The Preciousness of Christ Unto Believers, Text (1 of 4)

The Preciousness of Christ Unto Believers · Text (1 of 4)

p. 1THE PRECIOUSNESSE OF CHRIST Unto BELEEVERS.

1 PETER. 2. 7.

Unto you therefore which beleeve, he is precious.

THE particle [wherefore] in the beginning of this Chapter intimates a connexion, and conſequently the Apoſtles going on with his exhortation begun in the precedent.

The firſt thing he exhorts to, is to love the word of God, ver. 2. As new-borne p. 2babes deſire the ſincere milke of the word. To this he doth both prepare, and alſo give ſuitable and agreeable reaſons. His preparation is in the firſt verſe; laying aſide all malice and all guile, &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: p. 3Firſt, 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, foreign, 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.

Ʋnto 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 foreign, 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, foreign, praiſe, is when we make honourable mention of others: this is externall, and expreſſed by the tongue, or pen.

p. 4Secondly foreign, Glory is a reverend, and venerable opinion that we have of others: this is internall, lying in the mind.

Thirdly, foreign, 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 foreign, 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. foreign Kabad ſignifieth to aggravate, adde, or increaſe: ſo muſt **Th…a …ſtud ſign… ficat… g… v…ſ…ere, fec…t in H…p…. Bux…. in L…xi…: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 p. 5ſo acknowledge him to be that which he is: wee adde not any worth unto Chriſt; but onelyonly 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.

p. 6Evangelicall 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 foreign 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 foreign 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 p. 7to declare the worke of Faith is that phraſe foreign 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, foreign, Faith, ſignifies a ſteady or firme reſting upon the Promiſes of God. It is ſaid, Exodus **A…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.

p. 8But as it reſpecteth him offering himſelfe to us in Chriſt at preſent; ſo it is faith: and hence are thoſe phraſes of the Apoſtle foreign, being fully perſwaded, Rom. 4. 21. foreign, the ſubſtance or ground of things hoped for; and foreign, the Argument, or demonſtration of things not ſeen, Hebr. 11. 1.

Having ſhewed what is meant by Precious, and what is the faith that eſteemes Chriſt ſo: I come to the diviſion of the Text. In the words obſerve.

Firſt the perſon eſteemed, or honoured, Chriſt.

Secondly, the perſons ſo eſteeming or honouring, Beleevers.

Thirdly, the ground or reaſon of all, implyed in the word Therefore. It is a relative particle, importing ſome antecedent, or fore-going reaſons of the preciouſneſſe of Chriſt to Beleevers, as—

1. That he is found to be a precious ſtone, verſe 4.

2. That Beleivers alſo are made by him lively ſtones, as wee read in the fift verſe.

3. There is likewiſe teſtimony of Scripture alledged to confirme the excellency p. 9of Chriſt: therefore he muſt needs be precious.

The words afforde us theſe Doctrines or Obſervations.

Firſt, Chriſt is very honourable and precious. Chriſt is honoured in Heaven and Earth, by God the Father, by the Holy-Ghoſt in the Scriptures, by his Angels and by Beleevers: all theſe put ſuch worth upon him, that hehe is the chiefeſt of ten thouſand, Cantic. the fift chap. verſe the tenth.

Secondly, however Chriſt be undervalued by ſuch as have no faith, and doe not beleive: yet he is exceeding precious to thoſe that doe beleive.

Thirdly, Chriſt is precious to Beleevers, becauſe of his proper and inherent excellency, called therefore a precious ſtone; becauſe of his uſefulneſſe, being a Foundation to build …pon: becauſe of his bleſſed efficiency or operation, making them that build upon him to become living, or lively ſtones; and finally, becauſe all theſe beauties and lovelineſſes of Chriſt are not ſhucks and ſhadowes, but Truths and realities, being confirmed by a ſure and infallible word of Prophecie.

p. 10I ſhall make bold to wave the firſt Doctrine, becauſe the ſubſtance and matter thereof ſhall be laid open in the ſecond, which was this.

That though Chriſt be ſlighted and undervalued Doctrine.by unbeleevers; yet he is exceeding precious to Beleevers. Where there is faith to beleive, there Chriſt is highly eſteemed of, and precious above all the things in the world.

Hence it is that the Kingdome of Heaven Mat. 13. 44.Matt 13:44is likened to treaſure hid in a field, and to a goodly Margarite or pearle, which the Merchant having found he ſelleth all to buy it. Marke I pray.

Firſt, it is a Merchant man, and Merchants commonly are well ſtored with mony, and of the richeſt ſort of men: it was much then for ſuch an one to part with all that he had: ſurely that thing muſt n…eds be ſuperlatively excellent, that could move him to doe thus.

Secondly, it is a Merchant, the Hebrew foreign which ſignifies a Merchant, doth alſo ſignifie a Seeker or ſearcher, becauſe Merchants doe ſearch up and downe in diverſe Countries for their precious things: this notes the great paines that is taken about the Pearle.

p. 11Thirdly, when he hath made up his reſolution thus to forſake all, obſerve his policy: he hides the Pearle and the treaſure, craftily he conceales it and keeps it cloſe, that ſo he may make it ſure to himſelfe, and that no man may deprive him of it.

Fourthly, he ſelleth all, to ſhew that he values it above all things in the world; and would rather part with all, then miſſe of ſuch a bargaine.

Fifthly, he ſelleth all with joy: that which he doth, he doth with a very good will, ſo farre from any ſticking at it, ſo farre from any repenting or wavering, ſo farre from any changing of mind; that he perſiſts in his reſolution with a cheerefull and joyfull heart. Now what is the ground and reaſon of all this? verily it is Chriſt a treaſure, a Pearle of ineſtimable and unvaluable price; this is the thing that the ſoule like a politick Merchant-man eyes all this while, and is glad to leave all to enjoy it.

See this in the Apoſtle: he counted all things but loſſe for the excellency of Chriſt: yea he counted them but dung, foreign, dogs-meate, foreign, p. 12that I may winne or gaine Chriſt, ſaith he: that is, that I may get more neare communion with him; and that I may be ſatisfied with a larger portion of his fulneſſe.

Moſes alſo counted the worſt of Chriſt better then the beſt of ſinne: nothing can be imagined worſe of Chriſt then reproach and affliction: yet Moſes ſets theſe againſt the pleaſures of ſinne and the treaſures of Egypt: he choſe rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſinne for a ſeaſon; eſteeming the reproacb of Chriſt better riches, then the treaſures of Egypt, Hebr. 11. 26.

Now beſide theſe examples, I will endeavour further to prove and illuſtrate the Doctrine in this method.

Firſt, I will ſhew the foreign, that it is ſo.

Secondly, the foreign, how it is ſo.

And thirdly, the foreign, why it is ſo.

In the foreign it ſhall appeare by theſe demonſtrations.

Firſt Beleevers are very impatient of Chriſts abſence. Chriſt may vaile I D…monſtration.himſelfe for a while, and withdraw his Light and comfort from the ſoule: though he take not away his louelove, yet p. 13he may ſuſpend the acts of it: he may ſeeme to frowne; he may ſo abſcond, ſo hide and ecclipſe himſelfe, that the ſoule for a while loſeth ſenſe, and feeles not its owne happineſſe. Now when it is thus with a Beleiver, Chriſt is gone: the comfort and aſſurance of his Love is gone, joy and Light is gone, ô how dejected, how diſconſolate is the ſoule then! ſo far as a man is ſpirituall, the flame of love to Chriſt is kindled in him: **Malim praeſente Chriſto eſſe in inferno, quàm abſente Chriſto in Coelo. Luther in Geneſ.and then he cannot ſit down without him. He is the fountaine of all ſupply: he is the ſtaffe of ſtrength, the ſupport of joy, and the very life of the ſoule: ô that I might ſee him (ſaith the Beleiver) oh that I might live in his preſence! nothing in the world will content him, neither honour, nor riches, nor pleaſures, nor friends, nor any thing elſe will content him, till he find him whom his ſoule loveth, till he finde the Lord Jeſus Chriſt, whom formerly with unſpeakable pleaſure he enjoyed. Demo. II

Secondly, conſider that earneſt inquiſition and diligent ſearch, which the Beleiver makes after Chriſt when abſent.

He ſeekes him diligently and conſtantly.

p. 14Firſt, his diligence appeareth in that he ſearcheth for Chriſt in the uſe of all holy Ordinances: who ſo eſteemeth Chriſt, the ſame perſon can ſlight no Ordinance of Chriſt, hearing, prayer, meditation, conference with the godly, and the like: he hath found ſuch ſweetneſſe in all theſe, that he cannot give over his ſearch and inquirie, untill he hath found Chriſt. Thoſe Ordinances are (as I may ſay) a walke wherein Chriſt is wont to meet with his people: a Beleiver therefore doth with great eagerneſſe, delight and ſtudy put himſelf upon that 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 p. 15bed 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 ſeek… 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 p. 16will 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 p. 17him. 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. 'Tis the voyce of the Church: the Lord is my portion ſaith my ſoule: not onelyonly 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. p. 18O ter que quater que 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, foreign, as the Apoſtle ſaith: 'tis 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 onelyonly: but the heritage of the Saints is everlaſting: Naboths was ſubject to many hazards and caſualties, fire, inun…ation, robbery, blaſting, wormes, p. 19and 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 onelyonly 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, p. 20commanding 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 ti…ation, full of tickling and delight. I confeſſe the old ſaying is, ducimus volentem, and trahimus …olentem: we lead him, that is willing, and we draw him, that is unwilling: but when the Father is ſaid to draw us, Joh, 6. 44. and Chriſt alſo is ſaid to draw us, Cantic. 1. 4. we muſt know that here is no compulſion, or coaction: but it is done by the ſweetneſſe and efficacy of grace: it is done by the ſecret operation and working of the Spirit, inclining the heart, and ſwaying the will: I conclude then, that if the will be ſo impaſſible, and cannot be forced; Chriſt muſt needs be a Load-ſtone (as I may ſay) very attractive, and an object very tempting and alluring: elſe certainly hee could never have ſuch power over mens wills to incline them, to draw them, to bend them and bow them, as he doth: he could never make the Wolfe to dwell with the Lambe, and the Leopard to lie downe wi…h the Kid, as 'tis in the Prophet: he could never tame the fierce natures, and the ravenous diſpoſitions p. 21of perſecutors; he could never change mens mindes, and alter the conſtitution of their ſoules, ſo as he doth; if there were not excellency in him ſuper-humane, and above all that which any creature can boaſt of? doubtleſſe it muſt argue the excelling dignity and preciouſneſſe of Chriſt, when our wills, which are ſubject to no enforcement, are ſo kindly and ſo ſweetly ſwayed and commanded by him.

Againe we muſt know, that the object of the will according to the mind of the Philoſopher is ſomething that is good: bonum eſt objecium voluntatis, ſaith the Moraliſt: whether it be bonumreale, a reall and ſubſtantiall good; or bonum apparens, a ſhadowiſh and ſeeming good▪ it is ſo; both are the object of the will: but Chriſt is altogether ſubſtance and no ſhadow, no lye, no falſhood, no fuke, no varniſhed appearance of good; but the moſt ſolid, and abſolute bleſſing, that is in the world; ſo revealed by the Spirit, and ſo apprehended by the Saints: and therefore it is, that he is ſo choyce and precious to them. That excellent glory, that tranſcendent good, that ſpirituall beauty, that ſupereminent p. 22worthineſſe, that overflowing fountaine of Grace, and the ſhining of Gods face in Chriſt; theſe make him to be the beſt object; theſe ſet a high rate and price upon him: theſe incline the will, attract the heart, and draw the love of our ſoules to him.

Againe, obſerve that the object of the will muſt be a thing ſutable; bonum ſibi conveni…ns, a good agreeable to it ſelfe. Now ſuch an object is Chriſt: he is moſt ſutable and agreeing too us in all his Offices, in all his communications; ſutable in his bloud for pardon, in his grace to adorne us, yea in his very debaſements to lift us up; ſutable in his love for loſt ſinners, in his fulneſſe for for empty and beggerly ſoules; yea the ſummum bonum, the chiefeſt good, that wee can deſire, or be poſſeſt of: this makes a child of God to love nothing ſo well as him: there is none on earth, that I deſire beſides thee, ſaith the Pſalmiſt. If Chriſt were not very precious to beleevers, d…ubtleſſe they would not overlooke all the world to claſpe, and cloſe with him, as they doe.

A ſecond thing illuſtrating the Doctrine is the foreign, how it is ſo? there p. 23are foure things ſpoken of in the Scripture, which make a thing to be preci…us; viz. the Rarity.

The Eſteeme.

The Price.

And the uſefulneſſe thereof.

Firſt, the rarity and ſcarceneſſe of a Illuſtration. I thing makes it to be precious: for this cauſe is the word of God, viz. the word of Propheſie called precious, 1 Sam. 3. 1. It is ſaid there, that the word of God was precious, that is, it was rare in thoſe days: ſo is Chriſt rare in the world: few and rare they be that find him: one of a City, and two of a Tribe, as 'tis in the Prophet, Chriſt is a Pearle, yea a Pearle of higheſt price, as in Matth. 13. Pearles are rare in the world: the Merchant onelyonly, that ſeekes farre, obtaines them: there are more wayes to miſſe, then to hit the marke: the ſtoney ground, and the young man in the Goſpel came neare the Kingdome of God, but yet miſſed it: 'tis rare to ſee a ſoule embelliſhed and adorned with ſuch a Jewell, as Chriſt is: this then muſt needs make him to be precious. If things excellent were common, the plentineſſe of them would take off the price of them: it is p. 24ſaid 1 Kings 10. 21. that all Solomons drinking veſſels, and all the veſſels of the Forreſt houſe in Lebanon were of pure gold; none were of Silver, it was nothing accounted of in the dayes of Solomon: the King made it as common as ſtones in Jeruſalem, as we read in verſe 27. The exceſſive and ſuperabounding quantity of that mettall made it ſo cheape and ſo worthleſſe, as it was: had it been rarer, it would have been more precious: this then confirmes the exceeding preciouſneſſe of Chriſt, becauſe they be thinne ſowne, and come up as thinly, that have him for their portion: the paucity and fewnes of ſuch, as are enriched with him, argues his dignity and worth not a little.

Secondly, the high eſteeme, that is caſt upon a thing makes it alſo to be precious; Illuſtration. II ſo is Gold and Silver precious, becauſe men make great account of it. Neither doth Chriſt come ſhort of this Argument: whatſoever worldlings account of him, it skils not: fooles and mad-men cannot judge of excellencies; Let the fooliſh Gadarens eſteeme more of their ſwine, then of Chriſt; we will not lay him in ſuch a balance: looke upon God the Father, and ſee what p. 25reckoning he makes of him: he calls him choyce and precious, as we reade 1 Peter 2. 6. Behold, I lay in Sion a chiefe corner ſtone, elect and precious. God hath honoured Chriſt, & committed all Judgement even the full adminiſtration of all things to him, that all men might honour him. Chriſt was in the boſome of the Father; he was from all eternity privie to all his counſels and decrees, as we finde Prov. 8. 22, 23, 24. &c. The Lord poſſeſſed me in the beginning of his way before his workes of old: the word foreign is there uſed, put for eternity, à parte antè, as we ſay: as if Chriſt ſhould have ſaid; even from all eternity, before his workes made in the Creation of the world I was my fathers Darling: when he made the Heavens, girded the Sea; and gave the unreſiſtable decree, that it ſhould keep in its bounds, I was as one brought up with him; I was as a child with the Father; I was dayly his delight: the originall word is foreign delights in the plurall number, intimating that the eternall Sonne was the greateſt delight of his Father: hee was variety of delights unto him: while God was making of the world, he tooke infinite pleaſure p. 26in him; in ſo much that he made all things by him: every creature hath a beame of the Fathers wiſdome in it; and the wiſdome of God is the Sunne. This is a great myſtery: but God ſpeaks of it in tearmes very quaint and familiar. Chriſt ſpeaking of the dayes of eternity and everlaſtingneſſe, ſaith that he was alwayes rejoycing before God; the word is foreign as much as to ſay, ſporting greatly; a metaphor, or ſimile taken from little ones, which ſport and play before their Parents. Chriſt muſt needs be precious, being thus highly eſteemed of the Father. And to this head of Argumentation wee may adde the great and high account that the moſt excellent of all Gods Creation, the holy Angels have of him, they all worſhip him, and adore him, Hebr. 1. 6. yea they doe exceeding earneſtly deſire to ſtoope downe and pry into the great myſtery of our Redemption by Chriſt, as the words foreign and foreign, 1 Peter 1. 12. doe import: where the Apoſtle alludes to the manner of the Cherubims looking downe into the Mercy-ſeate: this is the ſtudy, yea, this is the delight and recreation of the elect p. 27Angels to looke into the ſeverall ſcopes of our ſalvation by Jeſus Chriſt, to behold the whole frame and fabrick of it, to obſerve all the parts of it from the beginning to the end, and the glorious attributes of God, his wiſdome, his power, his Juſtice, his Mercy, all ſhining and glittering in it like bright Starres in the firmament: this, I ſay, is their worke: yea this is their feſtivity and paſt-time. Then let the profane ones of the world thinke what they will of Chriſt; let them ſlight him, and ſcorne him, and caſt him at their heeles, as they doe; let them trample upon his bloud and paſſion, as their wicked manner is, making it a common and worthleſſe thing; let them deſpiſe thoſe high and celeſtiall Myſteries of his Mediatorſhip; wee need not care for their thoughts; it is enough for us, that God the Father hath honoured and exalted him, that the holy Angels doe venerate and worſhip him; yea and all the Saints doe magnifie him, and count him very precious: the opinion, that one of the leaſt of theſe hath of Chriſt, is more to be regarded, then the Judgement of the wiſeſt and moſt judicious worldlings, p. 28that are. The Preacher ſaith, that a wiſe mans heart is at his right hand; but a fooles at his left, Eccleſ. 10. 2. what is the meaning of this? Wee know, that naturally every mans heart is placed on the left ſide: therefore ſurely that ſentence aimeth at ſomething higher then Nature: doubtleſſe then Heavenly things are figured by the right hand, and Earthly by the left. The firſt is the choyce of the Saints: they are therefore thoſe wiſe ones, whoſe heart is at their right hand: the other is the delight of Heatheniſh and carnall people: they then are the fooles, whoſe heart is on their left hand: and here is the true reaſon, why the men of this world doe deſpiſe Chriſt, their heart is a left-handed heart (as I may ſay) they favour and relliſh nothing but earthly things: and therefore Chriſt and the glorious things of the Goſpel are lightly ſet by: ſuch wiſedome is too high for fooles, as Solomon ſaith, they cannot attaine unto it. Even the Heathen Philoſophers as wiſe as they were, could not reach it: they were ſo farre from embracing it, that they counted it very fooliſhneſſe: and be it ſo (ſaith the Apoſtle, for he p. 29doth after a ſort gratifie them) yet the fooliſhneſſe of God is wiſer then men; and the weakneſſe of God is ſtronger then men. It skils not then what the men of the world doe thinke of Chriſt: but what eſteeme God, and his holy Angels, and the Saints illuminated and enlightned by the Spirit of God have of him: if they count him precious; this is an Argument irrefragable, and a proofe beyond all exception, that he is ſo indeed.

Thirdly, the great and exceſſive price, Illuſtration. III that is given for a thing, doth likewiſe render it very precious. Precious things have their denomination from this Argument. The oyle, wherewith Mary anoynted Chriſt, was called precious in this reſpect: this oyntment might have been fold for much, and given to the poore. Thus alſo the life of a man is ſaid to be precious, Proverb. 6. 26. becauſe he will part with one thing after another, till all begone to ſave it: as wee ſee in the Egyptians, who parted firſt with their mony, after that with their cattell; and laſt of all with their Lands; and all to buy bread to ſave their precious lives. Now this alſo doth ſet forth the preciouſneſſe of Chriſt: but who ſhall value p. 30him? Who ſhall ſet the price upon him? not men of corrupt minds, not people of depraved affections: for they will ſet too low a rate upon him. Judas ſold him, and the High-Prieſts bought him for 30. pieces of ſilver; a goodly price (ſaith Chriſt) that I was priſed at of them Zach. 11. 13. Magnificum pretium, as Junius renders it: a very worthy price, I promiſe you: ironically ſpoken, meaning nothing leſſe; and yet he was no leſſe then the eternall Jehovah, that was ſo priſed: Jehovah ſaid unto me; caſt it unto the potter; a goodly price, that I was priſed at of them. But they did thus to fulfill the good Counſell and purpoſe of God for others, that would eſteeme more highly of him. There be them in the world, that doe enhaunſe the price of Chriſt, and value him at the higheſt rate: though ſome will not part with a beaſtly luſt for him; though like hogs they count the baſe waſh and figge to be farre ſweeter: yet there be others, that know well the worth of him: there be others that are willing to forſake all for him: we have forſaken all (ſaith Peter) and have followed thee, Matth. 19. 27. The Merchant, of whom p. 31you heard before, ſold all to buy the preclous pearle: he valued it above all things in the world, and was willing to leave all for it. The holy Martyrs thought not their very lives, and their heart-bloud too deare for Chriſt: ſo it is ſaid, that they loved not their lives unto the death, Revel. 12. 11. that is, they deſpiſed their lives in compariſon of Chriſt: they expoſed their bodies to horrible and painfull deaths, their temporall eſtates to the ſpoyle, and their perſons to all manner of ſhame and contempt for the cauſe of Chriſt: they thought nothing too hot for him. A ſoule, that by Faith hath ſenſe of the worth of Chriſt, will willingly give all for him, will goe away rejoycing, and will thinke his pennie-worth to be very good.

Fourthly, the uſefulneſſe and profitableneſſe Illuſtration. IV of a thing makes it alſo to be precious: in this ſenſe are the fruits of the Earth called precious, as we reade, Deut. 33. 14. there the precious fruits put forth by thoſe heavenly luminaries, the Sunne and Moone, are a part of Joſephs bleſſing: and precious they were, becauſe very uſefull and ſerviceable to p. 32the life of man: and the influence of thoſe heavenly bodies by a courſe, which God had conſtituted and ſet in Nature, made them the more uſefull, and therefore the more precious. So alſo are the afflicted and perſecuted Saints ſaid to beare precious ſeed, Pſal. 126. 6. becauſe their ſufferings ſhall profit them much in the end: ſuch ſeed ſhall bring forth weighty ſheaves of joy at the laſt. Now then, to come to the point, that we drive at, in this manner doth the Scripture hold forth Chriſt as precious: he is very precious; becauſe he is very 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 onelyonly mine pit of this treaſure: the golden and precious veines of it runne along in him onelyonly. That he might be juſt, which beleeveth in Jeſus, ſaith the Apoſtle, Rom. 3. 26 foreign, which is of the Faith of J…ſus; that is, which ſeeke not Juſtification by their owne righteouſneſſe, viz. by the works of the Law; but by Chriſt alone: and p. 33hence 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 foreign, 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. p. 34Chriſt 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 a…i…ed as Venu…t and beautifull ornaments to our nature: the ſubſtance of the ſoule is not changed, as ſome have fooliſhly dream't; but onelyonly it puts on new properties and affections, new powers and abilities: and this benefit p. 35wee 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 p. 36him, 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. …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 no…, but communicates it ſelfe: this is moſt true of Chriſt: his grace is diffuſive p. 37like 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. foreign, 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 foreign, demonſtrating p. 38and declaring how Chriſt is precious.

I come now to the third thing, which is the foreign, 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 without any Light; lying under ſhame and diſhonour: under the guilt of ſinne, and not able to deliver it ſelfe: this cannot but make it looke out for it ſelfe, and ſeeke with great importunity for a Saviour. The Dove could find no reſt for the ſoale of her foot, till ſhe returned into the Arke. It is a perfect hyeroghyphick or reſemblance of a wounded Spirit, as Solomon calls it; when it is as the bleſſed Redeemer was foreign, ſurrounded with ſorrow, and it is full of reſtleſſe vexations, fluctuating and tumbled up and downe in a whole p. 39Ocean of perplexities and feares, and can ſee no ſhoare, no Land, no creek, or haven of comfort: then it muſt into the Arke; then it uſes the ſoliloquie of the Pſalmiſt; returne unto thy reſ… ô my ſoule: then it cries out with the bleſſed Martyr, ô! none but Chriſt, none but Chriſt: there's my Arke, ther's my reſt, there's my refuge; there I ſhall find reliefe and refreſhment, or elſe no where. Chriſt will be a calme to me after a ſtorme: he will diſpell and drive away all theſe clouds: he will hold my head above water, and keep me from ſinking; he will be light and joy, and unſpeakable ſolace after all theſe diſtempers: thus the poore affl…cted ſoule, as a priſoner of hope (as the Prophet ſpeakes Zach. 9. 12.) returnes unto Chriſt, as to its ſtrong hold. The miſ…rable ſoule ſeeks for cure; the whole need not the Phyſition (ſaith Chriſt) but the ſick: ſin-ſick ſinners will enquire and ſeek after the Phyſition of ſoules. The ſenſe of miſery is the primum mobile, the firſt mover, that ſets us on ſeeking for Chriſt. The more wee know our owne miſery: the more we know how to priſe Chriſt, and ſet a true value upon him.

p. 40Againe, Beleevers are likewiſe convinced of the impotency and weakneſſe of the creature, in reſpect of any help or ſuccour that it can afford. None can by any meanes redeeme his brother, nor giv… to God a ranſome for him, Pſal. 49. 7. i… not redemption from temporall death, much leſſe from eternall. Will the Lord be pleaſed with thouſands of Rammes (ſaith the Prophet) or with ten thouſand rivers of oyle? ſhall I give my firſt borne for my tranſgreſſion: the fruit of my body for the ſinne of my ſoule? The truth is, ſhould all the Angels in Heaven, and righteous men upon Earth joyne their goodneſſe together, and offer it up to God as a ſacrifice: it would not be ſufficient to expiate ſo much as one ſinne. Now when the ſoule is ſenſible of this, it crieth out (as Peter in another caſe) help Lord, or elſe I periſh.

Solomon ſaith, that as good newes from a farre Country, ſo is cold water to a thirſty ſoule, Prov. 25. 25. So it is with a poore diſtreſſed ſoule, when it ſeeth it ſelfe as it were in a farre Countrey, farre from God, farre from …oy, and farre from any deliverance in it ſelfe, or in any other; then if one bring him newes of a p. 41Saviour, of a Redeemer, this is welcome newes indeed; this is as cold water to a thirſty ſoule.

An inſtance of this is ſeen in the Prodigall: who, when he came to himſelfe, that is, when he ſaw what a wretched and helpleſſe creature he was, he caſt his thoughts upon his Fathers houſe, he loathed any longer to feed upon the huskes and hogs meat of the world, then he deſires the bread of his Fathers hired ſervants: Nothing but home will content him: farewell feaſting and revelling, and all filthy pleaſures that I have lived in: I have gotten nothing by them, but wounds, and ſorrowes, and vexation of Spirit: I will home to my Fathers houſe: there is bread and durable cloathing: there is whatſoever I can wiſh or deſire: here I ſtarve and die: there I ſhall live and ſweetly enjoy my ſelfe: here I want all things; but there I ſhall lack nothing. This is a lively pourtraiture of a thirſty and wearied ſoule flying unto Chriſt for eaſe and comfort. This then is one reaſon why Chriſt is precious to Beleevers; namely, becauſe they are in ſome meaſure convinced of their miſery with him: and of their p. 42owne impotency and utter inability to help themſelves, therefore Chriſt is precious unto them.

Secondly, Beleevers are not onelyonly Reaſ. II convinced of their owne miſery without Chriſt, and of their impotency and inability to help themſelves: but alſo they ſee and apprehend an infinite treaſure of good and happineſſe, that God hath treaſured up in Chriſt; and that to be joyned unto him, is the onelyonly way to obtaine theſe bleſſings.

Viz. the

Fathers Love.

Pardon of ſinne.

Manifeſtation of Gods face.

The love of God being infinite like himſelfe, cannot be conferred upon any creature for its owne ſake: the cauſa procuratrix, or the procuring cauſe of this love muſt of neceſſity be infinitely meritorious: now this is not found among the ſonnes of men, but onelyonly in Chriſt the eternall Sonne of God; onelyonly in Chriſt, who was foreign, God-man, as I may ſay; Immanuel, God with us, or God in our fleſh: God, that he might be a fit object for the infinite love of his Father; and man, that he might derive p. 43and bring that love to us. God firſt loves his Sonne, and then Beleivers through him. It is impoſſible that the infinite love of the infinite God ſhould bee drawne out, but by an infinite motive: and where is this motive, but in the ſecond perſon coe-eternall, co-eſſentiall, and co-equall with the Father? were it not for his Sonne, God ſhould have no object for his love in the world. Love is as fire, which muſt have fewell to maintaine it. Now let all the Creatures, men and Angels be ſet before God; yet they all with all their excellencies and lovely parts cannot deſerve the leaſt minute or tittle of his Love. God loves himſelfe in his Sonne, and his creatures for his beloved Sonnes ſake. God will ſupply (ſaith the Apoſtle) all your need according to his riches in Glory by Jeſus Chriſt, Philip. 4. 9. The treaſures of Gods love and riches are firſt in Chriſt; and by our union with him wee come to enjoy them. So Epheſ. 1. 6. To the praiſe of the glory of his grace, wherein he hath made us accepted in the beloved foreign, in which he hath ingratiated us through that Beloved. Gods love and his favour is undeſerved on our parts: p. 44wee finde grace in his ſight through Chriſt. Notable to this purpoſe is the order of the three perſons, which the Apoſtle ſets, Cor. the laſt and the laſt. The grace of our Lord Jeſus Chriſt, and the love of God, and the Communion of the Ho-Ghoſt be with you all, Amen. You muſt know now, that this is not a right naturall order: for by order of nature the Father (whom the Apoſtle cal's God in a perſonall ſenſe, as John 1. the word was with God, that is, with the Father) I ſay by order of nature the Father is firſt of himſelfe, not begotten: the Son is from the Father begotten; yet eternall: and the Holy Ghoſt is proceeding from them both; yet eternally too: for though they be one before another in order of nature; yet not in order of time. But now here is the Queſtion: ſeeing the Father is firſt, the Sonne ſecond, and the Holy Spirit laſt in that naturall order; why doth the Apoſtle in the fore-mentioned place ſet the Sonne firſt? verily becauſe he is next and immediate unto us, being our Mediatour; being the canalis or conduit pipe (as I may ſay) by which the love of God, and the communion of the p. 45Holy-Ghoſt is brought and conveyed to us; as the meanes is ever before the end. Now the Saints being convinced and perſwaded of this Truth, this is the thing, that makes Chriſt ſo deare and precious unto them, as he is: if Iſaac loved Eſau for his veniſon, for a carnall reſpect: much more have wee cauſe to love the Lord Jeſus, and highly to eſteeme of him, having procured for us the love of the Father; a love like Jonathan's love to David, paſſing the love of women: yea a love of infinite dimenſions and meaſures, if I may ſo ſpeake: the breadth of it is infinite; becauſe it is without reſpect of perſons: the length alſo infinite; becauſe it is from everlaſting to everlaſting: the depth infinite; becauſe it redeemes and delivers from Hell: and the height likewiſe infinite; becauſe it lifts us up to Heaven. Certainly Chriſt having purchaſed ſuch a wonderfull love, as this; he muſt needs be precious, he muſt needs be amiable and lovely to a beleeving ſoule.

Secondly, for the pardon of ſinne there is likewiſe an abſolute neceſſity of Chriſt. The bloud of Chriſt onelyonly, and p. 46not of Buls and Goats, is availeable to take away ſinnes. The ſoule being convicted of its ſinfulneſſe, ſpeakes as the Prophet doth: Who among us ſhall dwell with devouring fire? who among us ſhall dwell with everlaſting burnings? God is devouring fire and everlaſting bumings in relation to ſinners: his wrath is the fewell of Hell, as I may ſay: the breath of his indignation is like a river of brimſtone kindling and perpetually maintaining the flames of Tophet: what ſhall the poore ſinfull ſoule doe now? here's nothing but menaces and threatnings, terrours and amazements, death and deſtruction: and where is the remedy? verily no where but in Chriſt alone. Iſrael paſſing through the wilderneſſe had a cloud to cover him, and defend him from the ſcortching Sunne-beames: now what was this cloud but a type and ſhadow of Chriſt, as the Apoſtle makes it, 1 Cor. 10. 1.? hee makes there the cloud, and the Sea, and the Manna, and the water of the Rocke to be all figures and Images of Chriſt. Chriſt is a ſea to waſh, Manna to feed, water to refreſh, and a cloud to hide the ſoule from the hot and burning p. 47wrath of God: the fiery beames of that wrath would ſurely ſuffocate it and ſtifle it, were not the bloud of Chriſt interpoſed and ſet between to veile it: the bloud of Chriſt obnubilates and covers the ſoule from the fierce anger of God; it is Chriſt onelyonly that reconcileth us to God: it is he alone that is our Advocate to plead our cauſe with his Father: when man had ſinned, Juſtice and Mercy ſtrove one with another, & ſeemed to be at variance: Chriſt redintigrates them, and makes them friends againe: he is our bleſſed Umpire to ſet there two together againe; giving ſatisfaction to Juſtice, and place to mercy; ſo honouring and dignifying both; making both to rejoyce, both to kiſſe and embrace each other. God ſmels a ſweet ſav…ur of reſt in Chriſt onelyonly: all the hilaſticall and propitiatory ſacrifices of the Law did …oke to him, as to their end and ſubſtance: of themſelves they could not pu…ge away the guilt of the leaſt ſinne: the repetition of them (as the Apoſtle teacheth) ſhowes plainely how invalid they were to expiate the crimes and offences of the ſoule: the ſtricteſt obſervance of them p. 48could not make the worſhipper perfect, as touching cleereneſſe of Conſcience, Heb. 9. 9. When David cryes, purge me with byſope, and I ſhall be cleane; waſh me, and I ſhall be whiter then ſnow; he alludes indeed to the Leviticall Ceremony: but he aimes at the bloud of Chriſt onelyonly: this alone was able to purge away his foule ſpot: his hainous ſinne of murder would not out by any other waſhing then this. In one of the old ſacrifices there were two Goates appointed; one to be ſlaine, and the other to be kept alive, which was called the ſcape-Goate: now both theſe have an eye to Chriſt: the ſlaine or ſacrificed Goate was a type of his dying for ſinne: and the ſurviving or ſcape-goate figures his riſing againe and ever living to mainetaine the worth of that oblation: the Apoſtle ſaith, that he ever liveth to make interceſſion for us: and how doth he make interceſſion, but by continuall holding forth in the preſence of his Father the merit of his ſufferings? ſo that ſtill Chriſt both dying and living is the fountaine of our peace, and attonement with God: ſtill Chriſt is he, and the onelyonly he, that obtaineth remiſſion of p. 49ſinnes for us. Now if wee conſider the many and great benefits that redound to us by the pardon of ſinne, we muſt needs conclude that Chriſt is very precious, by whom we enjoy ſuch a mercy.

When ſinne is pardoned, there is an end of Gods heavie wrath and diſpleaſure: Satan's Kingdome goes downe; the power of our corruptions daily decaying: we have peace and joy within; whereas before wee had nothing but raging ſtormes and tempeſts, and a very hell in our Conſciences: our prayers finde acceptance at the throne of Grace: all the creatures are in league with us, and are become our faithfull ſervants: that which comes from them, is ſweet and benigne, healthfull and good: our bleſſings are bleſſed: yea our very curſes (if they may be ſo called) are likewiſe bleſſed unto us: Judgements are removed: every bitterneſſe is taken away: even the ſting of death is puld our: Chriſt, as a tree of moſt excellent vertue, is cut downe, and throwne into our Marah. Some things may worke adve…ſly and croſly to us: but the Apoſtle ſpeakes of a cooperating, or working together; which makes amends for all: p. 50all things, worke together (ſaith he) for good unto them that love God, Rom. 8. 28. and they be ſuch, that have their ſinnes pardoned.

Though ſome things worke untowardly, and againſt the haire, as I may ſay; yet take them altogether, and there is a bleſſed harmony and complyance, a ſweet reliſhableneſſe and ſavourineſſe in them: one thing doth recompence and make up another: the mixture of ſweet and ſowre through the wiſdome and mighty working of God is very demulcent and wholſome, full of benediction and bleſſedneſſe; that even the ſinnes of the Godly are an advantage to them, and turne to their melioration and betternment: God makes uſe even of them to doe his children good: he brings meate out of the very eater; and converts the cauſes of damnation into furtherances of ſalvation. Adde hereunto, that adoption, communion with God, and with his Saints, and aſſurance of eternall …lory are all of them the bleſſed concomi…ants of ſinne pardoned. We recover the Image of God, and in ſome meaſure the freedome of our wills unto good, when p. 51our Conſciences are waſhed, and our ſinnes pardoned. We have a continuall feaſt in our ſoules, and ſongs in the very night of affliction, when our ſinnes are pardoned. Wee are freed from the ſpirit of bondage, our hearts are ſtrong, we are as bold as Lyons, and deſire nothing more then the preſence and comming of the Judge, when our ſinnes are pardoned. Oh what a confluence of all bleſſedneſſe and happineſſe is there in Jeſus Chriſt! if we have him, wee are rich, we are full, we have all: if wee be without him, all that we have, how excellent ſoever it be, is as nothing: we are miſerable, wretched, loſt, and the very worſt of creatures: all the maledictions and curſes of God lie upon us, and death, when it comes, will gnaw upon us everlaſtingly. Certainly, Chriſt muſt needs be exceeding precious, with whom wee enjoy ſuch a world of bleſſings; and without whom wee are ſo extreamely unhappy. The Lord give us to know the things, that belong unto our peace. Chriſt procures for us the pardon of ſinnes; and the pardon of ſinnes is not a ſolitary bleſſing; it comes not alone; but with a long traine of p. 52good things at the heeles of it: Chriſt therefore, that obtaines it, muſt needs be precious and excellent in the higheſt degree.

Thirdly, it is Chriſt alone, that doth as it were unmask and unvaile the face of God; and helps us to ſuch a manifeſtation and ſight of it, as our nature is capable of: his glory in the abſoluteneſſe and perfection of it no creature can behold. When Job had ſet forth the greatneſſe of Gods wiſdome and power expreſſed in his marvellous workes; he concludes thus: Loe, theſe are part of his wayes: but how little a portion is heard of him? but the thunder of his power who can underſtand? Job 26. laſt verſe: now that thunder of Gods power is the higheſt degree of it: the Apoſtle expounds it, when he ſaith, that God is able to doe above all that wee can either aske, or thinke: we can aske much; and we can thinke more: yet wee can neither aske, nor thinke ſo much as God can doe: here's the thunder of his power, Zophar alſo ſaith, that we cannot finde out the Almighty unto perfection: he compares it in height to Heaven, in depth to Hell, in length to the Earth, p. 53and in breadth to the Sea: yea he makes it higher, deeper, longer and broader, then all theſe. And God himſelfe tells Moſes, that no man can ſee his face, and live. We may ſee Jehovah's back-parts: but his face, that is, his abſoluteneſſe, and perfection cannot be ſeen: and therefore he is called the inviſible God. Yet howſoever this doth not a little ſet forth the excellency and worthineſſe of Chriſt: that Revelation, which wee have of God, we have it by him: and hereof wee may ſee a notable figure in Moſes. The Lord proclaimed his mercy, his patience, his goodneſſe, his Truth, and his juſtice before him: theſe are his backparts; and more then theſe he could not ſee: and therefore it is ſaid, that the Lord covered Moſes with his hand, while he paſſed by. But to come now to the point: where was Moſes, when he had this viſion and appearance of the Deity? he was in a clift of the Rocke: now verily that Rock was a ſhadow of Chriſt: wee ſee the glory of God through him per ſpeculum, as it were in a glaſſe. Chriſt is the lively Image of God, 2 Cor. 4. 4. He is the brightneſſe of his glory, and the expreſſe character of p. 54his perſon, Heb. 1. 3. There is no excellency in the Father, which is not compleate in the Sonne: and by the Sonne we come to know it: ſo ſaith the Apoſtle. God, who hath commanded the Light to ſhine out of darkneſſe, hath ſhined in our hearts to give the Light of the Knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4. 6. both this expreſſion, and that in the Hebrewes before-mentioned, where Chriſt is called the brightneſſe of Gods glory, are a metaphor taken from the beames of the Sunne. As the Sunne is manifeſted by his owne brightneſſe, viz. by his beames; for wee cannot ſee the Sunne in Rotâ, in his Charret, or circumvolution, but by his beames: ſo the inacceſſible Light of his Fathers glory is revealed tanquam per radios ac ſplendorem, as it were by beames and brightneſſe ſhining moſt clearely in Chriſt: and the roote and Fountaine of that brightneſſe is in Chriſt's God-head, but darted upon us through the manhood: according to that teſtimony, Joh. 1. 18. No man hath ſeen God at any time: the onelyonly begotten Sonne, which is in the boſome of the Father, he hath declared him. The boſome p. 55is the place and ſeate of ſecrets: now it is Chriſt onelyonly that opens the boſome, declares the ſecrets, and reveales the glory and brightneſſe of Gods face unto Beleevers: therefore hee muſt needs bee exceeding precious.

Thirdly, if wee conſider Chriſt in Reaſ. III all his relations: either as he i… man, or as he is Mediator, or as he is God, wee ſhall find him in all theſe to be moſt precious and excellent.

Firſt of all as Man; he was holy, and harmel…ſſe, and ſeparate from ſinners; Heb. 7. 26. a Lambe without blemiſh, and without ſpot, 1 Peter 1 19. The Apoſtle relates to the Paſchall Lamb, which was to be ſo conditioned: it was behoofefull, that Chriſt ſhould not onelyonly be man; but alſo a man perfectly holy and righteous; elſe he could not have been a competent and ſitt…ng Saviour: yea, he had been ſo farre from ſatisfying for the ſinnes of others, that he muſt have dyed for his owne. And beſides it was requiſite that there ſhould be that beautifull analogy and proportion between him that loſt all, and him that recover'd all; that as Adam, who p. 56plaid the Bank-rupt, was perfect; ſo ſhould the Redeemer be. Chriſt indeed in a certaine place doth turne off from himſelfe the appellation of good in a ſenſe of perfection. One called him good Maſter: but he replyed, why calleſt thou mee good? there is none good but God, Matth. 19. 16, 17. But why doth Chriſt doe ſo? was not he perfectly good? yes: but the other was not ware of his God-head, when he cal'd him ſo: he looked upon Chriſt (ſaith Chryſoſtome) foreign, as upon a meere naked, extenuated, debaſed man: and yet he attributes unto him a more then humane goodneſſe and perfection; according to the errour of the Phariſees, whoſe Diſciple, no doubt he was. The Phariſees held, that even men by a ſtrict obſervance of the Law might attaine to perfection of Righteouſneſſe and ſanctimony in this life: and ſuch a thought, no queſtion, had this Schollar of theirs concerning Chriſt: ſo that if wee looke well upon it, we ſhall ſee, that our Saviour doth not deny himſelfe to be perfectly good: but onelyonly he checks the phariſaicall opinion of perfection in thoſe, that are no more then men. p. 57Chriſt 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 p. 58or 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 foreign, in the * eſſentiall forme of God; foreign, 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 foreign, 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 foreign, the very, or the true God, 1 John 5, 20. yet he was content to be found foreign, 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 onelyonly 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 p. 59men. 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, foreign, 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 n…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 p. 60humility 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. 'tis 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.

p. 61Thirdly, 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, p. 62and 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 unwillingneſſe to undergoe the taske, that his Father had ſet him to: but firſt of all we muſt know that his mind was ſo ſtricken with the infinite wrath of God, with which he was then confl…cting; ſo aſtoniſhed and overwhelmed with that inſupportable preſſure; that all the powers and faculties of his ſoule were for a p. 63while interrupted, ſuſpended, confounded: ſo that he knew not well what to ſay, nor whether to turne himſelfe: this appeares by his words, Job. 12. 27. Now is my ſoule troubled, and what ſhall I ſay?

Secondly, when he prayed ſo, wee muſt conceive, that as a man ſubject to frailties like us (yet without ſinne) he thought he had been utterly loſt and undone, if his Father ſhould not deliver him from that houre, and excuſe him from drinking of the cup. His ſenſe of dolour was ſo vehement, and he ſo amazed with it; that it wru…g from him a ſignification of Natures feares and reluctance: yet all the while his holy, his pure, and unblemiſhed mind was throughly bent, and reſolved to goe through ſtitch with the worke, whatſoever came of it.

Thirdly, we ſee, that when he prayed, Father ſave me from this houre, he preſently and immediately ſubjoynes: but for this cauſe came I unto this houre: Father glorifie thy name: likewiſe when he prayed, that the Cup might paſſe from him: he deſires it no otherwiſe, then with condition of his Fathers will. Alſo p. 64in that ruefull vociferation and crying out, why haſt thou forſaken me? wee ſee that he did not let goe his hold; but remembred to ſay, my God, my God: ſo that here was no diffidence, no ſinne, no diſobedience all this while.

Laſtly, all this was ſo carried, and punctually related by the Evangeliſts to ſhew us theſe things, viz.

1. The exceeding atrocity and hainouſneſſe of ſinne.

2. A mirrour of Gods infinite mercy in Chriſt.

3. Our Nature really and truly ſuffering in him.

4. The fulneſſe of his expiation and ſatisfaction.

5. The certainty of his Fathers goodwill towards us; whereof wee are the leſſe to doubt, by how much the more we ſee that the eternall Sonne was humbled and made an abject for our ſakes.

Fourthly, Chriſt as a man likewiſe was perfect in all graces. The Prophet tells that there ſhould come a Rod out of the ſtemme of Jeſſe, and a branch out of his rootes; and the Spirit of the Lord was to reſt upon him; the ſpirit of wiſdome, and p. 65underſtanding; the ſpirit of Counſell, and of might; the ſpirit of Knowledge, and of the feare of the Lord, Eſa. 11. 12. yea, ſo eminent was the Lord Jeſus this way; that even at twelve yeares old, be ſate in the Sanadrim, diſputing with the Doctors, and asking them queſtions. It is ſaid that God gave not the Spirit by meaſure unto him, Joh. 3. 34. that is, he did not beſtow it upon him imperfectly and in part onelyonly: but fully and entirely: for meaſure is not oppoſed to infinite, as the Eutychians would have it to confirme their opinion of Ubiquity: for they thought, that if the Spirit were given unto the Manhood of Chriſt unmeaſurably, then even the Manhood would be capable of Divine properties; and conſequently, the fleſh of Chriſt would be no where circumſcribed, but every where preſent: but I ſay, that meaſure in the place before mentioned is not oppoſed to that which is infinite and unmeaſurable; but to that which is not whole, entire, and perfect: Chriſt in the gifts of the Spirit was not lame and imperfect; but omnibus ſuis numeris abſolu…us, full and compleate, as Adam was before he fell: and yet farre p. 66excelling Adam: for Adam was ſet in a mutable condition: but Chriſt is ſtedfaſt, and abiding for ever; confirmed in grace like the Holy Angels of God: Yeſterday, and to day, and the ſame for ever. In reſpect of vertue and the Faith of Beleevers even his manhoode, before it was in being, was cloathed with perfection of grace, and ſo continueth for ever. Againe, Adam was a meere man and alone by himſelfe: but in Chriſt the humane nature was hypoſtatically un…ted unto the Divine: and hence it comes topaſſe, that Chriſt, even as man, had a greater meaſure of knowledge and Revelations of grace and heavenly gifts, then ever Adam had. The Apoſtle ſaith, that in Chriſt dwels all the fulneſſe of the God-head foreign, bodily Col. 2. 9. that is, not by a naked and bare communicating of vertue, as God is ſaid to dwell in his Saints; but by a ſubſtantiall union of the two Natures, Divine and humane, the eternall Word and the Man, conſiſting of a ſoule and body, whereby they become one foreign, one Perſon, or ſubſiſtence. Now from this admirable and wonderfull union of the two Natures in Chriſt, there flowes unto p. 67the Manhood a plenitude and fulneſſe of all Spirituall wiſdome and grace, ſuch as was never found in any meere man; no not in Adam, while he ſtood in his integrity and uprightneſſe.