communion with Christ that is the life the glory of the other world Vid. Rev. 7. 17. the lamb which is in the middest of the Throne shall feed them and shall lead them unto living fountaines of waters The whole felicity of glorified Saints is held out in those expressions The Uses of this Point Use 1. Away then with the Doctrine of eternal life by the merit of good works If Iesus Christ be our life then cannot the merit of our works be our life or the cause of it either in part or in whole Christ and works are opposites as to this businesse of salvation The affirming of Christ is the denial of works and the affirming of works is the denial of Christ Act. 4. 11 12. This is the stone which was set at nought of you builders c. neither is salvation in any other for there is no other name given under heaven c. And the truth is all the things required to make a work meritorious are wanting in the best of our good works A meritorious work must be 1. Nostrum So are none of our good works Eph. 2. 10. 2. Perfectum So are not our works Our wine is mixed with water We halt upon our best legs Isa 64 6. Remember Lord my good deeds and spare me was Nehemiahs prayer ch 13. 22. we never did any thing we should do perfectly not any one thing Our most sublimated thoughts are full of the dregges of earthly mindednesse our best words are too scanty and light c. 3. It must be indebitum A man cannot purchase your land by paying an old debt All our obedience to God is an old debt which we owe upon another score Remember that Parable Luk. 17. 9. Doth he thank that servant because he did that which was commended I tell you no. That which will not deserve thanks cannot merit heaven We are fallen into an erroneous age mans will is cried up much High Arminianisme is within a few dayes journey of this piece of Popery 'T is time to give antidotes when such deadly poyson is scattered and drunk in by many injudicious Christians Let Papists make works their life let Arminians make free-will their life but let us make Christ our life He that will not live by Christ solely shall die for ever without Christ I shall conclude this with that of the Apostle Gal. 5. 4. Christ is become of none effect to you whosoever of you are justified by the Law ye are fallen from grace Use 2. The cerâ—ainty of the salvation of beleevers They shall so certainly be saved that Scripture speaks of their salvation as of a thing already done 1 Cor. 1. 18. the Preaching of the crosse is unto us that are saved the power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is reported as a thing in facto and not in fierâ— Eph. 2. 5. By grace ye are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 30. Whom he justified them he also glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He writes as if they were already in glory All this to shew the certainty of their salvation This depends on many things upon this in the text for one If Christ be their life they shall live He that will keep them out of heaven must first pluck Iesus Christ out of heaven because I live ye shall live also John 14. 19. if the Sonne make you free ye shall be free indeed if the Sonne be your life ye shall live and that for ever in despight of devil in despight of corruption he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 25. Use 3. Let this provoke all men to get an interest in Christ There 's nothing but eternal death without him He that hath the Sonne hath life he that hath not the Sonne hath not life but the wrath of God abideth on him 1 Iohn 5. 12. There 's no way to glory but by him Deceive not your selves cling to him lay fast hold on him and on him alone Other foundation can no man lay then that which is laid already even Iesus Christ 1 Cor. 3. 11. We hope we have an interest in Christ Well He that hath a good assurance that Christ is his for life must have these three things else he deceives himself 1. He must be a true beleever in Christ vid. Ioh. 3. 36. He that beleeveth on the Sonne hath everlasting life he that beleeveth not the Son shall not see life c. 2. He must be an obedient subject to Christ Though we exclude obedience from the cause of salvation yet we do make it a qualification of the person that shall be saved Christ is the Author of eternal life unto them that obey him Heb. 5. 9. Christ will be King where-ever he is Saviour 3. He must live the life of grace Christ is the Author of spiritual life before he be the Author of life eternal We must live in Christ before we live with Christ Christ must live in us before we live with him Christ in you the hope of glory Col. 1. 27. if Christ be not in you a fountain of grace he will never be yours for glory 4. You that have Christ for life eternal carry your selves as those that beleeve this truth 1. Despaire not No sinne disparageth Christ so much as despair there is more ground of hope and confidence in Christ then there can be of distrust in our selves The sacrifice is sufficient for the guilt Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. a ransome a full ransome 2. Let salvation be so much the more precious to you for his sake who is the Author of it 3. Attribute your salvation to Christ onely 4. Live to Christ 5. The greatnesse of Gods love to the Elect. He gave Christ to be their life to die for them Rom. 5. 8. 6. Live with Christ here as much as you can 7. The greatnesse of mans misery he could not be saved without Christ COL 3. 4. When Christ our life shall appear then IV. SERM. at Mary Wolnoth Lon. June 8. 1651. shall we also appeare with him in glory I Have handled the first Proposition that Jesus Christ is a beleevers life both in regard of the life of grace and of the life of glory I proceed to the second viz. Doct. Jesus Christ who is a beleevers life shall certainly appear There will be a manifest appearance of Jesus Christ The Scripture makes mention of a threefold appearance of Christ 1. A bodily appearance in the flesh Thus Iesus Christ appeared in his Nativity when in the fulnesse of time he took our nature in the womb of the Virgin Mary Of this the Apostle speaks 1 Tim. 3. 16. God manifested in the flesh Old Simeon in his song rejoyceth for this Luk. 2. 30. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy Venit ad homines salvation Venit ad homines 2. A spiritual appearance of Christ in
stinking They defile all that comes neer them whatsoever they meddle with whatsoever toucheth them is defiled by them 2. They that are spiritually dead have no use of any of their spiritual senses The soul hath senses as well as the body but he that is dead cannot use any of these They cannot heare they cannot see they cannot taste they cannot smell they cannot feele they cannot heare Christs voice in the Gospel they cannot see the glory of Christ nor of grace they cannot feel the heavy weight of sinne they cannot taste the sweet and delicate pleasures of Jesus Christ they cannot smell the fragrancy of Christs sweet ointments They have no pleasure in those things that are most plesant in themselves and most desirable to such as are spiritually alive They are to all spiritual things and all spiritual things are to them as if they were not 3. This spiritual death if it be not removed is a certaine forerunner of eternal Death Blessed and happy is he that hath part in the first resurrection of him the second death shall have no power Rev. 20 6. but he that continues still in this spiritual death shall for ever be under the power of the second death the eternal death And this is the state of all such as want Jesus Christ Use 2. That that spiritual life which is in the soul of a beleever shall never totally and finally die It may be at deaths door it may be ready to die so it was with the Church of Sardis Rev. 3. 2. A Christian may be in regard of his spiritual life as a tree in the depth of winter no difference to all outward appearance between him and a dead plant but it is impossible that the spiritual life shall utterly be extinguished because Jesus Christ who is our spiritual life lives for ever Your life is hid with Christ in God Col. 3. 3. hid as in a root for safety and security Because I live ye shall live also John 14. 19. while the root liveth the plant cannot die while the fountaine runneth the streames cannot cease while the olive-trees convey their oyle through the pipes into the lamp the lamp cannot go out A living Christian may grow very weak but he cannot die Jesus Christ must cease to live before the life of grace in a Saint do utterly perish while the cause continueth the effect will Use 3. That there is a true spiritual union between Iesus Christ and a beleever This is one of the great mysteries of the Gospel that Christ and a beleever should be made one it s set out by many examples as of root and branches Iohn 15. init head and members Eph. 5. 3. foundation-stone and the superstructory stones Eph. 2. 20. meat and eaters Iohn 6 56. husband and wife Eph. 5. 32. This very doctrine makes it good He could not be our life if he were not united to us and we to him 'T is by vertue of our union with him that we come to draw life from him As the soul and body are united so are Christ and a beleever the whole mystical body is called by his name 1 Cor. 12. 12. so also is Christ speaking of the Church Use 4. Deadnesse of Spirit want of spiritual Activity is very inexcusable in a beleever The ground of this inference is very cleare Jesus Christ is his life Christ hath life enough in him and he is willing enough to communicate more and more of this spiritual life If the fountaine of this life were a meer creature something might be said for thy deadnesse and coldnesse but now seeing Jesus Christ is thy life thy deadnesse is inexcusable in thy self and it is also dishonourable to Christ The life and greennesse of the branches is an honour to the root by which they live Spiritual greennesse and fruitfulnesse is in a beleever an honour to Jesus Christ who is his life Psal 92. 12 13 14 15. The righteous shall flourish as a Palm-tree c. To shew that the Lord is upright c. The fulnesse of Christ is manifested by the fruitfulnesse of a Christian Use 5. It is the duty of a Christian to live comfortably on this Doctrine It affords very much comfort 1. Against the weaknesse of this life in our selves What Christian is there but finds this life very weak in him at some times well when it is weakest in thee it is then strong in Jesus Christ And God looks upon thy spiritual life not only as it is in thee but as it is in Christ 2. Against the fear of the wanting of the Ordinances of life 'T is a great losse to lose the Ordinances Lev. 26. 31. Well though thou lose these yet thou doest not lose thy life These are but the pipes Christ is the Olive-tree These are but the chanels Christ is the fountaine Man liveth not by bread alone but by the word of blessing Thy soul liveth by Christ not by Ordinances They are but the instrumental cause Christ is the efficient 3. Against the feare of Satans workings to destroy this spiritual life 'T is his great designe to take away this spiritual life He labours to stifle it by sinne he stirs up his instruments to remove the Ordinances Well he cannot prevaile He must destroy Christ before he can destroy our life He must either wither the root or he cannot kill the branches Use 6. Let beleevers be careful to carry themselves towards Christ as he who is their life 1. Acknowledge him the Authour of your life 2. Go to him when you want life 3. Strengthen your union with him Eph. 4. 15. 4. Live to him who is your life Rom. 14. 8. Use 7. It should invite all to lay hold on Christ All men are dead by nature There 's no other way to live a spiritual life If Christ be not thy life of grace he will never be thy life of glory COL 3. 4. When Christ our life shall appear then III. SERM. at Mary Wolnoth Lon. June 1. 1651. shall we also appeare with him in glory I Have handled the first Proposition as it relates to the life of grace viz. that Jesus Christ is a beleevers spiritual life I shall now consider of it as it refers to the life of glory and so summe it up into this conclusion viz. Doct. Jesus Christ is the eternal life of every beleever Christ is the everlasting life of all those that are eternally saved As he is their life of grace so he is also their life of glory He is often called in Scripture not only a Saviour but Salvation The salvation of God Luk. 3. 6. An horn of salvation Luk. 1. 69. And all because he is the salvation of all the Elect. I must here put in that Caution which I did before viz. That the Father and Holy Ghost are not to be excluded they are our life as well as Christ The Spirit and the Father are Saviours as well as the Sonne Opera Trinitatis ad
of the body That their knowledge is stronger then it was at first that the habits of grace are strengthned c. This is by vertue of their implantation into the Vine Christ is the beleevers breast the beleever by sucking at the brest growes from a childe to a young man from a young man to an old man in Christ 4. Spiritual fructification The fruitfulnesse of the Branch is from the fulnesse of the Root The Stock sends out its sap to every Branch and so every branch buds and blossoms and brings forth fruit Abeleevers spiritual fruitfulness is from Jesus Christ Christ sends out his sap and fatnesse to him and then he doth according to his kind bud and blossome and bring forth fruits in his season This is that which followes immediately after the Text He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated from me ye can do nothing David Psalme 1. 3. tells us from whence our fruits spring namely from our implantation He shall be like a tree planted by the rivers of water which bringeth forth his fruit in his season So Psal 92. 13. 14. Those that be planted in the house of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age c. This preheminencie these mystical trees have of the natural Old age makes the natural tree barren but it makes the mystical tree the more fruitful Consider what God saith to his people Hos 14. 8. From me is thy fruit found This the Church acknowledgeth when she calleth them Christs fruits Cant. 4. 16. They are borne by the Church 〈…〉 produced by Christ The◠〈…〉 fruits in regard of benefit but 〈…〉 Christs fruit in regard of production The Creation the Preservation the ripening of 〈◊〉 are from Christ They are our fruits in regard of Inhaesion but they are Christs fruits in regard of Procreation That Christian is either blinded with ignorance or filled with malice or swelled with pride who will not acknowledge his spiritual fructification to be from Christ 5. Spiritual fellowship The Branch by vertue of its ingraffing into the Stock hath fellowship with the Stock it doth partake of all the good of the Stock A beleever by vertue of his implantation into Christ hath spiritual fellowship with Jesus Christ in all his good things God is faithful saith the Apostle by whom ye are called into the fellowship of his Sonne Jesus Christ 1 Cor. 1. 9. He that is a Branch of Christ is spiritually married to Christ Hos 2. 19 20. I will betroth thee unto me for ever in righteousnesse in judgemene in loving-kindenesse in mercies and in faithfulnesse Marriage gives the wife an interest in all the good things of her husband His honours his riches his relations are now related to her Her name is set upon all the goods which are marked with her husbands name where he is Caius she is Caia where he is Master she is Mistresse By our implantation into Christ all his possessions are ours His honours are ours we are called by his name He Christ we Christians His riches are ours his relations are ours I ascend to my Father and your Father to my God and your God John 20. 17. Hereby 1. We communicate with Christ in his death Rom. 6. 5. All the fruits of his death are ours onely by reason of our ingraffing into him 2. Hereby also we communicate with Christ in the fruits of his resurrection Rom. 6. 5. We shall also be in the likenesse of his resurrection Hereby 3. we have communion with him in his life Rom. 6. 8. If we be dead with Christ we beleeve that we shall also live with him He will be for ever unto us a spring of spiritual life Because I live you shall live also John 14. 19. Herein do these spiritual Branches differ from the natural a natural branch may die though the Root live but a spiritual Branch of Christ can never die while there is life in Christ his Root Hereby 4. Do we participate of the Spirit of Christ the Spirit of Christ is ours because we are Branches of Christ in 1 Cor. 6. 17. He that is joyned unto the Lord is one Spirit Consider but one Text which doth fully shew our spiritual fellowship from this very ground 'T is 1 Cor. 1. 30. Of him are ye in Christ Jesus c. There are three things in this text First that beleevers are in Christ Secondly that their being in Christ is from Gods Donation Of him are ye in Christ Thirdly that by vertue of their interest in Christ it is that they come to have fellowship with Christ he is to them wisdome c. because they are in him He is their wisdom as he hath revealed salvation to them as he guides them in the way of salvation He is their righteousnesse as he hath perfectly obeyed the Law commanding and as he hath fully satisfied the Law 〈…〉 Sanctification to them as he hath 〈◊〉 them his Spirit to renue them by regeneration and he is their Redemption as he shall raise theâ— up at the last day and glorifie them Thâ—â— much for Explication The Uses of this Point are of three sorts 1. Information 2. Exhortation 3. Consolation 1. For Information 1. We may learn from this Metaphor the nature of the union that is between Christ and beleevers The Doctrine of our spiritual union with Christ is a stupendious mystery therefore the Holy Ghost makes use of natural similitudes to set it forth Among others he makes use of this of the Vine and Branches Which teacheth us three properties of this Union 1 That it is a Real union The Branches and the Vine are not united appearingly but truly Christ and a beleever are united not imaginarily but really Though it be an invisible union to the eye of sense yet it is visible to the eye of faith Though it be a spiritual union yet it is a true union Hence it is that the Name of Christ is communicated to all his members 1 Cor. 12. 12. so also is Christ Not Christ personal but Christ mystical If the union were not in reality Jesus Christ would never impart his name to any of them 2. That it is a very strict union The union between the Vine and Branches is not a loose union but a close union by vertue of this union they are made one tree The union between Christ and a beleever is a very close union They are not united together as a wooden legge is united to the body onely by external bands and ligaments but as the natural legge is united to the body by inward bands by those influences of Spirits Animal and Vital which descend from the Head to the members The beleever is not tied to Christ onely by the bands of an outward profession but made one with Christ by a reall incorporation Christ
extra sunt indivisâ— Prophets Act. 10. 43. Apostles 1 John 5. 11. Christ himself Joh. 14. 16. do all bear witnesse to this truth That Jesus Christ is life eternal to every true beleever In what respect Christ is our life of glory I shall shew in the following particulars viz. 1. In regard of merit and acquisition Jesus Christ is the procurer of this life of glory Heaven is called a purchased Redemption or Possession Epb. 1â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the purchaser of this possession and his blood is the price of the purchase As he hath by his death purchased the Elect so hath he also by his blood purchased this life for those redeemed ones 1 John 4. 9. in this was manifested the love of God towards us because he sent his only begotten Sonne into the world that we might live through him Had not Jesus Christ shed his blood no sinner had ever tasted of this life eternal Eternal life is the free gift of God and yet it is merited by Christ Christ who is the price and meritorious cause of life is the free gift of Gods grace and therefore our salvation is both free and yeâ— merited 2. He is our life efficaciously Though salvation be purchased for the Elect yet must the Elect of God be fitted and prepared for this salvation before they can be put into the possession of it The Apostle speaks of making the soule meet for the inheritance of the Saints in light Col. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best of men are unfit for salvation as well as unworthy of salvation Though heaven be prepared for them yet cannot they enter into heaven till they be prepared This fitnesse or preparedness stands in the changing of our nature by the working of grace in the heart and in the merciful acceptation of God covering our infirmities and reckoning our weak endeavours for perfect obedience Natura mentis humanae quantumvis perfect a naturalibus donis absque gratiâ non est susceptibilis gloriae Parisiens lib. de vâ—rt cap. 11. The Apostle tells us that a man must be wrought for glory 2 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of God come into the world rough and unpolished filthy and defiled as well as others and they are not fit for this life till they be refined and polished Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50. Except a man be borne againe he cannot see the Kingdome of heaven Aquinas saith well Gratia haec divina eò infunditur electis ut peragant actiones ordinatas in finem vitae aeternae Now Jesus Christ doth fit and work the Elect for this glory He doth by his Spirit change their nature he doth by his grace renew the spirit of their minde he doth set up his own image in their soules and by working grace fit them for the enjoyment of that life of glory which he hath purchased 3. He is our life He is the fountaine of our eternal glory 1 John 5. 11. This is the record that God hath given to us eternal life and this life is in his Sonne 'T is in him as in the head as in the root as in the fountain or spring All our glory is laid up in Jesus Christ as in a publick treasury Iesus Christ and all beleevers make up one mystical body of which he is the head and they the members therefore is their glory laid up in him 4. Jesus Christ is our life in regard of preparation As he doth prepare us for heaven so doth he prepare heaven for us This is attributed to his Ascension Iohn 14. 2 3. I go to prepare a place for you Not as if the place of glory were not created till the Ascension of Christ There were many souls in heaven glorified before Christ did corporally ascend thither Abel Abraham Isaac Iacob and the Prophets the meaning of it is onely thus much that Iesus Christ did not ascend only for himself to dwell in glory alone but he ascended for our sakes in our stead and place to possesse the purchased inheritance for us and to keep it for us till we actually come to be possessed of it our selves 'T is by way of allusion to the practices of great Kings who send their harbingers before them to make ready for them against their coming Iesus Christ is pleased to stile himself so in reference to the Elect. And therefore the Apostle calls him our forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tells us that he is entred into the vaile for us Heb. 6. 20. and hence it is that we are said to sit down together with Christ in heavenly places Eph. 2. 6. 5. He is our life as the way to life He calls himself the way Iohn 14. 16. No man comes to the Father but by Christ This is that new and living way which the Apostle mentions Heb. 10. 19 20. 'T is through the vaile of Christs flesh that we enter into the Holy of Holies Iacob in his vision at Bethel saw a ladder which reached from heaven to earth Gen. 28. 12. upon this ladder the Angels of God ascended and descended This ladder is Iesus Christ so he tells us himselfe Iohn 1. 51. hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Sonne of man He hath not only shewed us the way to heaven by his example but he is the way himself in which we go to God 6. He is our life in regard of distribution and communication As he hath purchased life for us and keeps possession of it for us so he it is that shall put us into possession of it when we come to enjoy it I will come againe and receive you unto my self Iohn 14. 3. The Apostle speaks of this in 2 Tim. 4 8. There is laid up for me a Crown of righteousnesse which the Lord the righteous Judge shall give me in that day 'T is to be understood of Christ he that hath purchased the Crown for us will in that day visibly set it upon our head Come ye blessed of my Father receive the Kingdome c. Matthew 25. latter end 7. He is our life formally Iesus Christ is the matter of eternal life Our eternal life and glory stands in the full enjoyment of Iesus Christ in heaven The seeing of God the enjoyment of Christ is our very glory Rev. 22. 3 4. The Throne of God and of the lamb shall be in it and his servants shall serve him and they shall see his Face and his Name shall be in their foreheads The glory of heaven is called the eating of the tree of life Rev. 2. 7. Iesus Christ is the tree of life the enjoyment of him is the souls glory Iob therefore reckons up all his eternal glory by this very thing I know that my Redeemer liveth c. I shall behold him not with anothers but with these very eyes Full and perfect â— immediate
the preaching of the Gospel Thus Iesus Christ was manifested to all that received the Gospel and is still manifested The Apostle speaks of this manifestation Gal. 3. 1 O foolish Galatians c. before whose eyes Iesus Christ hath been evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set forth crucifyed among you And of this the Apostle makes mention 1 Iohn 1. 2. The life Venit in homines was manifested we have seen it 2 Tim. 1. 10. Neither of these appearances are to be understood in this Text for it speaks of an appearance that is yet to be made Therefore 3. A glorious manifestation of Christ yet to be made at his second coming to judgement And this is that appearance of which the Apostle here Venict contra homines August speaks for then it shall be and not till then that the Saints shall appear with Christ in glory So the Apostle tells us 2 Tim. 4. 8. Henceforth it laid up for me a Crown of righteousnesse which the Lord the righteous Iudge shall give me in that day and not to me only but to all them also that love his appearing 'T is at this day of Christs appearing that the Saints shall be perfectly glorious Having found out what is meant by Christs appearing I shall in the prosecution of the Point handle these five particulars 1. That there shall be such an appearance of Christ 2. Why Christ shall thus appear the ends of this appearance 3. After what manner Christ shall appear 4. When shall be the time of this appearance of Christ 5. Why it is deferred I. That Iesus Christ shall appear I shall evince this 1. By many expresse testimonies of Scripture There is not any Article of our Faith more clearly set down in the Book of God then this Mat. 24. 30. Then shall appear the signe of the Sonne of man in heaven and they shall see the Sonne of man coming in the clouds of heaven Act. 1. 11. This same Iesus which was taken up from you into heaven shall so come in like manner as ye have seen him go into heaven The Apostle Paul asserts this truth in expresse termes Heb. 9. 28. Vnto them that look for him he shall appeare the second time without sinne unto salvation 1 Iohn 3. 2. When he shall appear we shall be like him for we shall see him as he is And as the Scripture doth expressely affirme it So 2. God hath taught his people to wait for it and to pray for it Cant. 8. 8. Come away my beloved c. Rev. 22. 20. the last prayer of the Church is for this very thing Even so come Lord Iesus And Luk. 12. 35 36. they are commanded to wait for this appearance Let your loynes be girded and your lamps burning And you your selves like unto men that wait for their Lord c. God never commanded his people to pray and wait for a fiction or dream which shal never come to passe 3. From the absurdities which would follow upon the denial of it We may say of this as the Apostle saith of the denial of the resurrection of the body 1 Cor. 15. 17 18 19. If Christ should not appear our faith would be in vaine The dead in Christ were perished and we should onely have hope in Christ in this life and of all men should be most miserable The whole comfort of a Christian turnes upon the hinge of this Doctrine of Christs appearing Ioh. 14. 18. II. The ends of Christs appearing are such as these 1. To declare that sin is abolished This is the meaning of that Heb 9. 28. 2. That he may be admired in his Saints c. This end of his coming the Apostle sets down 2 Thes 1. 10. he shall come to be glorified in his Saints and to be admired in all them that beleev One end of the second coming of Iesus Christ is to communicate his glory to his Saints that have beleeved in him He shall put his glory upon them and so shall be glorified in them Iesus Christ is glorified in his Saints now That holinesse and grace which he hath communicated to them already doth render them very glorious but at his second coming his glory will shine in them with greater splendor then now it doth He will then communicate unto them all his glory and make them glorious as he is glorious Our Saviour mentions this Iohn 14. 3. I will come again and receive you unto my self He comes to fetch all his Elect to heaven and to reveale his glory both to their soules and bodies He shall then actually put soule and body into the full possession of that glorious redemption which he hath purchased for them 'T is called the day of redemption Luke 21. 28. 3. To execute the sentence of his wrath upon all his enemies and the enemies of his people Iesus Christ hath severely threatned all wicked men that he will visibly take vengeance on them for the dishonours they have done to him and the wrongs they have done to his people And in this second manifestation of himself he will put all those threatnings into execution Of this the Apostle speaks 2 Thes 1. 7 8 9. The Lord Iesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God c. And of this Enoch prophecyed long ago Iude 15. Behold the Lord cometh with ten thousands of his Saints to execute judgement on all c. Wicked men are now secure they reproach God and wrong his people but Iesus Christ will one day visibly come from heaven to punish these contempts and injuries The evil Angels and sinful men shall then be publickly adjudged to suffer that torment which they have deserved 4. To put an end to his Churches sufferings Rev. 20. 10. Then shall the devil that deceived the world be cast into the lake of fire and brimstone where the beast and the false Prophet are and shall be tormented day and night for ever and ever 5. To gather together his Elect. This the Evangelist sets down Mat. 24. 30. 31. They shall see the Sonne of man coming in the clouds And he shall send his Angels and they shall gather together his Elect from the four winds c. The Elect of God are scattered up and down in the several quarters of the world scarce two or three of them are now together in one family at the same time but then they shall be collected never to part asunder to all eternity III. What manner of appearing this shall be Consider for that these four things 1. It shall be a real and corporal appearance Christ shall not appear imaginarily as some have thought nor shall he only appear according to his Divine nature but he shall appeare bodily and truly the same humane nature which was in the grave and afterwards ascended into heaven shall descend from heaven Mat. 24. 30. Then shall appeare the signe of the Sonne of man The humanity
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
feed the inward man Those that have the fattest bodies have not alwayes the fattest soules But Christ is spiritual meat and drink He feeds the soul the conscience the spiritual part His blood purgeth the conscience Heb. 9. 14. it refreshes the conscience it chears the conscience his body strengthens the soul repaires the decayes of the inward man 2. Christ is heavenly meat and drink Joh. 6. 32. My Father giveth you the true bread from heaven Other meat and drink is terrene and earthly Your bread grows out of the bowels of the earth Your wine is the blood of an earthly grape The flesh you eat is fed of the tender grasie that springs out of the earth If the earth should prove barren you would soone feele a famine The King himself is served by the field Eccles 5. 9. 'T is true the blessing comes from heaven but all the materials of meat and drink are earthly But Jesus Christ is the bread of heaven and the wine of heaven The Manna came from the clouds onely but Christ from the beatifical heaven even from the bosome of the Father 3. Christ is incorruptible meat and drink All earthly meat and drink is of a fading perishing nature The best bread grows mouldy in a little time the best flesh in time putrifies and taints the best wine growes eager and sowre in a little time and becomes unfit for the body of man The very Manna it self when it was kept till the morning of the next day contrary to Gods command bred wormes and standk Exod. 16. 20. But Jesus Christ knows no corruption His flesh blood is now as sweet and pleasant after so many Ages as it was the first houre it was eaten and drank John 6. 27. And it will be as farre from corruption at the end of the world as now it is The Manna in the golden pot corrupted not though kept for many Generations Christ is Manna in that golden-pot the humanity in the golden pot of the Divinity shall see no corruption 4. Christ is such meat and drink as preserves from death Other meat and drink cannot keep man from the grave That rich man that fared deliciously every day was not made immortal The rich man died and was buried Luke 16. 22. All that Generation that fed on Manna and drank the water out of the rock died John 6. 49. But Christ preserves the soul from Death John 6. 50. This is the bread of God that came down from Heaven that a man may eat thereof and not die It immortalizes the soule that feeds on it He that beleeveth on me hath eternal life ver 51. And then 5. Christ is soul-satisfying meat and drink He that beleeveth on me shall never hunger and he that cometh to me shall never thirst John 6. 35. There is a hunger of desire and a hunger and thirst of total emptinesse and want He that hath this meat and drink shall never totally want him It is not so with other meat and drink A man may have his belly filled with other meat and drink and may have a good quantity before-hand and yet may at last want a morsel and die for want of a draught of water But he that once hath this spiritual meat and drink though he eat but a little shall never be utterly destitute Jehn 7. 37 38. The widows handful of meal and spoonful of oyle was never spent till God sent raine upon the earth 1 Reg. 17. 16. He that hath but a handful of Christs flesh and a spoonful of his blood shall never see want but shall have enough to satisfie him to all eternity 6. Christ is such meat and drink as gives life to the Dead Other meat and drink cannot preserve a living body from death much lesse can it give life and restore breath to a dead body Put the most delicate meat the strongest drink into the mouth of a dead man and they will not give him life if the soul be quite departed They may recover from a swoon they cannot from death But the flesh and blood of Christ quicken the dead Christ by putting his flesh and blood into the mouth of the dead soul conveys life into it His flesh and blood make the lips of the dead to speak As the Father raiseth the dead and quickneth them so the Son quickneth whom he will John 5. 21. if thou hast any spiritual life in thee thou didst receive it from the enlivening vertue of Christs flesh and blood communicated to thee by the Spirit of life 7. Christ is such meat and drink as will never surset All other meat and drink if it be taken immoderately and unseasonably tends to sicknesse and suâ—fetting The more lushious and delicate they are the sooner do they surfet the body Hence is Solomons advice Prov. 25. 16. drunkennesse and surfeting bring more to their long home then pining famine But the flesh and blood of Christ never surfet A man cannot eat and drink too much of Christ nor can they eat and drink him unseasonably There is no killing no annoying vertue in Jesus Christ this meat and drink will never clog never cloy the stomack Christ is an occasion of death to none but to those that refuse him 8. Christ is such meat and drink as is suitable for all persons at all times Other meat and drink is not fit for all persons nor for the same person in all conditions That that will nourish a man may kill a childe That that strengthens a man in health may kill him in sicknesse There is meat for strong men milk for babes c. But Jesus Christ is meat and drink for all persons for all conditions He is meat for the strong man he is milk for the babe He is proper for the healthful person and he is fit for the sickly person He is the labouring mans food and he is the sick mans diet His blood is Physical drink to him that is sick cooling drink to him that is parched with heat he is strong cordial-drink to him that faints He is a suitable nourishment 9. Jesus Christ is meat and drink that is freely bestowed He is not purchased by our money nor procured by our industry but freely communicated Other meat and drink is procured at dear rates Men must Till and Plow and Sowe their land men must breed up cattel men must plant vines dig springs and fountaines otherwise they can expect neither meat nor drink The Egyptians in a time of famine pawn'd their lands for food they gave their cattel for bread and at last sold their land out-right that they might have food Gen. 47. 15 16 17 18 19 20. But Christ is meat and drink though the most costly in himselfe yet costlesse to us Nothing is required on our part but receiving of him If any should offer money Christ would say as Peter to Simon Magus Act. 8. 20. Thy money perish with thee He that will not take this meat and drink as an
soft rayment are in Kings Courts Matth. 11. 8. The servant and Master now cannot be distinguished by their apparel unlesse it be thus that the servant excels the Merchant and Mechanick the Prince and Pesant scarce distinguished God would have it otherwise rayment should distinguish conditions as well as sexes Christ in this regard is fitly compared to a garment He distinguishes between the beleever and the unbeleever between the regenerate and the unregenerate 2 Cor. 5. 17. If any man be in Christ he is a new creature and 2 Cor. 13. 5. know you not that Iesus Christ is in you except you be reprobates God hath made Jesus Christ to be the distinguishing character between him that shall be saved and him that shall perish The Uses of this Point I. Behold Christs excellency He is all in all He is compared to all things that are both necessary and excellent He is life he is meat and drink he is a garment Quid quaeras saith Austin See in Joh. 19. quod in illo non invenias si esuris panis est si sitis aqua si in tenebris lumen est si nudus es immortalitatis tibi vestimentum Ministers are bound upon all occasions to preach up Christ that men may see their need of him that they may be provoked into a good opinion of him He is as needful for the soul yea more needful then garments are for the body He is all good he hath all good in him and that in a transcendent manner Quicquid velle potes debes est Dominus Iesus Christus Consider how farre he excels all other garments 1. Iesus Christ is a large garment Other garments can cover but one at once One garment cannot cloath several persons no more then one morsel can feed several men But Jesus Christ is a garment of such extent and dimension that he can cover many though they be at never so great a distance Should I feare saith Bernard that Christs righteousnesse will not serve for him and me No Non est pallium breve quod duos operire non potest All the Elect of God though they live in several Nations though they be a multitude which no man can number Rev. 7. 9. yet they are all cloathed and all sufficiently cloathed with this one garment I saw saith the Evangelist a wonder in heaven a woman cloathed with the Sun Rev. 12. 1. This woman is the whole Church of God This Sunne that covers the woman is Christ the Sunne of righteousnesse as he is called Mal. 4. 1. His skirt is large enough to cover his whole Church and yet never a member can complain of want 2. Iesus Christ is a garment for every part Your material garments will not serve every part That which is proper for the head will not cover the loynes that which fits the body will not fit the feet Every part of the body hath a distinct cloathing which is onely proper for it self But now Christ is a garment that fits every part He is the Diadem or Crown upon the head he is the robe upon the body he is the shooes upon the feet Luke 15. 22. Christ is a compleat suit of apparel from head to foot the soul is perfectly cloathed 3. Iesus Christ hath the uses of all garments There is no one garment that serves for all uses to the body Some Garments are good for covering but they are not for beauty Others serve for ornament and beauty but they do not serve for defence Some garments are good in the cold but they are not so useful and fit in a time of heat Persons that are of ability have several garments for several uses because no one garment is fit for all But Jesus Christ is a garment for all uses to the soule He is for covering and for ornament and for defence as good for all uses as for any use He is a Winter-garment and he is a Summer-garment he is as good for cooling as for heating He is the travellors and he is the labourers garment and he is the souldiers garment He is light for walking thick for stormy weather He is strong for fighting and spiritual warring against Satan and his temptations Christ suits all the occasions of the soule He is wisdome righteousnesse sanctification and redemption 1 Cor. 5. 30. 4. Jesus Christ is a garment fit for all sexes for all sizes for all conditions No one garment will fit all bodies That which is decency in one sex would be monstrousnesse on the other That garment which fits a childe would be unuseful to a grown man That which is proper for the Subject would be unsutable for the Princes weare But now Christ is as proper for one as for another He is as fit for the woman as for the man for the childe as for the father for the King as for the Subject As the Apostle saith in another case we may say in this There is neither Barbarian Scythian Jew nor Gentile male nor female bond nor free but ye are all one in Christ Col. 3. 11. God hath made Jesus Christ a fit garment for the soules of all sorts of men There is no soul too big none too little none too small none too great for Jesus Christ to array and cover 5. Jesus Christ is a durable garment All other garments are of a moldring nature The moth corrupts them old age takes away the beauty of them the strongest and finest garments turne to rags by daily use But Jesus Christ is a lasting garment the moth cannot fret it old age cannot weare it thin Christ is now as fresh as when he was first put upon Adam in Paradise When our bodily garments shall be pluckt off yea when the very garments of our bodies like the mantle of Elijah shall fall into dust then will this garment abide upon the soul as beautiful as now it is The Lord did miraculously preserve the garments of the Israelites from waxing old Deut. 8. 4. Though they were worne fourty yeares in the wildernesse yet they were not threed-bare Their bodies wasted but their garments did not waste They were as fresh when they came to Canaan as they were when they came out of Egypt Jesus Christ though he be worne every day yet he doth not wax old He is as fresh upon the soul on its dying day as upon the first moment of its regeneration 6. Jesus Christ is a free garment All that is required on mens part is to put him on He is provided without our cost without our care Though he be the most costly garment in himselfe yet he is the most cheap garment in the world Other garments cannot be had without money Christ is obtained without money without price The Scripture speaks of buying him Rev. 3. 18. this buying is free receiving The Prophets expound the phrase Esay 55. 1. Buy milk and wine without money without price Indeed this garment is so invaluably rich that all the treasure in
condition was discovered when anguish and horrour was upon their spirits then they were contented to do any thing Acts 2. 37. What shall we do to be saved Thus also it was with Saul Acts 9. 6. When Christ had created those tremblings and astonishments in his spirit then he comes off fully to Christ Lord what wilt thou have me to do So it was with the Jaylor when he had a true representation of his estate then he cries out Acts 16. 30. Sirs what must I do to be saved A man that is in extremity will do any thing to save his life When he sees that he must perish if he do not presently consent to what is proposed then he lingers not if he must throw all his goods overboard he is contented to cast them out presently because death is before him 4. That the mercy of the cure may be more highly valued Salvation from hell is a very great work which should be valued by all on whom it is bestowed The Prophet David calls upon his soule and all that is within his soule to praise God for such a mercy Psalme 103. init He that considers the worth of salvation the unworthinesse of the persons enjoying it the costlinesse of it the multitudes that shall never partake of it must needs acknowledge it a thing worthy to be esteemed But so unthankful a piece is the heart of man that he doth not value it at any considerable rate Jesus Christ therefore before he bring any into such a state will discover their misery to themselves that so he may provoke them to extraordinary thankfulnesse for it And the truth is nothing doth so much enhance the price of salvation in our hearts as a cleer manifestation of our wretched condition See how the Apostles heart is enlarged upon this very consideration 1 Tim. 1. 15. Had he not seen himself to be the chief of sinners he would never have thought salvation by Christ worthy of all acceptation as now he did 5. That the skill of the Physician may be more cleerly discovered Jesus Christ seeks to advance his own glory in all the works he does for the sonnes of men As in other his works so especially in this great work of conversion Therefore it is that he will not heale any till he have shewed them their sad estat◠〈…〉 may see his wisdome power goodnesse in their healing Men that think little or nothing ayles them do not halfe so much value the Physicians paines or skill as those that see themselves at the very brink of the grave when the Physician takes them in hand Jesus Christ therefore will shew them every sort that so they may publish his glory that wrought it for them I was brought low and he helped me saith David Ps 116. 6. See how the poor blind man proclaims the honour of Christ Joh. 9. 32. 4. Whether Jesus Christ observe the same method in this work of discovering the sinners estate to himselfe Whether all sinners have the same measure of humbling and terror and whether they continue for the same time under apprehensions of wrath Answ Jesus Christ is a free Agent He is not tyed to any certaine method nor doth he alwayes walk in the same way His dispensations in the work of convincing men of sinne are various and different The work is wrought on all so far as to make the soule sensible of sinnes bitternesse above all other bitternesse and to make it sensible of Christs excellency above all other excellent things But that it is done in the same violent manner in all or that it is of the same continuance cannot be affirmed Conviction and conversion may be wrought at the same Sermon as we see it was with those three thousand Acts 2. 37. 41. They were no sooner pricked in their hearts but they gladly received the word There was great difference between this work in Lydia and in the Jaylor Acts 16. 14. God shewed her hersicknesse in â— more milde way The Lord opined her heart that she attended unto the things which were spoken of Paul But the Jaylor he had an earthquake and great horrours in his conscience v. 27 29. 1. Some sinners have been more scandalous then others These are brought to Christ with greater troubles so it was with the Jaylor he had been a cruel bloody man God layes him under deep sorrow 2. God hath a greater work to do by some sinners then by others These he uses to deal with in a more rough way that he may prepare them for service the better This seems to be the reason of his so sharp dealing with Saul Act. 9. 15 16. 3. Some sinners are of a more rough turbulent nature then others These must be handled more severely Some men must be bound before they will be ruled So it is with some kinde of sinners Thus with Manasseh 2 Chr. 33. 11. 4. Some have been sinners of a longer standing then others These Christ useth to be more sharp withal in his way of curing 5. Some sinners have been more confident in their civil righteousnesse then others As Paul was in his Pharisaisme Phil. 3. These Christ uses to handle more sharply Jesus Christ is a wise Physician he observes the nature of all his Patients and accordingly prescribes medicines for them He that hath the least measure of this conviction hath so much as that he sees himself lost undone helplesse hopelesse in himself He sees the evil of sinne he sees Christ an excellent sutable al sufficient good for his soule This one thing 〈…〉 Where there is the least sorrow before 〈…〉 conâ—â—â—sion there is many times greater sorrow and morâ— troubles of Spirit after conversion The Uses of this Point 1. How sad is the condition of those that never yet were truly made sensible of their sick estate They never yet had a true lively sensible apprehension of their sick condition They were never so much as pricked in their hearts for sinne so as to make them loath it They were never taken from all their high conceits of their own natural estate c. These men have cause to suspect that sinne is not yet cured A person may have some conviction of his misery and not be healed but a man cannot be healed without some conviction The heart cannot be broken for sinne without the sight of sinne Ezek. 36. 31. There can be no self-loathing till there be a remembring of our wayes and doings that have not been good 2. How necessary the preaching of the Law is to true conversion A man will never be taken off from the opinion of his own healthfulnesse but by the preaching of the Law The Law shews men what they are what they may expect c. The fallow ground of the heart will never be broken up without the plough of the Law Jer. 4. 3. The plough of the Law must go and make deep furrows too before the seed of comfort be cast in Though the preaching of the
20. 20. 1 Kings 11. 36. 12. For God himself 1 Job 1. 5. 13. For Christ so 't is used in the Text. In what respects we shall afterwards see The World The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—ndus from that real and orderly digestion and composition of things that are in the world God hath made all things in number weight and measure The world is an orderly beautiful piece It 's used here some think to take away the difference between Jewes and Gentiles Others think it 's taken for the world of the Elect But I rather think in this place it 's taken for all sorts of men to whom this light is offered This benefit saith Calvin is not offered to one or a few but to all the world though few receive it yet the tender of it is made to all according to that of our Saviour Mark 16. 15. The words are a Proposition In 〈…〉 1. The Subject Jesus Christ 2. The Predicate The light of the world 3. The Copulate joyning these together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All put together make this Observation Doct. That Jesus Christ is the spiritual light of the world Jesus Christ in three respects is the natural light of the world as he is God 1. He created the light The first light that ever shined in the world was his creature The Sunne Moon and Starres which are the vessels of natural light are the works of his hands He as well as the Father is that Jehovah who at first said Let there be light and there was light Gen. 1. 3. For all things were made by him and without him was not made any thing that was made John 1. 3. All the luminaries of heaven which carry the light of nature abroad are his creatures 2. He preserves the light The sinne of mankinde would extinguish those vessels of light those lamps of the world did not the Lord Jesus Christ by his Divine power and Providence keep them burning When the Sunne is set and darknesse spread upon the world it would never rise again if Christ did not give it a Command 3. He it is that created the eye of man and endued it with power to set the light It is he that as God formed the eye of man and gave it power to behold the light of the Sunne It is he also that by his providence opens the eye when it is by sleep shut up in darknesse These windows of the body would be pitched up for ever if Christ did not open them morning by morning Davids prayer Psal 13. 3. must be our daily prayer Lighten mine eyes lest I sleep the sleep of death In all these respects Christ according as he is God is the natural light of the world And as Mediator he is the spiritual light of the world He was so when he was on earth and that both by his Doctrine and by his example And he is still the spiritual light of men The Scripture doth often affirme this of Christ See a few places John 1. 9. that was speaking of Christ the true light which lighteth every man that cometh into the world John 12. 35 36 46. What can be more expresse The Prophets who Prophecyed of him spake of him as a light Esay 42. 6. I give thee for a Covenant of the people for a light of the Gentiles And Esay 49. 6. I will give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earth He is therefore compared to the day-star Luke 1. 78. To the Sunne Mal. 4. 2. As all natural light is collected into the vessel of the Sunne and by it dispensed to the world so all spiritual light is gathered together and placed in Christ the Sunne of righteousnesse and by him communicated unto all those whom God hath given him In the opening of this Doctrine I shall handle three things 1. Wherein the proportion between Christ and light stands 2. How Christ doth dispense the light which is in him 3. How Christ is differenced from all â—ther lights First the resemblance between Christ and light stands in seven things 1. Light hath a manifestative quality It doth discover and cause to appear things that do in darkness lie unseen Darkness is a thick veile and shadow under which things and persons are concealed but light removes that shadow and shews both it self and every other thing in its own nature When you would see what a thing is if you do not know it you bring it forth to the light and then it appears Whatsoever doth make manifest the same is light Eph. 5. 13. Jesus Christ in this respect is well compared to light He discovers and makes manifest to men that which they never saw before How many rare mysteries hath Christ discovered to the sonnes of men When he came into the world he revealed those secrets that before were either not known or not so fully known The Apostle speaks of this Eph. 3. 2. 3 4 5 6 8 9. When Christ comes to a soul what discoveries doth he make there 1 That sin which lay hid for many years is now manifest that pride that unbelief that covetousnesse which was not discovered before is now made manifest The very secrets of the heart are made known when this light begin to shine 1 Corinth 14. 25. The soule wonders that so much wickednesse should be so long undiscerned 2 That shining beauty which is in grace which was not before discerned is now made manifest He sees godlinesse to be another kinde of thing then he ever apprehended it to be He sees a lovelinesse in every duty of Gods worship a lovelinesse in every act of holinesse which he could have not believed so that he is able to say with the blinde man restored by Christ This I know that whereas I was blinde now I see Christ hath the discovering quality of light 2. Light hath a Directive vertue It guids men in their way The Traveller by the benefit of the light sees what path to keep which way to turne to his intended journey Our Saviour mentions this effect of light John 11. 9 10. Now Christ is fitly called a light in this regard He it is that doth direct the sonnes of men in the way to life And therefore he is called not onely the light by which we see but the guide that leads us Luke 1. 79. Yea he is called not onely the light and the guide but the way in which we walk John 14. 6. Jesus Christ is sent by his Father from heaven to direct his Elect to heaven He is the great Pilot of his Church that doth steer it through the tempestuous seas of this world to the Haven of glory 3. Light hath a Penetrating vertue Light is of all creatures that are material the most immaterial it is of so subtile a nature that it conveys it selfe into the least crevise You can hardly make any fence so close as wholly to keep out
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
7 10. From the Discipleâ— intreating of him to eat meat he takes occasion to preach of his zeale in promoting his Fathers work Iohn 4. 32 34. From the Peoples flocking about him for material bread he takes occasion to speak of the bread of life Iohn 6. 27. And here from the sight of a vine as he went up and down in Ierusalem he takes occasion of preaching himself to be the true Vine That this Sermon was preached as he walked in the City may saith Piscâ—tor probably be gathered from ver 1. Chap. 18. Where it is said that when he had spoken these words he went forth with his Disciples over the brook Kedron This going forth saith he cannot be understood of his going forth of the house for chap. 14. ver last he went out of that before but of his going forth out of the City where he had preached this Sermon as he walked up and down It is not much material where this Sermon was preached though it is more likely that it was preached in some house then in the streets of the City especially if that be true which some conjecture that that prayer Chap. 17. which belongs to this story was prayed at the institution of the Supper it is not I say much material 'T is Christs Doctrine where-ever it was preached In the words of the Text we have two things 1. A deâ—enption of Christ in relation to beleevers I 〈◊〉 thâ— Vine 2. A deseâ—â—ption of beleevers in relation to Christ Ye are the Branches By Vine we are to understand not the vineyard or place planted with vines though the Greek word here used as Calvin notes doth sometimes signifie a vineyard but we are to understand it of the vine or plant it self especially of the root of the vine into which the branches are ingraffed By Branches we are to understand those slips which are by him that keeps the vineyard ingraffed into the stock of the Vine The words afford a double point 1. That Christ is a Vine 2. That beleevers are Branches of this Vine Doct. 1. That Jesus Christ is a Vine We are not to understand it in a proper sense for Christ to speak properly is neither vine nor door nor rock c. but the eternal Sonne of God who is both God and man in one person but we are to understand it in a Metaphorical sense he is so called by way of resemblance there is a very great similitude between Christ and the vine Twice expressely doth our Savior in this case call himself a Vine v. 1. I am the true Vine and v. 5. I am the Vine and many times covertly in those expressions of abiding in him to which he exhorts his hearers For the opening of this Metaphor I shall shew three things 1. In respect of which 〈…〉 called a Vine 2. Wherein the resemblâ—nce 〈…〉 what respects Christ is soâ— Why he is 〈◊〉 â—led so 3. The excellency of Christ above all other vines 1. For the first Christ is compared to a Vine in respect of both natures Although some resemblances do relate more chiefly to the Divine Nature and some more chiefly to the humane yet the general is to be understood in respect of both natures Christ is a Vine in respect of the whole person as he is Mediatour God and Man It will be made evident by this Argument Christ is a Vine in that respect and latitude in which Beleevers are Branches ingraffed into him Now the union between Christ and beleevers is not between them and the humanity of Christ onely nor between them and the Divinity onely but between them and the whole person Not onely is the soule of a beleever united to the soul of Christ nor the flesh of a beleever to the flesh of Christ but the whole person of every beleever is united to the whole person of Christ This is the first particular 2. In what respects in Christ a Vine In four respects 1. In regard of the meannesse of his outward condition The Vine is not like the Cedar for height nor is it comparable to the Oak for strength 't is but meane to the outward view Jesus Christ when he came into the world did not come with any great outward pomp and glory There was indeed a star at his birth that â—â—â—ught the wise men from the East to worship him but for his outward condition generally it was very meane he was born in a stable laid in the manger he was born of a mean Virgin and his life was but mean here on earth His Kingdome is not administred with that outward state and splendor that earthly Kingdomes are Jesus Christ did decline all outward glory and greatnesse See what the Propheâ— foretâ—ls concerning him Esay 53. 2. He shall grow up before him as a tender plant and as a root â—â—t of a dry ground c. The reason of this is that which he himselfe gives to Pilate John 18. 36. His Kingdome was not of this world He came not to be Ministred unto but to Minister Mat. 20. 28 He came to make others great but to make himself little to fill others but to empty himself Phil. 2. 7. He came in the forme of a servant to be trampled upon to be reviled disgraced and at last crucified External pomp was not sutable to such a deâ—igne This is our first resâ—mblance 2. In regard of his fruitfulnesse The Vine is a fruitâ—â—l plant Thoughâ—t hath little pomp yet it 〈◊〉 much plenty The fruitfulnesse of it appears three wayes 1. It brings forth pleasant fruit No plant â—ields more delightful fruit then the Vine the grape iâ— delightful the wine is a very pleasant thing and what is that but the blood of the grape Dâ—ut 32. 1â— 2. It yields prâ—fitable fruit The blood of the grape if it be moderately and seasonably taken doth warme the heart and chear the spirits It doth as the Scripture speaks make glad the heart of man Psal 104. 15. 〈…〉 repaâ—rer of natures detays â—ts both food and Physick 3. It yields great plenty of fruiâ— Other 〈◊〉 bring forth single fruit they bring forth by one and one But the Vine bringâ— forth clusterâ— There are sometimes hundreds of berries in one cluster and many of those clusters upon one Branch The Scripture useth the Vine to set out plenty of increase Thy wife shall be as the fruitful Vine upon the walls of thy house Psalme 128. 3. So Hos 14. 7. Jesus Christ may well be compared to the Vine for fruitfulnesse in all these respects 1. He brings forth pleasant fruit All the fruits that grow upon Christ are very pleasant Cant. 2. â— I sate down under his shadow saith the Church with great delight and his fruit was sweet to my taste All the trees of Paradise did not afford such pleasant fruit as grows on this Vine Consider what the fruits of this Vine are and it will be granted that they are pleasant I will name some of the fruits of this
of the incense out of the Angels hand before God notes the complacency that God takes through Christ in the obedience of his Saints Put these together and see whether Christ do not bring forth pleasant fruit All the Vineyards in the world cannot shew such grapes for pleasantnesse as these are 2. He brings forth profitable fruit The wine that comes out of this Vine doth chear and refresh and strengthen and make glad and that not the outward man but the soule and conscience also which no other wine can do If I should go over all these fruits againe and shew you the advantage which beleevers have by them you would then say they were profitable fruits Healing fruits and strengthning fruits and quickning fruits They remove all fears they bring in all joy c. 3. He brings forth plenty of fruit I have named many but I have named but a few in respect of what I might name All the graces of his Spirit are the fruits which he brings forth saith love meeknesse perseverance c. All the promises are his fruits eternity will be too short to measure all the fruits which grow on this Vine This is the second resemblance 3. In regard of the shadow which he casts over the Church The Vine is a shadowy plant it is in regard of the 〈…〉 fittest of any plant for sâ—adowing 〈…〉 Arbors of the vine Micah 4. 4. 〈…〉 shadow to his Church The Scripture calls hiâ— a shadow Esay 32. 2. A hiding place from the winde a covert form the tempest the shadow of a great rock in a weary land the words are spoken of Christ as is clear from the first verse Behold a King shall reigne in righteousnesse he who is there called a King is afterwards called a shadow I sate under Cant 2. 3. his shadow so Jesus Christ is called the Churches onely shadow 1. He is a shadow to defend them from his Fathers wrath God is in himself a consuming fire So the Apostle Heb. 12. 29. His anger is declared against all the sinnes of men He can as well cease to be as cease to be displeased against sinne in whomsoever it is Now Jesus is the Beleevers shadow to preserve him from being burnt by his wrath Yea Christ hath by satisfying his Fathers Justice for sinne quenched this wrath as to beleevers and this satisfaction is such a thick shadow that whensoever the beleever retreats to it and sits under it the wrath of God cannot reach him to hurt him the Screen of Christs perfect satisfaction doth continually stand between God and the beleever to preserve him from the fury of Divine anger The wrath of God must kindle upon Christ before it can kindle upon the beleever and upon Christ it cannot kindle He hath once born the wrath of God and by bearing it hath for ever quenched it Since Christ hath made himselfe a sacrifice for sinne once God hath many wayes declared that he is well pleased with him Abide under his shadowy vine ye that are beleevers the wrath of God cannot come neeâ—e you 2. He is a shadow to defend them from the deâ—isâ— rage Satan is full of rage against the godly They have broke out of his prison they have renounced his service they have proclaimed perpetual war against him and his kingdom they have by the grace of conversion blotted his Name out of their hearts this fills him with rage against them He is continually way-laying them he is daily fighting with them he never ceaseth to tempt them that he may destroy them 1 Pet. 5. 8. Jesus Christ is a shadow to preserve his Church from the fury of this destroyer By his death he hath broken his head Col. 2. 15. By his intercession he doth safegard his from all the attempts he makes upon them Luke 22. 31 32. The devil must overcome Christ he must pluck off all the leaves of this Vine before he can devoure the soule of a beleever Retreat to Christ by faith when Satan hunts you and continue here and you may laugh at Satan and all his assaults 3. He is a shadow to defend them from the fury of men The world is a bitter enemy to the servants of Christ They cannot walk after the fashion of the world they cannot but reprove the wickednesse of the world both by their lives and by their speeches too as they have occasion This makes the men of the world madde against them you may see this both in the Old and in the New Testament In the Old Testament Gen. 19. 9. they were ready to tear Lot in pieces because he reproved their filthy wickednesse In the New Testamen◠〈…〉 4. because the godly cannot drink of 〈…〉 â—â—ters they do therefore do they 〈…〉 Jesus Christ is a shadow to preserve them from the worlds fury He did by his death obtaine victory as well over the world as over the devil John 16. 33. and he doth shadow his Church in the world from the rage of the world Some particular members of his Church are perhaps overcome by the world but the body of the Church can never be overcome And for the particular persons or Churches that are ruined by them their ruine tends to their own personal salvation and to the preservation of the whole body the blood of particular persons or Churches is a sanctified seed which tends to the enlargement of the Church Universal 4. In regard of the influenâ—ial Communications from him to the Branches This is that which is especially meant in this place beleevers are compared to the Branches Christ to the Vine As the Vine doth communicate sap and nourishment to the Branches so doth Christ communicate spiritual sap and nourishment to beleevers All the Churches springs are in Christ Psal 87. 7. Beleevers have nothing but what comes from him Beleevers can do nothing that is good but by assistance from him He is the strength of their strength the wisdome of their wisdome God hath put all their stock and portion into his hands They have their dependance on him they have all their supply from him This is that which is laid down ver 5. of this Chapter Without me or severed from me ye can do nothing Of this I shall speak more in the next Doctrine 3. The excellency of Christ above all other vines He hath the preheminence in these seven respects 1. Christ is a Vine immediately of Gods planting Other Vines are the plantations of men 'T is true In the Creation God did by the Word of his power without the help of any creature cause the Vine as he did all other plants to spring Gen. 2. 4 5. But since the creation of man upon the earth these plants are the work of his hands We read of a vineyard planted by Noah after the flood Gen. â—9 20. and we see that since to this day vines are still set by the hands of men But Jesus Christ â—s the meer plantation of God alone God prepared him a body
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
This raine hath no Father but God alone 2. The raine is very useful to the earth Jesus Christ is very useful to his Church Consider this in five particulars 1 The raine hath a cooling vertue When the aire is heated through the scortching beams of the Sunne the raine doth refresh and coole it we find a great cooling after one nights rain even in the heat of Summer Jesus Christ hath a cooling vertue when the soul burnes with lust when it is scortched with fiery temptations one shower from Jesus Christ cools it againe Jesus Christ by the droppings of his Doctrine and by the secret distillations of his grace quencheth the unholy heats of the soule God complaines of his people that they are as an Oven heated by the Baker Hos 7. 4 The best of Gods children finde in themselves such inordinate heats Sometimes they burn with worldlinesse sometimes they are hot with envyings sometimes they rage with passion and distempered anger Jonah had a flame of anger in his soule when he fell so foul upon God Chap. 4. init There 's no way to extinguish such burnings but by the cooling drops of Jesus Christ he sends down a shower upon the heart and â—o brings it to its own temper againe How did Christ cool Paul when unconverted Acts 9. 1 3 4. 2 The raine hath a mollifying nature When the earth is like iron under our feet by long droughts or hard frosts a few good showers supple it and make it tender Psalm 65. 10. David speaking of the earth saith Thou makest it soft with showers Jesus Christ hath a softening vertue sometimes the heart is hardened by the deceitfulnesse of sinne The soul is like the frosty earth no hammers will break it no judgements will dissolve it at such a time a few drops from Jesus Christ will soften it The heart of Peter was once grown as hard as a stone he denies Christ forswears Christ curses himself if ever he knew him Luke 22. 55 56 c. no sooner doth Jesus Christ open the cloud and raine upon him but he melts into teares v. 61. The heart of the Church was once frozen very hard Christ comes and knocks she sleeps he continues knocking she gives him a scornful answer Cant. 5. 2 3. no sooner had he let fall some drops of myrth but she is softened v. 4. Before her bowels were troubled at his knocking but now her bowels are more troubled that she made him knock twice Christs Word and his Spirit have a softening power and vertue the unconverted hardnesse of the heart is mollâ—fied by this rain If Christ would but now drop a few drops from heaven the veriest flint in the Congregation would be turned into a fountaine of waters How comes the stony heart to be turned into an heart of flesh but because these showers fall upon it One good shower of this raine upon the heart of a Judas would make it like melting wax And then 3. The raine hath a cleansing vertue A good shower makes the very chanels cleane store of raine makes the very sinks sweet You observe the fields have a sweet perfume after rain Jesus Christ hath a cleansing and sweetning vertue Those hearts that are as filthy as sinks those soules that are as nasty and stinking as your common shores after a good shower of this raine are both cleane and fragrant Mary Magdalen was a very sink of sinne she was full of devils yet when this raine fell powerfully upon her how cleane was she See what the Apostle saith 1 Cor. 6. 9 10 11. What a company of filthy creatures are these Fornicators Idolaters c. yet v. 11. one good shower washeth these cleane Christ hath a cleansing vertue Let the soule be never so leprous or filthy a few good showers from him will make it cleane The Prophet calls him a fountaine for sinne and for uncleannesse Zech. 13. 1. And then 4 The raine hath a fructifying vertue The feed which is sowen doth not thrive the grasse in the pastures doth not grow if God withhold raine All the labour of the husbandman comes to nothing if either the former or the latter raine be denied The Psalmist sets out this vertue of the raine Psal 65. 9 10 11 12 13. want of raine brings a famine upon the earth Those three yeares of famine which followed one after another in the dayes of David were occasioned by want of raine 2 Sam. 21. 1. compared with v. 10. The sonnes of Saul were to be hanged till God by sending raine did signifie that he was appeased The raine is the very life of the fruits of the earth the clouds are the sucking-bottle of the fruits of the earth they dwindle if these bottles continue for any space stopped up See Jer. 14. 4 6. There is in Jesus Christ a fructifying vertue He makes the barren soul bring forth and be a fruitful mother of children See v. 16. after the text John 15. 5. He that abideth in me and I in him the same bringeth forth much fruit The Word of Christ is a fructifying word The Spirit of Christ is a fructifying Spirit the Church is acquainted with the fructifying vertue of Christ therefore she goes to him Cant. 4. 16. if Christ do not raine there will be no fruits but if Christ will drop down his dew the pastures will be green All the labour and paines of the spiritual husbandman will come to nothing if the raine come not down from Christ And if he please to poure down showers let not the Eunuch say I am a dry tree Though your heart be as dry and withered as the rod of Aaron was yet if Christ will raine upon it it shall both bud and blossom and bring forth Almonds The husbandman useth to say of his corne in a time of long drought that it is stocked yet that corne when the raine comes will shoot up Grace is sometimes stockt in the soul yet if Christ rain plentifully upon it iâ— will get up and gather strength again Davids grace was stockt when he lay sleeping in his blood and uncleannesse for so many months together yet when God opened this cloud and poured moysture upon him he revived 5. The raine hath a recreating 〈◊〉 It causes a gladnesse and cheerfulnesse in the heartâ— of men and it begets a kinde of brisknesse in the sensitive creatures the birds chirp the beasts of the field rejoyce in their kinde yea there is a kinde of joy in the very inanimate creatures The Prophet speaks of this in Psal 65. 13. The pastures are cloathed with flocks the valleys are covered over with corne they shout for joy they also sing When raine comes after a long drought there is melody made by all creatures in this lower world Jesus Christ hath a cheering vertue he doth fill the soul with joy when he comes down into the soule The heart that was dead and dull and heavy is made pleasant and joyful when these showers fall upon it
Christ Jesus nor any thing of Christ is no just occasion of offence to any he lived and died without giving just offence to any His counsel was good his example was holy his whole conversation was so ordered that none could justly be offended at him And yet through the wickednesse of their hearts many did then and do still to their own ruine take offence at him The Observation is this viz. Doct. The Lord Jesus Christ is to wicked men a stone of stumbling and a rock of offence Though Christ be in himself a precious corner-stone of Gods own appointment and chusing yet do wicked men make him to be unto themselves a stone of stumbling and a rock of offence It 's very common and ordinary for wicked men to be offended and to stumble at Jesus Christ Many places of Scripture do make mention of the offence which the wicked should take at Christ See Esay 8. 14 15. Though these words be not spoken directly yet they are spoken typically of Christ Adumbratus fuit Christus qui non instar arcis sed offendiculi potius Israelitis futurus erat saith Calvin upon the place Though Christ be in himself a Sanctuary and be so to the elect yet to the ungodly and carnal he is both a stone of stumbling and a rock of offence As many are gathered and saved by him so shall many be broken and snared and taken because of him To this agrees that old prophecy of Simeon concerning Christ Luke 2. 34. Behold saith he this childe is set for the fall and rising againe of many in Israel and for a signe which shall be spoken against And as it was foretold of him so we read in the Gospel that it was fulfilled concerning him many were causlesly offended at him In the handling of this point I shall open these two things 1. What it is in Christ at which men stumble and take offence 2. Whence it is that they do take offence We shall shew first the matter of the offence Secondly the occasion of this causlesse offence 1. For the first There are many occasions of offence which men take at Christ I reduce all to these three heads First some stumble and take offence at his pâ—rson I mean the meannesse of his person This was the great stumbling block of the Jewes They looked for a Messiah of noble birth and Parentage that should sway the Scepter of David with much outward pomp and glory They expected that all those prophesies which speak of the glory of Christs person should have been literally fulfilled therefore they took offence at him His birth was mean his parentage low and ordinary his attendance small his education and breeding contemptible this made them stumble The Prophet foretels this of the Jews Esay 53. init he shall grow up before him as a tender plant c. There is no forme nor comelinesse in him that we should desire him They looked for outward splendor and because they did not finde it they were offended The Evangelist speaks fully of this Mat. 13. 54 55 56 57. Is not this say they the Carpenters son c They did not consider that the Son of man came not to be ministred unto but to Minister that he came to be a servant that he was made under the law and therefore were scandalized at his meannesse We may adde to this his shameful and ignominious death which he suffered this was a great offence to the Jews They do to this day upbraid Christians with that curse Jer. 17. 5. Cursed is the man that trusteth in man and maketh flesh his arme Christ crucified is to this day a stumbling block to the Jewes Secondly some stumble at his Doctrine The Doctrine which Christ preached and which by his appointment is published is very glorious yet it is an occasion of offence to the world The Arians are offended at the Doctrine of his Divine nature The Manichees at the doctrine of his humanity The Socinians are offended at the doctrine of his satisfaction The Papists at his doctrine of justification by faith alone The Pelagians and Arminians are offended at his doctrine of nullifying the power of nature in things supernatural The Antinomians stumble at his doctrine of the ratification of the moral law c. The Pharisees were offended at his doctrine against tradition Mat. 15. 11 12. But to come to particulars 1. The strictnesse of his doctrine is a stumbling block to many The doctrine of Jesus Christ is very strict it condemnes not onely actual sinne but the very sinful risings of corruption in the heart He that looks upon a woman saith our Saviour to lust after her hath committed adultery with her in his heart Mat. 5. 28. so v. 29. If thy right eye offend thee pluck it out and cast it from thee c. Duri sermones durioris Magistri have some said of these words They are hard sayings of a hard master If we consider the duties of the Gospel they are not onely barely to be performed but they are to be performed cordially sincerely else they are not accepted Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Corrupt nature would have full swinge and liberty the Doctrine of Christ will not allow it therefore is offence taken at it 2. The spirituality of his Doctrine offends others The Doctrine of Jesus Christ in the Gospel is a very spiritual doctrine John 6. 63. The words which I speak to you saith Christ they are Spirit and they are life 'T is the honour of Christs Doctrine that it is not fleshly but spiritual and they that are spiritual love it because of its spirituality You may see the spiritualnesse and efficacy of the Word Heb. 4. 12. it's quick and powerful and mighty in operation sharper then a two edged sword piercing even to the dividing asunder of soul and spirit c. Now because men are carnal they are offended at a spiritual word The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. A carnal heart doth not love the word should be an engraffed word They are contented it should come into their eares but they do not love it should sink into their hearts therefore are they offended at it 3. The mysticalnesse of his Doctrine is a stumbling stone to others The Doctrine of Christ in his Gospel is a doctrine very mysterious 1 Tim. 3. 16. 'T is in many things above reason The Doctrine of the Trinity of persons in the unity of essence is above reason that God should be one and yet three The Doctrine of the the two natures in the person of Christ These and many others are above reason The doctrine of self-denial The doctrine of losing a mans life to save it the doctrine of regeneration of the resurrection of the body these are very mysterious And because they are so offence is taken at them read John 6. 51
the Gospel The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious Gospel or the Gospel of glory 1 Tim. 1. 11. The Gospel is exceeding full of glory there 's nothing in it but that which is very glorious This is enough to proclaim the glory of it because in it the Lord Jesus Christ is discovered the Gospel is the Orbe in which the Sunne of righteousnesse shineth it is the Chariot in which Christ rides It is the Golden vessel which carries this glorious light about the world The Gospel is the true Bethshemesh or house of the Sunne it is called the Word of Christ Col. 3. 16. Because by this Word Jesus Christ is discovered and manifested to the world David doth admire the heavens for this that in them God hath set a Tabernacle for the Sunne Psal 19. 4. The Gospel is that glorious Tabernacle which God hath set and established for this great Sunne of righteousnesse Where the Gospel is not Christ is not known remove the Gospel and Christ the Sunne of righteousnesse is totally removed 2. The exceeding great glory of heaven The Scripture makes mention of heaven as of a glorious place Amongst other things this shewes the glory of it that this Sunne of righteousnesse shines in it Rev. 21. 23. and 22. 3 This will further appear if we consider how far Christs shining in heaven dazzels his shining here on earth I will instance in these three particulars 1. In heaven Christ shines upon the soul immediately There is nothing to interpose between Christ and the soul his shinings in this life are immediate through the Ordinances We see his beames in this life through the thick glasse of Ordinances the Churh tells us the manner of his shining in this life Cant. 2. 9. We have his beames here only by reflection but in heaven they are immediately darted down upon the soul There is no Temple in heaven Rev. 21. 22. Christ himselfe is the Temple Now if the mediate beamings of Christ upon the soul he so glorious What abundant glory will there be in his immediate shinings 2. In heaven he shines with his full strength upon the soul All have here on earth but small beames of this Sunne A beam in one Ordinance and a beam in another here a little and there a little as we are able to bear it the eye of the soul while it is unglorified is not able without dazling to look upon Jesus Christ shining in his full strength Thou shalt see my back parts but my face cannot be seen Exod. 33. 22 23. but in heaven the soul shall be able to take a full view of Christs face 1 Cor. 12. 12. All that ever we have seen of Christ in this world will be but darknesse in respect of that full sight of his glory we shall have in heaven 3. In heaven Christ shines without intermission The soul here doth often lose the sight of Christs face every day is not a Sunne-shine day There are some dark and gloomy dayes even to them that have the greatest interest in Christ Esay 50. 10. but in heaven the Sunne is alwayes up There are no clouds to Eclipse the light of Christs face in that region There 's no night in heaven Rev. 27. 25. That which causes the soul here to lose the sight of Christ shall not be in heaven No sinne enters into that holy place if the immediate perfect uninterrupted shining of Christ can make a place glorious heaven is a most glorious place 3. The miserable condition of those that have no interest in Jesus Christ The Scripture makes it the top of all misery to be without Christ Eph. 2. 12. This text beares witnesse to it How uncomfortable would the world be if there were no Sunne If God had not made the Sunne the world would have been but an uncomfortable prison What a muse and astonishment are men put into when the Sunne is Eclipsed but for a few houres How doleful is their condition upon whom the Sunne of righteousnesse hath never risen They have neither spiritual light nor spiritual warmth nor spiritual healing nor spiritual softnesse that are without Christ They want both the righteousnesse of justification and of sanctification that have not a saving interest in this Sunne of righteousnesse There are no people upon the earth that stand in more need both of your compassions and prayers then those that want Jesus Christ And they are so much the more miserable because they want eyes to see their misery 4. That there is no righteousnesse either of justification or sanctification without Christ he is called the Sunne of righteousnesse in both these respects and therefore till he arise upon the soule it hath no righteousnesse in either of these respects 1. For the righteousnesse of justification The Papists they teach and maintain that a person must have in himself inherent righteousnesse to justifie him before Gods tribunall They say that Christs righteousnesse is not the proper cause of justification but that whereby God is pleased to accept of the habits of righteousnesse in us placing the matter of justification either in something habitually inherent in us or flowing from us This Doctrine doth devest Jesus Christ of this name which God hath here given him He is called the Lord our righteousnesse Jer. 23. 6. If he be our righteousnesse then we are not our own righteousnesse I would not be found saith a good Divine in the righteousnesse of the best prayers I ever made at the day of judgement To take off men from this Popish doctrine I shall lay down these Arguments against it 1. The righteousnesse of God and the righteousnesse of man are opposed in Scripture as things inconsistent in the matter of justification Phil. 3. 9. To mingle these two together were to wear a garment of linnen and woolen which God forbade in his Law He that submits to the one cannot submit to the other So the Apostle teacheth us expresly Rom. 10. 3. he that trusts to the righteousnesse of man cannot trust to the righteous of God Our righteousnesse is that which we do in obedience to the Law but Christs righteousnesse is that by which we are reckoned righteous in the sight of God 2. If righteousnesse be by workes then it is not of free grace but of due debt This is the Apostles argument Rom. 11. 6. The Papists answer this by understanding by works there the works of nature and unregeneracy only and not of works flowing from faith But this is a meer falshood for the Apostle proves Rom. 4. 2. that works flowing from faith cannot justifie before God Abraham was regenerate Abrahams works were works flowing from faith yet were not those works his righteousnesse but Christ apprehended by faith 3. That righteousnesse by which and for which a person is justified must exactly answer Gods justice It must be so every way perfect that justice it self can require no more but the best of our works are imperfect and
Ordinance through which it is conveyed Seldome are our eyes lifted up so high as Christ We should labour to be better informed for time to come What ever conduit pipe be used Christ is the fountaine and foundation of every drop of comfort Christ is the God of all true consolation It is not in the power of all the Angels of heaven to give any soul one drop of comfort Nor can all the Ministers on earth give you one dram of comfort They can speak the words of comfort but they cannot cause the soul to receive comfort God comforts by them 2 Cor. 6. 6. Titus was but an instrument Comforting is called frequently in Scripture the speaking to the heart Hoseâ— 2. 14. Who is able to speak to the heart but he who is the Lord and Commander of the heart God hath put all the oyle of spiritual joy into the hands of Christ Esay 61. 3. and none but he can give it out He that wants comfort must go to Christ he that hath received any true comfort must ascribe it to Christ All my springs saith the Church are in thee Ps 87. 7. 5. Let the Israel of God take heed of being a discomfort to Chrâ—st We cannot properly be either a comfort or diâ—comfort to Christ by any thing we do He receives properly no joy from us nor is he capable of enduring any sorrow from us yet our sinnes are said in a figurative sense to be a grief and discomfort to him If Christ were capable of sorrow nothing would go neerer his hear then this to see his people sinne against him What the Apostle saith of the Spirit we may in the same sense say of Christ Ephes 4. 30. It is but a disingenuous and unfriendly thing to be a grief to him that is a consolation to thee If Christ be thy comforter it 's an unworthy thing in thee to be his tormentor The Apostle speaks of some who crucifie to themselves afresh the Sonne of God Heb. 6. 6. Every sinne is in a sort the cruifying of Christ afresh if there be any dram of thankfulnesse in our hearts we shall loath the thoughts of vexing Jesus Christ 6. Maintain close communion with Christ Vse 3. Consolation to the people of God 'T is better in his hands then in ours we are cruel to our selves foolish 1. In case of the want of outward comforts It 's often the loâ— of Gods people to be cut short of outward things God sees they are apt to surfeit on this sweet fruit therefore he with-holds it Well Christ is thy consolation These things could not comfort thee without Christ he can comfort thee abundantly without these 2. In case of spiritual heavinesse and trouble of heart Remember Christ is the consolation of Israel First He can comfort in all cases 2 Corinth 1. 4. Secondly He can comfort against all difficulties He can bring comforts through hell through an host of temptations to the soule Hosea 2. 14. Thirdly He can give the soul ability to receive comforts Esay 66. 13. Wait on him and on his Ordinances and you shall have comfort as much as is sufficient Fourthly he is full of comfort Fifthly â—e is willing to comfort He hath undertaken to be thy consolation as well as thy salvation He 's anointed to comfort them that mourne Esay 61. 1 2 3. Say not I have been so long without Comfort Jesus Christ can drop that into thy soul in one moment which shall make thee forget all thy discomfort Only wait on him wait patiently wait beleevingly Wait on him at the pipes of comforts the Ordinances and desire grace rather then comfort and thou shalt finde heart-revivings before thou die Vse 4. Advice to them that are without Christ Labour to close with him he is the consolation of Israel What poor comforts are those which you now feed upon You feed on ashes you eat husks you are jolly and brisk and full of a frantick joy If Christ be not yours no comfort in Scripture is yours Come and taste of these comforts They are pure They are soul-satisfying They are eternal All your comforts will be your torments if Christ be not your comfort Luk. 2. 25. XXX SERM. at Mary Wolnoth Lonâ— June 6. 1653. Waiting for the consolation of Israel I Proceed to the second doctrine which is this viz. Doct. 2. That true believers do wait for the accomplishment of divine promises even those that are most unlikely to be fulfilled No promise which God ever made to man had more improbabilities and seeming impossibilities to break its way thorough then the promise of Christ He is called a root out of a dry ground Esay 53. 2. He was to be borne of a Virgin Awâ—-man shall compasse a man Jer. 31. 22. and yet this good man having a Revelation from God that he should not depart this life till his eyes had seen him did wait for the fulfilling of this promise If any should wonder why Simeons waiting for Christ should be noted as an act of such singular faith when as now the generality of the Jewes were big with the same expectation Câ—â—mnitius gives two good Reasons of it 1. The common bulk of the Jews did expect Christ onely for external advantages They expected him onely as one that should restore their outward liberties which were now invaded and taken away but Simeon waited for him as a spiritual Redeemer that should save their souls from sin and hell 2. Simeon expected his coming to be neer at hand according to the predictions of the Prophets whereas the generality of the Jews had but onely a loose uncertain expectation of him Simeon waited for a speedy coming of Christ therefore doth the holy Ghost take such strict notice of it Other examples we have in Scripture of the holy waitings of godly men for the fulfilling of Divine promises Abraham waited for the promise of a Sonne when his body was even dead and his wife unlikely according to the course of nature to conceive the Apostle mentions â—â— â—om 4. chap. 20 21. 18. 19. David waited many years for the promise which God made to him of succeeding Saul in the throne Though upon difficulties and crosse providences which did arise he was sometimes put to a stand yet he did expect the accomplishment of the thing promised He doth often in the book of Pâ—almes make mention of his waiting as Psal 62. 1 2 5. Daniel waited for the accomplishment of Gods promise for the restoring of the Church from their captivity though there were many difficulties in the way the Church being then as dâ—y bones Ezek. 37. 3 4 5 6. yet Daniel beleeved and waited for it as appears by chap. 9. init He did count the number of the years and when they drew neer a period then he stirs up himself to pray with more then ordinary faith The whole Church waited for the fulfilling of this promise Micah 7. 7. I wiâ—â— wait for the God of my salvation my
wait on him for his promises Now a child of God would not willingly cast any reproach either on God or his promises from which he receives so much good Ergo. And then Fourthly They are not unmindful how long and with how much patience God waited on them for their obedience They remember God tarried Sermon after Sermon year after year for their conversion The Apostle speaks of Gods long-suffering in waiting on the old world 1 Pet. 3. 20. Every one of Gods children are sensible of Gods patient waiting on them when they had no minde to know him When they slighted grace when they scorned mercy God waited this makes them so ready to waite on God Esay 30 18. And then Fifthly Their own undeserving of the good promised The children of God know that all Gods promises are free as to them Jacobs acknowledgement will be readily assented unto by them Gon. 32. 10. They know how well they deserve the heaviest threatning but how unworthy they are of the least mercy They do with an unfeigned heart say as David did when God had promised him to build his house 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto A childe of Gods Moâ—to is Lâ—sse then the least of all the mercies of God This makes them wait And Sixthly They know how certain the promises of God are They have had experience how he hath made good the promises that are past and they know he will shew the same unchangeablenesse in those that are to come They know his Name is Jehovah God that hath his own being from himself and that will give being to all his promises This encourages them to wait It was the Apostles Logick in their generation 2 Cor. 1. 10. It is ignorance of God that causes the heart to distrust They that know thy Name saith David will put their trust in thee Psal â— 10. Gods children know his Name therefore they will wait And Seventhly The satisfaction they expect from the enjoyment of what is promised They know every promise of God will bring â—ull contentment of heart when it is fulfilled They cannot now expect so much as they shall then finde in the promises of God They know they are as the Apostle speaks of them in 2 Pet. 1. 4. Exceeding great and precious promises They know the harvest will make amends for all their expectation therefore they wait for it The Uses are for 1. Information 2. Reprehension 3. Exhortation 1. For information This teacheth us three lessons 1. That Godly men have a very good opinion of God They dare take his Word for that which they love with the dearest affection They are willing to wait the whole time of their life for the accomplishment of that good which he hath promised As they dare follow God when they know not whether he will carry them Heb. 11 8. so they dare wait on God when they see no reason for their waiting Did they not bear a singular affection to him they could never with so much satisfaction waite upon him 2. The excellency of grace Grace is a choice thing in it self and its choice in its effects This is one excellent effect of grace that it doth enable the soul to wait on God for things that are most difficult to be brought to passe Corruption teacheth the heart to wrangle with God but grace teacheth the heart to waite on God A gracious spirit is a choice spirit 3. That faith doth not only look to things present but to future things Sense onely mindes things present but faith mindes things that are a great way off Heb 11. 1. It is as willing to wait on God for a future good as it is to receive a present good Faith hath an Eagles eye and a Lions heart It hath a Lions heart to bear present evils and it hath an Eagles eye to see future good It 's said of the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they saw the promises and embraced them afar off Heb. 11. 13. A beleever is as able to live upon good in reversion as on good in present fruition This is the first use of the point 2. For reprehension To those that will not wait for the fulfilling of Gods promises These are of two sorts 1. Such as are over-hasty that would have the promise fulfilled before its time And then 2. Such as never minde the promises of God look no more after them then if they had never been made Simeons practice blames both these First For those that would anticipate God in his promises They are so eager for the fulfilling of the promises that they would have them accomplished before their time I would desire such men to consider these three things 1. This is a very sinful frame of heart Whatever may be pretended as an excuse or extenuation it cannot be denyed but the sinne is great to be over eager with God to give being to his promise before the time Consider five particulars 1 'T is an implicite denyal of Gods right to appoint his own time The Scripture puts times and seasons as well as things and persons under the jurisdiction of God It 's his right to determine times Acts 17. 26. He that made time hath the sole power to appoint and set times Our Saviour tells his Disciples Actâ— 1. 7. That times and seasons God hath put in his own power Now not to be willing to stay Gods time is to devest God as far as we are able and to invest our selves with this great piece of royalty and sovereignty of appointing times It is interpretatively to say that we will be the Lords of time and not God 2 'T is a limiting of God Moses reproves the Jews for this as a great presumption that they limited the holy one of Israel Psal 78. 41. Men that are free will not be limited much more unfit is it that God should be limitted To limit God is to exalt our selves above God as if we were wiser then he We are not wise enough to improve the times which God hath set much lesse are we wise enough to set God â— time To endeavour to reduce or circumscribe God to our time is to take away from him his freedome and liberty in working 3 'T is a questioning of Gods faithfulnesse as if we were fearful he would not be as good as his word When we hurry men too hastily to fulfil their promise before the time we give them cause to think we suspect their honesty as if their words were but winde To be over-hasty with God argues a secret suspition in the heart that God will let time slip 'T is a sign that we do not esteem Gods bond as good as ready payment Abraham by wishing that Ishmael might live Gen. 17 18. did argue some inward doubt whether he should have an Isaac or no. Turbatâ— adbâ—c vacillantis animi vox ista est as Calvin notes Though he did