The Preciousness of Christ Unto Believers, Text (2 of 4)

The Preciousness of Christ Unto Believers · Text (2 of 4)

p. 67Now then to draw to a concluſion of this head. If Chriſt even according to his humanity were perfectly innocent and holy: if he were in his Divine celfitude and highneſſe voluntarily debaſed: if he were exactly obedient in all things to his Fathers commands: and if he were compleate in all heavenly wiſdome and graces: then certainly even as he was man, he was of all other moſt precious, moſt lovely and deſirable.

Adde hereunto, that his fleſh never ſaw corruption; that it roſe againe from the grave, it being impoſſible for the bands of death to detaine it. Alſo as man he came of the race of Kings. As man he ſhall judge the world, Acts 17. 31. As man he was wonderfully borne of a Virgin; called therefore by a peculiar name, Shiloh, which ſignifieth a Secundine, or after-birth, Geneſ. 49. 10. the word comes foreign which ſignifies tranquillum eſſe; intimating that Chriſt p. 68is he, who hath brought us peace and tranquility: and that he might be our Peace-maker, it was neceſſary that he ſhould be Shiloh, borne of the ſanctified ſeed of a woman, without the ſeed of a man. The Apoſtle expounds the name, Galat. 4. 4. where he ſaith of Chriſt, that he was made of a woman: not of a man and a woman both; but of a woman alone without a man.

Againe, Chriſt as man was foretold by the Prophets, and by ſundry types; attended upon at his birth by holy Angels: a peculiar Starre created for him. Chriſt as man was in one hypoſtaſis, or perſon with God, called therefore Ithiel, Proverb. 30. 1. a word (as Junius writes) compounded of three parts; as if one ſhould ſay; the ſtrong God with mee: the name comes all to one with Immanuel; and the Apoſtle expounds both, 1 Tim. 3. 16. where he ſaith of Chriſt, that he was God manifeſt in the fleſh: and this he affirmeth alſo to be without controverſie a great Myſtery, and a Myſtery of godlineſſe: In every Art and profeſſion there is a Myſtery: but this holds forth a Myſtery of Godlineſſe: for he that was Ithiel, God preſent in the fleſh to every p. 69faithfull and beleeving ſoule, was likewiſe Ʋcal, Almighty, able for all things: ſo that by theſe two names the faithfull are aſſured of their Juſtification, Sanctification, and eternall Salvation through the preſence and power of God: and this doubtleſſe is foreign, a great Myſtery.

Furthermore Chriſt as man was our Sacrifice and expiation: he was our foreign, the price of our Redemption, 1 Tim. 2. 6. though I confeſſe that this price had its worth from the union of the two natures. Againe, Chriſt as man was conceived of the Holy-Ghoſt: Chriſt as man is aſcended into Heaven: Chriſt as man ſits at the right hand of God. Now all theſe things, and much more that might be brought, doe ſpeake Chriſt a very precious and excellent perſon, and that even according to his manhood.

Secondly, conſider Chriſt as Mediatour, and there alſo he ſhines forth moſt gloriouſly, and appeares to be the moſt peereleſſe and precious thing in the world.

In the Mediatorſhip of Chriſt wee are to conſider his foreign, or his p. 68duplicate page p. 69duplicate page p. 70three-fold Holy Office of

Prophecie.

Prieſthood.

Kingdome.

Chriſt is a Prophet foreign, in way of eminency and excellency above all other Prophets: he was the Head of them all; and that in theſe reſpects.

Firſt, of all, other Prophets were but Types and ſhadowes of this great Prophet: even Moſes himſelfe was but a figure of him: a Prophet ſhall the Lord your God raiſe up unto you of your Brethren like unto mee ſaith Moſes, Acts 7. 37. thoſe words, like unto me, doe plainly ſhew, that Moſes was at the beſt but an Image and a ſhadow of Chriſt.

Moſes faſted forty dayes before the giving of the Law on Mount Sin…i; ſo did Chriſt before he began to preach the Goſpel

God did more clearly and perſpicuouſly manifeſt himſelfe unto Moſes then unto other men: it is ſaid, that he ſpake unto him face to face, as a man ſpeaketh to his friend, Exod. 33. 11. ſo did the Eternall Father more openly reveale himſelfe unto Chriſt, then unto any creature: no man knoweth the Father ſave the p. 71ſonne, and he to whomſoever the Sonne will reveale him, Matth. 11. 27.

Moſes became a Shepheard in the Land of Midian: ſo is Chriſt the Shepheard and overſeer of our ſoules, 1 Peter 2. 25.

Moſes was faithfull in all Gods houſe, and ſo was Chriſt, but yet in a farre more excellent manner then Moſes, as the Apoſtle declares, Heb. 3. Moſes was faithfull as a ſervant, Chriſt as a ſonne over his owne houſe.

Moſes was himſelfe a part of that houſe: but Chriſt was the builder of it.

Moſes under God did inſtitute Sacraments, 1 Cor. 10. 1, 2. It is ſaid, that the Fathers p…ſſed under the cloud, and through the Sea; and were all baptiſed unto Moſes in the cloud, and in the Sea: marke that phraſe, unto Moſes: they were baptiſed unto him, as unto the type, or deputy of Chriſt: for Baptiſme is a Sacrament of the New Teſtament, and properly of Chriſt's Inſtitution.

Moſes alſo inſtituted the Paſſeover: ſo did Chriſt the Lords Supper.

As the Law was exhibited by Moſes: ſo was the Goſpel, which brings grace and truth, free Redemption, and the accompliſhment of all types unto Beleevers, p. 72exhibited by Chriſt, Job. 1. 17. Thus you ſee, that Moſes, that egregious and eximious Prophet was no more then a ſhadow of Chriſt. And the like may be ſaid of all the reſt of the Prophets: it were no hard matter to ſhew how they did all of them in one thing, or other reſemble Chriſt, juſt as the lively picture of a man doth his perſon: as Enoch and Elijah in their Tranſlations reſembled the aſcention of Chriſt.

Noah by his righteouſneſſe ſaving all the reſt that went into the Arke with him, ſhadowed Chriſt, who by his perfect obedience ſaves all true Beleevers. Concerning the Prophet David it is ſaid, that even thoſe which ſate at his Table roſe up againſt him, Pſal. 41. 9. ſo did Judas againſt Chriſt, who dipt with him in the platter. David alſo was a man after Gods owne heart: ſo was Chriſt without the leaſt flawe or failing; and what an evident type of Chriſt was the Prophet Eliſha, when a dead body roſe againe being caſt into his grave, and touching bis bones? a Kings 13. 21. This was not done by any Native or inherent vertue of the Prophet: but by that accident to foreinſtruct the faithfull concerning p. 73the vertue of Chriſts fleſh, which riſing from the dead, ſhould likewiſe raiſe up our periſhed bodies, according to that, Eſa. 26. 19. thy dead men ſhall live: together with my dead body ſhall they ariſe: awake and ſing yee that dwell in the duſt: for thy dew is as the dew of herbes, and the Earth ſhall caſt out the dead. Againe, Jonah lying three dayes and three nights in the belly of a fiſh, was a ſigne of Chriſt lying ſo long in the grave. The Prophets were all of them types and reſemblances of Chriſt: even John the Baptiſt, then whom there aroſe not a greater Prophet of all thoſe that are borne of women, even he, I ſay, was but Chriſts harbinger or fore-runner. Now then as ſubſtances doe farre excell ſhadowes, and Kings their Ante-ambulos or harbingers: ſo doth Chriſt farre excell all Prophets: they all of them were but ſhadowes and fore-runners to him

Secondly, other Prophets could ſpeak only to the ears of men: but Chriſt ſpake, and ſtill ſpeaks to the heart: he hath the Key of David; he openeth, and no man ſhutteth; he ſhutteth and no manopeneth, Rev. 3. 7. it is a ſimilitude taken from them, that keep the Keys of a City, or Caſtle, p. 74without which they can neither be opened, nor ſhut: no more can any open the heart or breake in upon the Spirit, beſide Chriſt: he alone is able to open the eyes of the mind, and to convince the Conſcience, by the ſecret, kindly and powerfull working of his owne Spirit.

Other Prophets can preach wiſdome unto men: but Chriſt can preach them wiſe: other Prophets can warne men by telling them of their ſinnes, and denouncing the Judgements of God: but Chriſt can reclaime them, and turne them from their ſinnes: the dead heare the voyce of the Sonne of God, and live, Joh. 5. 25. and hence it is ſaid, that he taught, as one having Authority, and not as the Scribes: it came coldly and driely from them: but full of pareſie and boldneſſe, full of conviction, and raeproofe, full of the evident demonſtration of the Spirit, and of power, as the Apoſtle ſpeakes: in this manner came the word from Chriſt.

Thirdly, other Prophets were inſtrumentall to ſearch out the mind of God: and they did it by way of act onelyonly, the Divine will being revealed and diſcovered p. 75unto them, but the mind of God was in Chriſt habitually and radically: the fountaine and roote, the ſource and principall cauſe of Chriſt's Prophecie was in himſelfe. Before all time Chriſt had the honour to ſit in the ſeat of moſt excellent ſecrets; the boſome of the Father: and therefore he is able, as from himſelfe to reveale all the Oracles and ſecrets of God needfull to be knowne: he is able to reveale them when, and how, and to whom he pleaſeth.

Now that theſe things are habitually in Chriſt, as heate in fire, or water in a living and ever-flowing ſpring, appeares by this.

1. That Chriſt is eſſentially wiſdome and underſtanding: Counſell is mine, and ſound wiſdome (ſaith he) I am underſtanding, Prov. 8. 14.

2. It appeares alſo by this, becauſe he counſels us to buy eye-ſalve of him, that wee may ſee; and becauſe he hath power to ſend the Spirit; ye have an unction from the holy One, and yee know all things ſaith the Apoſtle, 1 Joh. 2. 20. Chriſt is the holy one from whom wee receive the anoynting of the Spirit, opening our eyes and diſcovering unto us p. 76all ſaving truthes. In him are hid all the treaſures of wiſdome and knowledge, Coloſſians 2. 3. They are hid in him, as Gold, and Silver are in ſuo loco, as the Philoſopher ſpeakes, hid in the veines of the Earth: that's another Argument of the habitualneſſe of Prophecie in Chriſt.

Thirdly, and another is this, that all fulneſſe is ſaid to dwell in him, Coloſſ. 1. 19. where by the terme of plenitude or fulneſſe Mr. Beza underſtands … …cumulation, or heaping up of all … gifts in a moſt copious and plentifull manner, which he ſaith, that the Schoolemen doe call habituall grace, diſtinct from the grace of union; the union (he meanes) of the two natures. Now one part of this habituall grace and fulneſſe in Chriſt, is the gift of Prophecie: and marke, I pray; it is ſaid foreign, to inhabit or dwell in Chriſt: this implyes the habitualneſſe of it.

Fourthly, other Prophets could reveale but ſome part of the will of God, and at ſometimes onelyonly, Heb. 1. 1. that God ſpake unto the Fathers by the Prophets at ſundry times, and in divers manners; that is, he did let out his Light minutatim, p. 77by little, and little, till the day-Starre and Sunne of Righteouſneſſe a-roſe: but (ſaith the Apoſtle) in theſe laſt dayes he hath ſpoken by his Son, ver. 2. that is, he hath ſpoken more fully and plainely. The antitheſis or oppoſition which the Apoſtle ſets between Gods ſpeaking by the Prophets of old, and by his Sonne in this latter age of the world, ſhewes plainely the dimneſſe and darkneſſe of thoſe former ages in compariſon … …hoſe, which have been ſince the coming of Chriſt: in this reſpect … Apoſtle ſaith, that the heires of life and ſalvation were but children before Chriſt's incarnation, Galat. 4. 1, 2 &c. for the generality of them they knew but as Children, for that we have done ſince, beſides other points of minority and non-age touching Legality and Ceremonies, which the Apoſtle in that place termes elements or rudiments of the world; and the State of the Saints under them a ſtate of bondage; as wee ſee now but foreign, through a glaſſe darkely, for what we ſhall doe in the life to come: all is w…apt up in a riddle now, for what it will be then: ſo did they of old in compariſon p. 78of us: their Light was but an obſcure and glimmering light to ours. Chriſt hath flowed in upon his people in greater abundance of Revelation ſince his coming, then before: His diſcovery of himſelfe then was but a ſtanding behind the wall, a looking forth of the window, a ſhewing himſelfe through the Lattice, Cant. 2. 9.

Fifthly, other Prophets might not preach themſelves: the Apoſtle inveighs againſt ſelfe-commenders, 2 Cor. 10. 12. we dare not (ſaith he) make our ſelves of the number, or compare our ſelves with ſome, that commend themſelves: and in another place he ſpeakes out plainly: no man (ſaith he) liveth to himſelfe, Rom. 14. 7. that is, none ought to live unto himſelfe. Yea, even Chriſt himſelfe relating to himſelfe as a meere man, ſaith, that his witneſſe is not true, if he beare witneſſe of himſelfe; Joh. 5. 31. but in another place relating to himſelfe as Mediatour, as God and man in one perſon, and one with the Father, he ſpeakes cleane contrary to this: though I doe beare record of my ſelfe (ſaith he) yet my record is true, Joh. 8. 14. Here then is a wide difference between other Prophets in re…pect p. 79of their Office, and Chriſt: they might not preach themſelves: they did indeed report ſomething of their owne vertues, but it was for holy example and inſtructions ſake; and it was ſtill with reference unto the maine object of the word which was Chriſt. But now Chriſt being our Mediatour, our great Prophet, the Apoſtle of our Profeſſion, and the Angel or Meſſenger of the Covenant between God and us, he may and doth preach himſelfe: to him give all the Prophets witneſſe, Acts 10. 43. and he beares witneſſe of himſelfe, becauſe he hath not a greater in the point of our Juſtification, Sanctification, and eternall Salvation to beare witneſſe of, than himſelfe: and hence are thoſe ſelfe-predications of his, which wee finde in the Scriptures. Looke unto me, and be yee ſaved, all the ends of the Earth. Come unto me all yee that labour, and are heavie laden. When hee read that place of the Prophet Iſaiah, chap. 61. 1. &c. he told the people, this day is this Scripture fulfilled in your eares. When the excommunicated man asked him who the Sonne of God was? he anſwered him, thou haſt both ſeen him, and it is he that talketh with thee: and he p. 80told the Samaritaneſſe plainely, that he was the Meſſias. And it is ſaid of the two Diſciples, that beginning at Moſes and all the Prophets, he expounded unto them in all the Scriptures the things concerning himſelfe. Now ſurely it commends unto us the Prophecie of Chriſt, that he might preach & commend himſelf without any blot of arrogancie, or taking too much upon him: this argues him to be a high and honourable Prophet above all other.

Sixthly, all the Prophets had their Commiſſion and Authority from him: the words of the wiſe are as Goads, and as nailes faſtned by the Maſters of Aſſemblies, which are given from one Shepheard, ſaith Solomon, Eccleſ. 12. 11. the words of the wiſe are Divine and heavenly inſtructions: the Maſters of Aſſemblies are Goſpel-Miniſters and Teachers: and Chriſt is that one Shepheard from whom thoſe words are given, and from whom thoſe Maſters have their Authority. Hence it is ſaid, that he went by the Spirit, that is, by his Divine vertue and power, and preached unto thoſe Spirits, that are now in priſon (in Hell wee muſt conceive) having been diſobedient unto the p. 81word of God, and deſpiſed his long-ſuffering in the dayes of Noah, while the Arke was preparing, 1 Pet. 3. 19. 20. here we ſee, that that, which Noah a Preacher of righteouſneſſe did, is attributed unto Chriſt: becauſe Noah was but inſtrumentall, and had his Commiſſion from him; juſt as it is ſaid, that whatſoever the Priſoners did in the priſon, Joſeph was the doer of it, Geneſ. 39. 22. becauſe they did it by warrant and leave from him; or by his dictation and Commandement.

Againe, obſerve that phraſe, Ezek. 20. 46. drop thy word toward the South: and the like ſpeech is that of Moſes; my Doctrine ſhall droppe, as the raine; my words ſhall diſtill as the dew; as the ſmall raine upon the tender hearbe, and as the ſhowres upon the graſſe. Now from this phraſe of dropping, wee may draw an Argument, that Chriſt is the head of all true Prophets and Teachers. For look… as the cloudes, from whence the raine deſcends, have not their water originally and natively in themſelves; but from the Sea and moiſtned places of the Earth exhal'd and drawne up by the heat of the Sunne: ſo have not the p. 82Prophets a Spirit of Propheſie; nor any Divine Teachers a faculty of teaching Heavenly and ſaving Truths of themſelves: but it is drawne up out of Chriſt, as out of a full Sea of all excellent wiſdome and knowledge, and convayed into them by the heat and vigour, not of their own Spirit, but a far higher ſpirit then theirs, viz. the Spirit of Chriſt.

Neither may other Prophets goe of their owne heads, but by Commiſſion and delegation from him. And therefore they have the name of Ambaſſadors given them, 2. Cor. 5. 20. Ambaſſadours for Chriſt. Chriſt it is, that ſaid, goe and teach all nations. Chriſt it is, that inſtituted the Miniſtry of the word. Chriſt it is that gave ſome to be Apoſtles, and ſome Prophets, and ſome Evangeliſts and ſome Paſtors and Teachers, Epheſ. 4. 11. and hence are thoſe ſpeeches ſo frequent in the Old Teſtament: heare the word of the Lord, the mouth of the Lord hath ſpoken it: the word of the Lord came unto me, and the like: in which places the originall for Lord is Jehovah, and by Jehovah is meant the ſecond perſon, to wit, the Lord Jeſus, the whole adminiſtration of things for the good of the p. 83Church being committed unto him: and hither tends that remarkable paſſage, 1 Sam. 3. 21. The Lord revealed himſelfe unto Samuel in Shiloh by the Junius in Loc.word of the Lord; that is, by Jeſus Chriſt; who in the preceding bookes of the Scripture (as Junius notes) was wont to be called the Angel of the Lord: and afterward, as he revealed himſelfe more cleerely, he was called the word of the Lord. But beſides the opinion of Junius, another place of Scripture doth confirme this interpretation: the place is Geneſ. 19. 24. The Lord rained upon Sodome and Gomorrah brimſtone and fire from the Lord out of Heaven. From this Scripture I gather thus much: that as the ſecond perſon is brought forth acting by way of mediation from the firſt, in point of Rule and Kingdome here: ſo in that place of Samuel he is brought forth acting from him mediately in point of Prophecie: although I confeſſe that conſidered according to his God-head, he did both execute Judgments upon the Sodomites, and reveale him-ſelf unto Samuel immediately from himſelf, without any ſuch dependence or ſubordination.

Thus you ſee, that Chriſt is the head p. 84and principall of all Prophets being in ſundry reſpects the moſt excellent this way of all other.

Secondly, conſider Chriſt as a Prieſt, and here alſo wee ſhall finde him to be moſt precious and excellent: here is the very heart and ſtrength of all his mediation between God and us; indeed in reſpect of our neceſſity, who muſt firſt know our owne miſery and the remedy, before we can apply the ſacrifice of Chriſt, and ſo be reduced to holy obedience and ſubjection to the Kingdome of God; Prophecie hath the firſt place in the mediation of Chriſt; after which followes Prieſthood, and laſt of all royalty or government.

But foraſmuch as the prieſtly Office conſiſteth mainly in ſuffering of death; whereunto we were obnoxious and liable for ſinne, and could not be delivered without it: it plainely appeares, that this Office hath the preheminence and upper hand, and that it doth promerit (as I may ſay) and buy out the other two. The Prophecie of Chriſt could never have opened our eyes; neither could his Kingdome have ruled and ſwayed our hearts, unleſſe by his p. 85Prieſthood he had dyed for us. I have manifeſted thy name unto the men (ſaith our Saviour) which thou gaveſt me out of the world: thine they were, and thou gaveſt them mee; and they have kept thy word, Joh. 17. 6. Here wee ſee are ſome that have the name of God, that is, the Salvation of God manifeſted unto them: ſo that Chriſt becomes a Prophet to them to enlighten their eyes: they be ſuch alſo, as are ſubject and obedient to the Kingdome of Chriſt; and therefore they are ſaid to keep Gods word: but now who be theſe that are partakers of ſuch graces and choyce bleſſings, illumination and Sanctification? verily they be ſuch as God gave unto his Sonne out of the world, as that Scripture ſpeaks. Now I muſt tell you that this gift of God is free and properly ſo called, if wee reſpect the love of God, and our ſelves that partake of it. But if wee reſpect Chriſt the Mediatour, ſo it is improperly called a gift: for God gave his Elect unto Chriſt conditionally for a price, the price of his Life-bloud. and hence the Myſtery of our Redemption is called a Covenant. It is indeed a Covenant of Grace in reſpect of p. 86God, who was pleaſed of his owne accord to find out ſuch a remedy for miſerable man, and to yeild to it: and alſo in reſpect of true beleevers, who enjoy the benefit of: but yet in reſpect of Chriſt the Mediatour, it is a Covenant made upon termes and conditions, to wit, his paſſion, his Righteouſneſſe.

The Prieſthood then of Chriſt is the moſt noble part of all his Mediation: without this his Prophecie and Kingdome could never take hold of us, never doe us any good: they whom God gives unto his Sonne out of the world upon Covenant, upon tearmes of his ſuffering and dying; they onelyonly have the name of his ſalvation manifeſted unto them, and they onelyonly keepe his word: all others how neere ſoever they may ſeeeme to be unto the Kingdome of God, and to the marke of ſalvation; yet they fall ſhort of it. In the Prieſthood then of Chriſt, & in that eſpecially lies the latitude and longitude, the profundity and ſublimity of Gods love toward us: and in reſpect of this eſpecially is the whole Myſtery of our redemption by Chriſt called **foreign.magnalia p. 87Dei, the magnificent workes of God, Acts 2. 11.

But now further to ſet forth the eminency and dignity of Chriſts Prieſthood, and his exceeding preciouſneſſe thereby, let us make a collation and compariſon between him and the Leviticall Prieſts, thoſe of Aaron's order.

Firſt of all in the Leviticall Prieſthood there was a plurality of Prieſts; as in Matth. 12. 4. it is ſaid, that it was lawfull for the Prieſts onelyonly to eate of the ſhew-bread; and in the fifth verſe, that the Prieſts in the Temple doe profane the Sabbaoth, and are blameleſſe: though there were but one High-Prieſt: yet there were many inferiour ſacrificing Prieſts at once, Heb. 9. 6. But now Chriſt was a Prieſt alone: he by himſelfe alone hath appeared to take away ſinne: he hath by himſelfe purged our ſinnes, Heb. 1. 3. his owne ſelfe bare our ſinnes in his owne body on the tree, 1 Pet. 2. 24. and hence it is, that he cries out in the Prophet; I, even I am the Lord; and beſide me there is no Saviour.

Secondly, in the Leviticall Prieſthood there was a change, a ſucceſſion and a moveableneſſe, and hence it came to p. 88paſſe, that there were many Prieſts; be… … the Apoſtle) they were not ſuffered … by reaſon of death, Heb. …. 23. But … is for ever after … of Melchiſe… … …ich Melchiſedec was … Father, … Mother, … beginning of life, or end of dayes, Heb. 7. 3. …at is, his Prieſthood came not by Father, or Mother, or kindred, as that of the Tribe of Levi did: the Leviticall Prieſts had their Prieſthood by generation, by ſucceſſion from Father to ſonne; it was hereditary to them; neither might they be put beſide it, except it were for ſome naturall blemiſh, as blindneſſe, lameneſſe, crookedneſſe, and the like, Levit. 21. 17, 18, &c. But Melchiſedec's Prieſthood was not after this manner: his was not by naturall deſcent: but it was inſtituted and given him of God at a time nev… mentioned in the Scripture: neit… … the expiration or ending there … …oken of; that ſo he might be an ap… … ſemblance and figure of the everlaſting Prieſthood of Chriſt; who hath (as the Apoſtle teacheth) foreign, an impaſſeable Prieſthood; a Prieſthood, that cannot paſſe, or be tranſlated p. 89from him to another, Heb. 7. 24. in the prieſthood of Aaron's order every Prieſt bare office but for his owne time: and they were ſubject to be put out for miſdemeanor, as wee ſee in Abiathar, 1 King. 2. 26. yea, and the whole order was diſſolved at the death of Chriſt. But Chriſt himſelfe is a Prieſt for ever: he ever liveth to make interceſſion for us: his prieſthood continueth unto the end of the world; yea and the vertue of it infinitely beyond all time: therefore he will have no ſucceſſour, or Vicar. Chriſts Prieſthood like Melchiſedec's came neither by Father or mother, as you heard: for he was of the Tribe of Judah, of which (the Apoſtle ſaith) there is no mention made as touching prieſthood, ſave onelyonly that a King of Judah did once to his coſt uſurpe that Office; and againe, as wee read not of the moments of Melchiſedec's either inauguration or ceaſing; ſo was Chriſt ever from the beginning of the world a Prieſt, and ever ſhall be to the end, yeſterday and to day, and the ſame for ever.

Thirdly, the Leviticall prieſts offred dayly offerings oftentimes: the Prieſts went alwayes into the firſt Tabernacle, accompliſhing p. 90the ſervice of God, Heb. 9. 6. and the High-Prieſt entred into the holy place, viz. the inmoſt Tabernacle every yeare with bloud, ver. 25.

But Chriſt offred but one ſacrifice once for ever: once in the end of the world hath he appeared to put away ſinne by the ſacrifice of himſelfe, ſaith the Apoſtle, ver. 26. and he doth illuſtrate this Truth by a ſimile, and confirme it by an Argument. His ſimile is in thoſe words: as it is appointed unto men once to die; but after this the Judgement: ſo Chriſt was once offred to beare the ſinnes of many: and unto them that looke for him ſhall bee appeare the ſecond time without ſinne unto Salvation, Heb. 9. 27, 28. the explication or unfolding of this ſimilitude take thus: as there is nothing interpoſed between the death of a man, and his eternall doome, or Judgement: nothing can either marre, or mend his eſtate: but as the tree falleth, ſo it ſhall lie, whether toward the North, or toward the South, toward Heaven, or toward Hell: ſo between the death of Chriſt and his ſecond coming, there is no hilaſticall or expiatory ſacrifice interjected, either to adde perfection to p. 91the firſt; or to ranſome thoſe that had contemned it: and to this lookes that Scripture, where it it is ſaid, if wee ſinne wilfully after that wee have received the Knowledge of the Truth, there remaineth no more ſacrifice for ſinnes, Hebrewes 10. 26. there is not a ſecond propitiatory ſacrifice to be expected: Chriſt ſhall appeare the ſecond time without ſinne, that is, without ſacrifices for ſinne. Men muſt lay hold of that one once offred, and not deſpiſe it not ſeeme to embrace it, and afterward caſt it away: for if they doe, there will never come a ſecond to expiate ſuch an offence.

The Argument, which the Apoſtle uſeth to prove that Chriſts ſacrifice is but one, and once offred, is taken from the perfection thereof; wherein it differs much from the ſacrifices of the Law: for they could not make the comers unto them perfect, Heb. 10. 1. but there was in them an anniverſary or yearely remembrance of ſinnes: yea there was a daily repetition of ſome of thoſe ſacrifices, as the Apoſtle mindeth, Heb. 10. 11. ſo that here was no perfection: the Conſcience of the worſhippers might p. 92remaine for ever uncleane, for any thing that theſe ſacrifices could doe to purge them. But the ſingle and one ſacrifice of Chriſt, whereby he offred up himſelfe a Lambe without ſpot unto God, is of ſufficiency and perfectly able to doe away the ſinnes of all the elect in all ages and times of the world, both before and after converſion.

Fourthly, other prieſts and their ſacrifices were but types and ſhadowes of good things to come, Heb. 10. 1. and ſo likewiſe was the Tabernacle, and all the utenſiles thereof, in and by which they officiated, chap. 9. 9. But now Chriſt is the very **Ita interpretandum eſt vocabulum, foreign Heb. 10. 1.Heb 10:1eſſentiall forme, or the lively and ſubſtantiall repreſentation of thoſe things, which were ſhadowed in the Law; and the Tabernacle, in which he offred, not made with hands, as the other was, Heb. 9. 11. for that other was a figure for the time preſent, as the Apoſtle ſaith: but the perſon of Chriſt, God and man, is the very ſubſtance and thing it ſelfe, figured by that reſemblance. The Ceremoniall Law was given by Moſes: but grace and Truth, the full accompliſhment of all thoſe Myſticall and ſhadowiſh ſervices, came by Jeſus p. 93Chriſt, Joh. 1. 17. the diſpenſation of life and righteouſneſſe, Chriſt alone hath the honour of that. Leviticall Prieſts, and bulls, and goates, and Altars, and Ceremonies might be Types **foreign, Patternes, Heb. 9. 23.Heb 9:23: but he was the Antitype and ſignification of them all.

Fifthly, other Prieſts entred onelyonly into that place which was typically holy: the Tabernacle was a figure for the time then preſent, Heb. 9. 8, 9. it was made with hands; and therefore it is called aaTo foreign, Heb. 9. 1.Heb 9:1a worldly Sanctuary: but Chriſt is entred into that place, which is properly holy: he is entred into Heaven it ſelfe, now to appeare in the preſence of God for us: Heb. 9. 24. and hence he is ſaid to be a Miniſter of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and not man. Now from the typicalneſſe of that Tabernacle of Moſes, and the verity and ſubſtantialneſſe of the Tabernacle, wherein Chriſt our High-Prieſt offred, wee are taught, that if men in theſe times of Reformation, as the Apoſtle calls them, Heb. 9. 10. if in theſe times of more cleare Evangelick Revelation ſince the coming and ſuffering of Chriſt; if in theſe times, wherein the p. 94Church of God hath put off her minority and childhood, and is come to be adult, as we ſay; is come to maturity and rifeneſſe of age: if, I ſay, men in theſe times having the Goſpel clearely and lightſomely preached unto them, will nevertheleſſe cleave in any meaſure to Judaicall rites and Ceremonies: if they will embrace ſhadowes, now the ſubſtance is long ſince come; then truly they are ipſo facto (as we ſpeake) bar'd off from all benefit by Chriſt: ſo ſaith the Apoſtle: Wee have an Altar (ſaith he) whereof they have no Right to eate, which ſerve the Tabernacle, Heb. 13. 10. If men will judaize and ſtick now to Moſaicall rudiments, they have no right to eate of the Chriſtians Altar, that is, they have no part nor portion in Chriſt. Such another ſentence we have, Galat. 5. 2, 3, 4. Behold, I Paul ſay unto you, that if you be circumciſed, Chriſt ſhall profit you nothing: for I teſtifie againe to every man, that is circumciſed, that he is a debtor to doe the whole Law: Chriſt is become of no effect unto you, whoſoever of you is juſtified by the Law: yee are fallen from grace. That which is here ſaid of circumciſion, is true of all other Leviticall rites: if wee p. 95will retaine any of them, Chriſt will not profit us: wee are bound to keep the whole law: if wee obſerve a peice, wee muſt obſerve all: and if wee be juſtified by ſuch legall obſervances; Chriſt availeth us nothing: wee hold not the head, when wee cleave to ſuch ordinances.

Sixtly, other prieſts were to offer firſt for themſelves, and afterward for the people: Heb. 7. 27. This was the injunction of the Law: if the prieſt that is anointed doe ſinne according to the ſinne of the people; then let him bring for his ſinne, that he hath ſinned, a young bullock without blemiſh unto the Lord for a ſinne-offering, Levit. 4. 3. and in the 8. chapter of that booke wee reade, how that Aaron and his ſonnes were to offer a ſinne-offering at their conſecration; we muſt underſtand for themſelves. But it was not ſo with our High-Prieſt, the Lord Jeſus: hee offred for his people onelyonly: as for himſelfe, he needed no ſacrifice: after threeſcore and two weekes ſhall Meſſiah be cut off; but not for himſelfe, Dan. 9. 26. not for his owne tranſgreſſion: the Prince of this world came and tempted him: but could find no corruption in him, no yeilding to his tentations in the leaſt p. 96meaſure: he knew no ſinne, neither was there any guile found in his mouth: and it became us, that is, it was neceſſary and behoofefull for us, to have ſuch an High-prieſt, as was holy, harmeleſſe, undefiled, ſeparate from ſinners, Heb. 7. 26. holy towards God, harmeleſſe towards men, undefiled in himſelfe, and totally ſeparate from ſinners, not contaminated or ſpotted with ſinne in the leaſt meaſure.

Seventhly, conſider this, that Chriſt is the moſt mercifull, the moſt pitifull, and the moſt compaſſionate High-prieſt, that ever was: and therefore it was, that hee was made like unto us, bone of our bone, and fleſh of our fleſh, ſubject to hunger, thirſt, cold, wearineſſe, tentation, and the like, as we are. The Apoſtle Heb. 2. 17. ſaith, that this was behoofefull: he ſaith there, that he **foreign.ought in all things to be made like unto his brethren, that he might be a mercifull, and a faithfull High-prieſt in things pertaining to God, to make reconciliation for the people. Eli was the High-Prieſt in his time: but he failed much in the point of tenderneſſe and conſideration, when he judged the godly and gracious woman to be drunke: how long wilt thou be p. 97drunken (ſaid he) put away thy wine from thee, 1 Sam. 1. 14. whereas alaſſe, ſhe was farre from it: ſhe was a woman of a ſorrowfull ſpirit (as ſhe anſwers) and was in earneſt prayer at that time. Chriſt our High-prieſt was more ſenſible and feeling of our affliction then ſo. We have not an High-prieſt (ſaith the Apoſtle) which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are; yet without ſinne, Heb. 4. 15. as it is ſaid, that never any man ſpake, as he ſpake: ſo I may ſay, that never was there any Prieſt, ſo milde, ſo gentle, ſo gracious, ſo loving, ſo tenderly affectionate, and ſo regardfull of our condition, as Chriſt was: full to this purpoſe is that place in Iſaiah 63. 9. In all their affliction he was afflicted, and the Angel of his preſence ſaved them: in his love and in his pitie he redeemed them: and he bare them and carried them all the dayes of old. And againe: he ſhall feed his flock like a Sh…pheard: he ſhall gather the Lambs with his arme, and carrie them in his boſome; and ſhall gently lead thoſe that are with young, Iſaiah 40. 11. And the bruiſed reed ſhall he not breake, nor quench the ſmoking flaxe; that is, he ſhall compaſſionately p. 98beare with our ſlowneſſe, our dulneſſe, our ſmall and weake beginnings, our little meaſure of grace, untill he bring forth Judgement unto victory, that is, till he overcome our corruptions, and give ſentence of victory over ſinne and Satan. In the Law wee read, that the High-prieſt was to beare the names of the children of Iſrael in his pectorall or breſt-plate upon his heart; now this did figure and ſhadow unto us the tender love and pitie that Chriſt the Mediatour beares to his people: guiding the blinde, feeding the hungrie, comforting the comfortleſſe, reſtoring ſuch as are out of joynt: all is mercy, and love, and ſweetneſſe, and more then motherly affection that comes from him. All theſe things are ſpoken of Chriſt, as Mediatour: and hence it is that he hath the title foreign, one of many commiſerations, Jam. 5. 11.

In the eight and laſt place I ſhall tell you of a wonder. Chriſt unlike to all other Sacrificers was both the Prieſt, the Temple or Tabernacle, the Altar, and the Sacrifice all in one perſon.

Firſt, he was a Prieſt in reſpect of both natures; which will eaſily be granted, p. 99if wee conſider the nature of a Mediatour, or Umpire, who ought to be one indifferent, and equally inclining to either party, like a paire of ſcales that hang even; neither ſide lift up, or depreſſed more than the other. A mediatour is not of one, ſaith the Apoſtle, Galat. 3. 20. ſo did Chriſt indifferently partake of both natures, Godhead, and Manhood; that ſo he might be fit to ſtand in the gap between his Father and us. We muſt beleeve therefore, that whole Chriſt offred up himſelfe unto God; even the Manhood, as well as the Godhead, did offer it ſelfe: Chriſt is a Prieſt according to both natures. And whereas it is ſaid, that hee offred himſelfe through the eternall Spirit without ſpot unto God, Heb. 9. 14. that doth not put the manhood from its ſhare in prieſthood: but onelyonly it ſhewes how the Sacrifice came to be without ſpot or blemiſh, namely by the hypoſtaticall union of the two natures, the eternall Spirit, that is, the Godhead of Chriſt aſſuming the fleſh into one perſon with it ſelfe.

Secondly, Chriſt was the Tabernacle or Temple moſt properly according to p. 100his God-head: for he ſaith himſelfe in the Goſpel, that the Gold of the Temple is ſanctified by the Temple it ſelfe: ſo is the manhood ſanctified and made noble by the God-head. Nevertheleſſe in ſome reſpects his humane body was the Temple alſo: Deſtroy this Temple (ſaith he) and I will build it againe in three dayes, he ſpeakes it of his body, which is called a Temple not onelyonly becauſe the holy Spirit dwelt in it after a ſingular and peculiar way, conceiving it at the firſt, and ſanctifying it perfectly; but alſo becauſe in the offring of it up, God found in it an acceptable ſacrifice, and ſmelt in it a ſweet favour as in a Temple. But yet further to this purpoſe: the fleſh of Chriſt is called a vaile, Heb. 10. 20. in which the Apoſtle alludes to the opertory or vaile in the Tabernacle of old, and in the Temple, by which alone there was entrance into the holieſt place of all; ſo by the vaile of his fleſh, rent and torne upon the Croſſe, hath Chriſt opened a new and a living way for us to paſſe to God, and to Heaven. Thus is he the Tabernacle or Temple according to both natures too.

Thirdly, Chriſt is the Altar moſt p. 101properly according to his Divinity: for he ſaith himſelfe, that the Altar doth ſanctifie the Gift, Matth. 23. 19. And thus doth the God-head like an Altar ſanctifie the Manhood, as a gift or ſacrifice, making it of infinite merit, and and worth with God the Father: the Altar ought to be of greater dignity then the oblation. But now although the God-head of Chriſt alone be the ſanctifying, and dignifying thing in reſpect of the offering of himſelfe, that is, of his fleſh unto God: yet in reſpect of his preſenting us blameleſſe and a ſacrifice, as it were, without ſpot and blemiſh unto his father, ſo whole Chriſt, God and man in one perſon is the ſanctifying Altar, that makes us accepted with God. The Scripture it ſelfe ſpeaketh thus, Iſaiah 56. 6, 7. God promiſeth, that he will bring even the ſonnes of the ſtranger (that is, the Gentiles) to his holy Mountaine, and make them joyfull in his houſe of Prayer, and their burnt offrings, and their ſacrifices ſhall be accepted upon his Altar: for (ſaith he) mine houſe ſhall be called an houſe of Prayer for all people: in which place by the Altar we are to underſtand whole Chriſt, God p. 102and man, the bleſſed Mediatour, upon whom, as upon an Altar, all Nations promiſcuouſly, both Jewes and Gentils, were an offering acceptable to God. And a like place there is in Iſaiah 60. 7. All the flocks of Kedar ſhall be gathered together unto thee; the Rammes of Nebaioth ſhall miniſter unto thee; they ſhall come up with acceptance on mine Altar, and I will glorifie the houſe of my glory. Here alſo whole Chriſt is the Altar, that makes the Gentiles to be (as I may ſay) a ſacrifice of a ſweet-ſmelling ſavour unto God. To this alſo tends that in Iſaiah 6. 7. where a coale from the Altar touching the Prophets lips, his iniquity is taken away, and his ſinne purged: now what is it that taketh away iniquity, but the Lamb? what is it that purgeth ſinne, but the bloud of Chriſt? although I grant (as before) that if wee reſpect the offring of himſelfe, the body and bloud of Chriſt was moſt properly the ſacrifice. I will adde a few words more touching this matter out of Mr. Brightman, upon Revel. 6. 9. he ſaith, that the ſoules under the Altar are moſt eminently the Martyrs, whoſe ſalvation is placed onelyonly in the death p. 103of Chriſt; under which thoſe holy Champions lying hid, as under a Buckler, they might ſafely and without terrour appeare before God: now it is true, that this death of Chriſt in reſpect of himſelfe was the ſacrifice: but to the Martyrs, and to all the Saints, it is together with his God-head as an Altar, under which (and not under their own perpeſſions and ſuffrings as any whit meritorious) they lie ſafe and ſecure.

Laſtly, Chriſt according to his manhood is moſt properly the ſacrifice, Heb. 10. 10. yet for as much as whole Chriſt preſents himſelfe now in the ſight of God for us: wee are to judge that whole Chriſt, God and man was after a ſort the oblation or offring; and hence the bloud thereof is ſaid to be the bloud of God, Acts 20 28. Nevertheleſſe though in reſpect of us, who are reconciled, juſtifyed, ſanctifyed and eternally ſaved thereby, whole Chriſt is offred up: yet let us be wiſe unto ſobriety: Let us (as I may ſay) give unto Caeſar the things that are Caeſars, and unto God the things that are Gods, that is, let us give unto each nature of Chriſt its owne properties and offices: both his p. 104Deity and his humanity did diſtinctly act their parts: his humanity by ſuffring the puniſhment due to us, and by fulfilling all righteouſneſſe: and his Deity by conferring upon thoſe ſuffering infinite and ſaving vertue. The humane ſoule and fleſh of Chriſt was the holocauſto, or whole burnt-offring roſted it the fire of his Fathers wrath, his God head was the Temple in which, and the Altar upon which this ſacrifice was offred; and laſtly, Chriſt both God and man, was the Prieſt moſt willingly and cheerefully officiating in this ſervice.

Thus I have ſhewed you, that Chriſunlike unto all other Prieſts was himſelf both the Prieſt, and the Sacrifice, and the Temple, and the Altar all in one perſon; and in ſome reſpects alſo all according to both natures: ſo that wel▪ may he be called wonderfull, as we read of him, Iſaiah 9. 6. and well alſo may the Apoſtle ſay, that the Myſtery of Godlineſſe is without controverſie a great Miſtery.

Now then to conclude this diſcourſe of Chriſts Prieſthood: if he were a Prieſt alone; an everlaſting Prieſt, a p. 105Prieſt offering but once, and yet ſufficiently for ever; the ſubſtance and verity of all thoſe Prieſts, which went before him; gone into heaven, which never any did as Prieſts, but he onelyonly; not needing to offer for himſelfe, but onelyonly for us; a moſt mercifull and pitifull high Prieſt: and laſtly, ſacrifice, Temple, Altar, and Prieſt, all in one: if Chriſt, I ſay, be ſuch an high Prieſt, then certainly we muſt needs grant him even by this argument to be very precious and excellent.

Thirdly, Conſider Chriſt as a King: and in this alſo his glory, his dignitie, and his excellency ſhines forth moſt eminently. Chriſt is a King above all other Kings, and that in theſe reſpects.

Firſt of all, his Kingdome is a ſpirituall Kingdome: he rules over the ſoules and conſciences of men: other Kings may ſubject the bodies and the eſtates of ſuch as are under them; but not their conſciences. Indeed there hath been uſurpation in this kinde; but never tolerated and allowed by Chriſt. One and the chiefeſt of all Babylons merchandize are the ſoules of men, Revel. 18. 13. by her curſes, excommunications, pardons, purgatory, p. 106and the like inventions, ſhee hath made merchandize of the ſoules, and domineer'd over the conſciences of men. Epiſcopacy in all places more or leſſe hath trodden in the ſame path; let the Reformiſts of theſe times have a care, that nothing be obtruded and thruſt upon tender conſciences, which they cannot beare: the heart, the ſoule, and the conſcience, is properly the ſubject of Chriſts Kingdome: neither will he endure the ſubjection thereof to any other then himſelfe: domination and lordſhip over the ſoule, is a part of his glory, which he will not give to another. The Church ſpeaks it with indignation, that her own mothers ſonnes, ſuch as ſeemed to be of her numbers and corporation, being inflamed with rage againſt her, made her the keeper of other vines, and to neglect her own; that is, they forced her to ſerve in part their phanſies and pleaſures **Mr. Dudley Fenner in his expoſition upon the place, printed at Middelburgh, 1587., while ſhee abated of her diligence in doing thoſe duties, which God required of her, Cant. 1. 6. God challengeth the perſons of the Iſraelites as his own ſervants, neither muſt they be ſold as bondmen: becauſe he brought them forth out of the land of Egypt, Levit. 25. 42. Now the p. 107like reaſon doth the Apoſtle give why wee ſhould not ſubject our hearts and conſciences to the ordinances of men in matters of religion: yee are bought with a price, (ſaith he) be not yee the ſervants of men, 1 Cor. 7 23. that is, doe not mancipate and enſlave your conſciences to any humane deviſe in matters meerely ſpirituall. Chriſt alone is the King and Lord of our ſpirits: his Kingdome is ſpirituall; his Lawes are ſpirituall; his people are ſpirituall; he rules in the Kingdomes of men, and meddles in their ſecular affaires all in order to his own ſpirituall Kingdome; Heatheniſh people have been tamed and civiliz'd, that way might be made for their embracing of the Goſpel. All the warres of the Nations, all their policies, and governments, all their riſings and decayings, all the great works that ever were done in the world, have tended by degrees at leaſt to the advancement of Chriſts ſpirituall Kingdome: Chriſt hath ſtill made them his prudentialls to bring about his own ends. The Aſſyrian firſt ſubdued the Nations; after him the Babylonian; then the Perſian, and the Grecian followed him; but the Roman went farther then p. 108them all: and when God had thus ſhaken the earth, and the Kingdomes of the world, then it was high time for Chriſt the deſire of all Nations to come, and the Goſpel to be more clearly preached, then before. I ſpeake this to ſhew, how that Chriſt mingles himſelfe even in worldly agitations and affaires, that thereby he may further and ſet forward his own ſpirituall Kingdome, and it ſhould teach us to rule and ſteere our courſe in ſuch things not carnally and groſsly, as the Heathen doe, but ſpiritually, as Chriſt doth; his Kingdome i… a ſpirituall Kingdome; ſo he tells Pilate: My kingdome; (ſaith he) is not of this world, Joh. 18. 36. that is (ſaith Mr. Luther) he reigneth not according to the fleſh, and the world; but he ruleth and ſanctifieth in ſpirituall and heavenly things, as righteouſneſſe, truth, wiſdome, peace, ſalvation: not as though all things of this world, and even of Hell it ſelfe were not alſo in ſubjection unto him (otherwiſe how could he p…eſerve us and defend us from them all?) but becauſe his Kingdome doth not conſiſt either in them, or of them. Chriſts Kingdome is in heavenly & ſpirituall things, p. 109as in binding and looſing of the conſcience, captivating the affections, and ſubduing the heart, in obedience to himſelfe, and ſo bringing us by degrees unto glory. There be them, that tell us of a Monarchicall Kingdome of Chriſt, whereby he ſhall in proper perſon reigne a thouſand yeares upon the earth, before the end and conſummation of the world; which if it be a truth, yet I leave the opinion thereof to be ſcan'd and diſputed of by the judicious. Truth and falſhood are brought to light by travaile, induſtry, and diſputation: Many ſhall run to and fro, and knowledge ſhall be increaſed, Dan. 12. 4.

Secondly, the Kingdome of Chriſt according to his Mediatorſhip is a univerſall Kingdome.

Firſt, Univerſall it is in reſpect of all Nations; There was given him dominion, and glory, and a Kingdome, that all people, and Nations, and languages, ſhould ſerve him, Dan. 7. 14. The heathen are bis inheritance, and the ends of the earth his poſſeſſion. The Monarchs of the world have Pſa. 2. 8.Ps 2:8ſtretched their Empiers farre: Nebuchadnezzars Kingdome in Strabo reached as farre as Spain, as Mr. Broughton delivers p. 110out of that Author; The Perſians pierced farther; Alexander farther then they; and the Romans farther then them all: but none of all theſe ſubdued the whole habitable, as Chriſt hath done, his ſubjects have been, and are to be gathered from the foure winds all over the univerſe. The Apoſtle ſpeaking of the preachers of the Goſpel, ſaith, That their ſound went into all the earth, & their words unto the ends of the world, Rom. 10. 18.

Secondly, Chriſts Kingdome is univerſall in reſpect of all ſorts, ranckes, and conditions of men Noahs Arke was a ſhadow of the Church: Now as into that Arke came creatures of every kindes ſo into the Church, which is the Kingdome of Chriſt, are received people of all ages, ſexes, profeſſions and conditions whatſoever: if their conditions be ſuch as thwart the laws and ordinances of that Kingdome, they are laid downe, they are changed in the very act of their reception. This Kingdome doth not refuſe any, that will ſubmit to it: but all ſorts of people may come and be accepted. This is elegantly ſet forth by the Prophet, Eſa. 41. 19. where God promiſeth to plant in the Wilderneſſe the Cedar, p. 111the Sitath tree, the Myrtle, the Oyle-tree, the Firre-tree, the Pine, and the Box-tree together. This alſo is ſignified by the Net caſt into the Sea, which gathereth fiſh of Mat. 13. 47, 48.Matt 13:47Matt 13:48every kinde, and ſo alſo of every kinde are reſerved as good: this net is an embleme of the Goſpel preached, & called the kingdome of heaven, becauſe it doth forme, promove and advance that Kingdome. The fiſh of every ſort, which the net catches, doe declare that people of all qualities are admittable into the Kingdome of Chriſt. This likewiſe was ſweetly repreſented unto Peter by a ſheet knit at the foure corners, wherein were all manner of foure-footed beaſts, Acts 10. 12.Acts 10:12of the Earth, and wild Beaſts, and creeping things, and foules of the aire; and the Apoſtle was bid to ariſe, and to ſlay and eate. Now by this he was taught, that not onelyonly the Gentiles, as well as the Jewes were to be received into the Kingdome of Chriſt: but alſo that in every Nation (as himſelfe afterwards expounds it) He that feareth God, and worketh Righteouſneſſe is accepted with him, Acts 10, 35. Let him be of what trade and occuptation, of what ranke and quality, of what ſtate and condition p. 112ſoever he will be, Chriſt will not refuſe him coming unto him and ſubmitting unto the Scepter of his Kingdome.

Thirdly, the Kingdome of Chriſt is univerſall in reſpect of the ages and times of the world: it runnes through all ages, and it laſts from generation to generation. And hence it is, that Chriſt is called a King immortall, 1 Tim. 1. 17. having ſpoken of the long ſuffering of Jeſus Chriſt, toward him in the precedent verſe, he addes immediately; now unto the King eternall, immortall, inviſible, the onelyonly wiſe God be honour and glory for ever and ever, amen: Jeſus Chriſt then is that God and King: and he is called immortall to diſtinguiſh him from all other Kings. The Kings of the world are mortall, they die, and leave their Kingdomes to others: but Chriſt is an immortall King, hee never dieth: his Kingdome knowes no period: it paſſes through all Epoches and tracts of time. Precious is Chriſt, that hath ſuch a Kingdome; and happie are his Saints, that have ſuch a King. When friends die; when Eſtates are gone; when the Sword rages; when ſickneſſe and death p. 113comes; when any trouble or affliction is upon them; yet to their unſpeakable comfort they know, that their mighty King liveth and reigneth; and ſo long as he is up, they cannot be ſo downe, but they ſhall riſe againe. Chriſt is a King in all ages of the world from the beginning: God is my King of old (ſaith the Church) Pſal. 74. 12. and Chriſt is God there ſpoken of, as appeares by the words that follow: God is my King of old, working ſalvation in the midſt of the Earth; it is Chriſt the Mediatour, that workes ſalvation in the midſt of the Earth: for the Father hath committed all Judgement unto him; he then is King of old, from the very firſt founding of the world; and ſo ſhall continue to be while the Sunne and Moone indure, as 'tis prophecied of him.

Fourthly, Chriſts Kingdome is univerſall in reſpect of all Creatures: all power is given into him both in heaven and in earth. In reſpect of his providence the creatures are ſubject to him as God: but as they ſerve to further the ſalvation of his elect, and to beautifie his Kingdome: ſo they are ſubject unto him as Mediatour. In Epheſ. 1. 22. It is ſaid of p. 114Chriſt, that the Father hath put all things under his feet, and hath given him to be the head over all things to the Church: that is, ſo farre forth as they conduce to the good of the Church, ſo they are under the Kingdome of Chriſt as Mediatour.

Thirdly, Chriſt rules as King alone: he alone is caput Eccleſiae, the head of the Church. When the Romane Empire was growne vaſt and unweldy, there were colleagues in government, two men of equall Authority, one to rule the Eaſt, and another to ſway the Weſt. And in ſome places during the minority of the King they choſe a Regent, who hath Kingly Authority, and is pro tempore as a King. But it is not ſo in the Kingdome of Chriſt: he rules alone without a partner. Ʋnum non capit Regnum duos is a moſt true ſaying here, this one Kingdome will not beare two Kings at once. Ridiculous is the Popes challenge to be the Miniſteriall head of the Church: Chriſt rules alone without any ſuch Image of his government: he rules alone as head without either colleague in the largeneſſe of his dominion, or Regent in his minority, p. 115ſole, or Vice-Roy in his abſence: hee hath indeed Officers, that rule under him: but the headſhip and royalty he reſerves as peculiar to himſelfe; he carries the government upon his owne ſhoulders, as wee reade, Iſaiah 9. 6. he alone hath ſoveraigne power and Authority in governing of his Church: he alone hath ſupremacy of Regiment: he alone is Claviger, the Key-carrier to his Church, Iſa. 22. 22. It is written thus of Eliakim: the Key of the houſe of David will I lay upon his ſhoulder: ſo he ſhall open and none ſhall ſhut; and he ſhall ſhut, and none ſhall open: Now herein was this Saint a lively figure and type of Chriſt: the words of the Prophecie are applyed to Chriſt, in his advertiſement to Philadelphia, Revel. 3. and the ſenſe is this: that looke as Eliakim was made Steward, or Treaſurer under Hezekiah, that is, the next unto the King in government all over the Land, to command, to forbid, to permit, to reward, to puniſh, to doe Juſtice, and to repreſſe all diſorder, of which Authority the bearing of a Key on the ſhoulder was a badge: ſo Chriſt as Mediatour under his Father hath regall power and Authority p. 116over his Church; where hee commands in chiefe, as I may ſay; and no man may lift up his hand, or foote without him: he hath the Key of the houſe of David upon his ſhoulder, to preſcribe, to inhibit, to call, to harden, to ſave, and to deſtroy at his pleaſure; ſuch a Monarch and King is Chriſt over his Church; neither hath any, ſuch rule and ſoveraignty beſide him.

Fourthly, Chriſt is an eternall and everlaſting King: he receives a Kingdome, that cannot be ſhaken; there ſhall be no end of it: his Throne endureth for ever. God rent away the Kingdome from Soul and others; and Mene, Mene, was upon Belſhazzars Kingdome, a full …umbring and finiſhing the dayes of it: but Chriſts Kingdome is everlaſting, and ſhall never expire; let the enemies thereof uſe what art and craft they will; they ſhall never deſtroy it, or pluck it up. The God of Heaven (ſaith the Prophet) ſhall ſet up a Kingdome; which ſhall never be deſtroyed; neither ſhall it be left to other people: but it ſhall ſtand for ever, Dan. 2. 44. If that of the Apoſtle be objected, where …e ſaith, that Chriſt ſhall deliver up the Kingdome to God, even the Father, p. 1171 Cor. 15. 24. I anſwer, that this doth nothing at all impeach the everlaſtingneſſe of Chriſts Kingdome: for the meaning of it is this: that at the generall Reſurrection, and the end of the world, Chriſt ſhall lay downe his Mediatorſhip, and ſhall deliver up all his Elect and faithfull Members, of whom now his Kingdome conſiſts, unto his Father, to be eternally crowned and glorifyed: and this ſhall be then, when hee ſhall have reconciled ſome of his Enemies, ſpoyled deſperate ones of their abuſed rule, power and authority, and quite aboliſhed death, the laſt Enemie: ſo that then Chriſt ſhall ceaſe to reigne any longer as Mediatour: he ſhall then ceaſe to reigne according to the preſent diſpenſation, and adminiſtring of his Office: but not as one God co-eſſentiall with the Father: for his Kingdome according to his God-head ſhall then be compleate, conſummate and perfect: yea and his humanity alſo ſhall reigne then not as by, or of it ſelfe, but as joyned in one perſon with his Godhead, and as the common head of all thoſe, whom he hath redeemed, and ſanctified and brought toglory through p. 118taking their nature upon him, and ſuffering in it. So that the forementioned place in the Corinthians doth not ſpeake of the aboliſhing of Chriſts Kingdome; but of the perfection of it rather, when God, whoſe glory is now much obſcured and darkned by Enemies, ſhall be all in all among his Saints; and the eternall Father ſhall triumph eternally in his Sonne as a finall Conquerour.

The like anſwer alſo muſt be given to the objection, which may bee made from the words of the Apoſtle. 1 Cor. 15. 28. where he ſaith, that the Sonne alſo himſelfe ſhall be ſubject unto him, that did put all things under him. Theſe words are not ſo to be underſtood, as if the Father were not for the preſent well pleaſed with the Sonne, or as if the Sonne were not already ſubject to the Father, as Mediatour: but the meaning of them is this: that when all things, which doe now during the preſent forme of his adminiſtration make oppoſition and reſiſtance againſt Chriſt, ſhall bee ſubdued unto him, and brought under his feet; then Chriſt himſelfe alſo, as touching his Mediatorſhip, p. 119ſhall be ſubject unto the Father, and God ſhall be all in all; neither doth this ſubjection imply a depreſſing, or pulling downe lower: but rather Chriſt and his Saints ſhall be at the height and top of their glory, when they ſhall be ſo ſubject; as on the other ſide whoſoever ſhall not then be ſo ſubject, they ſhall be at the bottome of all remedileſſe miſery and wretchedneſſe.

Before I paſſe away to another head, I muſt needs touch againe upon a place of Scripture before cited, 1 Tim. 1. 17. Now unto the King eternall, immortall, inviſible, &c. Here be two words that doe expreſſe the perpetuity and everlaſting duration of Chriſts Kingdome, eternall, and immortall, and neither of them is idle or ſuperfluous: the Holy Ghoſt doth not uſe tautalogie or vaine repetition in them. I have ſhewed you already what is meant by immortall, namely that the Kingdome of Chriſt is not ſubject to ſucceſſion; it is not liable to be devolved and rould downe to after comers; which Daniel expreſſeth thus; his Kingdome ſhall not be left unto other people, as the Monarchies of the Babylonians, Medes, Alexander, and the p. 120Kingdomes of the Seleucidae, which the Prophet had ſpoken of were; they were tranſlated from Nation to Nation, and from man to man, and at laſt quite diſſolved. But Chriſts Kingdome ſhall not be pluck't up for others beſide himſelfe; but it ſhall hold on conſtantly through all ages and centuries of the world unto the end: and when the end commeth, it ſhall not expire and give up the Ghoſt; but it ſhall attaine to its full beauty and perfection; it ſhall come to its meridian, or verticall point, as I may ſay, and ſhall never decline, never decay: it ſhall laſt beyond the world, and beyond all time for ever: therefore the Apoſtle calls Chriſt not onelyonly an immortall King, but alſo an eternall King. Thus you ſee, that the Spirit of God doth to good purpoſe uſe two words, ſomewhat of kinne i… ſignification one to the other; that thereby hee might ſet forth the excellency of Chriſts Kingdome above all other Kingdomes: by the one word is ſhewed the courſe of his Kingdome, through this world, during the time of his Mediatourſhip… and by the other word is declared the laſting of it unto all eternity, p. 121after his Mediatorſhip is laid downe.

Laſtly, Chriſt is matchleſſe and eminent above all other Kings in all Royall vertues, endowments, and accompliſhments.

Firſt, he is a moſt ſapient and wiſe King, called therefore Counſellour by the Prophet, and onelyonly wiſe, by the Apoſtle, the wonderfull Numberer; he that ſealeth up the ſumme, full of wiſdome: none eſſentially wiſe, but he: none but are depending and beholding for their wiſedome, but he, his fooliſhneſſe is wiſer then men: they be all doters to him. Earthly Kings have their Counſellours; but he needs none: Solomon was the wiſeſt among them: but a greater then Solomon is here.

Secondly, he is Rex armipotens, & bellicoſus, a moſt puiſſant and warlike King; called therefore a man of Warre, the Lord of Hoſts, the Captaine of our Salvation: the armies in Heaven, Angels and righteous men follow him; he is the ſtone cut out of the Mountaine without hands, ſent from heaven, and acting by no humane, but meerely Divine Authority, which ſmote the Image and brake p. 122in pieces the iron, the braſſe, the clay, the Silver and the Gold; the great Monarchies and Kingdomes of the world, to make way for his owne Kingdome: he is terrible to all the Kings of the Earth that withſtand him, he is ſo mighty and ſo politick, that he gets ground of his enemies by giving ground to them. The world, Hell, Death, ſinne, the Accuſer of the brethren, the enmity of the carnall mind, all theſe are in the Trophes of his victories. All his foes are and ſhall be made his footſtoole: he will make even the proudeſt of them to ſtoope and to hold his ſtirrup: yea he will make them his very ſtirrup to get on horſe-back by, as once S…por the Perſian ſerved Valerian the Romane Emperour.

Thirdly, Chriſt is as eminent in peace alſo, as he is in warre; called therefore the Prince of Peace. When hee was borne, warres were huſht every where, and all the world was at peace. Jacob beheld him as a ladder reaching from Earth to Heaven, and what was this, but the Image of a Peace-maker between God and man? the Angels of God aſcended and deſcended by that ladder, p. 123ſignifying, that by Chriſt wee have the benefit of the Miniſtry of Angels: they aſcend to receive new commiſſion from God concerning the Saints, and again deſcend to execute it; by Chriſt alſo our prayers as Intelligencers and ſignifiers of our wants doe aſcend into the preſence of God: and againe his bleſſings, as Angels and Meſſengers of his good will towards us, doe deſcend and light upon us. Thus is Chriſt a ladder reaching from Earth to Heaven, partaking of both, God and man in one perſon; our bleſſed Reconciler, and Peace-maker: he died to purchaſe peace for us: when he went away he left his peace with us: and he reignes for ever to maintaine our peace. Melchiſedec was King of Salem, that is, King of Peace, nominally and in a figure onelyonly: but Chriſt is the very body and ſubſtance of that ſhadow.

Fourthly, Chriſt is a moſt juſt and righteous King: he raignes in righteouſneſſe, he ſpeakes in righteouſneſſe, he makes warre in righteouſneſſe, he betroths his Church to him in righteouſneſſe, he delivers her from her Enemies in righteouſneſſe, he anſwers her p. 124prayers in righteouſneſſe, he doth all in righteouſneſſe. Neither is he perſonally righteous alone; but efficiently alſo: not on…ly righteous himſelfe; but he makes others ſo too; juſt, and a Juſtifier, as the Apoſtles phraſe is: called therefore foreign, the Lord our Righteouſneſſe, Jer. 23. 6. He is our true Melchiſedec, King of Righteouſneſſe: that King in Abrahams dayes bore the name, that he might be a Type of our King.

Laſtly, Chriſt is a moſt mild and mercifull King, meeke, gentle, long-ſuffering: he is the true propitiatory, or Mercy-ſeate: that in the Tabernacle of old did but prefigure him: hee keeps mercy for thouſands; his mercy is everlaſting: his mercy indureth for ever is the verſus amoebaeus, or the bearing of the ſong, as we ſay, in the 136. Pſalme; He delights in mercy: yea, it is ſo pleaſing to him, that even in wrath hee remembers it; he beares long with his Enemies, he forgives them, he dies for them, hee ſaves them eternally, and crownes them with glory for ever.

Thus I have ſhewed you, that Chriſt is a King, a Spirituall King, a uniververſall King over all Nations, rankes p. 125of men, ages of the world, and over all Creatures: a King ruling alone without a mate or aſſociate; an everlaſting King, and eminent above all other Kings in all royall vertues and qualifications, as wiſdome, fortitude, peaceableneſſe, Righteouſneſſe, Mercy, and the like. Where ſhall we finde ſuch a King, as this? It is ſaid of Solomon, that there was no King like him, and ſo of Joſiah: but it may more truly and properly be ſaid ſo of the Lord Jeſus Chriſt, the heavenly King. On Earth there be Kings, that have rule and domination over other Kings: but Chriſt hath them at his ſteps and under his girdle, as we ſay: and they for the moſt part have ſuch command by uſurpation and incroachment: but Chriſt is ſo conſtituted of his Father; I will make him my firſt-borne, higher then the Kings of the Earth, Pſal. 89. 27. and all this is for the good of the Saints: certainly then Chriſt muſt needs be very precious unto Beleevers.

Having ſpoken of Chriſt as Mediatour, I come now to commend him to you as God: and here wee be come to the ſupreame and higheſt pitch of all p. 126glory. Here are fathomleſſe depths, and bottomleſſe bottomes, if I may ſo ſpeake: here are ſtupendious and amazing Myſteries; aſtoniſhing, and confounding excellencies, ſuch as the holy Angels themſelves cannot pierce into: God is foreign, dwelling in inacceſſible light, 1 Tim. 6. 16. here are ſuch beauties and perfections, that had I (as the Poet ſpeakes) a hundred tongues, a hundred mouthes, and a voyce of ſteele: yet I could not ſufficiently deſcribe them: but muſt be driven with the Philoſopher to aske more dayes to thinke of it; and at length reſolve, as he did, that the matter is ſo intricate and perplexed, ſo inſcrutable, and unſearchable, that I cannot reſolve. Nevertheleſſe let me ſay ſomething, though I doe it but ſlenderly and weakely, as children doe of mens matters.

Chriſt then is in the altitude …nd ſummity of all glory, one eternall God with the Father, and with the Holy Ghoſt: proved to be ſo by a cloud of witneſſes: we have the Authority of the ſacred Scriptures both in the Old and New Teſtament for it moſt frequently: p. 127where he is called God, and Jehovah, the onelyonly begotten Sonne of God, the Image of the Father, his ſubſtantiall Image, and not as the forme of a face in a glaſſe: …lſo to him are attributed ſuch things, … can agree to none but God: he is ſaid to be equall with the Father, eternall, the author of election, a ſearcher of hearts; one that muſt be beleev'd in, ſ…orne by, worſhipped with Divine worſhip; one that gives eternall rewards; one that hath power to pardon ſinne; one that doth illuminate by the Spirit; one that ſhall judge both quick and dead; one that is omnipotent; one that hath power to worke Miracles, to create, to ſend the Holy-Ghoſt; one that hath power to raiſe himſelfe and others; one in whoſe name we muſt be baptiſed, and the like. Paraeus that Godly and learned Divine of Heidelburgh in his Commentary upon the Revelation, pick's out of the text of that booke no leſſe then forty two Arguments of the Divinity of Chriſt. By all which wee may ſee the blaſphemy of thoſe, who have affirmed him to be no more then a particular God, and foreign patri; but not foreign, like unto the Father; but not of p. 128the ſame Eſſence and ſubſtance with him. But we ſhall farther ſee the madneſſe of theſe men, if wee conſider theſe particulars.

Firſt of all, Chriſt ſhines as a Sunne in the firmament of the world, in all perfection and ſufficiency of wiſdome, power, goodneſſe, love, Majeſty and glory.

Secondly, whatſoever meaſure the moſt excellent of the creatures have of theſe things they are beholding unto him for it: he is the never failing ſpring and fountaine of all bleſſing and goodneſſe. Now the Logicall Rule is, quod efficit tale, illud magis eſt tale, that which makes a thing to be ſo as it is, is much more ſo it ſelfe: if the creatures be full of beauty and excellency, and yet all in a derivative way: how unſpeakeably excellent then and beautifull is he, that is the Beginning of the creatures of God, and made them all ſo as they are? whatſoever energes or powers they have, they are but relative and borrowed, as the Light of the Moone from the Sunne, and alſo ſubject to ſubordination: but in Chriſt according to his God-head all is abſolute, and compleate; and all without him is by him p. 129and for him: of him, and through him, and to him are all things, ſaith the Apoſtle, Ro. 11, 36. Great diſpute hath been among the Philoſophers about the Summum bonum, the chiefe and ſoveraigne good: now loe here it is. Finis et bonum conver…untur, ſaith the Logician, the end, and good are coincident and come both to one. Chriſt then being God, and God the ultimate and fartheſt end of all things; it followes neceſſarily, that Chriſt is the Summum bonum, and the top of all felicity and happineſſe.

Thirdly, whatſoever vertue or goodneſſe is in the creature, it is not of the eſſence and ſubſtance of the creature, but onelyonly an accident, or an inherent quality: as a man may be ſaid to be wiſe, mighty, juſt, mercifull; but not wiſdome, ſtrength, Juſtice, and mercy, as God may; who is all this, and much more in the very abſtract, as we ſpeake: whatſoever then is properly attributed unto Chriſt, as God, we cannot divide it from his very eſſence. It is proper to ſubſtances and materiall things, to have accidents adhering and cleaving unto them: but God is immateriall, and foreign, without matter, and above p. 130all ſubſtance; and therefore above all predicament, as time, place, quantity, quality, and the like: Whatſoever i… in God, it is eſſentiall to him; a man may be a man ſtill, though he be neither knowing, nor valiant, nor juſt, nor gracious; but take away theſe from God, and you deſtroy his very eſſence and being. Now then if Chriſt be God, we may ſee by this, that he doth infinitely ſurmount in praiſes all the moſt lovely and moſt deſirable creatures in the world. Marke how the Prophet depreſſes them all in relation to God, Iſaiah 40. 15. 17. He ſaith, that al Nations are unto God as a droppe of water unto a bucket-full, or as the ſmall duſt that cleaves to the balance, is to the great and heavie weights, that are put therein: and yet this is not enough to ſhew the diſparity; therefore the Prophet addes, that they are to God as nothing: neither doth this ſuffice to empty the creature enough; but he goes a degree farther, and ſaith, that they are in compariſon of God leſſe then nothing and vanity. Now beleeve it, all this is no more then is true of Chriſt: he is according to his God-head arayed with p. 131all this glory: all the creatures are to him, but as dropps to bucket-fulls, or as motes to ponderous weights: yea, they are as nothing, and leſſe then nothing and vanity. Chriſt hath a name above every name; all creatures in Heaven and in Earth, and under the Earth muſt ſtoop to him: I may truly ſay, that they be all to him, but as the ſhadow of a ſhadow, like the reflection of a Raine-bow, when it ſeemes to bee doubled in the cloud. The Raine-bow it ſelfe is but a ſhadow; what is then the ſhadow of this ſhadow? nay, what is the third generation of a ſhadow? as ſometimes, when the reflection is very ſtrong, three are ſeene at once. Truly all creatures, even the moſt excellent of them muſt ſtand in the very loweſt degree of theſe, if compared unto Chriſt; how precious then, how worthy beyond all thought and computation is he?