Sometimes a beleever through the neglect of his duty through surfetting upon sinne brings spiritual languishings upon himself his strength is decayed his vigour is abated his pulse beats very weakly he can scarcely creep in the wayes of God In such a case Jesus Christ recovers him repaires his breaches and renues his strength as in former times The Psalmist speaks of this Psal 23. 3. He restoreth my soul He leadeth me in the paths of righteousnesse for his Names sake The Saints have every day experience of this restoring vertue of Christ III. How this meat is eaten and received The Scripture makes mention of three things which concur to this act 1. The Ordinances These are the conduits Jesus Christ hath instituted and appointed his Ordinances to be the meanes of carrying his nourishing vertue to the soul The Ordinances are the dishes of gold upon which this heavenly meat is brought Prayer Reading Preaching Meditation holy conference the Sacrament in these Christ presents himself to the soul He that forsakes these can expect no feeding from Christ In this mountaine will the Lord of Hosts make a feast of fat things c. Esay 25. 6. The feast is made in the mountain of Gods house and the Ordinances are the dishes on which this meat is set and the knives by which it s carved out to the soul 2. Saving lively faith This is the instrument What the hand and mouth and stomack are in the corporal eating that is faith in this spiritual eating Faith is the hand that takes this meat the mouth that eats it and the stomack that digests it Yea faith is as the veines and Arteries that do disperse and carry this nourishment to every power of the soule This is abundantly cleared in this very Chapter v. 35. he that cometh to me shall never hunger he that beleeveth in me shall never thirst Cometh is expounded by beleeveth Eating and drinking are here put for believing Crede manducasti He that beleeves eats and he that eats not it is because he beleeves not Hic edâ—re est credere Doct. 2. That the blood of Jesus Christ is drink indeed Blood is here put for the whole person as flesh was And it s rather his blood is drink then that He is drink because the great efficacy of all Christ did lies principally in his blood Heb. 9 22. And in the same respects as his flesh is said to be meat indeed his blood is said to be drink indeed And those three things which concurre to the act of eating his flesh concur also to this act of drinking his blood The mystical union saving faith the Ordinances I shall therefore onely open two things 1. Shew that Christs blood is drink 2. The Analogy between his blood and other drink I. That the blood of Christ is spiritual drink will appear 1. From the drink-offerings under the Law In the Law there were sundry drink-offerings appointed as well as meat-offerings The daily sacrifice which was to be offered continually every morning and evening had both a meat-offering and drink annexed to it Exod. 29. 40 41. The daily sacrifice did signifie three things 1 That Jesus Christ the true Lamb of God was available to the Church of God from the morning of the world to the evening the end of the world 2 To signifie the continual need the Church had of reconciliation by Christs blood which taketh away sinne 3 To sanctifie the morning and evening prayers of the Church by the interceding sacrifices of Christ the Mediator And the meat-offering and drink-offering added thereunto did signifie that Jesus Christ by offering himself to God becomes not onely our redemption but also meat and drink to the soul The sheaf of the first fruits appointed to be offered every year had both the meat-offering and drink-offering added thereunto Lev. 23. 10 11 12 13. The like is to be observed in other sacrifices Now as the meat-offerings Numb 15 init did represent Christ as food so the drink-offerings did set him out as our spiritual drink 2. From the water issuing out of the rock You read the story of that Numb 20. The people in the desart of Zin wanted water In their necessity as their sinful custom was they fall a murmuring v. 3 4 5. God commands Moses v. 8. to speak unto the rock to give them water that they and their cattel might drink Moses smites the rock twice which was his sinne because God only commanded him to speak to the rock and it gave forth its water in abundance v. 11. Now what the meaning of this water was the Apostle tells us 1 Cor. 10. 4. They drank of the rock that followed them and that rock was Christ The rock typisied Christ and the water of the rock of which they and their cattel drank typed out the blood of Christ our spiritual drink 3. From the cup in the Lords Supper Why is the cup added to the bread Is it not to let us know that Jesus Christ is spiritual drink as well as our spiritual bread 4. From the resemblance of the vine Our Saviour John 15. is compared to a vine Why to a vine 1. To shew the great mystery of the union of all the spiritual branches with him the root 2. To signifie that he is our spiritual drink The vine doth yield wine which is drink for the body the Lord Jesus Christ doth yield spiritual drink for all those that are his members He is the wine of God as well as the bread of God II. Quae Analogia The Analogy stands in foure things There are four properties of drink distinct from meat 1. Drink is for refreshing and cooling When the body is hot by labour or by sicknesse or travel drink doth coole and refresh it The heart panteth after the water-brooks Psalm 42. 1. The chased Hart when he is heated with hunting makes to the river and by drinking is refreshed The sweating Traveller goes to the spring and cooles himselfe by drinking of the streaming waters The blood of Jesus Christ is of a very refreshing and cooling nature When the soul is heated with temptations parched with the fiery wrath of God in the conscience when it lies sweating and sweltring under guilt one draught of Christs blood taken down by faith yea one drop of it sensibly falling upon it doth cool and refresh it again Hence he is also compared to the rivers of water in dry places Is 23. 2. Hence is that invitation Mat. 11. 28 I wilâ— give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give you refreshment so 't is translated Phil. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing indeed can coole the parched soule but Christs blood And this will do it abundantly when 't is quite melted with wrath and burnt up with anguish 2. Drink cleanseth the body The inward parts are washed and purified as well as refreshed As the running water cleanseth the channel and carries away rubbish and filth so drink seasonably and
be perswaded to beleeve Use 2. The deare love of Jesus Christ to his people As his departure was a rich testimony of his love 'T is expedient for you that I go away so is his returning I will not leave you comfortlesse I will come unto you Joh. 14. 18. Never think of Christs returning but meditate upon the greatnesse of his love Use 3. That Christ is not now corporally in the world The Scripture speaks of his corporal appearance as of a future thing The Papists they make him corporally present in the Sacrament His body shall descend but once and that shall never be till he come to take his people into glory with himself The doctrine of the real corporal presence of Christ is a doctrine of real falshood Use 4. This is a very sad doctrine to all ungodly sinners Christ shall appear It were well for wicked men if this Doctrine were an untruth The very end of his appearing is to bring you to a publick tryal for all your acts of High-treason against his Crown and dignity He will appeare and then you shall appeare before him to render an account of and to suffer punishment for all your hard words and cruel actings against him and against his in the world when he appeares you shall wish that the mountaines might fall upon you to hide you from his sight The appearance of Christ to you will be as the appearance of a severe Judge to a convicted malefactor Consider of it before-hand that by timely and thorough repentance you may prevent that dreadful sentence which will be denounced and executed upon the wicked in that day Falix trembled when he heard this doctrine Acts 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the hearing of it work such fear how great fear will the sight of it work be humbled and converted that ye may stand when the Sonne of Man appears You cannot hide any wickednesse from him You cannot bribe him to excuse your wickednesse Use 5. Let the friends and favourites of Christ draw comfoâ—t from hence Lift up your heads saith our Saviour when he is preaching of this very Doctrine Luke 21. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a day of lifting up the head to you Think of it and gather comfort from it 1. Against all the shame you meet with here That day shall wipe off all your shame Isa 66. 5. 2. Against all false judgements and accusations In that day all shall be judged over again Christ shall appear and he will judge righteous judgement 3. Against all slanders 4. The appearing of Christ is a general antidote against all evils you suffer 2 Pet. 2. 9. beleeve it meditate much upon it Mar. 13. 35. Luke 12. 42. 5. Prepare for it JOHN 6. 55. My flesh is meat indeed and my VI. SERM. at Mary Wolnoth Lon. Decem. 14. 1651. blood is drink indeed IN this Chapter we have something Historical and something Doctrinal The Historical part relates two great miracles done by our Saviour his feeding five thousand men with five loaves and two fishes ver 1. to 15. his walking upon the water v. 15. to 22. The Doctrinal part is from v. 22. ad finem The first and principal Doctrine he handles is to prove himself to be the bread of life He is occasioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread v. 22 23 24 25. seeing a great multitude resort after to Capernaum he knowing their intentions tells them v. 26. that they followed not because they saw his Divine power in the late miracle but that they might satisfie their natural appetite with bread and thereupon v. 27. adviseth them that they would minde that spiritual bread which did excel the other as far as the soule did the body v. 27. And after some debate with them when he saw their hearts a little raised after it he doth openly declare and professe himselfe to be that spiritual bread And when there was some contention among the Jewes how he could give them himselfe to eate v. 52. he doth v. 53. shew the misery of them that did not eat him and v. 54 the happinesse of those that did feed upon him and thereupon layes down this assertion in the Text For my flesh is meat indeed c. The worâ—s taken absolutely and excluding the causal particle for containe in them a double Proposition 1. That Christs flesh is meat indeed 2. That his blood is drink indeed I begin with the first My flesh c. in which we have 1. The subject My flesh 2. The predicate Meat indeed EXPLICATION My flesh Flesh when it is spoken in relation to Christ as here in the Text signifies two things 1. Sometimes the manhood alone So you have it Joh. 6. 63. It is the spirit that quickneth the flesh profiteth nothing In this place the flesh signifies onely the humanity of Christ So Austin expounds it and Calvin after him The humanity is without advantage if it be separated from the spirit that is à spiritus virtute quâ perfusa est caro Calvin 'T is the Divinity that gives efficacy to the humanity It is from the Spirit that the flesh hath any feeding vertue 2. Sometimes the whole person of Christ God-man And so it is to be understood in the Text. My flesh is meat that is I am meat I God and man in one person Now why flesh is mentioned here Cameron gives the reason because our life is in the flesh and blood of Christ Si enim carnem sanguinem Christo tollas non erit amplius cibus noster For that he might be food for our soules it was necessary that he should satisfie the justice of God and so purchase for us remission of sinnes Therefore because by the shedding of his blood and by the sacrificing and offering up of his body upon the crosse he purchased this for us Heb. 9. 22. his flesh is said to be our meat and his blood our drink Is meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is translated sometimes rust Mat. 6. 19 20. Lay not up for your selves treasures on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lay up for your selves treasures in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies any thing that by rust or fretting doth eat into metal or other creatures and so consumes them It is also translated meat and signifies generally all kinde of food which is for the support of life 2 Cor. 9. 10. he that ministreth seed to the sower both minister bread to your food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and multiply your seed sowen c. And so 't is used in the Text. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh of Christ is called meat indeed in a twofold respect 1. In respect of all other food All other food in respect of this is but cibi tantummodo umbra vana imago as Cameron saith As natural life in respect of the spiritual is but a shadow of
fitly taken carries away the defilements that are contracted within the body The blood of Christ is of a cleansing nature 'T is indeed the only cleanser It doth being taken by faith carry away all the filthinesse of the inward Man All the Ceremonial purifications were types of the purifying blood of Christ Heb. 9. 13 14. There ye have the typical cleansings expounded The blood of Jesus Christ cleanseth us from all sinne 1 John 1. 7 Christ takes away the guilt of sinne by justification and he cleanseth us from the filthinesse of sinne by sanctification You reade in Zech. 13. 1. of a fountaine opened for sinne and for uncleannesse This fountaine is nothing else but the fountain of Christs blood He that drinks daily of this blood shall be cleansed daily 3. Drink is of a reviving nature It recovers from faintings it opens the eyes helps feeblenesse of Spirit vid. Judg. 15. 18 19. Sampsâ—n being tired by that great slaughter of the Philistines found his spirits sink he prayes for drink and when he had refreshed himself with water his spirit came again and he revived Solomon Prov. 31. 6 7. prescribes strong drink to him that is ready to perish and wine to the heavy hearted that they may forget their poverty and remember their misery no more Some drink is called Aqua-vitae because of its usefulnesse and efficacy this way The blood of Jesus Christ is a reviving blood When the soul is in deliquio spirituali when it faints and dies and sinks the sprinklings of this blood will fetch it again a drop or two of this true Aqua-vitae taken down by faith will open the eyes and restore it again This effect it had on Asaph Ps 73. 26. My heart and my flesh faileth c. but thou art the stay of my heart and my portion for ever This was foretold of Christ long before his birth by that Evangelical Prophet Esay 61. 1. and chap. 57. 15. To revive the spirit of the humble and to revive the heart of the contrite ones It is his blood and that alone that healeth the broken in heart 4. Drink is of a cheering nature It doth beget and continue cheerfulnesse The Psalmist tells us that wine maketh glad the heart of man Psalme 104. 15. The blood of Christ is a heart-chearing thing It 's the only foundation and the only preserver of true joy It will make the heart merry in adversity it will create laughter in heavinesse Psal 4. 6 7. Lord lift thou up the light of thy countenance c. Thou hast put gladnesse in my heart c. The light of Gods countenance is lifted up onely in and through Jesus Christ Christs blood is the onely medicine for spiritual Melancholy When the Church was drinking in Christs wine-cellar taking down this blood how was her heart cheared Cant. 2. 3 4. I sate down under his shadow c. The Uses of this are 1. For Information in these particulars 1. Take notice of the great mystery of a beleevers union and onenesse with Jesus Christ The Scripture sets this out as by expresse testimonies â—o by natural resemblances as of vine and branches John 15. init of head and members Eph. 1. ult Eph. 6. 30. of husband and wife Eph. 6. 32. of the foundation and superstructory stones Eph. 3. 20 21. and of meat and eaters as in the Text. As there is a union between the meat and the body of him that eats it so there is an intimate union between a beleever and Christ his spiritual meat And indeed ouâ— union with him is the foundation of our feeding on him He could not be our meat if he were not our Head by mystical uâ—im This is the foundation of this eating this makes Christ ours gives us right to eat The Apostle Col. 2. 19. makes our union with him the foundation of our receiving nourishment from him And the souls feeding on him proves the soules union with him So it follows ver 56. He that eateth my flesh and drinketh my blood dwelleth in me and â— in him As the meat which we eate is turned into the substance of our body so are we turned into Christ made flesh of his flesh and bone of his bone 2. Behold here the fulnesse of Christ Whence shall we have bread in the Wildernesse to satisfie so many say the Disciples to Christ Mar. 8. 4 5. The fulnesse of Christ appears in this that he hath enough in him to feed so many and to feed every one so plentifully He hath sed his people ever since that promise Gen. 3. 15. and he will feed all his Elect to the end of the world and he will feed them all abundantly every kind of way he feeds them with grace feeds them with knowledge feeds them in respect of justification and he feeds them in respect of sanctification c. and yet is there no abatement of his fulnesse Did not the fulnesse of the Godhead dwell bodily in him Col. 2. 9. he could not feed so many so long every way without any diminution of his fulnesse the children have been eating above five thousand years and the loaf is still whole III. Behold the great love of Christ and of the Father in giving us this meat and drink Remember 't is his flesh that is our meat his blood that is our drink He could not have been our meat and drink if he had not been sacrificed the Priests were not to eat of the offerings allowed them till they were sacrificed had not Christ been sacrificed he could have been no food for us The love of Christ and of the Father appear the more in it that he should sacrifice his Sonne to be a meat offering for us and let out his blood to be a drink offering for us wonder to eternity at this love John 3. 16. the Scripture expresses the great love of God to the Israelites that he gave them Manna from heaven Psal 75. 23 24 25. How much greater love doth he expresse in giving his Sonne to the Elect to feed them That Gods onely Sonne should be torn in pieces to be meat and drink for us Behold what manner of love the Father hath bestowed upon us as to feed us with the body and blood of his own Son IV. Behold here the compleatnesse of Christ The Scripture speaks much of his compleatness and perfection Look upon him in what respect under what notion you please and you will see his compleatnesse Behold him as a Saviour and so he is a compleat he saves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7 25. he saves the soul the body from all evil unto all good and that for ever Consider him as a Physician and his compleatnesse will appeare He heales the soule the body heales in an instant heales to the bottom c. whatsoever he is compared to he is compleatly and perfectly so Behold him as a Feeder and he is compleat in that notion He is not onely meat nor onely drink but he
is both meat and drink compleat nourishment The body cannot live with meat if drink be wanting nor can it subsist by drink onely without meat Bread without drink would dry up the blood drink without meat would in a little time drown the body A mixture and fit proportion of both keeps it in health Jesus Christ is both these compleat and perfect nourishment Well may the Apostle say that Christians are compleat in him Col. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is in himselfe every way compleat and those that adhere to him are perfectly compleat in him V Take notice of the truth of Christ humanity Marcion Eutiches Saturnius Maniches hold that Christ was man onely in appearance The Scripture doth both assert the God-head and Man-hood of Christ The two natures are personally united never to be separated His Name shall be called Emmanuel Mat. 1. 23. And the truth of the Man-hood is asserted in many places The Word became flesh and dwelt among us Joh. 1. 14. To us a childe is born Esay 9. 6. As other Scriptures so the Text doth clearly assert his humanity for it makes mention of his flesh and blood The God-head hath neither flesh nor blood but the Man-hood hath both He is perfect God and perfect man of a reasonable soule and humane flesh subsisting VI. How injurious are the Papists to the people of God that deny them his blood They take away from the Laity as they call them the blood of Christ in the Sacrament And by this meanes do in effect deny them nourishment As the body stands in need of meat as well as drink and of drink as well as meat so doth the soul As they wrong Christ in transgressing his institution who appointed the cup as well as the bread Matth. 26. 26 27. so they are very injurious to the Church in taking away the one half of their spiritual food Abhor their Doctrines blesse God you are freed from the sacrilegious soul-robbers They that deprive you of Christs blood depâ—ive you of life for except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you Joh. 6. 53. yea indeed he that takes away Christs blood takes away whole Christ from the soul VII The wickednesse of the Socinian doctrine that makes nothing that Christ did to be meritorious for us but onely exemplary This is a soul-damning doctrine Christ is our meat and drink He died not onely to teach us to suffer but to be meat and drink to keep us from starving yea to feed us up to eternal life VIII The miserable condition of those that want Christ Nothing can keep them from starving who either have not or will not use this meat and drink The condition of Lazarus was sad as to his outward man when he had neither meat nor drink Luke 16. Hagar and her childe were in a miserable condition when the bread was eaten and the bottle empty Gen. 21. 15 16. That condition of that desolate widow of Sarepta 1 Reg. 17. 11 12. was very sad far worse is theirs who want Christ the starving of the soul is worse then the pining of the body IX None fare so delicately as beleevers That rich glutton fared deliciously every day Luk. 16. 19. What were his delicacies to this He had the creatures to feed upon beleevers feed on God himself Nabal it s said when he had his sheep-shearers made a feast like the feast of a King 1 Sam. 25. 36. you read of Ahasureus his great feast Esth 1 4 â— You reade of Solomons daily provision 1 Reg. 4. 22 23. this was very great But the beleeving beggar hath better provision then this What is the flesh of foules to the flesh of Christ What is the blood of the grape to Christs blood This is a beleevers daily food They have not onely panem potum Domini but they have panem potum Dominum X. The folly of those that do either feed themselves or perswade others to feed upon their own works and duties The Papists set mens works and duties before themselves and others as their spiritual meat and drink They make the righteousnesse of man their meat and drink 1 This doctrine is derogatory to Christ To make any thing besides Christ the soules meat and drink is to deny him to be meat at least sufficient and perfect meat He will either be our onely food or not our food at all Christ is incapable of all other mixtures As the Apostle argues about grace and works so may we argue in this matter about Christ and works Rom. 11. 6. If by grace then it is no more of works c. If Christ be our meat and drink then are not works our meat and drink otherwise Christ is no more Christ and if works be our meat and drink then is not Christ our meat and drink otherwise works are no more works 2 This doctrine is prejudicial to the soule It is indeed a soul-starving doctrine Our works cannot feed us The Prophet tells us Esay 44. 20. that the Idolater feedeth on ashes Our best works and duties are not meat and drink but ashes 'T is as impossible that the body should live upon ashes or other such trash as that the soule should live upon its own works Our works have no nourishing vertue in them If a Sonne shall ask bread saith our Saviour of any of you that is a father will he give him a stone Luke 11. 11 12. The Papists are unnatural fathers to their children When they ask them bread they give them a stone when they ask fish they give them a serpent and when they ask an egge they give them a scorpion A mans best works are Stones Serpents Scorpions yea they are poyson to him that makes them his food You reade of a severe threatning of Rabshakeh against the people of God 2 Reg. 18. 27. He would make them eat their own dung c. The Papists put this threatning into practise upon all their followers in a spiritual sense They make them eat their own dung c. Indeed our best works and duties in the account of strict justice are no better Mal. 2. 3. I will spread dung upon your faces even the dung of your solemne feasts A person had better never do any good works then make him his spiritual meat and subsistence XI Behold here the excellency of Jesus Christ He is meat and drink He is indeed compared to all things that are excellent he doth farre excel whatsoever he is compared unto He is as far above all other meat and drink as the best meat and drink are above the coursest pulse and the muddiest water See this excellency in a few particulars 1. Christ is spiritual meat and drink All other meat and drink is onely corporeal 'T is so in its own nature and 't is so in regard of the subject it nourisheth not the soule but the body onely All their delicacies do not
Alms shall famish for want of it Vse 2. For Exhortation I. To such as want Christ My counsel to them is that they would labour for an interest in him you cannot be well without him you will famish your soul if you have not Christ for your meat and drink Quest How may we come to have an interest in him 1. Be thorowly perswaded of your need of him This is the first step to the attainment of him Look upon your natural guilt upon all your sinnes upon the severity of the curse of the Law against disobedience upon the exact justice of God in punishing sinne and upon your own helpless nesse either to satisfie justice or to stand out under the deserved wrath of God and you will be convinced of your need of him 2. Wait upon Jesus Christ in that way in which he gives himself to sinners The publick Ordinances chiefly the preaching of the Word In that Christ makes the tender of himself and by that ordinarily faith is wrought in the heart to embrace that tender Rom. 10. 17. Zacheus obtained Christ by being in the way of Christ Luke 19. 4. the Ordinances are the Sycamore-tree Câ—â—mb up into them and stay and wait till Christ come He is to passe by that way 3. Observe his call and embrace it Prov. 9. init Luke 14. 16 17 18. Mark the impressions of the Spirit the knocking 's of Christ Thus did Zacheus Luke 19. 5 6. Zacheus Come down c. And he made haste and came down c. Beg of Christ that he would give a heart to come down when he sayes come down He is the meat and drink of God He that refuseth him sinneth against his own soule Consider seriously of it When you finde your stomack crave meat and drink think O what shall I do for spiritual meat and drink II. To such as have an interest in Christ who is meat and drink let me commend a few things to you 1. Feed on him Eat and drink of this flesh and blood every day Christians grow weak because they let their meat and drink stand by them 'T is not the flesh in the pot but the flesh in the stomack that gives nourishment 'T is not the drink in the vessel but the drink taken down that revives Stir up spiritual hunger and that will make you feed heartily on Christ Eat and drink Christ by Meditation eat and drink him by Application Let your faith draw in Christ in every Ordinance Keep your Spiritual meals as constantly as you do your other meales Your eating will help you to a stomack Satisfaction and hunger are mutual helps one to another Eating and drinking other meat takes away the appetite but it increaseth the spiritual appetite Fixed times of spiritual feeding every day are marvellous profitable When you have prayed call your heart to account what it hath taken in of Christ When you have been reading ask it what nourishment it hath received from the Word When the Lords Supper is over enquire what refreshment is received Put your selves forward to frequent constant actual feeding It 's pitty such precious meat and drink should stand in corners when the soule hath so much need of it 2. Be thankful for this meat and drink That it is provided for any that it is actually dealt out to you That you have that meat and drink which others want There are many that have no other meat but sinne They drink iniquity like water Job 15. 16. Some eat the bread of violence and drink the wine of deceit Some there are that drink the wine of the condemned in the house of their God Amos 2. 8. They eat the flesh of men and drink their blood like new wine Micah 3. 3. The greatest part of men have no other meat then the pulse of worldly comforts no other drink then the puddle water of created things and thou hast the flesh and blood of Jesus Christ to eat and drink prize and value at an high rate the exceeding riches of this grace We are to blesse God for our corporal meat and drink Jesus Christ gave thanks when he ate and drank John 6. 11 And so did the Apostles Acts 27. 35. and so should all men do It is brutish to eat and drink without Thanksgiving How much more cause have we to blesse God for our spiritual meat and drink The corporall is common to us with others This is peculiar onely to the Elect no other shall taste of this provision 3. Let your growth be answerable to such excellent feeding God expects that our spirituall growth should be proportionable to our spiritual feeding Bos Macer pingui in arvo is prodigious Husbandmen expect that when they put their cattel into pastures that are rich where there is plenty of grasse and abundance of water they expect that their growth should be answerable The Saints of God are highly fed They have Angels meat should they not then do Angels work If you do not grow very fast you will bring up an evil report of Christ as if his flesh were not nourishing meat as if his blood were not nourishing drink as if it were meat in shew and not meat indeed as if it were drink in shew not drink indeed Jesus Christ may repent that his body was broken his blood poured out to be meat and drink for you that are still leane and ill-favoured even dwarfs in grace It 's the Saints priviledge that they shall grow because Christ is their feeder and it is their duty because they have such food to be carefully mindful of growing Every limb of the new man should thrive We should grow lower in humility higher in heavenly-mindednesse broader and thicker in spiritual affections c. you cannot expresse your thankfulnesse for this royal meat and drink any other way so much to the contentment of Christ as by growing abundantly It is that which our Saviour requires as a testimony of our union with him and of thankfulnesse for that feeding vertue we receive from him John 15. 5 8. As he is unworthy of meat that doth not labour so is he more unworthy that doth not grow 4. Shew pitty to others that feed on other meat and drink Endeavour to communicate Christ to those that want him We naturally pity famished men lean cheeks and pale faces work some bowels in a miser in an enemy Commend Christ to others perswade them to embrace him You shall feel no want of meat and drink for your selves by communicating Christ to others Though a thousand eat and drink of him no one shall have the lesse 5. Do not despair of spiritual growth and strength 'T is a dishonour to Christ to think that he should starve you His flesh is strengthning flesh his blood is strengthening blood quickening blood 'T is full of spirits 't is full of life Though thy graces be weak thy spiritual diseases violent yet despair not Thou receivest more from Christ then thou canst lose or spend
is called That great Shepherd First the parallel between Christ and a shepherd stands in these five particulars viz 1. A shepherd â—â—ed this stock 'T is his work to provide both pasture and water for his sheep Pastour â— Pascâ—ndâ— Ezek. 34. 2. Should not the shepherds feed the flocks A good shepherd will take care that his flock may have both grasse and water When they have eat one place bare he drives them to another when one fountaine is dry he leads them to another he had rather want bread himself then that his sheep should want provision He feeds them with his own flesh and blood John 6 5. Jesus Christ provides sufficient food and nourishment for his sheep Three things 〈…〉 1 He hath provided Ordinanâ—◠〈…〉 very Ordinance is a spiritual 〈…〉 fountaine for the feeding of Chris◠〈…〉 Psalmist speaks of this Psal 23. 2. He 〈…〉 to lie down in green pastures he leadeth me beside the still waters What are those pastures of tender grasse What are those waters of quietnesse but the Ordinances of the Gospel the fields where Christs sheep feed the rivers where they drink The variety of the Ordinances shewes the variety of â—eeding the richnesse and fulnesse of the Ordinances shewes the plentifulnesse of Christs feeding here are many pastures and every pasâ—ure so rich that it can never be eaten bare here are many streames and every streame so deep and broad that it can never be drawn dry the sheep have been eating in these pastures ever since Christ had a Church on earth and yet they are as full of grasse as ever The sheep have been drinking at these streams ever since Adam and yet they are brim full to this very day they will so continue till the sheep be above the use of them in heaven 2 He hath provided shepherdâ— to dâ—spense these Ordinances The sheep can neither feed themselves nor water themselves unlesse they have some to help them The Ministers of the Gospel do by vertue of their office open these pastures and lead the sheep into them they roll away the stone from the mouth of these Wells and draw water for them that they may drink and be satisfied The Apostle tells us that Pastouâ—s and Teachers are given of Christ for the edification of his Church Eph. 4. 11 12. This was the work of the Prophers in their 〈…〉 Apostles and Evangelists in their generaâ—on and of Pastours and Teachers the present Ministers of the Church yea we shall finde how severely Christ bath charged them under the paine of his highest displeasure to be diligent in feeding the flock See 2 Tim. 4. 1 2. and he â—ath allured them by the most glorious promises that they should be careful in this work See 1 Pet. 5. 2 4. and John 21. 15 16. And he furnisheth them with gifts and abilities for this very purpose Vid. Luke 12. 42. 3 He doth by his Spirit blesse the feeding which he hath provided He hath promised to be present with the sheep and shepherds when ever they come to feed in these pastures and drink at these waters he hath promised I say to be present to blesse their foâ—d and water for the good or their soules He promised it Mat. 28. ult and he doth to this day make it good he doth walk and he will walk in the middest of the Golden Candle sticks to bless the seeding of the sheep to the end of the world He hath purchased the Holy Ghost to be bestowed both on the sheep and shepherds for this very purpose 2 A Shepherd kâ—owes 〈◊〉 He knows the number of his sheep and he knows them particularly 〈…〉 sheep Those phrases which are 〈…〉 concerning the sheeps pâ—ssing 〈…〉 rod â— ev 27. 32. and of passing under the 〈◊〉 of him that telâ—eth them Jer. 33. 13. shew â—â—e knowledge that good Shepherds have of their flocks they know one of their own sheep though it be in the midst of a strange flock Jesus Christ knows his sheep exactly He knows his people quâ—t sint quinam sint both the 〈…〉 ticular persons John 10. 11. 〈…〉 dungeons prisons though the 〈…〉 off and the skin torne by persecution yet 〈◊〉 they are within the knowledge of Christ Consider four things First He knows them as they are given to him by the Father in his eternal Election God the Father hath given all the Elect unto Christ from eternity Iohn 17. 6. By vertue of this donation doth Christ know them He hath taken them by number from the Father and he is to surrender them by number to him againe Their names are all written from eternity in the Lambs book of life Rev. 21. 27. while this book continues they cannot wear out of the knowledge of Christ Secondly He knows them as he sees in them his own image Every sheep of Christ doth partake by grace of the image of Christ There is a conformity of likenesse between him and them His Fathers Name is written upon their foreheads Rev. 14. 1. What is this Name of God but that Divine nature which is from Christ communicated to every sheep of the fold So long as this Name abides on their foreheads and it shall abide for ever they cannot weare out of the knowledge of Christ Thirdly He knows them as he sees the sprinklings of his own blood upon them Every sheep of Christ is washed white in the Lambs blood Rev. 7. 14. They are cloathed with his righteousnesse for the justification of their persons They have his merits in which they are invested Now so long as this garment remaines 〈…〉 and it can never be worn off or â—â—ollen off Jesus Christ must needs know them Fourthly He knows them as he remembers the service they have done fox him in the world Every sheep of Christ that hath attained unto years of discretion hath with care served Christ in its generation They have often prayed to him they have often worshipped him they have to their very uttermost laid out themselves for his glory in the world c. Jesus Christ hath recorded and set down all their good actions and as long as he rememberâ— their works he cannot forget or be igâ—orant of their persons This we may gather from that which stands on record Mat. 25. 34 â—5 c. They have fed him in his hungry members they have cloâ—thed him in his naked mâ—mbers c. Christ will never forget these holy actions therefore he can never forget the persons of them by whom they were performed They have both done for him and sufâ—ered for him therefore he knows them and will know them 3. A Shepherd preserves his stâ—ck 'T is the work of â— Shepherd to defend his sheep David bazarded his own liâ—e to deâ—end his sheep from the invâ—ding â—â—on and â—â—venous bear 1. Sam. 17. 34. Shepherds watch their flocks by night as well as by day to preâ—erve thâ—m from the devâ—uring creatures So did Jacob Gen. 31. 40. So did those Shepherds to
a proper sense as if the bread were changed into the substance of his body c. They are angry with the Protestants because they will not beleeve it Amongst many reasons which overthrow that fond interpretation this and such like other figurative speeches may help us to understand that Christ sometimes calls himself the light sometimes the door and here the Vine not as if he were substantially changed into these things but to shew the spiritual resemblance which is between him and these corporal things Why there should be any more change of substance when Christ saith this is my body then when Christ saith I am the door I am the Vine I cannot see but God hath upon the blinde Papists fulfilled that threatning 2 Thes 〈…〉 â—â—dicially blinded their 〈…〉 antiscriptural opinions 〈…〉 2. See the excellency and 〈…〉 All these comparisons are but to convinc◠〈◊〉 carnal soules of Christs transcendent excellency Christ hath in a spiritual sense al the good properties of the Vine and of all the fruits of the Vine He hath all the excellencies of Wine I name foure I. Wine nourisheth It helps digestion Christ is a great nourisher the soul would decay and dwindle to nothing if Christ did not continually nourish it and feed it 2. Wine is a comforter Psal 104. 15. Jesus Christ is the great comforter of the soul When the soul droops and languisheth when it 's cast down and dejected the love and presence of Christ doth chear it again Ps 21. 6. David confesseth it in Ps 23. 3. He restoreth my soul Jesus Christ is the souls restorer 3 Wine emboldneth Being a spiritual creature it doth raise the spirits and being moderately used puts courage into the fearful Jesus Christ doth embolden the soul His presence and his grace fills the soul with a holy courage he that was fearful dares now speak for God and act for God the very tydings of Christs coming expels feare from the hearts of his people Esay 35. 3 4. There is no true valour in the soul till Christ be there All the souls confidence is built on Christ and on Christ alone We have no boldnesse in prayer no boldnesse in approaching to God in any Ordinance but is communicated by and from Jesus Christ Heb. 10 19. 4 Wine is healing Some kind of wines are prefer bed for the healing inward of distempers c. The Samaritan poured oyle and wine Luk. 10. 34. Christ is a great heales he heales broken hearts and wounded spirits and all inward distempers whatsoever There is no health in the soul till Christ be there Vnto you that fear my Name shall the Sun of righteousnesse arise with healing in his wings Mal. 4. 2. Christ is that tree of life whose leaves are for the healing of the Nations Rev. 22. 2. Christ is an excellent and precious person Never look upon the Vine never see the fruit of the Vine but meditate on Jesus Christ JOHN 15. 5. Ye are the branches XV. SERM. at Mary Wolnoth Lon. Octob. 24. 1652. I Go on to the description of beleevers in reference to Christ as it is laid down in these words Ye are the Branches The Observation will be this viz. Doct. That all true Beleevers are spiritual Branches ingraffed into Jesus Christ Jesus Christ is the royal Stock and all Beleevers are mystical Branches of this Stock The Scripture asserts this priviledge in many places Rom. 6. 5. If we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is there compared to the Root and Beleevers to the Branches or Cions that grow in this Root Erasmus therefore translates it very fitly Insititii ingraffed or implanted The Apostle sets down this mystery under another apt similitude of the foundation-stone of a house and the superstructory stones Eph. 2. 20 21. Christ is compared to the foundation and the Beleevers to stones built upon that foundation Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone in 〈◊〉 the whole building fitly framed together 〈◊〉 â—nto â—â— holy Tâ—mple in the Lord. There are 〈◊〉 wayes of being Branches of Christ The one is by external profession onely In this respect all that are members of the visible Church are Branches of Christ Thus the Apostle saith that all the Gentiles when they were called into the Church by the preaching of the Gospel were graffed into Christ Rom. 11. 17. the Metaphor is often used in that Chapter This is not that ingraffing which I shall now handle For though it be an honour and priviledge to be a branch of Christ in this general way yet is it not a saving priviledge A man may be a Branch of Christ in this respect and yet at last be cut off and burned So our Saviour saith in the verse after the Text. The other way of being graffed or made a Branch of Christ is by the grace of union Thus all true Beleevers and onely true Beleevers are made Branches This is that which the Apostle elsewhere calls being members of Christ Eph. 5. 30. and dwelling in Christ John 6. 56. and putting on Christ Gal. 3. 27. That they are made Branches of Christ besides these testimonies of Scripture it will appeare from the Sacraments both of Baptisme and the Supper This is the plaine language of both the Sacraments 1. Baptisme speaks it 'T is the seal and signe of this ingraffing This is clear from two texts before cited the one Rom. 6. 5. If we have been planted together into the likenesse of his death How is that see verse before We are buried with him by Baptisme unto death The other iâ— Gal. 3. 27. As many of you as have been Baptized into Christ have put on Christ Nor as if all baptized persons were really made Branches but because this is sealed in Baptisme as the priviledge of all Beleevers They are as certainly made Branches of Christ invisibly and mystically as all that are baptized are made members of the Church visibly and externally 2. The Supper of the Lord doth also speak it Our eating and drinking of Christ Sacramentally is a seat and pledge of our being ingraffed into him spiritually This is cleare from that Text I cited before John 6. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him We are therefore nourished by his flesh and blood because we are united to his body In the handling of this Doctrine two things are to be opened by way of Explication 1. How we are made Branches of Christ 2. What benefit we have by being so For the first How men are made Branches of Christ There are three things which concur to this work of the souls ingraffing into Christ The Word of God The Spirit of God Justifying Faith 1. The Word of God The Word preached is the ordinary and common mediate instrument whereby this great
52. how were the Jews offended because he had preached that except men did eat his flesh and blood they had no life in them They strove among themselves saying How can this man give us his flesh to eat nay not onely the Jewes but many of the Disciples also were offended at this doctrine v. 60 61. The mysticalnesse and height of the Gospel and doctrines of it do offend now to this day 4. The simplicity of his doctrine is an offence to others The Doctrine of Christ in the Gospel is laid down with great plainnesse Though the Gospel be sufficiently Rhetorical yet it is written with much plainnesse The pen-men of Scripture did purposely avoid the entising words of mens wisdome lest they should corrupt the hearts of men from the simplicity that is in Christ 'T is the excellency of the Gospel that it is set down in plainnesse and simplicity Painting is fitter for harlots then for chaste women Naked truth is best if other dresses be put upon it it is corrupted The wise Greeks stumbled at this stumbling stone They thought Tully and Demosthenes were more eloquent then the Apostles and Prophets The Apostle speaks fully to this 1 Cor. 1. 17 18 22 23. Many are to this day offended at this very thing they think there are not those strains of wit in the writings of the Apostles as are in other writings when as the truth is the highest eloquence is the eloquence of God in the Scriptures 5. The severity of his Doctrine is a stumbling stone to others The Law and Gospel do both threaten damnation for disobedience and impenitence The axe is laid to the root of the tree saith John Mat. 3. 10. Every tree that bringeth not forth good fruit is hewen down and cast into the fire He that beleeveth not is condemned already Mark 16. 16. Many are greatly offended at this They would have smooth things but they love not this severity They do not consider that as the Gospel is severe against sinne so is it exceeding full of comfort to all penitent sinners And then 6. The consequences of his Dactrine is an offence to others I shall onely mention two things which do ordinarily follow the doctrine of the Gospel they are these First reproaches and persecutions Seldom do men receive the Doctrine of Christ in power but the devil and his instruments raise persecution lesse or more against them You may trace the Gospel by the blood of those that have professed it They gnashed upon Steven with their teeth saith the story Acts 7. 52 54. and at last stoned him with stones that he died Quid est predicare saith Luther nisi furorem populi in se derivare To preach the Gospel is to draw the fury of the world upon a mans self And to professe the Gospel in sincerity and zeal is to make a mans self a prey to the wicked This offends many Our Saviour foretels this See two texts Mat. 13. 21. and Matth. 24. 9. 10. The presecution which hath followed upon Christs Doctrine hath made thousands scandalized at Christ Secondly Divisions and contentions Though Christ be the Prince of peace and his Gospel the Gospel of peace yet accidentally by reason of mens corruptions it causes great divisions Luke 12. 49. I am come saith our Saviour to send fire on the earth and what will I if it be already kindled so Mat. 10. 34 35. These are not the effects but the consequence of the Gospel it meets with mens corruptions which because they will not have destroyed they are inraged This offends many Hence some have profanely wished that the Bible were burnt they have looked upon it as the great make-bate and incendiary of the world Thus is the Doctrine of Christ made a stone of stumbling and a rock of offence Thirdly Some stumble and take offence at his Kingdome I meane not onely at his internal Administration of his Kingdome by his Spirit in the heart but also at the external administration of it I shall reduce all I have to say to these two heads 1. The government of his Kingdom 2. The subjects of his Kingdom 1. For the government of his Kingdome Multitudes are offended at this The Officers by whom he hath appointed to administer this Kingdome Men do take much offence though causlesly at these decrying reviling them as if they were not of God Ye take too much upon you ye sonnes of Levi all the Lords people are holy Numb 16. 3. All men are Ministers all may preach there 's no such office as Minister in the Scripture There 's no such thing as Ruler in the Church The censures they also give offence to many Admonition Suspension Excommunication men are greatly offended at all these The government is too strict too severe 't is tyrannical these are the bitter words of men The holy Ghost foretold how men should stumble at the government of Christs Kingdom Ps 2. 2 3. Let us break their bondâ— asunder and cast away their cords from us Christs government is a general offence 2. For the subjects of his Kingdom Men are offended at Christ because of his subjects many ways Consider these foure things 1. Many are offended at their paucity Though Christs subjects be many simply considered yet comparatively they are but few Narrow is thâ— way that leadeth into everlasting life and there are very few that finde it Mat. 7. 14. Satan hath a hundred servants to Christs one Caleb and Joshuab onely entred into Canaan of all the men that came out of Egypt This causes many to stumble at Christ Shall we be wiser then others This one man came in to sojourne and he will needs be a judge say those sonnes of Belial concerning Lot Gen. 19. 9. It 's a great scandal that so few come in 2. Many are offended because of their meannesse and poverty Few of the great men of the world submit truly to Christ Not many wise not many noble not many mighty hath God chosen saith the Apostle but the foolish things of the world c. 1 Cor. 1. 26 27. Our Saviour did foresee that this would be an occasion of stumbling to men therefore he layes in a caveat against it Matth. 11. 4 5 6. Go and tell John saith he what you have seen and heard The blinde receive their sight c. and blessed is he that shall not be offended in me The rich and wealthy oppose and reject Christ Silk and Scarlet Gold and Silver do very rarely follow Christ This offends many John 7. 48. say the Pharisees have any of the Rulers beleeved in him but this people that knoweth not the Law is accursed 3. The miscarriages of which they are guilty The best of Christs subjects being but sanctified in part and having such a subtle divel to assault do too frequently miscarry and fall into sinne This causes many to be offended Wicked men though they never observe the holy actions of the godly yet they will observe their
the discipline of Christ is an act of mercy to the sheep as well as his feeding 2. Create no other shepherds then what Christ sets over you Christ is therefore called the great Shepherd because he appoints other shepherds under him to feed the flock 'T is the duty of Christs sheep to adhere to these shepherds and to reject all others though they come in Christs Name This hath been the practise of Christs sheep heretofore John 10 5 8. The sheep did not heare him So Cant. 1. 7. Why should I be as one that turneth aside by the flocks of thy companions Who are those companions of Christ false shepherds who come in Christs Name pretending themselves to be the companions of Christ when indeed they are nothing lesse 'T is the casting off as much as lieth in us the Authority of the great Shepherd to make to our selves or to follow anâ—â—ther shepherds then what Christ sends But how shall we know such shepherds as are sent of Christ First If they preach Christs Doctrine and that onely He that preacheth that Doctrine that Christ never taught is no shepherd sent of Christ Secondly â—f 〈◊〉 〈◊〉 bâ— according to Christs life He that live 〈◊〉 to the life of Christ is not really to be lookâ—â—â—on as a shepherd of Christ Thirdly If he enter in according to Christs Rule He that entreth not in by the doore into the sheep-fold but climbâ—th up some other waâ— the same iâ— a thief and a â—obber They are our Saviours own words John 10 1. 2. We reade in Scripture but of two wayes of sending shepherds by Christ the one was by immediate commission as Prophets Apostlâ—s Evangelists were sent This kinde of Mission was ever accompanied with extraordinary gifts either of miracles or foretellinâ— things to come whosoever will plead this call must shew it by extraordinary qualifications The other according to eslablished Gospel Rule from Christ by the Ministery of the Church viz. by Ordination thorough the imposition of the hands 〈◊〉 Presbyters of which we readâ— T it 1. â— 1 Tim. 5. 22. 1 Tim. 4. 14. Acts 13. init Acts 14. 23. I shall say but this one thing to set this duty upo◠〈◊〉 Christs blessing cannot be expected to 〈◊〉 long with those shepherds which he never created Ierem. 23. 32. They shall not profit this people at all 'T is spiritual theevery for any man to make himself a shepherd after his own fancy and to heare such is to be accessory to this spiritual theft John 10 8. 3. In all things carry your selves as the sheep of this Shepherd First Heare his voice John 10. 3. Secondly Love his pastures Rejoyce in and be thankful for that way of feeding which he hath established in his Church Christ could have appointed a more externally glorious way of feeding his sheep but this plaine way of feeding is most for his glory best for your good The Ministery of men best suites with the feeding of men Thirdly Bring forth fruit to him Who feedeth a flock and eaâ—eâ—h not of the milk of the flock 1 Corinth 9. â— Do Christ what service you are able This Shepherd hath bought you with his blood and he seeds you with his blood so great a shepherd should have great increase of his sheep Fourthly Know him 'T is the honour of Christs sheep that they are known of him and it is their property that they know him Iohn 10. 14. You must not onely know him in his natures offices c. but you must acknowledg him When he is reviled reproached opposed yet then must the sheep acknowledge him When it's death to own him yet then 〈◊〉 you â—â—â—dly openly acknowledge him He that will not acknowledge the great Shepherd here shall not be acknowledged by him as a sheep hereafter Fifthly reject not those shepherds which he sends 1 Iohn 4 6. Luke 10. 16. II. For Consolation This Title of Christ the great Shepherd is very comfortable for every sheep 1. That he will provide subordinate shepherds Though Christ be the great Shepherd yet the Church wants subordinate shepherds He feeds the sheep not immediately but by the Ministery of inferior shepherds Now he that gave them will preserve them He will continue them he will encrease their gifts he will blesse them with successe For your good he hath given them for your good he will uphold them onely you must by prayer importune him so to do The earnest prayer of the sheep to the great Shepherd will procure a blessing upon the endeavour of the subordinate shepherds 2. In case of your present weaknesses Christ is a healing Shepherd You are weak infirme ready to miscarry Well know this for your Comfort that Christ the great Shepherd will heale your wounds will consider your infirmities No sheep are more carefully tendred by the shepherd then the weak and wounded sheep Esay 40. 11. He shall gather the lambs with his arâ—e and carry them in his bosome and shall gently lead them that are with young And then 3. In case of wandrings and straglings You are ready to runne from the fold you wander thorough your ignorance and blindenesse Well the great Shepherd will gather you with his Arm his Arme is very long he â—an 〈…〉 ever the shepherd wil do for 〈…〉 will do for you But I am unworthy 〈…〉 that made you sheep when you were 〈◊〉 will not suffer you to want any thing that is needful for sheep Though you be unworthy to be used like sheep yet Christ is so faithful that he will fulfil towards you all the duties of a good Shepherd He is a good Shepherd as well as a great Shepherd Iohn 10. 11. JOHN 15. 5. I am the Vine ye are the branches XIV SERM at Mary Wolnoth Lâ—â— Octob. 1â— 1652. OUr Saviour in this Chapter treats â—hiefly of three things 1. Here is an exhortation to his Disciples that they would continue constant in that faith into which they were implanted This is from verse 1. to verse 8. 2. An exhortation given them to abound in good works especially in that duty of mutual love one to another this is from vers 8. to vers 18. 3. Encouraging arguments against the feare of persecutâ—â—n and the hatred of the world this is from ver 18. to the end of the Chapter His exhortation â—o constancy and perseverance in the faith is pressed by the parable of the Vine and Branches As the Branches when they are planted into the Vine do continue in it so those that were by faith and the Doctrine of the Gospel planâ—ed into Christ ought to continue in him and bring forth fruits The uttering of this parable is thought by Piscator to be occasioned upon the 〈…〉 by our Saviour and his Discipâ—â—◠〈…〉 thorow the City It was 〈…〉 from the beholding of 〈…〉 teach spiritual Doctrines From the woman of Samaria's coming to Iacobs Well to drâ—w waâ—â—r our Saviour takes occasion to speak fâ—lly of the water of life Iohn 4.
fountain of his blood as a laver for sin When thy heart hath any good thoughts of sin remember this way of expiation and it will appear very hainous 2. Behold the dignity and merit of Christs blood The Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 19. precious blood It 's precious blood in regard of the dignity of his person it is the blood of God himself that is of that person who is true and very God Acts 20. 28. And its precious in regard of the vertue and effect of it By this blood God and man are reconciled By this blood the Church of God is Redeemed And by this blood sin is expiated and perfectly done away Consider these three things 1 The multitude of sinners that are cleansed by Christ An innumerable company all the Elect of God in all ages 2 The multitude of sinnes in every person not one but many every sinner is full of sores not one free part either of soul or body 3 The perfection of the cure Every sinner is as perfectly healed as if he had never been wounded He is said to cleanse from all sinne in 1 Joh. 1. 7. He is said to take away the sinnes of the world He is said for ever to perfect them that are sanctified Heb. 10. 14. All these expressions shew the compleatnesse of the sinners cleansing Were not his blood of infinite value it could never have wrought such an effect The blood of all the men in the world could not expiate one sin â—ut the blood of Jesus Christ cleanseth multitudes of sinners from millions of sins and every one of them mortal 3. Behold the exceeding greatnesse of the love both of God the Father and of Christ to man-kind The Evangelist admires it John 3. 16. It is admired by the Saints in heaven Rev. 5. 9 10. and it may well be admired by the Saints on earth That God should let out the blood of his own Son to make a spiritual fountain for us to wash in This argues not onely exâ—ctnesse of justice but abundance of love It will appear to be love indeed if we consider what Christ must endure before he could expiate sinne He must drink up the deep fountaine of his Fathers wrath before he could be a fountaine for us to wash in He shall drink of the brook in the way saith the Prophet of Christ Psal 110. 7. This brook is the wrath of God it was a large brook and a deep brook the streames of it were very fierce and very muddy This brook Christ did not onely saile over or swim thorough but he drank it up even the thickest dregs of it That God should cause his Sonne and that the Son should be willing to drink up such a brook of wrath that he might become a fountain to wash away our sin this argues love unspeakable and stupendious in both towards elect men 4. The Church of God shall never want sufficient means for spiritual purification Here is a fountaine opened and being once opened it shall never be shut again and as it shall never be shut so it can never be drawn dry The streams of it shall perpetually flow out in the Gospel whilest the Church hath need of washing Other fountains may faile through continuance of drought but this fountaine can never faile God promises to his Church perpetual springs Esay 5â— 1â— Thâ—â— shalt be as a watered garden and like aspring of water whose waters faile not This continuance of the fountaine is intimated in the circumstance of time mentioned in the text in that day The whole time of the Churches pilgrimage in this life is comprehended under that expression The fountaine stands open and runnes all the day long in a full and plentiful streame It is the Churches misery that she contracts defilement continually but it is her comfort that the purifying fountaine doth and shall run continually 5. How inexâ—â—sable those are that die in their filthinesse under the Gospel Those who live and die with their filthinesse upon them where the Gospel is not shall be without excuse at the day of judgement because God made them at first cleane and they did wilfully defile themselves Mans first â—â—â—â—ling in the mire of sin was his own voluntary act he can blame none but himself therefore none of mans defiled posterity can be acquitted but of all men those that live under the Gospel shall be without excuse For to them a fountain is set wide open and they are dayly invited to wash themselves therein their sinne iâ— double They do not onely sinne in pollâ—ting themselves but they sin in keeping the pollution upon them They are filthy noâ— because they want water but because they want a heart to make use of water The â—â—reames of Christs blood runne by their doors and therefore if their guilt abide nothing can be pleaded by way of excuse They were told of their 〈◊〉 they were invited to wash they saw others by washing were cleansed therefore their guilt remaineth If Nâ—â—â—â— after the Propheâ— directed him to wash in Jordan had returned without washing who would have pitied him if he had died a leper Those that are brought to this spiritual Jordan if they will not wash 't is pity but their sinful leproâ—ie should remaine upon them They do shut that fountain against themselves that God hath graciously opened Thus much for the first Use of Information 2. For Exhortation It commends several duties which we should carefully practise As 1. Take heed of despising this fountaine The Prophet foretelling of Christ did long since by way of complaint speak of the despising and rejecting of him Isa 53. 3. We have cause to joyne with him in the same complaint the fountaine of Christs blood is exceedingly despised 1. The Iews they keep open the typical fountain 2. The Papists despise this fountaine in that Heb. 10. 14 they make other expiatory fountaines They instead of going to the fountaine of Christs blood 1. They go to the Masse which they call a propitiatory sacrifice And 2. To the merit of their own works thinking thereby to expiate sinne purchase the favour of God Jesus Christ may complaine against the Papists as God doth against his people of old because of their apostasie Jer. 2. 13. My people have commited two evils they have forsaken me the fountaine of living waters and have hewen them out cisterns broken cisterns that can hold no water The Scripture makes not good works but Christs blood our ransome and propitiation Tit. 3. 4 5 6. Our good works are so farre from cleansing us from the guilt of sinne that they themselves have need of cleansing Domine lava lachrymas meas was the prayer of that father and it must be our prayer Doth not the Scripture attribute filthinesse to the best of our works Esay 64. 6. All our righteousnesses are as filthy râ—gs Thy repentance thy prayers thy duties must be sprinkled in this fountain else God will loath