul ſaith, Gal. 3.20. He doth not live, but Chriſt in him. All our graces are to carry us out of our ſelves to Chriſt, our faith in Chriſt, our love and affections to be pitched on Chriſt: If we preach, it is to ſet up Chriſt; if we eat, or drinke, it is thereby to ſtrengthen us, that we may the better ſerve him; if what ever we doe, or what ever we ſuffer, it is to promote the glory and honour of Chriſt.
Fourthly, We are Chriſts, in that all our Chriſtian compleatneſſe is in him. Coloſ. 1.19. It pleaſed the Father, that in him ſhould all fulneſſe dwell. And again, Ye are compleat in him, Coloſ. 2.10. So Chriſt is ſaid, To be made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption, 1 Cor. 1.30. Seeing therefore that in Chriſt is all fulneſſe, and in us nothing but ſinne and emptineſſe; no marvael if we be his more than our own. Now this is of admirable comfort to the godly, as well as it inferreth duty. For ſeeing thou art Chriſts, the Queſtion is not in matter of Juſtification, What thou art? but, what Chriſt is? Not what ſinne thou haſt; but what righteouſneſſe Chriſt hath? Therefore if the Law come and demand perfect obedience, ſay, I am Chriſts: If thy conſcience accuſe thee, ſay, I am Chriſts: If the Devil tempt thee, and arraign thee, ſtill ſay, I am Chriſts. To be Chriſts muſt needs anſwer all Objections. Who ſhall impeach Chriſt? Who ſhall accuſe Chriſt? So that it is an excellent evangelical life, when we can by faith fill our ſouls with this aſſurance, We are Chriſts. Then, as farre as the fulneſſe and ſufficiency of Chriſt will bear us out, and bear down all oppoſitions, ſo long may we be confident. This is a great Goſpel ſinne, that we live in our ſelves, and upon our ſelves in our works, in our righteouſneſſe; or are ſlaviſhly dejected, becauſe of ſinnes, when humbled for them, whereas we ſhould live by faith in Chriſt, as Chriſt dwels in our hearts by faith, ſo we ſhould dwell in him. How is the Apoſtle raviſhed alwayes with the grace that comes by Chriſt. The priviledges of Juſtification, and Adoption, and Sanctification, that we have by him, are to be more than meat or drink unto us.
Fifthly, We are Chriſts, Becauſe we are wholly to be diſpoſed by him in all conditions, in all exerciſes and temptations For Chriſt being made a Lord and King over us, he orders us in all things, he ruleth and governeth us according to his will. Sometimes he cals us to labour, and worke for him; ſometimes to ſuffer for him. Now in what ever condition or exerciſe we are in, this ſhould teach us patience and ſubmiſſion, we ſhould not think much of ſuffering for his Name, Truth and Glory. Our Saviour doth not think ſuch a Diſciple worthy of him, that doth not love his father, mother, and life it ſelf leſſe than him. Thus we ſee the Apoſtles, and all the Martyrs, becauſe they were Chriſts, their bodies, their eſtates, all they had they did not grudge to give all to him, when he called for them. Seeing therefore we are Chriſts, he is our Lord, all is in reference to him, we ſhould not repine at any labour or ſuffering for him. Thou art worth ten thouſand of us, (ſaid the people to David) thou ſhalt not any more endanger thy ſelfe in battel. Thus ſhouldeſt thou ſay, Chriſts Name, his Truth, his Glory is ten thouſand times better than all my wealth, or life it ſelf. But as we ſee God hath made all things for men, the beaſts of the field and the birds of the air are killed for man, and there is no pity therein, becauſe they were created for this end; and this is their perfection: So are we made for Chriſt, our wealth, our health, our eſtates, our parts, they are all to be ſacrificed for Chriſt; and this is the proper perfection of them; this is the beſt improvement; They doe then attaine that glorious end for which they were given us. Oh how would this make us deny our ſelves, and preferre Chriſt more, that as God hath given him the preheminence in all things, ſo we ſhould!
Characters of ſuch as are Chriſts.Now in the next place, let us conſider, Some Characters or Properties of ſuch as are Chriſts. And
Firſt, They deſire more knowledge of him, more acquaintance with him; they prize him above all worldly things. Paul, Phil. 3.8. accounts all things dung for the excellency of the knowledge of Chriſt. The Church in the Canticles is inamoured with his beauty; all which Song is to be underſtood ſpiritually of that ſpiritual fulneſſe and excellency which is in him. Hence the godly are ſaid, To have their converſation in Heaven, becauſe there is Chriſt, whom they look for, Phil. 2.31. Thus faith repreſents the Lord Chriſt in all lovelineſſe and excellency: So that the voluptuous man is not more taken up with the love of pleaſures, than the Chriſtian is with Chriſt. There are the treaſures of wiſdom and grace in him, all which the godly ſoul is ſearching into.
2. Thoſe that are Chriſts, they abhorre and have no communion with any ſinne or wickedneſſe, becauſe that only Chriſt hateth. Though we be poor and miſerable, Chriſt may love us, but if ſinfull then Chriſt abhorreth us, 2 Cor. 6. What concord between Chriſt and Belial? What agreement between light and darkneſſe? Chriſt indeed converſed with ſinners, but it was as the Phyſician with diſeaſed perſons, to make them better, even to heal them; and thus may we, But no fellowſhip of approbation are we to have with the works of darkneſſe, but rather to reprove them. You may reade then in the very fore-head and life of many, whether they belong to Chriſt or no. For would Chriſt defile himſelf with ſuch ungodly wayes? Oh blaſphemy to think ſo! Now he that is Chriſts, he labours to be like him, he hath his Image upon him. They are ſaid, to put on Chriſt, as men do a garment, nothing but Chriſt appeareth in them, and on them.
3. Thoſe that are Chriſts, they live not to themſelves, but to him. They pleaſe not themſelves or others in a ſinfull way. If I ſhould pleaſe men, I were not the ſervant of Chriſt, Gal. 1.10. Thou canſt not give content to the world, pleaſe them, and pleaſe Chriſt too. And therefore as Chriſt, ſo Chriſtians are alwayes hated, oppoſed by the world. It doth not look upon them as their own, for then they would love them. The Diſciple muſt not thinke to be above his Maſter. And truly no wonder at this, for if Chriſt ſought not his own glory and greatneſſe, but humbled himſelf in that deſpicable way of a ſervant, how much more ought we not to exalt our ſelves, but to be debaſed, that he may be magnified?
Ʋſe of Exhortation to thoſe who are Chriſt's, to be ſelf-denying, to take up Chriſts croſſe, to love him more than all they have: for Chriſt is not for thee, but thou for Chriſt; as man was not for the Sabbath, but the Sabbath for man; and therefore the duties of that day were to yeeld to mans neceſſity: ſo Chriſt and his Truth, and his Goſpel, they are not for thy life, or thy credit, but theſe are for them. Let then the leſſe give place to the greater. It's not ſo neceſſary that thou ſhouldſt be rich, great and honoured in the world, as that Chriſt and all things of Chriſt ſhould be preſerved. How ungodly then is it to pretend Chriſt, or make uſe of the Name of Chriſt for thy carnal advantages? This is to make the head be under the feet.
Ʋſe 2. Of Terrour to all thoſe who live in the conſtant practice of wickedneſs: they are none of Chriſts, and ſo they have no portion in his blood, no ſhare in his mediation. How miſerably did Eſau cry out, becauſe he was ſhut out of his fathers bleſſing? But this is farre greater to be ſhut out of Chriſts prayers Chriſts interceſſion, and Chriſts expiation. Thou canſt not retain ſinne, and Chriſt too: Thou canſt not love the world, and Chriſt too. What hope then and refuge remains for thee? If Chriſt caſt thee off, Is there any other remedy left? Can any Angels help thee? Are there any more Chriſts? No, thy caſe is altogether deſperate, who art caſt off by him; yet men ſit and hear theſe things without fear or trembling.
And Chriſt is Gods.
We are now come to the laſt round in the Ladder, à primo ad ultimum; we are now at the laſt ſtep, we cannot go further, to ſay, God is any thing elſe beſide himſelf, for he is of himſelf, and to himſelf. All the other particulars may well be received without any difficulty; but this ſeemeth to be a pill hardly taken down.In what ſenſe Chriſt can be ſaid to be Gods The expreſſion ſeemeth hard, Chriſt is Gods; as if Chriſt were not God, but made for God, as the world is for the godly. But Chryſoſtome ſaith well, Though the words be the ſame, yet the ſenſe is much different. The world is ours, as being made for us; we are Chriſts, as being his creatures purchaſed; but Chriſt is Gods, as his moſt beloved Sonne. This is true; but yet this is not fully the Apoſtles meaning. Therefore Chriſt is conſidered two wayes: Either,
Firſt, As an abſolute God, in which ſenſe, he is ſaid, To think it no robbery to be equal with God, Phil. 3.6. And thus, though he be the Sonne of God, yet he is equal with God. Or,
Secondly, As a Mediatour, conſiſting of two Natures, Divine and Humane. Now if we conſider Chriſt in reſpect of his Humane; ſo that is a creature, and wholly to be referred to God. Or if we conſider him as a Mediatour, thus he is in reference to God the Father. For a Mediatour is to bring us to him, who is at diſtance from us. Thus Chriſt both as a man, and as a Mediatour in his whole Mediatory Office, is not for himſelf, but for God the Father, as it is 1 Cor. 15.24. When the Sonne ſhall give up the Kingdome, that God may be all in all. We have two places like this, 1 Cor. 11.3. The head of the woman is man, and the head of Chriſt is God; that is not in reſpect of his Divine Nature; for the firſt Perſon cannot be ſaid to be the Head, or cauſe of the ſecond, but the beginning, but in reſpect of his Mediatory Office. So John 14.28. My Father is greater than I, in reſpect of his Manhood, and his Mediatory Office.
I ſhall not enter into theſe ſublime Diſputes about Chriſt as a Mediatour, Whether that be Divine Worſhip that belongs to him, as ſo? And if Divine, How there can be a primary Object of Religious Worſhip, as God the Father, and a ſecondary Object, as Chriſt the Mediatour? This, though a noble Queſtion, yet becauſe not ſo practical, I wave; onelyonly ſome poſitive things I ſhall deliver in the point. Obſerve,
Obſerv.That Chriſt as man, and as a Mediatour, is wholly Gods.
His Office and work, as a Mediatour, is to reconcile us to God the Father. He is called, The Saviour, and the Mediatour. The Saviour, in reſpect of the end, which is ſalvation, that he obtaineth for believers; and Mediatour, in reſpect of the means and way by which this is accompliſhed.
To open this take notice,
Of the Natures and Perſon of Chriſt, and of the hypoſtatical Union.Firſt, That Chriſt is a Perſon conſiſting of a Divine and Humane Nature, not by mixtion, or confuſion, or by meer inhabitation, but by a Perſonal Ʋnion, which is commonly called Hypoſtatical. I ſhall not tell you how much that word Hypoſtaſis troubled the Church. The Latine Church having a clear contrary thought about the word to the Greek Church. So that when they both agreed in the ſame thing, yet the words and phraſes they condemned in one another, as heretical. But the Scripture is very clear, both that Chriſt was God, and alſo man, yet but one perſon, not making two Chriſts; and this is one main fundamental Article of Religion. The Devil in former ages alwayes endeavoured to rob him of one of theſe Natures, and ſome have raiſed theſe monſtrous and damnable hereſies again from hell; but this foundation and pillar ſtandeth ſure.
Secondly, By reaſon of this Perſonal Ʋnion, though there be not a real communication of the Properties of each Nature, yet there is a verbal one in the concrete, both things are predicated of Chriſt. As for example, though the Divine Nature is not paſſible, but the Humane Nature onelyonly, nor the Humane Nature omnipotent and omniſcient, but the Divine only, yet of Chriſt we predicate, that he ſuffered, that he died, that he is omnipotent and omniſcient, though this be true in reſpect of one Nature only.
Thirdly, Chriſt being thus a Perſon, that he may be our Redeemer, he is cloathed with thoſe three Offices, which fit him fully for our Redemption. He is firſt Medius, in reſpect of his Perſon, God and man: Then he is Mediatour, in reſpect of his Office. His Office is three-fold, a Prophet, a Prieſt, and a King. This makes him the Triſmegiſt, the ter maximus. Now we muſt not judge theſe things metaphyſical curioſities: No, Theſe are the Articles of our Chriſtian Religion; theſe are to be received by a divine and firme faith. Yea in believing Chriſts Perſon, and his Office, lieth all the comfort and treaſure of a Chriſtian. It's Chriſt, that ſhould be our ſtudy, our meditation day and night, Quis ſit, & qualis? Who he is, and what he is?
Now the Doctrine ſpeaks of Chriſt, both in reſpect of his Humane Nature,How Chriſt as a man, and as a Mediatour is Gods. and as he is a Mediatour, not as God. Let us ſee then, How Chriſt as a man, and as a Mediatour is Gods. And
Firſt, His Incarnation, and coming into the world, it was not for himſelf, but for God. He therefore took our Nature upon him, that he might bring to God the Father his Elect people. God ſo loved the world, that he ſent his only begotten Sonne. John 3.16. And, To us a Sonne is borne, to us a Sonne is given, Iſa. 9.6. So that this work of Incarnation, this coming into the world from the boſome of the Father, which is ſo ſtupendious a myſtery, is originally from the Father. It was to do Gods work, to obey his will; and therefore Chriſt is called Gods ſervant, Iſa. 52.13. Not that Chriſt came into the world againſt his own will; or as if this were againſt his own deſire, but God the Father is the original of all.
Secondly, That Chriſt is Gods appeareth, in that he acknowledgeth his Doctrine and Truth not to be his, but his Fathers, taking all off from himſelf, and making himſelf only a Miniſter, or Embaſſadour coming in his Fathers Name, and revealing his will. See this notably, John 8 26, 28. I ſpeak thoſe things which I heard of him, I do nothing of my ſelf, but as my Father hath taught me. I speak theſe things. So verſ. 42. I came not of my ſelf, but he ſent me. But eſpecially John 7.16. My Doctrine is not mine, but his that ſent me; he that ſpeaketh of himſelf ſeeketh his own glory. Here you ſee Chriſt acknowledging, that the Doctrine he preached as a Miniſter and Mediatour was not his. Yea, if we ſpeak of his humane Nature that invented it not, becauſe that was a finite creature, though united perſonally to an infinite Perſon. Oh what an admirable inſtance is this of modeſty! Chriſt ſpeaks not, preacheth not of his own, but from the Father. How ſhould we Miniſters then not preach our own fancies, our own imaginations, but the Doctrine delivered in Scripture? How would this bridle up a deal of bold ignorance now in the world? Men would not be ſo forward to teach before they have well learned themſelves; Chriſt ſpeaketh nor of himſelf. And conſider that connexion, verſ. 18. He that ſpeaketh of himſelf, ſeeketh his own glory. When we are not contented with Scripture-doctrine, with truths delivered there, but bring of our own, it's only to ſeek vain glory, and applauſe in the world.
Thirdly, That Chriſt is wholly Gods, appeareth, in that, as the Doctrine he preached was the Fathers, So he ſought not his own glory, did not exalt himſelf, but the Father. John 8 29. I do alwayes thoſe things that pleaſe him And verſ. 54 If I honour my ſelf, my honour is nothing. So John 17.4. I have glorified thee on earth. Thus in all that Chriſt did and ſuffered, it was only to glorifie and advance God his Father. For alas, in reſpect of himſelf, he was of no reputation: Under what reproach, contempt and ſcorn did he live? So that all might eaſily ſee, it was not his own glory he looked at, but the glory of the Father. And this alſo is an excellent Preſident for humility, and modeſty, and ſelf-denial. The Apoſtles alſo when they did work wonders, ſo as the people were ready to make Gods of them, They rend their cloaths, becauſe of ſuch blaſphemy, and ſay, It is not they, but Chriſt who inabled them to do theſe things, Act. 14.11. Yes how ready are we to ſay, theſe are our parts, our gifts?
Fourthly, That Chriſt is wholly Gods, appeareth, In that obediential reſignation of himſelf to do Gods will. Let I come to do thy will, O God. And he would be baptized, becauſe hereby he would fulfill all righteouſneſſe. And John 17.4. I have finiſhed the work which thou gaveſt me to do. Inſomuch that Chriſt is ſaid to become under the Law. So John 6.38. I came down from Heaven, not to do my own will, but the will of him that ſent me. Therefore John 18.18. Gods will laid upon him to die for his people, he cals it a Commandment. And John 12.49. He gave me a Commandment. So that we ſee the duty of a Mediatour to do and ſuffer what was required of us, was laid on Chriſt by Commandment, and it was truly and properly Obedience, that which he did in fulfilling of it.
Now in all this truth, there are theſe things admirable:
Firſt, The love of God, and the love of Chriſt. God ſo loved the world. So] The Apoſtle could not give an How, it was ſuch a So, that could not be expreſſed. When Abraham offered his only ſonne for a Sacrifice, God ſaid, Now I know thou loveſt me. How much rather, when we ſee Chriſt dying and ſuffering all thoſe agonies and miſeries for us may we ſay, now we know God loveth us? Shall the Pſalmiſt ſo admire Gods love, in giving man the beaſts of the field, that he crieth out, What is man that thou art ſo mindfull of him? Pſal. 8.4. How much rather may man ſtand aſtoniſhed at this love of God in giving Chriſt? Well may God be ſaid to be love it ſelf, for he is the fountain of all this honey. Who may, if repenting, though a Blackmoor ſinner, doubt of Gods love in pardoning, when he hath done the greater? Which is greater to give a Chriſt, or to pardon ſinne? And then, The love of Chriſt is no leſſe admirable, for him to give his life for us ſinners and enemies: herein he did foreign, ſet forth his love in a moſt exemplary manner. Jonathans love to David is much commended, but what is that ſpark to this flame? Oh how can the poor doubting and unbelieving ſinner queſtion forgiveneſſe, doubt whether Chriſt will accept of him, or no, when he ſeeth Chriſt do ſo much for him already! Fear not the worſt of death, and hell is over.
Secondly, In this admire the ſelf-denial of Chriſt, that he layeth aſide the exerciſe and manifeſtation of all that divine glory he had, and became contemptible, of no reputation for us. The Apoſtle aggravateth this, Phil. 2. When it was no robbery to be equal with God, yet he became ſuch a worm, and no man for us. This is ſo great a myſtery, viz. Chriſts condeſcenſion for our good, that the Angels, though he be not their Mediator, though he took not their Nature on him, yet they deſire to look, (1 Pet. 1.12.) and ſearch into this truth, as being raviſhed with it. Oh what an example is here for us of ſelf-denial and preparedneſſe to part with all at his command!
Laſtly, In this it's admirable, The humble and ready obedience of Chriſt. Doth Chriſt any way gain-ſay this commandment of God? Doth he murmur at it? Doth he begin to repent of his undertaking? No, but in all things giveth up himſelf to be a willing Sacrifice, he bids the Law in its curſes, and the wrath of God in all the effects fall upon him. As Saul runne his Spear at David, but miſſing him, it ſtuck in the wall. Thus the anger and wrath of God emptying it ſelf violently, miſſeth us, and fals on Chriſt. What a willing expreſſion is that, Loe, I, come to do thy will, O God! Heb. 10.9.
Ʋſe 1. Is Chriſt thus Gods? Then we ſee, that the Mediatory Kingdome of Chriſt is for a further end, it is that at laſt God may be all in all. Not but that Chriſt ſhall alwayes remain God and man, and all glory ſhall be given to Chriſt, who hath brought us into Heaven; but this actual adminiſtration ſhall then ceaſe. The damned in Hell can no more plead Chriſt; they cannot urge his death any more; for now that gracious diſpenſation is ceaſed; there is no more oil, no more water to refreſh. It's now as deſperate, as if there never had been a Chriſt; thy eſtate and the Devils is now both alike. Oh then, let wicked men that need Chriſt, awaken and look about them, while a Chriſt may be had, while a Chriſt is ready to do good; the time will be when he ſhall not actually as a Prieſt, or Prophet, or King, diſpenſe ſuch mercies any more.
2. Is Chriſt thus wholly Gods? Then what ſelf-denial, what humility and modeſty ſhould we learn hence? Shall Chriſt not ſeek his own glory? Shall not he ſeek to pleaſe himſelf? Shall not he exalt his own will? Why then are we ſo apt to magnifie our ſelf-glory, our own will, our own advantage? It ſhould ſhame us to follow ſuch a Chriſt, to be called by the name of this Chriſt; How ill do ſuch an Head, and ſuch members agree together? Think of Chriſt, when pride, vain-glory, ſelf-will, ſtirreth in thee: If Chriſt had been thus, there had been no pardon, no ſalvation for me.
FINIS.
THE GODLY MANS CHOICE, COMPARED WITH The Natural Mans, AND Found to be Incomparably the Beſt.
Preached from Pſalme 4th. Verſ. 6, 7, 8. and now publiſhed.
By Anthony Burgeſſe Paſtour of the Church of Sutton-Coldfield.
LONDON, Printed by Abraham Miller for Thomas Underhill at the Signe of the Anchor and Bible in Pauls Church-yard, M. DC. LIX.