work is wrought By this Word is the soule first cut off from the wilde stock of corrupt nature and planted into the true Olive-tree or Vine Jesus Christ Hence the work of planting is in Scripture attributed to the Ministers of the Gospel 1 Cor. 3. 6 7. I have planted saith the Apostle Apollo watered God indeed is the great Planter So v. 1. of this Chapter I am the true Vine and my Father iâ— the 〈◊〉 He is the Master-Planter the Ministers are subordinate-planters We are labourers together with God 1 Cor. 3. 9. They are so called because by the Word preached this great work is done This the Prophet clearly affirmes Esay 61. 1 2 3. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach Christ that they might be called trees of righteousnesse the planting of the Lord. These mystical trees are Gods planting but the instrument wherby they are made such trees is the Word preached Hence the Word is called the incorruptible seed of regeneration 1 Pet. 1. 23. As all the Trees and Plants in the first Creation were set and sprung up by the Word of God Gen. 1. 11 12. So are all these mystical Branches ingraffed by the Ministerial Word 2. The Spirit of God The Holy Ghost is the immediate Instrument whereby the soule is ingraffed It is the Spirit which gives efficacy to the Word both to cut off the soule from the stock of nature and to implant it into the Stock of grace The Word would never be able to tear off any person from his first root if it were not edged and strengâ—hred by the Spirit of God The Scripture calleâ—h the Holy Ghost the finger of God Luke 11. 20. compared with Mat. 1â— 28. He is so câ—â—â—ed as for other reasons so for this because he is the immediate instrument whereby God works in the hearts of his creatures Particularly for this work of ingraffing the soule into Christ the Holy Ghost is affirmed to be the immediate instrument 1 Cor. 12. 13. By one Spirit are we all baptized into one body c. and have been all made to drink into one spirit And againe Eph. 2. 21 22. where the Apostle speaking of this great mystery under another resemblance saith that in Christ we are builded an habitation of God thorough the Spirit The same Spirit which builds us upon Christ into one Temple doth ingraffe us into Christ as one Vine 3. Faith This is the immediate instrumental cause on mans part Faith is an uniting grace it knits the soule to Christ and Christ to the soul Faith is an incorporating grace it doth as it were embody the soule into Christ making it one with Christ and Christ with it This is that which the Apostle saith 1 Pet. 2. 4 5. To whom coming as to a living stone c. Ye also are built up as lively stones c. Two things are observable in that Text. First that the Saints are built together upon Christ the foundation-stone an holy house to God Secondly how Christ and they are cemented together into one building this is by beleeving set out by the expression of coming which is used ordinarily for beleeving as Mat. 11. 28. The Spirit of God first works saith in the heart of a person through the Word and then the soul is by the Spirit through faith ingraffed into Christ and made a lively Branch For the second particular What advantage the soul hath by being a Branch of Christ I shall here follow the Metaphor The same advantage the Branch hath by being ingraffed into the Stock hath a Beleever in a spiritual sense by being ingraffed into Christ I name these five 1. Spiritual supportation The Branch hath this benefit from the Stock into which it is ingraffed that it is born up and supported by it The Branch doth not bear the Vine nor doth it beare it self but is born of the Vine A beleever hath supportation from Jesus Christ We stand on Christs legs not on our own I can do all things saith the Apostle through Christ that strengthneth me Phil. 4. 13. The strength of the Branch is in the Vine so is the strength of a Beleever in Christ Who is this that cometh out of the Wildernesse leaning on her beloved Cant. 8. 5. I laid me down and slept saith David I awaked for the Lord susteined me Many blasts passe over a beleever many violent concussions and shakings is he exposed unto partly by reason of sinne partly by temptations from the Devil from men in all these shakings he hath sustentation from Christ into whom he is implanted My grace saith Christ to Paul shall be sufficient for thee for my strength is made perfect in weaknesse in 2 Cor. 12. 9. A beleever may with confidence go to Christ and pray for support in all his weaknesses A beleever may go to Christ and chalenge support Christ would never have made thee a Branch if he had not intended to support and strengthen thee Esay 41. 10. there are repeated promises of sustentation I will strengthen thee I will help thee I will uphold thee In doing in suffering in dying is a beleever supported by Christ A beleever never wants support but when either through pride he will not have it or through slothfulnesse he will not 〈…〉 Jesus Christ 2. Spiritual nourishment The Branâ—â— doth not give nourishment to the Stock nor doth it nourish it selfe but it receives nourishment from the Stock A beleever hath nourishment from Jesus Christ The Root feeds the Branch it conveys its sap to each Branch whether it be great or little whether it be nearer the Root or at a farther distance from it Christ conveys proper nourishment to every beleever The Apostle speaks of this Col. 2. 19. The whole body from Christ by joynts and bands hath nourishment ministred the Ordinances are the joynts and bands by which nourishment is carried but Christ is the great treasury from whence it is carried He nourishes Faith he feeds Hope he nourisheth love c. Of his fulnesse have we all received and grace for grace John 1. 16. Every grace a beleever hath would die and wither if it did not receive daily nourishment from Jesus Christ 3. Spiritual increase The branch receives its Augmentation from the Vine The graffe when it's first implanted is very small a childe may break it with one of his fingers but by abiding in the Stock it grows till it come to perfection All a Beleevers increase is from Jesus Christ 'T is by and through him that we grow from infancy to a perfect man Two Texts of Scripture do fully set out this benefit of our implantation The one is Col. 2. 19. In him the whole body having nourishment ministred increaseth with the increase of God The other is Eph. 4. 16. Where the Apostle tells us that by and from Christ the whole body being fitly joyned together and compacted by that which every part supplieth maketh increase
others but an unmeasurable fulnesse of all grace A fulnesse of redundancy which from him might flow out to all the Elect for the filling of them with a fulness of sufficiency Of this the Scripture speaks John 3. 34. and Iohn 1. 16. In all these respects God hath raised him up to be a Horne of salvation Thus much for the opening of the Doctrine The Uses of this Doctrine Vse 1. For Information in two things First The miserable condition of those that are without Iesus Christ Who are without Christ Not onely Jewes and Turks and Pagans but all unbeleevers in the Church Whosoever is without true saving faith is without Christ 'T is faith that makes Christ Actually ours Faith unites us to Christ and Christ to us Their misery is very great Christ is a horn of salvation the onely Horn of salvation he that is without Christ is without salvation God hath put the salvation of men into Christs hands 1 Iohn 5. 11. He hath given us eternal life and this life is in his Sonne And he that hath the Sonne hath life but he that hath not the Son hath not life ver 12. God himself cannot save him that is without an interest in Christ He hath set down this way of salvation and he cannot deny himself It is a question amongst the Schoolmen whether God could have saved sinners without Christs satisfaction They generally conclude upon good grounds that he might but now 't is not so much as a question God hath resolved that whosoever is saved shall be saved by Christ and without mutability he cannot save men another way Better never to have seen the light then to die without an interest in Christ And he that doth not beleeve truely in him hath no saving interest in him Iohn 3. 18. How shall I know whether I do truly beleeve or no I shall here to help you lay down a twofold note of true faith 1. It is a heart-purifying grace This effect of faith the Apostle mentions in Acts 15. 9. Whosoever hath true faith in Christ will find his heart purified and cleansed thereby The efficient cause of the purification of the heart is the Spirit of God who is called the Spirit of Sanctification 2 Thes 2. â—3 The 〈◊〉 cause is Christs blood 1 Iohn â— 7. The instrumental cause is faith This grace purifies the hearâ—â— as it is an instrument whereby the blood of Christ which purifies is conveyed to the soul and as it doth take hold upon the promise of cleansing the promise is I will sprinkle clean water Ezek. 36. 25. Faith applies this promise and improves and so purifies the heart If you have not purification of heart you have not faith and if you have not faith you have not Christ as a Horne of salvation Now that heart may be said to be purified that hath these three properties 1. If it bewaile impurity Impurity that is truly lamented is in Gods account as if it were removed Rom. 7. 23 24. If thy pollution be thy greatest burden thy heart is purified in Gods sight 2. If it be cautious of every thing that may defile A heart that is purified dares not willingly come neere any defiling puddle it will avoid occasions temptations of defilement Iob 31. 1. Carefulnesse of shunning defilement is an infallible note of purification 3. If it be through inadvertency defiled it will not be quiet till it be made clean A purified heart cannot lie in any uncleannesse when God hath once discovered it to him Thus David when he saw his pollution with what earnestnesse doth he run to the Laver that he may be washed Ps 51. 2 7. 2. Saving faith hath very high and precious thoughts of Christ This character is laid down by the Apostle in 1 Pet. 2. 7. No unbeleever can truly have precious thoughts of Christ nay they have low thoughts of him as 1 Pet. 2. 7 8. and Cant. â— 9. Try your faith by this note Now if Christ be truly precious 1 He shall reigâ—â— and rule over thee His precepts will be as precious as his promises His Sovereignty will be as precious as his sacrifice his yoke will be as desirable as his merits the Apostle opposeth saith and disobedience 1 Pet. 2. 7. Where Christ is disobeyed he is not beleeved in 2 If Christ be truly precious to thee his dishonours will pierce thy soul The dishonours done to him in his truths worship government will be a greater grief to thy heart then all the dishonours that are done unto thy selfe 3 If Christ be truly precious to thee it will be thy meat and drink to do him any service Thou wilt make it thy study to set him up and to make him great where ever thou comest 4 If Christ be precious to thee all his Ordinances will be precious Thou wilt have a high esteeme of his Word of his Sacraments of his Sabbaths and that for his sake who hath instituted these things If it be not thus with thee thou art an unbeleever and if an unbeleever thou hast for present no saving interest in him that is the horne of salvation Secondly The impossibility of the perishing of any of the Elect. Their eternal salvation is a thing of absolute certainty They can never perish They may seem to be lost sometimes in their own apprehension I said saith Jonah I am cast out of thy sight Jonah 2. 4. He was in his own eyes as if he had been a cast-aâ—ay 〈…〉 impossible it should be so as in other 〈…〉 so in this because Christ is the horne of their salvation He that hath wrought their salvation is able to preserve salvation for them and them for salvation If Christ be able to save you ye shall be saved When you look upon that in your selves that may seem to hinder your salvation look upon that that is in Christ to maintain your salvation You shall be as certainly saved as Christ himself is saved Father I will that they whom thou hast given me may be with me where I am that they may behold my glory c. John 17. 24. Your salvation is now fully accomplished he that was able to accomplish your salvation is able much more to apply it now it is accomplished Consider these seven Notions to make this out 1 Christ will not lose the merit of his blood nor be deprived of the end of his death and he must do both these if one of his Elect should miss of salvation 2 Christ did not conquer for the Devil but from the Devil Christ will not be at the charge and cost of redemption and when he hath done suffer the devil to go away with the spoile 3 Christ will not impoverish himself to enrich the Devil and impoverished he should be if one of the Elect should perish for every Saint helps to make up his mystical fulnesse So the Apostle tells us Eph. 1. ult 4 Iesus Christ will not rob his Father to enrich the Devil Now if
typifie Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. as the mercy-seat is Heb. 9. 5. the Cherubims covered the mercy-seat and the mercy-seat covered the Ark in which were the two Tables of the Law Jesus Christ is that covering mercy-seat that covers or plaisters over all the sinnes which beleevers commit against the Law of God Hence it is that God is said not to behold iniquity in Jacob Numb 23. 31. He doth not see it to impute it because it is hidden under the covering mercy-seat Jesus Christ 2. Garments are for Ornament They do set out the body Viro vestis magnum decus addit honesta Garments to the body are as rich hangings or costly varnish over a wall of clay they make it look better then it would do Garments do mend the crookednesse of bodies that are bowed and they do set out the perfections of beautiful bodies Jesus Christ may well be compared to a garment in this respect he puts a beauty upon the soule a rich lasting perfect beauty Therefore it is that he is compared to the wedding-garment Matth. 22. 12. and to the High Priests garments Exod. 28. 2. which were made for beauty and glory Hence it is that beleevers that are loathsom and crooked in themselves are made so excellently beautiful in Christ You read much in Solomons song of a beleevers comelinesse Vid. Chap. 4. 1 2 3 c. and againe Chap. 7. 1 2 3. 4. c. 'T is because of the beautiful dresse in which he is attired The comely garment puts comelinesse on him that weares it You read of the orient beauty and rich attire of the Kings daughter Psal 45 13 14. The Kings daughter is the real Saint the cloathing of wrought gold and the rayment of needle-work is nothing but Christ and the graces he brings with him in which the soule is invested Christ is the onely Ornament indeed He is a crown and diadem upon the head he is a jewel in the bosome he is a ring upon the finger No soul hath any true beauty though outwardly cloathed in scarlet that hath not on it this garment Christ is the soules Ornament as he is a justifier and as he is a sanctifier 1 Cor. 1. 30. He adorns us as he is our justification putting us into a state of righteousnesse And he adornes us as he is our Sanctification by communicating unto us his own comelinesse in the seeds of holinesse 3. Garments are for the defending of the body They are munimenta corporis They are as light armour upon the body In the Winter they guard the body against the nipping cold in the Summer they preserve and defend it from the parching heat Every blast would pinch the body were it not for our garments every thorn would prick every stone would bruise the foot if it were not fenced by that rayment which is upon it The garments are a little movable Garrison in which the body marches through many inconveniences which otherwise it could not do The Lord Jesus Christ is the defence of the soul he saves it from many a knock which otherwise it would get 1. He defends the soul from sinne Sinne hath not that power and dominion over a beleever that is cloathed with Christ as it hath over the soule that is uncloathed Rom. 6. 14. Sinne shall not have dominion over you Christ keeps sinne from bearing that sway in a Saint which it doth in other men It is a vanquished wounded crucified enemy 2. He defends them from the rage and fury of men Man would teare them to pieces if this garment did not interpose between their rage and the soule Of this our Saviour speaks John 16. 33. the sting cannot touch the skin till it pierce thorough the rayment The arrow cannot wound the body till it pierce through the garment Jesus Christ preserves his people from the devouring teeth of ungodly enraged men 3. He defends them from the fiery assaults and onsets of the devil Simon Simon Satan hath desired to sift thee as wheat is sifted but I have prayed for thee that thy faith may not faile Luk. 22. 32. This roaring Lion would tear them into pieces if this impenetrable garment were not betwixt his teeth and their soules These fiery darts would strike to their very hearts did not this garment dead them and beat them back againe That the devil by his malice and power doth not destroy you it is because you are cloathed with this garment Could Satan either break thorough or pluck off this garment he would as soon prevaile over you as he doth over others 4. He defends them from eternal wrath God is in himself to sinful men a consuming fire Heb. 12. 29. This fire doth not burne nay it doth not singe the beleever because he hath this garment upon him 1 Thes 1. 10. 'T is a beleevers comfort that the wrath of God must burne Jesus Christ before it can burne him The hottest flames cannot so much as touch the body till they have burnt thorough the garments The wrath of God cannot seize any more on Christ he hath laine under it once for ever and therefore it shall never seize upon the beleever that is incircled about with Christ as the body is with the garment The fire cannot devoure the man while the screen stands between him and the flame Jesus Christ is a beleevers screen which stands continually between him and the devouring flame of Gods anger 5. Garments are for the warmth of the body 'T is a great piece of the providencial care of God that garments that have no heat in them should give warmth to the body Job 37. 17. The garments receive heat from the body and then they keep the body warm Job 31. 20. if he were not warmed with the fleece of my sheep Jesus Christ is in this respect truly a garment to the soul he keeps the soule in a good warmth There is indeed no spiritual warmth till Christ have wrought it and when it is wrought 't is preserved by vertue of this garment The two Disciples were very chill as cold as yee till Christ wrought a holy heat in them then they began to glow yea to burne Did not our hearts burne within u◠c. Luke 24. 32 if you finde any holy heat within you you are to attribute it to this heart-warming garment as to the onely cause of it The Ordinances would never heat you if Christ did not first heat them We are by nature as cold as that childe was when his spirit was departed 2 Reg. 4. 34. And yet Jesus Christ by laying himself upon us chafes us into a lively warmth 6. Garments are used for distinction They difference one sex from another God would have the sexes distinguished visibly by their apparel Deut. 22. 5. The man shall not put on that which appertaineth to the woman c. And as they distinguish sexes so they should distinguish the conditions of men they that weare
others and yet a child of perdition Was not Simon Magus baptized Act. 8. 13. Did not Ananias and Sapphira walk with the Church of God a long time Act. 5. 1. and yet they lived and died wickedly v. 5 6 10. Had not the five foolish Virgins lamps as well as the wise Matth. 25. 1 2 3. and yet they were excluded out of heaven vers 11 12. so the three sorts of ground Matth. 13. 4 5 6 7. 2. God takes men off in Scripture from resting upon this And that both in the Old Testament and in the New In the Old Testament Jer. 7. 4. In the New Testament Matth. 3. 9. Now for a man to make that an Argument of a good condition which God saith is no Argument is to no purpose 3. Our Saviour tells that many will plead this at the day of judgement in vaine Luke 13. 26. 27. 4 A man cannot be a hypocrite till he do all these things A hypocrite may pray and fast and heare as often and as well externally as a sincere Christian Esay 58. 3. and more plainly Esay 48. 1 2. lege Therefore the bare performance of these duties doth not argue a man to be in a good condition 4. And lastly yet may a person from the performance of these duties evidence himself to be in a good condition God-ward when he doth performe them according to those Rules which the Word of God layes down I shall reduce them to three Heads 1. When holy dispositions are brought with us to duties Several dispositions the Word of God requires in every duty 1 Holy feare and reverence of God Of this David speaks Psal 5. 7. In thy feare will I worship towards thy holy Temple 'T is meet the heart should be possessed with an holy reverential awe of God when it comes before him in any duty Heb. 12. 28. The distance that is between God and man the consideration of that pollution that is upon the soules of the best should breed this reverence We cannot sanctifie God if this feare be not in our hearts Esay 8. 12. Now that man that can finde such a dispisition in his heart when he comes to heare or to pray may conclude that there is a principle of grace in his heart Though bare hearing and bare praying will not argue our estate to be good yet trembling at the hearing of the Word and a filial awe of God upon the heart in prayer will evince a spiritual principle 2 Humility of spirit God expect◠〈…〉 that come to worship him should come 〈◊〉 humbly with low mean vile apprehensions of themselves So came the Publican Luke 18. 1â— There are many things that testifie his low conceit of himself He stood afar off He would not so much as lift up his eyes to heaven He smote his breast c. Thus it was with Abraham Gen. 18. 27. and thus it was with Ezra Chap. 9. 6. Now though bare prayer will be no Argument of a good condition yet praying in godly humility will if it be from the heart if it be from a deep spiritual sense of our own vilenesse If our souls lie in the dust before the Lord when we come to worship him such worship will argue grace 3 Faith in the Promise 'T is the minde of God that we should bring faith with us to God in every duty He that cometh unto God must beleeve Heb. 11. 6. Now when in hearing we can close with God by applying what we hear when in prayer we are able in some measure to cast our selves upon God to rely and depend on him for audience for acceptance When we can pray as David saith to God and look up for an answer Psal 5. 3. such dispositions in duties are Arguments of a work of grace upon the heart 4 Hungrings after God God looks that we should have strong desires after the duties of Gods worship David fainted and longed for the courts of God Psal 63. init Psal 84. 2. Psal 42. 1. When we do not onely pray but hunger after prayer When we are glad of an opportunity of hearing as David was Ps 122. 2. especially if these hungrings be to private duties as well as to publick such prayers are evidences of grace 2. When a man hath right ends in duties God looks much at the ends which men propose to themselves in all their actions And so do holy men I shall fiâ—st negatively remove those carnal ends which Hypocrites and carnal Professours propound in the duties of Religion First The pleasing of men Most propound no higher no other end of their holy services but this The Apostle dis-owns this end Gal. 1. 10. Secondly Custome When a man prayes and heares because it hath been his wont â—o to do Many men have no other end but meerly a religious wont They and their forefathers have been used to do so therefore they continue it Thirdly To avoid penalty of the Lawes This many men make their end in Religious duties Fourthly To get honour preferment repute with men When men shall pray heare meerly because they would be accounted Religious And thus the Shechemites were circumcised Gen. 34. 23. Fifthly To stop the voice of conscience Many men sometimes pray hear read the Scriptures that they may stop the mouth of conscience accusing them for some sinne committed This is nothing else but spiritual bribery Sixthly When duties are made a mask to cover some foule sinne either done or intended to be done As Jezabels fasting 1 Kings 21 9. The Pharisees long prayers Matth. 23. 14. He that makes these or any such thing◠〈…〉 end of his duties cannot conclude a principle of grace from the performance of them although they be never so frequently done But the right ends are such as these 1 Obedience to the Divine command When a person shall upon serious examination finde that his end in praying hearing c. is that he may shew his subjection to the Divine Precept He prayes not onely because he wants some mercy but because he would honour God by performing his Commands When a person can say with David Psal 119 4 5. Thou hast commanded c. He may from the performance of such services comfortably conclude that there is a principle of grace in his heart When we can appeale to God that we wait upon his Ordinances because we would do that duty we owe to God in such case we may argue from duties to grace 2 A desire to get and keep communion with God This is one end for which holy duties are appointed that by them God and the soule may come together And this hath been the end which holy men have propounded to themselves in holy duties Psal 27. 4. Thy face Lord will I seek Thus it was with David Psal 42. 2. When shall I come to appeare before God And Psal 63. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Now when a person can in the uprightnesse
well versed in the principles of Religion they can answer almost any question in Divinity and therefore they judge their estate to be very good I have three things to say concerning this head viz. 1. 'T is a very great mercy to have the knowledge of saving and spiritual things 'T is a happinesse to have a deep knowledge in natural things Humane knowleâ—â—◠〈…〉 could be seen iâ— far brightâ—◠〈…〉 star Knowledge never had neve◠〈◊〉 any enemy but ignorance What 〈◊〉 Solomon Eccl. 2. 13. He tells us that wisdoâ—â— excels 〈◊〉 as far as light excels darknesse But especially the knowledge of Divine things This is a rarâ— jewel indeed Knowledge is one of the excellencies of God He is a God of knowledge 1 Sam. 2. 3. Knowledge was one of the perfections of man in the state of Innocency A knowing man findes more content in knowledge even in the knowledge of natural things then ever they could finde in gold or silver or any such things You have heard of some that have cast away their outward estate that they might not be taken off from searching after knowledge But of all knowledge the knowledge of heavenly things is most excellent The price of this knowledge is better then wisdome and the merchandiâ—e of it then fine gold Prov. 3. 14 15. No outward gain in the world is comparable to the gaine of this knowledge By knowledge we come to know what is to be done what is not to be done what is to be believed what is to be rejected Hereby we are enabled to guid others to regulate our own action By knowledge the most principal and highest faculty of the soule the understanding comes to be enriched Knowledge makes a mans face to shine Many high commendations are given in Scripture to this precious pearle of knowledge To know spiritual things is a greater mercy by far then to be made Ruler over the whole world and to want knowledge He that wants knowledge is brutish he is under the curse of Nebuchadnezzar Dan 4. 16. Let a beasts heart be given him An ignorant man is more truly a beast then a man 2. It 's the duty of all that expect to be saved to labour after this knowledge God commands it often in Scripture Prov. 4. 5 6 7. Get wisdome get understanding Search the Scriptures John 5. 39. Let the Word of Christ dwell richly in you in all wisdome Col. 3. 16. An ignorant heart is a bad heart I mean a heart totally ignorant of the things of God for without knowledge the minde is not good Knowledge is as necessary unto practise as light is to action A man must know the Will of God before he can do it Ignorance is the mother of Popish Devotion but knowledge is the mother of true Devotion A Christian can do nothing acceptably without knowledge Want of knowledge is a destructive thing especially if it be where God affords the meanes of knowledge Esay 27. 11. Hos 4. 6. want of knowledge doth stir up Controversies between God and men Hos 4. 1. A man may go to hell for want of knowledge as well as for want of faith or other graces God puts such a high esteeme upon knowledge that he saith It is life eternal to know him and Jesus Christ whom he hath sent John 17 3. It 's the character of the worst of wicked men that they desire not the knowledge of Gods wayes Job 21. 14. Knowledge in its kind and degree is necessary to salvation as well as holinesse Why is piety in Scripture so often set out by the name of wisdom knowledge understanding but to let us see how necessary it is to the attainment of true Piety 3. It 's possible to be very knowing in spiritual things and yet to be in a sick conditiâ—◠〈◊〉 â—â—â—sician may know the nature of all diseases and yet be sick of the worst of them A person may be well versed in the History of the Scriptures in the System of Divinity and yet for all that be in a bad condition as to his eternal state This I shall make good by these four Arguments 1. From the Apostles supposition 1 Cor. 13. 1 2. The Apostle supposeth a great measure of knowledge Very few men attain to that height of knowledge which is there supposed See the expressions To speak with the tongue of men and Angels To have the gift of prophecy which God bestowed upon many in the Primitive times to understaad all mysteries and all knowledge yet it s possible that all this may be without one spark of true grace Though a man could say all the Bible memoriter could resolve all the difficult cases in Divinity yet it s possible that such a man may be destitute of all saving grace 2. From experience There are at present there have been in former ages many knowing and learned men who had not the least measure of true holinesse Judas was without doubt a man of great knowledge We do not finde any thing in Scripture that he was inferior to any of the Apostles in notional knowledge He could for ought we find to the contrary preach as well as any of the Apostles and yet a very wicked man What need we instance in men when as the very devils are so great intelligent creatures their name carries knowledge in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnarus peritus The devil understands Scripture as to the letter of iâ— farre more exactly then the best of men Now that which the worst of men and the worst of deâ—ils may attaine unto can be no infallible argument of a good estate We see by experience many drunkards swearers and debaucht men do in all manner of literal knowledge excel those that desire to feare God in uprightnesse The Pharisees were very knowing Rom. 2 18 19 20. 3. Natural abilities and education may help men to notional knowledge All this kind of knowledge is attained by industry and education by the concurrence of Gods ordinary blessing But now grace and holinesse is not by education or industry or from natural abilities but from the special grace of God Knowledge is but a common gift which is bestowed promiscuously upon the good and bad Now no common gift can entitle a man to Heaven 4. The Scripture doth not make knowledge simply but saving sanctified knowledge an evidence of salvation National knowledge may be without sanctifying knowledge Sanctified knowledge will evidence a mans condition to be good but notionall knowledge will not How shall a man know whether that knowledge he hath be a sanctified saving knowledge or meerly a notional knowledge I shall lay down these evidences of it and so shut up this point 1 Sanctified and saving knowledge is an humbling knowledge Meer literal knowledge swells and puffs up the heart 1 Cor. 8. 1. makes men conceited and proud and to despise others but holy knowledge makes the 〈…〉 self-denying See it in Asaph Psal 〈…〉
He was one of the Wise men of his time and yeâ— how vilifying doth he speak of himself So foolish was I and ignorant I was as a beast before thee Agur a very intelligent good man and yet how humble is he Prov. 30. 2 3. The reason of this humbling property of knowledge is because it helps men to see their own vilenesse as their knowledge increaseth so the knowledge and sense of their own unworthinesse increaseth 2 Saving sanctified knowledge doth not abide in the head onely but in the heart Notional knowledg lies onely in the head and in the brain it hath no influence upon the heart to purifie it and purge it onely it swims in the braine But saving knowledge it doth distill and descend upon the heart it hath its chief residence in the inward man it purifies and cleanseth the soul makes it more holy then ever it was The Apostle makes purification one effect of true wisdome James 3. 17. The wisdome that is from above is first pure Notional knowledge is often a heart-corrupting knowledge but saving knowledge is ever a heart-purifying knowledge 3. Saving knowledge is a life-reforming knowledge Notional knowledge is often a life-disordering knowledge it makes men loose licentious we have two much experience of this but saving knowledge regulates the conversation He that knows spiritual things savingly desires as well to practise as to know Hâ—s knowledge doth not please him unlesse his practise be conformable to his knowledge Very excellent is that prayer of David Psal 25. 4 5. Saving knowledge would not onely see Gods wayes but would be led in Gods wayes It 's ever practical You have such another prayer of David Psal 143. 10. Teach me to do thy will lead me into the land of uprightnesse He that can finde these properties may from his knowledge whether it be much or little argue grace otherwise meer knowledge though it be never so exact will not infallibly argue a good condition The Uses of this Point 1. How necessary is it for the Ministers of the Gospel to be frequent in the Doctrine of conviction They are under Jesus Christ spiritual Physicians whose office it is ministerially to cure the spiritual maladies of the soule One effectual meanes to do this is to endeavour to set sinne upon the conscience To discover mens spiritual estate unto their consciences that so they may be delivered from those grosse mistakes about their condition under which they are held 'T is a very hard thing to perswade men that they are sick Men are naturally apt to run away with a conceit that all is well with them therefore 't is needful to bring sinne to sight The cure is as good as done when this is done Conviction of sinne is the first work of the Spirit of God Iohn 16. 8. He is a convincing Spirit before he be a comforting Spirit You must give the Ministers of Christ leave to set sinne upon the conscience The fallow ground must be broken up before the seed of comfort be cast in A sin-convincing Ministery is most likely to be a soul-converting Ministery They 〈◊〉 discover to men their righteousnesse 〈…〉 until they have convinced them of their unrighteousnesse 2. Do not wonder that spiritual Physick is so generally contemned 'T is at first sight a very great wonder that the offers of grace and salvation should be so despised That the Word of salvation should do so little good in the world Christ is tendred life is held out in the preaching of the Gospel from day to day Wisdom cryeth without and lifts up her voice in the concourse of the City and yet men do not come in Ministers may complaine as the Prophet Esay 49. 4. What is the reason 'T is because men runne away with an opinion that they are well that their condition is good and therefore are the precious tenders of salvation so generally sleighted 3. See the reason why there is so little complaining of sinne Never more sinne never lesse spiritual complaining of sinne 'T is a great rarity to heare any soule crying out What shall I do to be saved You may heare in every corner complainings of bodily diseases one of his Gout a second of his Head a third of his Stone but very few crying out of sinne How comes this about It is because men think they have no sin they see not their diseases They think they are sound men and therefore they are quiet and make no complaints either to God or men 4. 'T is a marvellous great mercy to have a true discovery of our spiritual diseases 'T is not a happinesse to be spiritually diseased no no sinne is a misery but 't is a mercy that those that are diseased are convinced of their condition Many â—â—en think they are well when they are indeed going down to the chambers of death if therefore God have so farre opened your eyes as to let you see your disease you have cause to blesse his Name Such conviction though it be not the cure of sinne yet it is the ready way to the cure of sinne It may be your sorrow after conviction is greater then it was before you are now full of feaâ—s and horrors which before you were free from but certainly your condition is farre safer Blesse God for the work of conviction and he will bring it on to the work of conversion Doct. 4. Jesus Christ is not a Physician to any Mat 9. 12. that think themselves spiritually whole It was the misery of the Pharisees that they dreamed themselves to be in a very healthful estate They looked upon all others as men mortally sick and upon themselves as sound men Our Saviour therefore declines them as Patients unfit for him to meddle with and applies himselfe to the poore Publicans and sinners who did see and acknowledge themselves to be sick of sinne and ready to perish Jesus Christ doth not immediately heale sinners as they are sinners but his constant general method is first to take them off that conceit that is naturally in their hearts that they are in a good estate and when he hath shewed them their sicknesse then he goes in hand with the cure The making of the heart sensible of sinne is the work of Christ as well as the healing of sinne Did not Christ give the sinner a sight of his misery he would never be able to see his misery Conviction of sinne is as truly the work of Christ â—s 〈…〉 sinne John 16. 8. Nature is a◠〈…〉 sinne as it is to heal sinne when it iâ— dâ—â—â—vered All that is meant in the doctrine is 〈◊〉 that Jesus Christ doth not ordinarily heale any soul til he have first delivered from the miscâ—noâ—â—t of their condition and given them eys to see that it is otherwise with them then they did before imagine This is the full scope of this Doctrine and of this Text as is clear from v. 13. where our Saviour doth in plaine and expresse
Vine I shall present you with four clusters by which you may judge of the rest First the fruits of his death There are many particulars in this cluster I name but six 1. The satisfaction of Divine Justice The appeasing of Gods anger towards the Elect Esay 53. 6. Christ by his death did as perfectly satisfie the demands of justice as though God had never been offended he made full payment 2. The reconciliation of beleevers to God He hath not onely paid what justice required but he hath perfectly made agreement between God and the sinâ—er that now thorough Christ God is as well appeased and is become as perfect a friend to the beleever as he was to Adam iâ— Paradise God hath not in his heart the least grâ—dge towards his person Of this the Apostle speaks Eph. 2. 14 15. and Col. 1. 21 22. 3. The working out of a compleat righteousness for the sinner Such a righteousnesse as that the sinner may with a holy boldnesse chalenge the Law of God to finde fault with it Of this the Apostle speaks Rom. 5. 17 18 19. This is called in divers respects righteousnesse of God Rom. 1. 17. The righteousnesse of faith Phil. 3. 9. Rom. 4. 13. The righteousnesse of Christ Rom. 5. 18. 4. The destroying of him that had the power of death Of this you may â—eade Col. 2. 15. and Heb. 2. 14. Saâ—ans supremacy over the soule is abolished and the captived soul made the Lords freeman 5. The sweetning and perâ—uming of the grave and the freedome of the sinner from the fear of death This fruit is mentioned by the Apostle Heb. 2. 15. 6. The killing of the power of sinne Christ by dying for sinne slew sinne so as that it can never damne any of the Elect. Of this you mâ—y read Rom. 6. 4 6. Secondly the â—ruits of his resurrection These are many I shall set a few before you these foure 1. Spiritual vivifiâ—ntion The soule of a beleever is raised up and empowred to walk in â—â—â—â—nesse of life This the Apostle applieth principally to the resuâ—â—◠〈…〉 2. 12 13. You being deâ—â— i◠〈…〉 He â—ath quickâ—ed together 〈…〉 2. An assured evidence 〈…〉 from sinne This the Apostle 〈…〉 resurrection of Christ Rom. 4. 25. He was 〈◊〉 again for our justification The resurrection of Christ from the grave is a full proof that all the debt is paid the discharge of the prisoner is a cleare testimony of the discharge of the debt The Prophet puts them together Esay 53. 8. He was taken from prison and from judgement And hence the Apostle argues against those that deny the Resurrection 1 Cor. 15. 17. If Christ be not raised we are yet in our sinnes 3. An Argument of the resurrection of our bodies at the last day If the Head be raised the body shall not lie for ever in the grave the Resurrection of Christ is a pledge of ours as the first fruits were unto the Jewes a pledge of the ensuing harvest The Apostle alludes to that 1 Cor. 15. 20. And therefore the Apostle saith that Beleevers are raised up together with Christ Ephes 2. 6. They did rise in their representative when Christ was raised 4. The Confirmation of our hope of heaven This fruit of Christs Resurrection the Apostle sets down 1 Pet. 1. 3. We are begotten againe to a lively hope by the Resurrection of Jesus Christ from the dead The Doctrine of Christs Resurrection is the nourishment of the grace of Hope Thirdly The fruits of his Ascension This is a very rich cluster I shall name a few these five 1. Leading captivity captive The Apostle mentions this Eph. 4. 8. By â—eturning to heâ—ven from whence he came he did publickly â—arâ—y his spoile with him he did declare that â—ll the enemies of our salvation were perfectly brought under As great Conquerours when they have subdued their enemies do lead captive those whom they have overcome so Christ the great Captaine of our salvation did by his Ascension let his people see that their spiritual enemies were all eternally vanquished 2. The conferring of Mâ—nisterial gifts yea of the office of Ministery on his Church Of this the Apostle speaks Eph. 4 8. The Ministery of the Church is a fruit of Christs Ascension And t is as possible to pull him out of Heaven as to destroy that which he so solemnly settled at his Ascension 3. The more pleâ—tiful effusion of his Spirit upon his Church Of this fruit of his Ascension our Saviour speaks John 16 7. If I go not away the Comforter will not come but if I go away I will send him Christ when he departed powred forth his Spirit in greater plenty then ever it was before to supply the want of his bodily presence And then 4. Preparations of Mansions for his members This fruit is mentioned John 14. 3. As a man when he hath espoused a wife provides a house for her abode against the day of marriage so Christ having espoused the Church goes to heaven before-hand to make all things ready for their entertainment against the marriage day 5. An assured evidence of their corporal Asâ—ension Christ ascended and 〈…〉 as the fore-runner of his Churâ—◠〈…〉 The Apostle tells us that Christ 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not onely for ou◠〈…〉 our stead to give us an undoubted 〈…〉 that weâ— also shall personally entertaine the ascension of the head is the praeludium of the glorification of the members Fourthly The fruits of his Intercession These are very many I shall name these four 1. Assurance of the Application of all his benefits Whatsoever Christ purchased by his death â—e doth actually apply to the Elect by his intercession The Prophet puts them together Esay 53. ult This is one fruit of Christs intercession beleevers are sure to be put into full possession of all that which Christ hath merited for them by his blood-shed This some make to be the meaning of that Scripture John 14 3. They refer it to his intercession Christ by his satisfaction obtained for the Elect a right to heaven and by his intercession he doth actually apply it to them 2. The superseding and stopping of all Accusations made against them The Law accuseth Satan pleads the Law against beleevers and hence accuseth them Christ is interceding continually at Gods right hand to invalidate all these accusations There can no sooner come in any complaint but Christ throws it out Of this fruit of his intercession the Apostle speaks Rom. 8. 33 34. 3. Manuduction into the presence of the Father with boldnesse Christ is at Gods right hand for this very purpose that when ever a beleever hath any request to preâ—er to God he may take them by the hand and bring theâ— to the Father with confidence This fruit of his interâ—ession is set down by the Apostle Heb. 4. 14. 16. 4. Assurance of the acceptance of our weakest services This fruit of his intercession is mentioned Rev. 8. 3 4. The ascending
At another time the raine falls plentifully when no shower is expected Jesus Christ comes down upon the soules of his people many times when they look for no influences from him the Church observes this Cant. 6. 11 12. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomegranates budded Or ever I was aware my soul made me like the chariots of Aminadab Here a shower fell upon her head when she did not look for it The soul sometimes comes to an Ordinance ful of misgiving thoughts expecting no good and before it depart it 's wet from top to toe with the distillations of Christs Spirit The Church found it so when she had the least reason that could be to expect it Cant. 5. 5. She might have expected to have found flames of brimstone in regard of her dealings with Christ and behold she findes the droppings of sweet-smelling myrrh Sometimes in the night-watches Christ raines upon the soule when it never expects any such thing David made his bed to swim Psalme 6. 6. he could not have watered his couch with his teares if Christ had not first watered his heart with his grace Sometimes the soule comes to the Throne of grace parched with hardnesse perhaps as dry as the rock in the Wildernesse and Christ suddenly sends down a shower that it goes savourâ—y weeping from his presence Did not our hearts burne within us while he talked with us by the way Luke 24. 32. Jesus Christ did desâ—end suddenly upon them while they were in conference with him Sometimes a servant of God takes the book of God into his hand when his soul is dry and withered and before he hath read half a Chapter he findes the clouds melting and his soul bedewed with a shower of grace never did a shower comedown so suddenly as the grace of Christ hath sometimes comedown upon the soul Fifthly The raine comes down not for its own benefit but for the benefit of the earth What advantage hath the cloud by all the moisture that drops down from it It empties it selfe that it may enrich the ground Jesus Christ doth by his Word and Spirit and Scepter descend for the benefit of men His Doctrine the influences of his Grace are for the enriching of his Elect. Christ came down at first in his incarnation for our sakes 2 Cor. 8. 9. and all his other descensions are for our good For the filling of our empty soules for the quickning of our dead souls for the comforting of our straitned and distressed souls it is that Christ comes still down into the world His preaching his knocking his striving is onely and meerly for our benefit What profit is it to God that thou are righteous Job 22. 3. Christ hath no more advantage by all the drops he sends down upon thy soule then the clouds have for all the showers they let fall upon the earth Sixthly The rain comes down variously sometimes after a more stormy manner sometimes after a milder manner Christ comes down somtimes by promises comforts enlargments in a way of mildness sometimes he descends in a way of severity by rebukes threatnings The Church hath as much need of stormy showers as milder showers of cold raine as of warmer drops Christs more angry drops are as useful for his people as his more pleasant drops His chiding and frowning distillations make his comforting droppings more sweet His milder showers comfort us but his stormy showers try us more If Christ should not rebuke us as well as comfort us he would indeed lose us The great raine of his anger keeps us from stragling when â—he small raine of his love occasions us to wander Seventhly The raine comes down plentifully Not a drop or two but whole showers Though it come not down all at once yet as much comes down as is useful for the earth Jesus Christ comes down plentifully he doth not scant the soul he doth not give one comfort but many comforts Eat O friends drink abundantly Cant. 5. 1. He hath enough in him to give The soul wants more then a little He is not niggardly but bountiful therefore he gives plentifully and then as the raine falls down in many places at once so doth Christ All the earth for many miles together is sometimes rained upon at oâ—e and the same time the rain waters many fields at once Jesus Christ comes down abundantly he can if he please water many soules yea many Congregations at once So many Churches so many Fleeces so many Congregations so many Pastures Christ can rain upon this Congregation and he can water other Congregations at the same time Jesus Christ if â—e pleaseâ—â— an send down such a shower as shall water every Congregation yea every soul in the world aâ— one and the same time As the drops of a shower cannot be numbred no more can the drops which fall from Jesus Christ upon his Church If we receive not plentifully from Christ 't is because we ask not plentifully For the third particular Quae disproportio And here I shall shew the excellency of Christ above all material raine in six particulars 1. Christ comes down from the highest heavens The raine descends from the visible heavens Philosophers divide the aire into three Regions the highest the middle and the lowest Region Now they all hold that the raine descends onely from the middle Region there it is generated and from thence it descends upon the earth But now Jesus Christ comes down from the invisible Heavens There he sits at the right hand of God Acts 5. 31. and from thence doth every drop which distills upon the hearts of men descend This is that which Peter tells the Jewes Act 2. 33. Being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which now ye see and hear All the good of his Word of his Scepter of his Spirit comes down from the Heaven of heavens There the royal throne is and from thence doth the raine fall You must look above the highest Region of the aire yea above the highest star in the firmament if you expect any drop from Jesus Christ 2. The raine that descends upon the earth doth first ascend from the earth A cloud which is the womb of the raine is a cold and moist vapour exhaled by the heat of the Sunne out of the earth or waters into the middle Region of the aire where it is by the cold condensed and there hangeth till by the heat it be dissolved into a shower So that the showers which do drop upon the earth are first drawn out of the earth Psal 135. 7. But now all the drops which distil from Christ are generated in heaven Jesus Christ is not beholden to the earth to furnish him What ever he distils either in his Word or by his Spirit is originally in and from himself
soules nourishment The milk of the mothers breast was not more nourishing to the new-borne Ver. 2. infant then the Doctrine of the Gospel is to the souls of regenerated Christians 2. God had sanctified these to be the meanes of their spiritual growth As the childe grows by sucking the milk of the breast so do Christians grow by drinking in the Doctrine of Ibid. the Gospel 3. The Doctrine of the Gospel containes in it the sweetnesse of the love of God and of Jesus Christ towards them that beleeve he that hath tasted of this sweetnesse cannot but thirst after Ver. 3. it 4. By receiving into their hearts this doctrine they should have the closer communion with Jesus Christ To whom coming as to a living stone ye as lively stones are built up c. This he confirmes by an argument taken out of the Old Testament which is here cited and improved to illustrate the thing in hand This is in the Text wherefore it is contained in the Scripture Behold I lay in Sion c. Two things are considerable in the Text. 1. The denomination or litle given to Christ A chief corner stone 2. The Explication of this Title by the properties of it These are two 1. He is an Elect or chosen stone 2. He is a precious stone I shall first begin with the denomination A chief corner stone The sum is this The Church of God is here compared to a spiritual edifice or building Every true beleever is compared to a mystical stone in this building And Christ is here resembled to the Corner stone The Note from that first particular will be this viz. Doct. That the Lord Jesus Christ is the chief Corner stone of the spiritual structure of Gods Church Both Prophets and Apostles and Christ himself give ample Testimony to this truth 1. The Prophets which were before Christ do bear witnesse to this See Esay â—8 16. From this Testimony my Text is borrowed Behold I lay in Sion fâ—r a â—â—undation a stone a tryed stone a preciouâ— corner stone a sâ—â—â—e foundation And the Prophet David long before him Psalme 118. 22. speaking of Christ hath these words The Stone which the builders refused i◠〈…〉 bâ— Headstone of the Corner 2. The Apostles which succeeded Christ they concur with the Prophets See that famous Testimony which is given before the greatest of Christs adversaries by Peter and John two of his Apostles Though Peter was the onely spokeâ—man yet doth John also agree with him Acts 4. 10 11. Be it known to you all and to all the people of Israel that by the Name of Jesus of Nazareth doth this man stand here before you whole This is the Stone which was set at nought by you builders which is become the Head of the Corner Hear also the Testimony of Paul which is both full and clear to this purpose Eph. 2. 20. Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner stone 3. We may adde to these the Testimony of Christ himself hear it from his own mouth as it is recorded by three of the Evangelists Mat. 21. 42. Mark 12. 10. Luke 20. 17. Jesus said unto them did you never read in the Scriptures the Stone which the builders refused is become the Head of the Corner In the mouth of all these witnesses is this truth fully established Two things I shaâ—l here open 1. In what respects Christ is compared to the Corner stone 2. How he excels all other corner stones 1. For the first Christ is called the Corner stone in foure respects 1. In regard of sustentation The corner stone doth uphold the whole building if the corner of the house fall the whole structure comes to the ground The Holy Ghost speaking of the slaughter of Jobs children saith There came a winde from the Wildernesse and smote the foure corners of the house and it fell upon the young men and they are dead Job 1. 19. Some stones may drop out of the middle of the building and yet the building may stand but if the corners or foundation shrink the whole fabrick is dissolved Jesus Christ is the susteiner and upholder of his Church Therefore he is called the foundation stone as well as the corner stone Esay 28. 16. He is the great pillar that beares up his Elect. The Churches peace the Churches grace the Churches comfort the Churches salvation are all upheld and maintained by him Solomâ—n reared up two pillars of brass in the Porch of the Temple the one he called Jachin that is he shall establish the other Boaz that is strength 1 Kin. 7. 21. These two Pillars amongst other things did typifie the invincible stability and strength of the Church whereof the Temple was a sign and figure The Lord Jesus Christ is to his Church both Jachin and Boaz he is both the establishment and the strength of his Elect he is that golden pillar that beares up all The Poets have a fictitious conceit of Atlas a great Astronomer that he beares up the heaven upon his shoulders That 's but a fable the great body of the heaven is a burden insupportable to any creature Jesus Christ is really the great Atlas that bears the whole burden of the Church with all its concernments upon his shoulders Eliakim was in this a type of Christ the Prophet saith of him Esay 22. 21 22 13 24. that he shall be fastned as a naile in a sure place and he shall be for a glorious throne to his Fathers house And they shall hang upon him all the glory of his Fathers house the off-spring and the issue all vessels of small quantity from vessels of cups to all vessels of flagons This Eliakim was a figure of Christ for Rev. 3. 7. that which is here promised to him is attributed to Christ These things saith he that hath the key of David he that openeth and no man shutteth and he that shutteth and no man openeth He is that golden naile upon whom all the concernments of the Church both small and great do depend From vessels of cups to vessels of flagons all hang upon him The Prophet Esay foretelling his birth doth attribute this to him Chap. 9. 6. When he saith that the Government shall be upon his shoulder God hath devolved the whole care and weight of his Church upon him and upon him must we roll it 2. In regard of Vnion The corner stone is that Medium by which the walls of the house are united into one building Pull out the corner stones and the two sides of the house are separated one from the other Jesus Christ is he and he alone that doth unite the several stones of the spiritual building one to another This may be considered two ways 1. In reference to the uniting of the Jews and Gentiles Before Christ the Jew and Gentile were divided and separated one from another This separation did commence and begin after the return
now shining at the right hand of God we should say the Sun were but like sackcloth in comparison of it how much more bright is he in his Godhead this is so glorious that no man can see it and live The face of Jesus Christ is that which makes and constitutes the very glory of heaven And then 2. His omniscience The Sunne in the firmament travels up and down and beholds every part of the world David saith there is nothing hid from the heat of it Psalm 19. 6. Jesus Christ as he is the Sonne of God is perfectly omniscient The Apostle speaks of his omniscience Heb. 4. 13. There is no creature that is not manifest in his sight c. Yea he sees every thing not by moving up and down as the Sunne doth but by one fixed and constant view There can be no fence made to keep out the sight of his eye he doth simul semel together and at once behold all creatures with all their motions thoughts and imaginations This is the first II. In respect of his effects and workings upon his people There is a great resemblance between the Suns effects upon the creatures and Christs effects upon his people I shall instance in eight particulars 1. The Sunne hath an enlightning vertue The Sunne is the great luminary which God hath appointed and made to carry the light abroad to the inhabitants of the earth The presence of the Sunne makes day The Sunne is the great torch of heaven by which men and other creatures see what to do and where to go Gen. 1. 14 16. By his light we see it and all other things Jesus Christ hath an enlightning power and doth actually enlighten the hearts of men The soul is by nature in darknesse and never sees till Christ beame down his light upon it All men by nature in regard of spiritual light are as that blinde man was John 9. 1. without any spiritual sight They see neither sinnes blacknesse nor their own misery by reason of sinne They see not Christs beauty not graces excellency till their eyes are opened They have thick skales upon their eyes as Paul had before his conversion Act. 9. 18. Therefore they are called darknesse and their state a state of darknesse Eph. 5. 8. Now Christ gives them light When he riseth upon them savingly then and not till then do they see their condition and the way out of it Eph. 5. 14 As the Sun is speculum munds the worlds looking glasse so is Christ speculum Animae the souls looking glasse All spiritual light which is given to the soul is in and thorough Jesus Christ So the Apostle tells us 2 Cor. 4. 6. The Gospel is the vehiculum lucis the great chariot that carries this light abroad but the fountaine of it is this bright Sunne of righteousnesse Jesus Christ Spiritual illumination is Christs work This is that which the Evangelist saith John 1. 9. John Baptist carried the â—orch but Christ himself was the light Till this Sun be up the soul lies in grosse darknesse but when it appeares then light comes Presently Esay 60. 1. When the glory of the Lord is risen upon the soule then is darknesse expell'd and the soul shines forth The heart that is as dark as any dungeon when the beames of this Sunne are darted down into it is as light as a Paradise Christ turnes Egypt into Goshen And then 2. The Sunne hath a warming vertue Though it be not formally hot yet it is hot in its effect Psal 19. 6. The beames of the Sunne warme the earth and the ayre the bodies of the rational and irrational creatures Experience teacheth that the Sunne hath a heating power the light and motion of it causes heat The Lord Jesus Christ hath a warning vertue in him The heart that is as cold as yee is heated and warmed by the influences of his Spirit into a good temper The luke-warme heart when Christ shines upon it is set into a burning heat The beames which are cast from Christ in his Ordinances put the cold soul into a spiritual sweat We have an instance of this in the two Disciples Luke 24. 32. They were in a freezing temper till Christ overtook them but when they had continued a while in that spiritual sun-shine their hearts were put into a violent flame Did not our hearts burn within us while he talked with us by the way The forerunner of Christ tells the Jews that he that came after him did baptize men with the holy Ghost and with fire Matth. 3. 11. Christ can kindle the sparks of grace which seeme to be as dead and put them into a burning flame Many a Saint hath come to the Ordinances with his heart like the cold earth and before he hath departed Christ hath sent him away like a burning lamp the cold water hath been put into a vehement boyling that the heart hath runne over again eructâ—vit cor meum Psal 45. 1. Peter grew cold at the high Priests fire when the beames of Christ were withdrawn but when Christ shone upon him his cold heart was heated when Elisha had lien a while upon the Shunamites dead childe his flesh waxed warme 2 King 4. 24. Though a soule be as cold as death if Jesus Christ do but once stretch himself upon it it waxes warme And then 3. The Sunne hath a comforting vertue The Sunne is in Scripture put for comfort Job 30. 28. To walk without the Sunne is to walk without comfort and Solomon tells us that it 's a pleasant thing for the eyes to behold the Sun Eccles 11. 7. Weak and sickly persons when they are brought into the Sunshine finde their spirits cheered by it The Lord Jesus Christ hath a heart-comforting vertue He is the first inlet of comfort into the soul He is the preserver of joy in the soule and he it is that restores joy unto the soul after dejections and droopings of heart Noah was herein a figure of Christ see what his father Prophecies of him Gen. 5. â—9 Jesus Christ is the true Noah the great comforter of his people in all the griefs and sorrows of this world Christ is the foundation of all true comfort to thy soule Tolle Christum tolle solâ—â—â—um that reconciâ—iation which he hath made between God and man is the very basis of all consolation Whatsoever in God in the Scriptures yeilds any comfort to the soul is so onâ—y in and through Christ that comfort which is not built upon Christ is bastard comfort which will end in terrour The Spirit of God is called the comforter John 15. 20. his office is immediately to cheer the soul How doth he comfort but even by making application to the soul of a sinner of that which is merited for him All the arguments whereby the spirit comforts the heart are drawn from Christ he seales up to the soul that Christ is his and so fills it with comfort And then 4. The Sune hath a
every 〈◊〉 beleever doth very much resemble Jacob 〈◊〉 that 1. In regard of their godly simplicity It was the commendation of Jacob that he was a plain man Gen. 25. 27. It relates not so much to his outward condition as to the inward frame of his heart Beleevers are a single hearted generation That which our Saviour saith of Nathaniel is true of them at least in desire and affection they are not only without gall but even without guile John 1. 47. they study plainnesse rather then greatnesse they put away deceit far from their Tabernacles 2. In regard of their holy zeal Jacob was a man full of the fire of heavenly zeal How earnest was he in reforming his family Gen 35. 2 3. Here is true zeal it begins reformation at home all true beleevers have sparks of this coelestial fire in their bosomes Tit. 2. 14. They desire that they and theirs may be reformed who ever walk disorderly They resolve as Joshuah I and my house will serve the Lord Joshuah 24. 15. 3. In regard of their wrestlings with God Jacob had the Name of Israel given him because of his violent wrestlings with God by prayer Gen. 32. 28. The Prophet doth fully interpret what this wrestling was Hosea 12. 3 4. His prayers and teares were the two armes by which he wrestled with God Every true beleever is frequent in this exercise I give my self to prayer saith David Psal 109. 4. he that hath true grace loves no exercise better then this of holy wrestling with God Epaphias is described by his frequency in these holy wrastlings with God both for himself and others Col. 4 12. In all holy vertues true beleevers are like Israel and therefore may well be called by his name 2. For the second Christ is the consolation of Israel in two respects By way of purchase By way of conveyance First By way of purchâ—se and merit Whatsoever is an ingredient or cause of true consolation is by the purchase and procurement of Jesus Christ The Scripture makes mention of many grounds of spiritual consolation To instance some particulars 1. Reconciliation with God There can be no true comfort till God and the sinner be made one Reconciliation is the first bottom of Consolation Rom. 5. 2. The begining of his Prodigals joy was the reconciliation of his father to him Luke 15. latter end Now the Scripture tells us that reconciliation is the purchase of Christs blood he is the only atonement of the soule Col. 1. 21 22. There had never been any pacification between heaven and earth if Jesus Christ had not interposed himself He was contented that the Father should make war with him that his fury towards us might cease He is our peace-offering by whom we have peace with God and with our selves 2. The work of grace in the heart Sanctification is one ground of consolation The Kingdom of God is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. That comfort which is true is builded upon righteousnesse The effect of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for 〈◊〉 Esay 32. 17. Now all our holinesse and grace is the purchase of Jesus Christ The shedding of his blood doth not onely procure for us glory hereafter but grace here The conscience is purified by the streames of his blood Heb. 9. 14. He is as properly our sanctification as our salvation 3. The pardon of sinne Remission is an inlet of Consolation Esay 40. 1 2. Comfort ye comfort ye my people tell them that their iniquity is forgiven Sence of pardon is the true ground of spiritual laughter Our Saviours usual receipt for the working of comfort is this Be of good cheer thy sinnes are forgiven So he saith to the paraâ—ytick Mat. 9. 2. the heart may be light in heavinesse when sinne is once remitted Now we know Christs blood is the meritorious cause of the remission of sinne 'T is he that hath expiated our sinnes Col. 2. 13 14. He that will be forgiven any other way shall never be forgiven His blood is the onely bath for the washing away of sin Eph. 1. 7. 4. Right to the promises The promises of the Gospel are the wells of true Comfort The Apostle makes mention of the comfort of the Scriptures Rom. 15. 4. If there be any comfort in the Scriptures it is in the promises Precepts are written for direction threatnings for terror promises chiefly for consolation The Prophet mentions the breasts of the Churches consolation Esay 66. 11. The promises of the Gospel are the breasts of the Churches consolation by sucking at these breasts the heart is made glad Now who but Christ purchased the promises The Apostle saith that all the promises of God are in Christ 2 Cor. 1. 20. They are in him as the procuring and meritorious cause of them all The Covenant of grace which is nothing else but a bundle of rich promises is the purchase of Christs blood The world had never heard of a promise of any good if it had not been for Jesus Christ 5. Hope of salvation Hope is the door of consolation We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. There 's more cause of rejoycing in this then in being able to cast out devils Luke 10. 20 Now we know that it was none but Jesus Christ that did or could unlock the way to heaven He is the way to heaven He is the purchaser â—f heaven God hath given us eternal life and this life is in his Sonne 1 John 5. 11. He is called the salvation of God in this song v. â—0 There would have been no entrance for any of Adams lost seed into glory if Christ had not set the door open it is be that opened the Kingdome of heaven to all beleevers 6. The gift of the Spirit The holy Ghost is called the Comforter John 14. 26. His office is to work consolation â—â—â—he hearts of Gods people Spiritual comfort is therefore called joy in the holy Ghost Rom. 14. 17. because the holy Ghost doth create it in the soul Now we know the in-dwelling of the holy Ghost in us is the purchase of Christ John 15. 26. When the comforter is come whom I will send unto you from the Father The third person had never been our comforter if the second person had not been our Redeemer There is nothing can be thought on which hath any causality or efficiency in our consolation but it is of Christs procurement This is the first Secondly By way of conveyance As all our grace is communicated and conveyed unto us from Christ so is also our consolation Jesus Christ doth by his Spirit in the Ordinances of grace actually convey comfort unto his people as he sees them stand in need of it The Apostle speaks of the beleevers consolation abounding by Christ 2 Cor. 1. 5. All comfort is in Christ as a fountaine in him God hath put it
recover himselfe so as to beleeve without staggering yet there was at present some kinde of vacillation in his heart He that is overhasty with God gives occasion to men to think that he doth not receive the promise without some distrust To suspect God never so little is a great sin 4 It argues much impatiâ—nce of heart He that would have a promise before Gods time doth bewray a secret discontent of heart because the time was not set sooner It implies dissatisfaction with what God hath done as if it might have been done in a better time The soul that would have the promise brought to passe before its time doth in effect say God hath not chosen the best time Now to disparage Gods choice is a great sinne He that saith any thing might have been done after a better manner or in a better time then that wherein God hath done it doth deny God to be God onely wise Thus you see the sinne is great in being too hasty with God I might adde one thing more 5 'T is a denyal of our selves to be beggars We say beggars must not be chusers To be two hasty to have promises made good is as if we should say Gods promises are not acts of grace but due debts This is the first Consideration 2. 'T is a weak thing as well as siâ—ful 'T is Christian wisdome to pray for the fulfilling of promises but ' â—is more then brutish folly to be impatiently eager for the accomplishment of promises The folly of it appears in these foure particulars 1 We shall obtaine it never the sooner for our impatience No man ever did no man ever shall wrest a promise out of Gods hand by impetuous violence I the Lord will hasten it in his time Esay 60. 22. Our willingnesse to wait for a promise shall not keep us without it one hour longer our impatience shall not produce it one moment sooner then the set and appointed time Waiting patiently is the best way to ripen promises impatient wrangling with God is the way to set back the promises God loves the force of faith but he doth exceedingly loath the force of impatience 2 If we could through over much eagernesse hasten a promise before its time it would prove hurtful to us An unripe promise is like unripe fruit it doth not tend to nourishment but to diseases An abortive birth is neither so beautiful nor so strong as that which is brought forth in its full time A promise is then sweet when it 's brought to passe in its due season He hath made every thing beautiful in his time Eccl. 3. 11. 'T is as true of promises as of providences Grace hath its maturity as well as nature Promises grow to perfection by tract of time When the set day is come then and not till then it hath ful shape and proportion That which is observed by our Saviour concerning the fruits of the earth is true concerning the promises Mark 4. 28. The earth bringeth forth fruit first the blade then the ear after that the full coâ—n in the eare God in the producing of promises useth the same method first the blade springs up then the ear shoots out after that the full corn in the eare and so in processe of time it s fully ripe If a man should reap his field in the blade or in the shooting he might possibly have straw but he would have no corn Should God permit the impatient Christian to reap the promises when they are but in the blade or in the eare he would lose all the benefit and vertue of them It 's mercy to the beleever that God gives him in the promised good in the just season of it If they should stay never so little beyond the season if they should be performed never so little before the season the whole benefit of them would be lost We shall when we come to heaven blesse God as much for the timing of his promises as for the making of his promises The foolish childe is â—ager for green fruit the father will not give it him till it be fully ripe because he knows it would then be prejudicial when it 's ripe then he gives it him The foolish Christian longs for a promise when its green his heavenly Father knows it would be to his disadvantage to have it at that time he will have him stay till it be ripened then â—e shall enjoy it A promise before its time is like bread half baked or like meat half rosted it doth nâ—ither feed nor nourish Our wise Father loves his children too well to feed them with raw meaâ— 3 Impatient â—astening of a promise deprives us of much of the comfort of the promise The promises of God lay a foundation of present comfort The great comfort of the promise is in the fulfilling of it but it yields some comfort as soone as ever it is made to the soul Even to day do I declare saith God that I will render double unto thee Zech. 9. 12. It 's a promise of return to the captivâ—d Jews Now assoon as ever the promise was made they had a ground of comfort that God would pâ—t an end to their misery and restore to them double what they had lost by their long bondage Assoone as ever God hath made a promise to a soule that soule is sure 1. That God will never do it hurt 2. That God will in due time perform what he hath promised The husbandman though he do not reap presently upon the sowing of his â—eed yet he hath some ground of comfort assoone as the seed is sowne he hath the comfort of hope that harvest will come when he shall reap what he hath sowne Now a violent and impatient eagernesse of spirit drinks up all the comfort which the soul might receive from the promise The promise is most to such a soul as if it had never been made His wearinesse in tarrying breeds more torment then the promise doth comfort to his soul 4 It renders the heart lesse thankful to God for the making of the promise It is the duty of the children of God to be very thankful for every promise of God That God that did not owe us any thing should so strongly binde himself to us by the cords of a promise this is worthy our heartiest thankfulnesse All the good we expect from God is by vertue of his promise Grace and glory are both wrapt up in promises He that is not thankful for a promise deserves justly the edge of the threatning Now the heart that is too hasty to have the promise fulfilled will never be so thankful as is meet that the promise was made The anguish of his Spirit in being delayed will weaken if not quite destroy the thankfulnesse of his spirit A tumultuous wrangling Christian can never be a thankful Christian Discontentment of heart in tarrying for a promise will certainly hinder that thankfulnesse of heart which should be given to God for
both thee and them How unable is that to expiate sin which doth it selfe stand in need of expiation 3. The Popish purgatory is also a direct despising of this fountaine it reproaches Christs purgatory as if it were not sufficient contrary to Heb. 1. 3. 3. The Socinians despise this fountaine in that they deny Christ to be a price for sinne They say Christ did not suffer vice nostâ—â in our stead but onely commodo nostro for our profit to be as an example to us We deny not but that Christ by his sufferings hath left us an example of patient sufferings The Apostle is expresse for this 1 Pet. 2. 21. but this was but an inferior and lesse principal end of his sufferings We have benefit by Pauls death and all other Saints but the principal end was to be a propitiation for sinne Therefore he is called a ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. A counterprize because the end of his sufferings was to satisfie the justice of God for our sins The Apostle saith That he himself bare our sinnes in his body on the crosse and by his stripes we are healed 1 Pet. 2. 24. If Christ did not suffer in our stead as well as in our nature we must suffer and satisfie for our selves God will have satisfaction but the Scripture saith and let us for our comfort beleeve it That he was wounded for our sinnes he was brâ—â—â—sed for our offences the chastisemenâ— of our peace was on him and that God hath laid on him the iniquity of us â—ll Esay 53. 5 6. 4. All unbleevers that make no use of this fâ—untain are guilty of despising it Though men do not with the Jews wash in the blood of bulls or with Papists make other expiatories either of the Masse or Purgatory nor with Socinians deny the satisfaction of his blood yet if we reject the â—enders of grace in and through his blood made in the Gospel we do despise it as much as they The Prophet makes not beleeving in Christ and despising of Christ equivalent Esay 53. 1 3. There is no medium between not beleeving and despising I have two things to say to all that despise this fountain First It is a great sinne 'T is a despising of the richest love the deepest wisdom the gloriousest grace that ever God did or could manifest to the sâ—nnes of men The washing away of sinne by Christs blood is the deepest plot of infinite wisdome the richest piece of unsearchable grace that ever was manifested to the sons of men 'T is that which the Angels do and shall study for ever Secondly The danger is great He that despiseth Christ despiseth cleansing All that hate me love death Prov. 8. 38. 'T is a question disputed by Divines whether God could have forgiven sinne without satisfaction Most conclude God by his absolute power might but now he hath declared himself that he will not expiate sinne any other way nor by any other meanes but by Christ whom he hath set forth to be a propitiation for sinne Rom. 3. 25. Therefore he that refuseth to wash in this fountain must of necessiâ—y perish in his own filthinesse Behold ye despisers saith the Apostle and wonder and perish Acts 13. 41. God himself cannot now save him that rejects Christs blood 2. Let the opening of this fountaine occasion the opening of other fountainâ— in all our hearts Deep calleth unto deep Psal 42. 7. There are five fountains which the consideration of the opening of this fountaine should open in the heart of every beleever 1 A fountain of love We should set this fountaine wide open both to God and Christ It was love that set open this fountain Rev. 1. 7. and it should work love in us towards him again we are commanded to love Christ We are threatned with a curse if we love him not in 1 Cor. 16. 22. The streams of this fountaine if any thing will cause the springs of love to overflow in our hearts 2. A fountain of thankfulnesse The Apostle speaking of the redemption we have by Christs blood begins with Benedictus Deus Ephes 1. 3. We are unworthy to wash in this fountaine if we do not daily render praises to God and Christ for it Ordinary thankfulnesse will not serve for such an extraordinary fountain We owe much thankfulnesse to God for the fountains of common water and much more for this fountain of Grace in the blood of Christ Sing Davids song of praise Psal 103. init Blesse the Lord O my soul and all that is within me blesse his holy Name Our hearts if it were possible and our lips too should be as full of praises as this fountain is of grace 3. A fountaine of sorrow This fountain shews our guilt We should not have wanted a fountain for sin if we had not fallen into sin We should never think on this fountaine for sinne but we should break forth into sorrow because of sin 4. A fountain of faith We can neither wash in this fountain nor go to it without faith Christ will be to us still as a fountaine sealed if we do not beleeve in him In his Name through faith in his Name whosoever beleeveth in him shall have remission of sins Acts 10. 43. This is the testimony both of Prophets and Apostles And then 5. A fountain of humility and self denyal By nature we have proud thoughts of our selves All the good which is wrought in us we arrogate to our selves This should teach us to ascribe all our purification to Christ 'T is this fountaine that hath cleansed us if we be cleansed The fountain is opened to our hands We could neither open the fountain nor come to the fountain God hath done both This is the second branch of Exhortation 3. Make daily use of this fountain Bathe your selves in it continually Though once washing be enough to purge away sin as to the maine work yet there will be need of daily purging Though we need no new sacrifice for sinne yet we need daily applications of the merit of that one sacrifice upon every miscarriage 4. When ever you see a fountaine of water think on Jesus Christ Had we spiritual hearts we might think on Christ all the day long few creatures but have some memorial of him He bears the names of his people upon his breast Should not we bear him in our heart by holy thoughts and mediations on him The more we think on him the more shall we love him and the more will he communicate his love to us This is the second Use 3. For Consolation This Doctrine is the foundation of all comfort to beleevers 1. Against that bitter fountaine which is in our hearts We have a bloody fountain in our nature which is alwayes running The droppings of this fountain defâ—le us defile our services Well oppose this fountain to that fountain Gods fountain is more able to cleanse then this fountain is to defile This fountain can drown thy fountain Christ is a greater cleanser then sin is a defiler Micah 7. 19. The sea of Christs blood is deep enough to drown all thy sins Though thy fountain defile thee daily yet Christs fountain can cleanse thee daily 2. Against their inability to make use of this fountain They are discouraged because of the obstructions which lie in their way This text tells you they are all done away the fountain is not â—ealed it stands wide open day and night FINIS