of our work and duty to God Hos 12. 6. A waiting frame of heart â— honours God greatly A waiting heart 2. hath as much benefit by good in reversion as by good in possession Heb. 11. 1. A waiting heart 3. can live comfortably under the crâ—ssest provâ—â—â—nces he that can wait on God for the gâ—od â—e â—ath promised will not faint because 〈◊〉 â—â—â—â—cted Miâ—â—h 7. 7. He that can wait on 〈◊〉 his promises may 4. conclude hi◠〈◊〉 to be 〈◊〉 from the old Patriarchs 〈…〉 after off and embraced them Heb. 11. 13. A â—aiting Christian hath a clear eye and a â—ong â—rme He can see things â—t a gâ—eat distance he can reach things that are afaâ— off 5. A waiting Christian is not much inferior to a comprehending Christian None but the Saints in heaven live so glorious a life as the Saints that can wait on earth The sight of faith is the next to the sight of Vision Thus much for Motives 2. For Rules to direct the soul in waiting for promises 1. Waiting for promises is to be accompanied with obedience to precepts Many talk much of their expectation about divine promises who make no conscience of the obedience of divine Precepts Such a waiting is a groundlesse presumption Precepts and promises must â—e eyed both of them in their kinde I have waited for thy salvation saith David and kept thy Law Pâ— 119. 174. and 166. I have hoped for thy salvation and have done thy Commandments It 's a blessed conjunction when waiting on promises and doing of Commandments go together 2. Waiting for promises must be accompanyed with prayer for the fulfilling of promises He that is a true waiter must be a daily petitioner The Church puts praying and expecting together â—salme 123. 2 3. The freenesse of promises excludâ—s the merit of prayer they do not exclude the meanes of prayer I will be sought unto by the house of Israel to do these things for them Ezek. 36. 37. Prayer doth not purchase the promise but it doth help both to sanctifie and ripen the promise He will best hold out waiting that holds on praying 3. Waiting for the promise must be accompanyed with joy in the promise A waiting heart must be accompanied with a thanksgiving heart We rejoyce in the hope of the glory of God Rom. 5. 2. While the soul waits for salvation it must rejoyce in salvation We must not wait with a sowre face nor a discontented heart but 〈◊〉 cheerfulnesse of spirit To â—e admitted to wait is a priviledge as well as to receive what we wait for Thus much for Rules 3. For Objections Mans foolish heart is ready to pretend many vain excuses against this duty As Obj. 1. We have waited long and yet God puts us off the promise â—s as farre off as ever it was in our thoughts Sol. 1. The day of the promise drâ—ws neerer and neerer still do not faint at last Heb. 10. 36 37. 2. The longer thou 〈◊〉 â—he fuller will the crop be Gods promises will bear their own charges The longer the ship stayes out the richer will the adventure be The promise will recompence thee fully for all thy stay 3. The comfort of thy waiting is more then full wages for thy waiting God doth bestow some drops on the waiting soul 4. God doth but stay to ripen the promise for thee and thee for the promise It is not forgetfulnesse but love that makes God delay Obj. 2. I see no likelihood of the fulfilling of it No meanes appears Sol. 1. He that made the promise can create means That that now seemes to obstruct the promise may be the midwife of the promise 2. Weak means will serve omnâ—potency to work by A broken plant is as good as a whole one Acts 28. 27. Zech. 13â— 1. In that day there shall be a fountaine XXXI SERM. at Mary Welnoth Lon. July 10. 1653. opened c. IN the former Chapter the Lord promiseth repentance to the Elect Jews v. 10 11. This promise was fulfilled partly upon the conversion of those which are mentioned Acts 2. 37. 41. and Acts 4. 4. and it shall be fully accomplished when the body of the Jews shall be brought home to God Of which we read Rom. 11. 25 26 27 28 29. Note There are none so farre off from but God is able to bring them neerer to himself by trâ—e conversion The Jews that lie â—â—stiâ—g and soaking in their sinne for many ages together shall aâ— last be converted and brought in to Christ In this text we have a promise of pardoning and cleansing mercy to these penitent Jews In that day a fountaine shall be opened for sinne and for â—ncleannesse In the words we have fâ—â—re particulars 1. A spiritual bath A fountaine shall be set open 2. The persons for whom this bath is prepared The house of David and the inhabitants of Jerusalem that is for all true penitent beleevers The house of David and the inhabitants of Jerusalem are mentioned because they were the first fruits of the Gospel-Church accoâ—ding to that prophecy Esay 2. 3. Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem 3. The diseases or distempers for which this bath shall be effectual For sinne and fâ—r uncleannesse or for seperation from uncleannesse under these words all spiritual distempers are comprehended 'T is by way of â—llusion to the legal impurities 4. The time of the opening of this fountaine In that day It refers generally to Gospel times particularly and specially and ultimately to the time of the conversion of the Jews I might lay down many Observations but I shall sum up all into this one general doctrine viz. Doct. That Jesus Christ is a fountain set open in the Gospel to all true penitents for the purging away of sinne and spiritual uncleannesse In the handling of this Doctrine I shall open these following particulars 1. That Christ is the only bath for the purging of spiritual uncleannesse 2. Why Christ is compared to a fountaine 3. That onely penitent sinners shall be purged in this fountaine 4. How Christ purgeth away sinne and uncleannesse from the soul 5. How Christ is said to be a fountaine opened 1. For the first That the purging away of spiritual uncleannesse is the work of Christ He can do it and none but he is able to do it This may be evinced by three arguments 1. From expresse texts of Scripture All purging work is attributed to Christ and to Christ alone His blood is the only Scripture-bath the Word of God mentions this and no other See the following places 1 John 1. 7. Rev. 1. 5. and Heb. 1. 3. The holy Ghost tells us that Christ did by himselfe purge our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the ingredients of this spiritual purgation came out of the hearâ— of Christ alone No creature contributed so much as one herb towards this cleansing medicine That in Prov. 16. 16. where it is said that by mercy
52. how were the Jews offended because he had preached that except men did eat his flesh and blood they had no life in them They strove among themselves saying How can this man give us his flesh to eat nay not onely the Jewes but many of the Disciples also were offended at this doctrine v. 60 61. The mysticalnesse and height of the Gospel and doctrines of it do offend now to this day 4. The simplicity of his doctrine is an offence to others The Doctrine of Christ in the Gospel is laid down with great plainnesse Though the Gospel be sufficiently Rhetorical yet it is written with much plainnesse The pen-men of Scripture did purposely avoid the entising words of mens wisdome lest they should corrupt the hearts of men from the simplicity that is in Christ 'T is the excellency of the Gospel that it is set down in plainnesse and simplicity Painting is fitter for harlots then for chaste women Naked truth is best if other dresses be put upon it it is corrupted The wise Greeks stumbled at this stumbling stone They thought Tully and Demosthenes were more eloquent then the Apostles and Prophets The Apostle speaks fully to this 1 Cor. 1. 17 18 22 23. Many are to this day offended at this very thing they think there are not those strains of wit in the writings of the Apostles as are in other writings when as the truth is the highest eloquence is the eloquence of God in the Scriptures 5. The severity of his Doctrine is a stumbling stone to others The Law and Gospel do both threaten damnation for disobedience and impenitence The axe is laid to the root of the tree saith John Mat. 3. 10. Every tree that bringeth not forth good fruit is hewen down and cast into the fire He that beleeveth not is condemned already Mark 16. 16. Many are greatly offended at this They would have smooth things but they love not this severity They do not consider that as the Gospel is severe against sinne so is it exceeding full of comfort to all penitent sinners And then 6. The consequences of his Dactrine is an offence to others I shall onely mention two things which do ordinarily follow the doctrine of the Gospel they are these First reproaches and persecutions Seldom do men receive the Doctrine of Christ in power but the devil and his instruments raise persecution lesse or more against them You may trace the Gospel by the blood of those that have professed it They gnashed upon Steven with their teeth saith the story Acts 7. 52 54. and at last stoned him with stones that he died Quid est predicare saith Luther nisi furorem populi in se derivare To preach the Gospel is to draw the fury of the world upon a mans self And to professe the Gospel in sincerity and zeal is to make a mans self a prey to the wicked This offends many Our Saviour foretels this See two texts Mat. 13. 21. and Matth. 24. 9. 10. The presecution which hath followed upon Christs Doctrine hath made thousands scandalized at Christ Secondly Divisions and contentions Though Christ be the Prince of peace and his Gospel the Gospel of peace yet accidentally by reason of mens corruptions it causes great divisions Luke 12. 49. I am come saith our Saviour to send fire on the earth and what will I if it be already kindled so Mat. 10. 34 35. These are not the effects but the consequence of the Gospel it meets with mens corruptions which because they will not have destroyed they are inraged This offends many Hence some have profanely wished that the Bible were burnt they have looked upon it as the great make-bate and incendiary of the world Thus is the Doctrine of Christ made a stone of stumbling and a rock of offence Thirdly Some stumble and take offence at his Kingdome I meane not onely at his internal Administration of his Kingdome by his Spirit in the heart but also at the external administration of it I shall reduce all I have to say to these two heads 1. The government of his Kingdom 2. The subjects of his Kingdom 1. For the government of his Kingdome Multitudes are offended at this The Officers by whom he hath appointed to administer this Kingdome Men do take much offence though causlesly at these decrying reviling them as if they were not of God Ye take too much upon you ye sonnes of Levi all the Lords people are holy Numb 16. 3. All men are Ministers all may preach there 's no such office as Minister in the Scripture There 's no such thing as Ruler in the Church The censures they also give offence to many Admonition Suspension Excommunication men are greatly offended at all these The government is too strict too severe 't is tyrannical these are the bitter words of men The holy Ghost foretold how men should stumble at the government of Christs Kingdom Ps 2. 2 3. Let us break their bondâ— asunder and cast away their cords from us Christs government is a general offence 2. For the subjects of his Kingdom Men are offended at Christ because of his subjects many ways Consider these foure things 1. Many are offended at their paucity Though Christs subjects be many simply considered yet comparatively they are but few Narrow is thâ— way that leadeth into everlasting life and there are very few that finde it Mat. 7. 14. Satan hath a hundred servants to Christs one Caleb and Joshuab onely entred into Canaan of all the men that came out of Egypt This causes many to stumble at Christ Shall we be wiser then others This one man came in to sojourne and he will needs be a judge say those sonnes of Belial concerning Lot Gen. 19. 9. It 's a great scandal that so few come in 2. Many are offended because of their meannesse and poverty Few of the great men of the world submit truly to Christ Not many wise not many noble not many mighty hath God chosen saith the Apostle but the foolish things of the world c. 1 Cor. 1. 26 27. Our Saviour did foresee that this would be an occasion of stumbling to men therefore he layes in a caveat against it Matth. 11. 4 5 6. Go and tell John saith he what you have seen and heard The blinde receive their sight c. and blessed is he that shall not be offended in me The rich and wealthy oppose and reject Christ Silk and Scarlet Gold and Silver do very rarely follow Christ This offends many John 7. 48. say the Pharisees have any of the Rulers beleeved in him but this people that knoweth not the Law is accursed 3. The miscarriages of which they are guilty The best of Christs subjects being but sanctified in part and having such a subtle divel to assault do too frequently miscarry and fall into sinne This causes many to be offended Wicked men though they never observe the holy actions of the godly yet they will observe their
is both meat and drink compleat nourishment The body cannot live with meat if drink be wanting nor can it subsist by drink onely without meat Bread without drink would dry up the blood drink without meat would in a little time drown the body A mixture and fit proportion of both keeps it in health Jesus Christ is both these compleat and perfect nourishment Well may the Apostle say that Christians are compleat in him Col. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is in himselfe every way compleat and those that adhere to him are perfectly compleat in him V Take notice of the truth of Christ humanity Marcion Eutiches Saturnius Maniches hold that Christ was man onely in appearance The Scripture doth both assert the God-head and Man-hood of Christ The two natures are personally united never to be separated His Name shall be called Emmanuel Mat. 1. 23. And the truth of the Man-hood is asserted in many places The Word became flesh and dwelt among us Joh. 1. 14. To us a childe is born Esay 9. 6. As other Scriptures so the Text doth clearly assert his humanity for it makes mention of his flesh and blood The God-head hath neither flesh nor blood but the Man-hood hath both He is perfect God and perfect man of a reasonable soule and humane flesh subsisting VI. How injurious are the Papists to the people of God that deny them his blood They take away from the Laity as they call them the blood of Christ in the Sacrament And by this meanes do in effect deny them nourishment As the body stands in need of meat as well as drink and of drink as well as meat so doth the soul As they wrong Christ in transgressing his institution who appointed the cup as well as the bread Matth. 26. 26 27. so they are very injurious to the Church in taking away the one half of their spiritual food Abhor their Doctrines blesse God you are freed from the sacrilegious soul-robbers They that deprive you of Christs blood depâ—ive you of life for except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you Joh. 6. 53. yea indeed he that takes away Christs blood takes away whole Christ from the soul VII The wickednesse of the Socinian doctrine that makes nothing that Christ did to be meritorious for us but onely exemplary This is a soul-damning doctrine Christ is our meat and drink He died not onely to teach us to suffer but to be meat and drink to keep us from starving yea to feed us up to eternal life VIII The miserable condition of those that want Christ Nothing can keep them from starving who either have not or will not use this meat and drink The condition of Lazarus was sad as to his outward man when he had neither meat nor drink Luke 16. Hagar and her childe were in a miserable condition when the bread was eaten and the bottle empty Gen. 21. 15 16. That condition of that desolate widow of Sarepta 1 Reg. 17. 11 12. was very sad far worse is theirs who want Christ the starving of the soul is worse then the pining of the body IX None fare so delicately as beleevers That rich glutton fared deliciously every day Luk. 16. 19. What were his delicacies to this He had the creatures to feed upon beleevers feed on God himself Nabal it s said when he had his sheep-shearers made a feast like the feast of a King 1 Sam. 25. 36. you read of Ahasureus his great feast Esth 1 4 â— You reade of Solomons daily provision 1 Reg. 4. 22 23. this was very great But the beleeving beggar hath better provision then this What is the flesh of foules to the flesh of Christ What is the blood of the grape to Christs blood This is a beleevers daily food They have not onely panem potum Domini but they have panem potum Dominum X. The folly of those that do either feed themselves or perswade others to feed upon their own works and duties The Papists set mens works and duties before themselves and others as their spiritual meat and drink They make the righteousnesse of man their meat and drink 1 This doctrine is derogatory to Christ To make any thing besides Christ the soules meat and drink is to deny him to be meat at least sufficient and perfect meat He will either be our onely food or not our food at all Christ is incapable of all other mixtures As the Apostle argues about grace and works so may we argue in this matter about Christ and works Rom. 11. 6. If by grace then it is no more of works c. If Christ be our meat and drink then are not works our meat and drink otherwise Christ is no more Christ and if works be our meat and drink then is not Christ our meat and drink otherwise works are no more works 2 This doctrine is prejudicial to the soule It is indeed a soul-starving doctrine Our works cannot feed us The Prophet tells us Esay 44. 20. that the Idolater feedeth on ashes Our best works and duties are not meat and drink but ashes 'T is as impossible that the body should live upon ashes or other such trash as that the soule should live upon its own works Our works have no nourishing vertue in them If a Sonne shall ask bread saith our Saviour of any of you that is a father will he give him a stone Luke 11. 11 12. The Papists are unnatural fathers to their children When they ask them bread they give them a stone when they ask fish they give them a serpent and when they ask an egge they give them a scorpion A mans best works are Stones Serpents Scorpions yea they are poyson to him that makes them his food You reade of a severe threatning of Rabshakeh against the people of God 2 Reg. 18. 27. He would make them eat their own dung c. The Papists put this threatning into practise upon all their followers in a spiritual sense They make them eat their own dung c. Indeed our best works and duties in the account of strict justice are no better Mal. 2. 3. I will spread dung upon your faces even the dung of your solemne feasts A person had better never do any good works then make him his spiritual meat and subsistence XI Behold here the excellency of Jesus Christ He is meat and drink He is indeed compared to all things that are excellent he doth farre excel whatsoever he is compared unto He is as far above all other meat and drink as the best meat and drink are above the coursest pulse and the muddiest water See this excellency in a few particulars 1. Christ is spiritual meat and drink All other meat and drink is onely corporeal 'T is so in its own nature and 't is so in regard of the subject it nourisheth not the soule but the body onely All their delicacies do not
the world cannot purchase one inch of it He that dreames of buying Christ shall die without Christ II. Behold the sufficiency of Christ for spiritual life Two things are necessary for the bodily life food and rayment 1 Tim. 6. 8. Jesus Christ is both food and rayment He is set out as rayment in Baptisme Gal. 3. 27. and he is held out as food in the Sacrament of the Supper He is every way sufficient for all the concernments of the soule he feeds it he cloaths it and that with the best food and the best rayment with himself His flesh is meat his blood is drink his righteousnesse is cloathing substantial durable cloathing III. The misery of those that are without Christ All men are by nature strangers to Christ Eph. 2. 12. He that is without Christ is without spiritual rayment he is a naked man The Scripture calls the state of nature a state of nakednesse Ezek. 16. 4 8. and Rev. 3. 18. A naked condition is a miserable condition Nakednesse is a very comprehensive word A naked man is exposed to the scorn of every eye it s a shameful object Rev. 3. 18. A naked man is exposed to every storm every shower wets him every wind pierces him A naked man is unfit for employment he is neither fit to fight nor to labour Such as are without Christ are unspeakably miserable Their condition is full of shame their condition is full of danger they have nothing to cover them from Gods wrath from the devils rage They have nothing to warme their hearts when they are cold with feares terrors despaires and spiritual anguish A naked body amongst darâ—s and swords is not such a spectacle of compassion as a naked soule exposed to the arrows of Gods wrath They are as unfit for any work as the naked man is for labour and travel Vid. Esay 3. 6. he that is without Christ hath neither bread nor rayment IV. The misery of those that reject Christ None but mad men and barbarous men reject cloathing 'T is the character of a distracted mad-man to refuse raiment Vid. Luke 8. 27. You read a sad story of a man possessed with a Legion of devils and the text saith he wore no cloathes his madnesse is evidenced by that that he would suffer no cloathes to be put upon him for v. 35. When Christ had cured him the text saith he sate at the feet of Jesus cloathed and in his right minde 'T is a signe that that man is spiritually possessed with a Legion of devils that will not be cloathed with this spiritual garment And yet the world is full of these spiritual Bedlams They will go naked Let Ministers say what they will let the spirit of God use never so much importunity they will not be cloathed They will have none of Christ These garments are hanged out every day in the publick market yea men are intreated to take them even without money and yet they will not Is it not just that such men should be buried in hell in their own rags that will not embrace Christ that they may be cloathed with eternal salvation V. None so well arrayed as Saints Dives had purple c. Luke 16. 19. They have Christ VI. Here is comfort for poor Christians counsel for proud men you that will have the best apparel and new fashion VII When you put on your garments think of Christ A serious Christian may spirituallize every thing he useth or beholds VIII Hinder none from Christ Exod. 22. 27 28. Job 24. 7. Amos 2. 8. Doct. 2. ' Its the duty of men to put on the Lord Jesus Christ This is often recommended to us in Scripture Two things I shall briefly open 1. What it is to put on Christ How we must put him on 2. Why we must put him on 1. Christ is put on two wayes There is a double putting on of Christ 1. A putting on of Christ for justification When by faith we apply him unto our selves by faith for righteousnesse The Apostle tells us that Christ is made unto us of God justification 1 Cor. 1. 30. He is called Jehovah our righteousnesse Jer. 23 6. 'T is by his righteousnesse that the beleever is constituted righteous in foro Dei which is by an act of grace of God imputing and reckoning this perfect righteousnesse of Christ unto him as his own righteousnesse Now then doth a person put on Christ when by an act of faith he doth apply Christ and his righteousnesse unto himself for justification This was that which the Apostle desired Phil. 3. 9 That he might be found in Christ not having his own righteousnesse which is by the Law but that which is by the faith of Iesus Christ the righteousnesse of God by faith When this righteousnesse is actually applied received relied upon then is Christ put on This is one piece 2. A putting on of Christ by imitation When we imitate the gracious life of Christ This refers to Sanctification and new obedience To put on Christ is virtute Spiritus Christi undique nos munire quâ idonei ad omnes partes sanctitatis reddamur Calvin And so Erasmus In as much as ye are spiritually ingraffed into Christ hunc ipsum induite eluceat in omni vitâ quem sitis professi exprimite quem imbibistis c. Zuinglius When we apply his righteousnesse for our justification when we put on his example and expresse his vertues in a course of sanctification then and not till then do we put on Christ as the Scripture requires II. Why we must put him on There is good reason I might be large in each but I shall onely give general Reasons 1. Christ is of no effect to us if we do not put him on Garments neither warm nor cover nor defend nor adorne the body if they be not put on Christ is rendred invalid to such as do not apply him His righteousnesse will not justifie you if you do not by faith put it on as a garment His holy life will do you no good if you do not imitate it His righteousnesse will perish as to you his vertues will be lost as to you if you do not actually put on both The Apostle speaks of making Christ of no effect Gal. 5. 4. 2. If we do not put on Christ both these wayes we can have no hopes of salvation If Jesus Christ be not put on for righteousnesse there is no remission of sinne All our guilt is imputed to our selves 'T is by the imputation of his righteousnesse that our sins are covered Rom. 5. 20. And where there is no remission there can be no salvation And if we do not put on the vertues of Christ in a course of sanctification we can have no Scripture-hope of heaven The Apostle is expresse for this He that hath this hope purifieth himself as Christ is pure 1 Joh. 3. 3. Our Justification is by Christs righteousnesse and our Sanctification is an evidence of our Justification
Armour 1. No other Armour will serve Sauls Armour will not serve Gods souldiers 2. This Armour will serve it was never battered it will never be broken Take it therefore and put it on 1. Put it on wholly 2. Put it on speedily 3. Use it when it is on 4. When you have done all hide your selves in Christ who is here called for their comfort Latibulum à vento of which comfortable point I shall speak the next time ESAY 32. 2. And a man shall be as a hiding place IX SERM. at Mary Wolnoth Lon. Feb. 15. 1651. from the winde TWo things I observed in this Text. 1. A danger intimated in this word Winde 2. A remedy prescribed A man shall be as a hiding place The Observations were two 1. That Christians must expect to meet with windy dayes even under the Kingdome of Christ Of which I have spoken Doct 2. That Jesus Christ is the beleevers hiding place in all the windy dayes which they meet withal in the world He is latibulum or Absconsio à vento whether they be windy dayes of outward trouble or windy dayes of inward trouble temptation desertion discouraging feares and terrours Christ is a hiding place to them in all these days and in all these cases Here are foure words used in this text which set out this hiding vertue that is in Christ hiding place covert rivers of water shaâ—ow of a rock Many other Scriptures bear pregnant testimony to this truth Esay 4. 5 6. The Lord will creatâ— upon Mount Sion upon every dwelling place of Mount Sion and upon all her assemblies a cloud c. This is spoken of Christ the beautiful branch of the Lord v. 2. This glorious and beautiful branch the root of the stock of Jesse shall be a cloud and smoak a defence a Tabernacle a shadow a place of refuge a covert and that not to one but to every dwelling place of Mount Sion and to all her Assemblies To this agrees that of our Saviour Cant. 2. 14. O my dove that art in the clefts of the rock and in the secret place of the staires Jesus Christ is this cleft of the rock he is this secret place of the staires Christ is called Shiloh Gen. 49. 10. Shiloh is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in quietâ— vel pace agere tranquille in otio vivere all safety is in Christ The tunicle in which the infant is wrapt in the mothers belly is called by the Hebrews Shiloh because it lies there securely out of fear In the prosecution of this point I shall open these three things 1. What it is in Christ that is a hiding place 2. What it is of theirs that Christ hides 3. Why Christ is a hiding place to them 1. There are several things in Jesus Christ which make up this hiding place indeed every thing in Christ is a hiding place I shall instance in some 1. The providence of Christ The Scripture tells us that the eyes of the Lord runne to and fro thoroughout the earth 2 Chron. 16. 9. Jesus Christ hath the same watchful eyes of providence over his people that the Father hath Col. 3. 17. By him all things consist It 's one Argument Divines bring to prove Christs divinity because be governs the world by his providence as the Father doth John 5. 17. My Father worketh hitherto and I work It 's meant of his providential working And Heb. 1. 3. Christ is said to uphold all things by the Word of his Power which is an act of providence Now as Christ by his providence watcheth over all things and and creatures so do his eyes watch continually over his people Esay 27. 3. I the Lord do keep it I will keep it night and day This is one great stone of this biding place 2. The Attributes of Christ All the Divine Attributes are ascribed to Christ as well as to the Father Eternity Micah 5. 2. Almightinesse Esaâ— 9. 6. Omniscience Heb. 4. 13. It 's spoken of Christ our high Priest Wisdome Prov. 9. 1. He is called God onely wise Jude 25. All these Attributes are as so many stones that make this hiding place Prov. 18. 10. The Name of the Lord is a strong Tower Christs name the Prophet mentions Esay 9. â— Wonderful Counsellor c. every one of these names is a room in this hiding place 3. The Promises of Christ All the promises of God are in Christ yea and in him Amen 2 Cor. 1. 20. Christ hath purchased them they all have their ratification and accomplishment in Christ The Scripture is full of promises of all sorts of protection provision deliverance salvation Every promise is a piece of this hiding-place Ps 18. 30. The Word of the Lord is tryed He is a buckler to them that trust in him Christs Word of Promise is the souls defence 4. The merits of Christ. Christ hath by the shedding of his blood merited for his Elect whatsoever is necessary These merits are a beleevers hiding place O my dove that art in the clefts of the rock Cant. 2. 14. those foramina petrae are vulnera Christâ— There the beleever hides himself in the time of danger As the dove when she is pursued flies to her windows so the beleever flies to the wounds of Christ and there is hid 5. The intercession of Christ The Scripture tells us that Christ appeares continually before the Father for us he is still moving for us at the right hand of God His Intercession in heaven is the beleevers Sanctuary on earth So the Apostle tells us in two places Heb. 6. 18 19 20. and Heb. 7. 25. He is able to save c. because he lives for ever to make Intercession for us Christ directs Peter to this Luke 22. 31. 2. What it is of a beleever that Christ is a hiding place unto 1. Christ is a hiding place to the outward man He hides that in time of stormes Christ hides that two wayes 1. Sometimes he hides it from danger He keeps his people from the rage of them that would swallow them Thus the Church was hid Rev 12. 6. The woman fled into the Wildernesse where she hath a place prepared of God that they should feed her there one thousand two hundred sixty dayes Thus David was often hid from the fury of Saul and his Courtiers that sought his life 2 Sometimes God hides it in danger That though his people be in danger yet they are not destroyed Thus the Church was hid in Egypt The bush was burning yet was not consumed Ex. 3. 2. 2. Christ is a hiding place to the inward man And herein he excells all other hiding places 1 He hides the soul from sinne The best of his people would sinne more frequently and more grievously if Jesus Christ did not hide them from sin 2 He hides the soule from temptations He chaines up Satan from tempting them that he cannot bait them so furiously as he would and when
Our Saviour heares this dispute and steps in with them in his own person 'T is likely the Disciples acquainted him with it as they usually did in other cases or else by the flocking of the multitude about them he observed it or by the omniscience of his Divinity he knew it however it was the Text saith he appeared in the controversie v. 12. Note Iesus Christ will plea for them that are quarreld with for his sake The Disciples are baited by the subtle Scribes and Pharisees and see how ready Christ is to come to their rescue Christ will back all those that stand up for him Now the answer which our Saviour gives to this cavil is in the Text. They that are whole c. which is more plainly expounded in the next verse I came not c. Our Saviour tells them that he did in this action the office of a good Physician took all opportunities for the good of sinful souls q. d. If a Physician may visit infected persons c. And he doth withal secretly intimate to them their misery that while they continued in their present self-conceitednesse they could expect no benefit at all by him They that are whole need not c. They that are whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are of ability or strength 'T is referr'd in Scripture both to the body and to the soul and it notes either truth of strength or opinion of strength that man that is either really or conceitedly strong in body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is spiritually stronger conceitedly so is a whole man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it meanes men that are opinionated and conceited of their own ability It doth secretly point out the Pharisees distemper Though they were as other men in regard of their spiritual condition yet they had good thoughts of themselves they were strong men in their own conceit Need not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies necessity and usefulnesse Rom. 12. 13. contributing to the necessities of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6. 8. Your heavenly Father knows what things you have need of c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies also a necessary office as Acts 6. 3. Look out among you seven men c. whom we may appoint over this businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that are whole as before they can make no use they have no want of a Physician A Physician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies a healer The work of a Physician is to heale God hath given men insight into that study to prevent diseases and to cure diseases But they that â—re sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are evil affected 'T is referr'd both to the outward and inward man There is a sicknesse of the body and of the minde also and the phrase expresses the nature of sicknesse Health is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis a right temperature of body 'T is malus habitus corporis Spiritual sicknesse is malus habitus Animi When the spiritual part is dis-affected the soul is spiritually sick In this place it relates to both The words are a double Proposition in which are First the Subject this is twofold Secondly the Predicate twofold 1. That men that Need not a Physician are whole 2. That men that Do need a Physician are sick The summe of all amounts to these five Observations 1. Sinne is a spiritual sicknesse a spiritual disease 2. Jesus Christ is a Physician for the curing of this disease 3. Some sinners are spiritually sick and yet think themselves whole 4. Christ is not a Physician to those that think themselves spiritually whole 5. Those that see their spiritual sicknesse shall finde Jesus Christ ready to heale them I begin with the first viz. Doct. 1. Sinne is a spiritual sicknesse This is intimated in the text 'T is the very foundation of this defence of Christ He points out these Publicans with whom he now conversed as so many diseased men Every sinne is a spiritual disease every iniquity is a real malady Sinful men are truly sick men sin bath many names in Scripture a burden a wound darknesse bonds folly c. and here a sicknesse Two things I shall open here by way of Explication 1. Prove that sin is a sicknesse 2. Shew what kinde of sicknesse it is 1. That sinne is a sicknesse This is proved two wayes 1. From cleare testimonies of Scripture The Word of God calls it a sicknesse Esay 1. 5. The whole head is sick c. It hath relation both to Jerusalems miseries and to Jerusalems sinnes She was sick with misery and sick with sinne therefore sick with misery because sick of sinne Ezek. 34. 4. The Prophets of Israel are compared to shepherds and they are charged with this that they did not strengthen the diseased nor heale that which was sick What is meant by the sick and diseased but the sinful members of that Church whose conversion and reformation the Prophets had not endeavoured And Eccles 6. 2. Solomon calls covetousnesse an evil disease Hence also it is that sinne is called in Scripture by the name of diseases 'T is called the plague of the heart 1 King 8. 38. There are as many diseases of the soul as there are of the body Drunkennesse is a spiritual dropsie Security is a spiritual lethargy Envy is a spiritual canker Lust is a spiritual feaver Hos 7. 4. They are all adulterers as an oven heated by the Baker Apostasie and backslâ—ding is the spiritual falling-sicknesse hardnesse of heart is the spiritual stone searednesse of conscience is a spiritual Apoplexy unsettlednesse of judgement is a spiritual paâ—fiâ— pride a spiritual tumor vaine-glory a spiritual itch There is not any sicknesse of the body but there is some distemper of the soule that might be parallell'd with it and beare the name of it Hence also it is in Scripture that the pardoning of sinne is called healing Psalme 103. 3. who forgiveth all thine iniquities who healeth all thy diseases 2. From the effects of sinne Sinne doth produce all those effects upon the soule which sicknesses do upon the body 1 Sicknesse unfits the body for action Men that are active in health they are in sicknesse indisposed for any thing The Mariner cannot row the souldier cannot fight the husband-man cannot till the Merchant cannot trade It doth take a man quite off from all his labours and that both in regard of Act and in regard of Affection Eccles 12. 1. what was loved before yields no pleasure Sinne doth unfit the soule for spiritual employments it takes men off from prayer from hearing from meditation c. And the more power it hath over the soul the more is the soule indisposed for holy exercises Even Gods own children when they have fallen into some spiritual sicknesse are exceedingly indisposed to the things of God Their zeale their forwardnesse their activity is much abated David when he had fallen into
14. 2. They do not search into their own hearts He that would know his spiritual condition must carefully and conscionably dive into his own spirit by serious examination of himselfe He must turne his eyes inward This the Apostle tells us 2 Cor. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must pierce thorough our own hearts before we can see whether they be sound or rotten We must prove our selves as the Goldsmith doth his metal whether it be right or not we must cast our hearts into the fire and bring them to the touchstone c. He that is not a self-visitor a self-examiner can never attaine to any competent knowledge of himselfe Now there are many men who never did spend one houre in the trial of themselves they are as great strangers to their own hearts as they are to forreigne Countreys this makes them ignorant 3. They do not consult with this spiritual Physician Jesus Christ is the great principal Physician Under Christ the Ministers of the Gospel are Physicians â— Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is their office to be helpers of Gods people in their spiritual condition and 't is the duty of the servants of God to consult them about the state of their souls Mal. 2. 6. 'T is not onely to be understood of publick preaching but of private conference They are to discover their spiritual state to the Ministers of Christ that they may help them in knowing what they do not understand and in healing those distempers which they have discovered we are not to rest upon their hare opinion no we must seek the Law at his mouth if they say any thing without the Law or beside the Law they are not to be heard they must judge according to Scripture otherwise they are not to be heard But yet by advising with them some light and knowledge of our spiritual condition may be attained from the rules of Scripture They are spiritual Seers in their model and measure as the Prophets of old were 2 King 1â— 13. As they help men by the direction of the Word of God to know what they are to do and what they are to beleeve so they may be very beneficial by comparing the spiritual stare of men with the rule to help them to a better and more perfect knowledge of themselves then they had before But now the greatest part of men neglect this Men generally go to the Lawyer to be informed about their outward state they go to the bodily Physician to be helped in the knowledge of their corporal estate but they never make conscience of enquiring of the estate of their souls at the month of the spiritual Physician This makes them so ignorant and because they are ignorant they think their condition to be good when it 's bad and miserable 4 They consult with Mountebanks which are weak or flattering Secondly Pride Man is naturally a very proud swelling creature willing to see what may make him excellent unwilling to acknowledge any thing in himselfe that may render him contemptible either in his own eyes or in the eyes of others Simon Magus the Sorcerer gave out that himself was some great one Act. 8. 9. he would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men by nature have a spice of that disease How comes it to passe else that men are so impatient to bear rebuke that they are so unwilling to be instructed that they are so â—verse to have their spiritual condition searched that they are so raging under affliction Is it not because of that pride and conceitednesse that is in their hearts Hence also it is that though they besick unto death yet they judge themselves to be in a sound healthy saving conditition lest by acknowledging their spiritual sicknesses they should be laid low in the thoughts of men See how proudly the Jewes speak to Christ when he would convince them of their spiritual bondage John 8. 33. We are Abrahams children and how sayest thou ye shall be made free They thought it a mighty injury to a people of their quality to be told of bondage and subjection 'T is want of humility that makes sinful men hold such groundlesse conclusions about that their spiritual welfare Thirdly Love of case Men naturally love their ease and quiet They would not be disturbed Issachar law that rest was good and therefore he coucheth down between two burthens Gen 49. 14 15. Most men are for spirituals as Issachar was for his outward condition they prefer an unsafe rest before a safe unquietnesse They know that if they once see or acknowledge themselves to be spiritually sick they must enter into a course of spiritual Physick They must take down many a bitter potion which they do not like therefore they conclude they are whole As it is with many foolish men in regard of their bodies though they be sick of many diseases yet they had rather say they are well then meddle with Physick they willingly cast the thoughts of their diseases behind their back that they may not be at the trouble and cost of curing Just so it is with spiritual sick men If they should say they are sick then they must make use of meanes They must pray they must repent their sinnes must be purged out they must have some spiritual disturbance c. This they love not therefore they conclude they are whole and often drop down into hell before they will acknowledge that they stand in need of Physick Soul take thy ease saith that rich foole in the Gospel eat drink c. Luke 12. 19. This love of painful ease for so it will prove in the end is the bane and ruine of thousands of souls Fourthly They judge of their spiritual state by false Rules 'T is very sad to consider what groundlesse rotten foundations men build hopes of heaven upon Our Saviour speaks of two sorts of builders in the Gospel under which all the Sons of men are comprehended the one builds his house upon a rock the other upon the sand Matth. 7 24 25 26 27. Every man is a builder and every man builds his salvation either upon the rock or upon the sand Most men build upon the sand conclude themselves to be well upon such arguments as will not hold in the day of trial I shall both discover them and shew the rottennesse of them 1. False Rule Freedome from scandalous flagitious sinnes Many men think they are spiritually whole because they are not sick of those visible desperate diseases which other sinners have upon them They are neither thieves nor whores nor drunkards nor oppressors nor cheaters nor murtherers c. They live soberlie civilly orderly amongst men 〈…〉 them with any enormous act Hereupon 〈◊〉 gather that they are spiritually whole that they have no mortal disease upon them This was the ground of that misjudgment which the Pharisee made of himselfe Luke 18. 11. God I thank thee that I am not as other men c. It
's very like the Pharisee spake no more then what was true for they were generally men very inoffensive as to all such things For the discovering of this false foundation I shall lay down foure things viz. 1. 'T is a very great mercy to be freed from these scandalous sinnes If God have preserved you from these visible diseases that you have none of these botches of Egypt upon you it is to be acknowledged as a very great blessing The Pharisee did not amisse in blessing God that he was no Extortioner if he had done it upon a right ground if he had not gone on to censure the Publican he had not been blamed but commended for it David blesses God for preserving him from the sinne of murther upon Abigails perswasion Vid. 1 Samuel 25. 32 33. And there is very great reason for it For 1 Hereby we are delivered from much anguish and torment of conscience These scandalous sinnes as they do in an extraordinary manner waste the conscience so they do lay a foundation of much horrour and trouble in the soul every sinne creates much torment but these great abominations create exceeding much What horrour did Davids Adultery and Murther cast into his spirit Though God pardoned them both to him yet he was filled with anguish a long time after vid. Ps 6. Ps 38. Ps 50. 1. Now t is a great mercy when God prevents any anguish 2. Hereby we are delivered from being hurtful examples to other men Grosse scandalous offences are very prejudicial to others The hearts of those that are good are grieved and such as are wicked are caused to stumble oftentimes to their eternal ruine Davids sin gave great occasion of sin to others Now it 's a great mercy when God keeps a person from being an instrument of hurt to others especially of hurt to their soules 2. Such as expect salvation must keep themselves from such wickednesses Vid. 1 Cor. 6. 9 10. Heaven is not a place of common receipt for good and bad 'T is not like your ordinary Innes which lodge all kinde of passengers without difference such Lepers so living and dying must expect to go to another place Rev. 22. 15. Without shall be dogs c. 3. 'T is possible for a person to be free from these abominations and yet to be mortally sick of spiritual diseases Every sick man hath not the plague A man may die of a consumption as well as of a Fever A person may be in a damnable state that never committed murther or uncleannesse 1. The Pharisee was free from all these impieties and yet deadly sick in his soule Luke 18. 11. Paul when he was a Pharisee saith that he was blamelesse concerning all such enormities Phil. 3. 6. and yet at that time sick even unto death so he in Mat. 32. 11. so the five Virgins Mat. 25. 1. Those in 2 Pet. 2. 18 20. A natural conscience may keep men from such enormities The penalty of humane Lawes may preserâ—◠〈…〉 these great wickednesses Civil education may preserve a man from falling into these wickednesses A desire to keep our reputation in the world with men with whom we converse may keep us from these high impieties Meer restraint may do this 2. If freedome from these offences were enough to proclaime men to be spiritually whole then no hypocrite should be sick A man must be free from all these sinnes before he be advanced into the hypocrites forme Now we know that every hypocrite is spiritually and mortally sick Yea the Scripture tells us that hell is prepared for the hypocrites other sinners are said to have their portion with the hypocrites Mat. 2â— 51. The hypocrite is of all sinners the special proprietor of Hell and yet he is free from all these offences 3. It 's possible for one that hath no saving grace in his heart to be free from these offences Though every one that hath grace will abandon these sins yet every one that is free from these sins hath not grace The instances mentioned before will prove this But every one that wants saving grace is under the rage of spiritual sicknesses Yea he that is without true grace is not onely sick in sinne but dead in sin Eph. 2. 1. and yet those that are dead in sin may be free from these wickednesses 4. Although many be free from the actual commission of these sinnes yet they have the roots of these sinnes in their hearts Every sinne is in that bundle of sinne which we call original There is pride and murther and theft c Now the pollution of nature if it be not healed by justifying grace and pardoning mercy and sanctifying grace is enough to make the soule sick and that unto death Yea indeed the great sicknesse of the soul lies there There lies the strength of sinne and the heat of sinne David when he bewailes his murther goes to that as the root of it Psalme 51. 5. All a mans actual sinnes be they never so grosse might soone be healed if that were but healed This is the fountaine of blood This is the law of sin here is the devils magazine 5. Though thou art free from thâ—se foule sins yet thou mayest have some secret idol or other set up in thy heart Now the least sin a vaine thought is a mortal sicknesse in it selfe and if it be not healed will prove a soul-destroying sicknesse The Papists have devised a distinction of sinnes venial and sinnes mortal That there are some sinnes that in their own nature do not make a man liable to eternal death but onely to temporal chastisement so Bellarmine teaches The Scripture knows no such distinction nor can we allow it All sinnes are venial to true repentance except that one sinne against the holy Ghost He that commits that shall never be forgiven But there is no sin venial in its own nature the least is a mortal sicknesse and deserves eternal death So saith the Scripture Gal. 3. 10. Rom. 6. ult the Apostle speaks of all sinne that is opposed to legal righteousnesse and there is no sinne so small but it is a breach of the Law of God For of every idle word that a man shall speak he shall give an account at the day of judgement Mat. 12. 36. What is lesse then an idle word and yet that doth in its own nature deserve wrath By all these things it appeares that a man may be spiritually 〈…〉 thief nor drunkard c. 4. Yet may a person gather evideners of grace from his acting against sinne in some cases David argues so Ps 18. 23. And therefore for the winding up of this point I shall lay down some Rules whereby a person may know whether his acting against sinne be from a principle of saving grace or meerly from common restraint 1. He that forbears sinne from a principle of true grace doth act from the Authority and declaration of anaked truth When the immediate declaration of Gods Will in his Word
well versed in the principles of Religion they can answer almost any question in Divinity and therefore they judge their estate to be very good I have three things to say concerning this head viz. 1. 'T is a very great mercy to have the knowledge of saving and spiritual things 'T is a happinesse to have a deep knowledge in natural things Humane knowleâ—â—◠〈…〉 could be seen iâ— far brightâ—◠〈…〉 star Knowledge never had neve◠〈◊〉 any enemy but ignorance What 〈◊〉 Solomon Eccl. 2. 13. He tells us that wisdoâ—â— excels 〈◊〉 as far as light excels darknesse But especially the knowledge of Divine things This is a rarâ— jewel indeed Knowledge is one of the excellencies of God He is a God of knowledge 1 Sam. 2. 3. Knowledge was one of the perfections of man in the state of Innocency A knowing man findes more content in knowledge even in the knowledge of natural things then ever they could finde in gold or silver or any such things You have heard of some that have cast away their outward estate that they might not be taken off from searching after knowledge But of all knowledge the knowledge of heavenly things is most excellent The price of this knowledge is better then wisdome and the merchandiâ—e of it then fine gold Prov. 3. 14 15. No outward gain in the world is comparable to the gaine of this knowledge By knowledge we come to know what is to be done what is not to be done what is to be believed what is to be rejected Hereby we are enabled to guid others to regulate our own action By knowledge the most principal and highest faculty of the soule the understanding comes to be enriched Knowledge makes a mans face to shine Many high commendations are given in Scripture to this precious pearle of knowledge To know spiritual things is a greater mercy by far then to be made Ruler over the whole world and to want knowledge He that wants knowledge is brutish he is under the curse of Nebuchadnezzar Dan 4. 16. Let a beasts heart be given him An ignorant man is more truly a beast then a man 2. It 's the duty of all that expect to be saved to labour after this knowledge God commands it often in Scripture Prov. 4. 5 6 7. Get wisdome get understanding Search the Scriptures John 5. 39. Let the Word of Christ dwell richly in you in all wisdome Col. 3. 16. An ignorant heart is a bad heart I mean a heart totally ignorant of the things of God for without knowledge the minde is not good Knowledge is as necessary unto practise as light is to action A man must know the Will of God before he can do it Ignorance is the mother of Popish Devotion but knowledge is the mother of true Devotion A Christian can do nothing acceptably without knowledge Want of knowledge is a destructive thing especially if it be where God affords the meanes of knowledge Esay 27. 11. Hos 4. 6. want of knowledge doth stir up Controversies between God and men Hos 4. 1. A man may go to hell for want of knowledge as well as for want of faith or other graces God puts such a high esteeme upon knowledge that he saith It is life eternal to know him and Jesus Christ whom he hath sent John 17 3. It 's the character of the worst of wicked men that they desire not the knowledge of Gods wayes Job 21. 14. Knowledge in its kind and degree is necessary to salvation as well as holinesse Why is piety in Scripture so often set out by the name of wisdom knowledge understanding but to let us see how necessary it is to the attainment of true Piety 3. It 's possible to be very knowing in spiritual things and yet to be in a sick conditiâ—◠〈◊〉 â—â—â—sician may know the nature of all diseases and yet be sick of the worst of them A person may be well versed in the History of the Scriptures in the System of Divinity and yet for all that be in a bad condition as to his eternal state This I shall make good by these four Arguments 1. From the Apostles supposition 1 Cor. 13. 1 2. The Apostle supposeth a great measure of knowledge Very few men attain to that height of knowledge which is there supposed See the expressions To speak with the tongue of men and Angels To have the gift of prophecy which God bestowed upon many in the Primitive times to understaad all mysteries and all knowledge yet it s possible that all this may be without one spark of true grace Though a man could say all the Bible memoriter could resolve all the difficult cases in Divinity yet it s possible that such a man may be destitute of all saving grace 2. From experience There are at present there have been in former ages many knowing and learned men who had not the least measure of true holinesse Judas was without doubt a man of great knowledge We do not finde any thing in Scripture that he was inferior to any of the Apostles in notional knowledge He could for ought we find to the contrary preach as well as any of the Apostles and yet a very wicked man What need we instance in men when as the very devils are so great intelligent creatures their name carries knowledge in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnarus peritus The devil understands Scripture as to the letter of iâ— farre more exactly then the best of men Now that which the worst of men and the worst of deâ—ils may attaine unto can be no infallible argument of a good estate We see by experience many drunkards swearers and debaucht men do in all manner of literal knowledge excel those that desire to feare God in uprightnesse The Pharisees were very knowing Rom. 2 18 19 20. 3. Natural abilities and education may help men to notional knowledge All this kind of knowledge is attained by industry and education by the concurrence of Gods ordinary blessing But now grace and holinesse is not by education or industry or from natural abilities but from the special grace of God Knowledge is but a common gift which is bestowed promiscuously upon the good and bad Now no common gift can entitle a man to Heaven 4. The Scripture doth not make knowledge simply but saving sanctified knowledge an evidence of salvation National knowledge may be without sanctifying knowledge Sanctified knowledge will evidence a mans condition to be good but notionall knowledge will not How shall a man know whether that knowledge he hath be a sanctified saving knowledge or meerly a notional knowledge I shall lay down these evidences of it and so shut up this point 1 Sanctified and saving knowledge is an humbling knowledge Meer literal knowledge swells and puffs up the heart 1 Cor. 8. 1. makes men conceited and proud and to despise others but holy knowledge makes the 〈…〉 self-denying See it in Asaph Psal 〈…〉
to them that have eyes to see him he is a very glorious person Jesus Christ hath a foure-fold excellency above other lights First They are created lights The Sun Moon and Stars the vessels of light are but creatures Gen. 1. You reade of the time and manner of their creation But Christ is an uncreated light The humanity indeed is a creature but the Divinity which doth enlighten the humanity is not a creature Athanasius calls him light of lights very God of very God He is the Father of Lights in regard of his Divinitie Secondly They are lights that cannot give 〈◊〉 Bring men that are blinde to the Sunne let it shine with his greatest splendor upon them and they will not be recovered The light of the Sun hath dazeld and helpt to put out many seeing eyes it never restored to sight one blinde eye But Jesus Christ is a light that gives sight to the blinde He is an enlightning â—ight he doth by his shining upon the soule create in the soule a faculty of seeing which it never had before 2 Cor. 4. 6. When this light shines in the heart the light of the knowledge of God is created Hence the Apostle calls Christ a light that enlightneth every man that cometh into the world Joh. 1. 9. Thirdly They are lights onely to the body The soul is not better for the light of the Sun But Christ is a spiritual light he is a light to the conscience to the will to the affections to the whole inward man Fourthly They give light but in one place at once The Sunne shines but in one Hemisphaere at once 'T is night with us when 't is day with our Antipodes and when the Sunne shines there it is darknesse with us But now Jesus Christ shines as a light in all places of the world at one and the same time He can cast his beams when he pleaseth all the world over Christ shines in England and in America at one and the same moment And he hath told us of a time when he will give light to all the world This is the third inference Christs excellency 4 Behold from hence the excellency of the Gospel Jesus Christ is the light of the world as he is held out in the Gospel The Gospel is the Candlestick in which this Candle is set the Gospel is the Oâ—â— in 〈…〉 There is no other sufficient and 〈…〉 â—â—â—covery of Christ besides the Gospeâ— There are three lights which God hath â—â—â—â—â—ed to the Heathen The light of Creation Rom. 1. 19. 20. The light of righteousnesse which the Schools call Synterâ—sin The light of a natural conscience Rom. 2. 15. Now although these be true lights yet they are not sufficient lights They make a discovery of a God-head unto men Rom. 1. 19 20. They discover so much to men as to â—eave them without excuse Rom. 1. 20. but they cannot discover a Saviour to man They cannot discover a Mediator God and man in one person None of the wise Philosophers of the world that had studied the mysteries of nature and attained to very great experience in them were able to finde out reconciliation by Christ No no the Gospel is the onely ordinary way of this discovery John 5. 39. Search the Scriptures They are they which testifie of me Rom. 1. 16. 17. I am not ashamed of the Gospel of Christ For therein is the righteousnesse of God revealed from faith to faith So 1 Cor. 1. 21. After that in the wisdom of God the world by wisdome knew not God It pleased God by the foolishnesse of preaching to save them that beleeve Now then the Gospel being the onely standing-way of discoverning Christ to men it must needs be a very excellent thing Hence it is that the Gospel is called a light as well as Christ Psal 119. 105. Thy Word is as a lamp unto my feet c. And 2 Pet. 1. 18 19 We have a more sure word of prophecy c. Herein lies the great glory and dignity of the Gospel that it is the onely mediate fixed Candlestick in and by which Jesus Christ the true light is discovered and made known This is the first Use Use 2. Exhortation It commends sour things to us 1. Blesse God for this light We have very great cause to blesse God for tho natural light that he hath set up so glorious a Torch as the Sunne is to give light to the inhabitants of the earth What cause have we then to blesse God for this spiritual light that this day-star from on high hath visited us We might have wandred in darknesse as the Heathen do if this light had not in the glorious Gospel shâ—ned amongst us Blesse God every day for this light especially you that have Christ not only a light to you but a light in you You that have this Sunne risen and shining in your hearts in and by conversion you have cause to blesse God Many shall be damned and perish that have Christ as a light to them but they shall eternally be saved that have Christ the true light shining in them How much cause had the Israelites in Goshen to blesse God that had light in their dwellings Exod. 10. 23. when there was thick darknesse in the land of Egypt much more cause have you to blesse his great Name that the Lord Christ is a burning light set up in your hearts when as abundance that live under the same light you do are still in the darknesse of an unconverted estate Ye were sometimes darknesse but now are ye light in the Lord Eph. 5. 8. This 〈…〉 loud cordial lasting everlasting praises to God and Jesus Christ that this light is made a saving light to you when it is a damning light occasionally to very many 2. When ever you see the light remember Jesus Christ When you open your eyes in the morning and behold the light of the Sunne then thinâ— of Christ the true Sunne of righteousnesse When you see the necessity of light when you see the benefit of light then think of the necessity and benefit which men receive by Jesus Christ He is far more useful then the natural light in as much as he enlightens the soule God would have us to spirituallize the whole Creation There is hardly any creature which is of special and common use but it doth or may serve as a ladder on which we may ascend into Heaven and be brought neerer to God bread water garments the raine the dew the light and a thousand other creatures do daily preach some spiritual Doctrine to us It will be happy for us if we can take out spiritual lessons from earthly things 3. Improve the light In three things 1. Be not contented that Christ is a light to you but labour that he may be a light within you Get Christ into your hearts into your consciences 'T is damnable to live in darknesse even when the light of the creatures shines Rom. 1. 20. 'T is
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
work is wrought By this Word is the soule first cut off from the wilde stock of corrupt nature and planted into the true Olive-tree or Vine Jesus Christ Hence the work of planting is in Scripture attributed to the Ministers of the Gospel 1 Cor. 3. 6 7. I have planted saith the Apostle Apollo watered God indeed is the great Planter So v. 1. of this Chapter I am the true Vine and my Father iâ— the 〈◊〉 He is the Master-Planter the Ministers are subordinate-planters We are labourers together with God 1 Cor. 3. 9. They are so called because by the Word preached this great work is done This the Prophet clearly affirmes Esay 61. 1 2 3. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach Christ that they might be called trees of righteousnesse the planting of the Lord. These mystical trees are Gods planting but the instrument wherby they are made such trees is the Word preached Hence the Word is called the incorruptible seed of regeneration 1 Pet. 1. 23. As all the Trees and Plants in the first Creation were set and sprung up by the Word of God Gen. 1. 11 12. So are all these mystical Branches ingraffed by the Ministerial Word 2. The Spirit of God The Holy Ghost is the immediate Instrument whereby the soule is ingraffed It is the Spirit which gives efficacy to the Word both to cut off the soule from the stock of nature and to implant it into the Stock of grace The Word would never be able to tear off any person from his first root if it were not edged and strengâ—hred by the Spirit of God The Scripture calleâ—h the Holy Ghost the finger of God Luke 11. 20. compared with Mat. 1â— 28. He is so câ—â—â—ed as for other reasons so for this because he is the immediate instrument whereby God works in the hearts of his creatures Particularly for this work of ingraffing the soule into Christ the Holy Ghost is affirmed to be the immediate instrument 1 Cor. 12. 13. By one Spirit are we all baptized into one body c. and have been all made to drink into one spirit And againe Eph. 2. 21 22. where the Apostle speaking of this great mystery under another resemblance saith that in Christ we are builded an habitation of God thorough the Spirit The same Spirit which builds us upon Christ into one Temple doth ingraffe us into Christ as one Vine 3. Faith This is the immediate instrumental cause on mans part Faith is an uniting grace it knits the soule to Christ and Christ to the soul Faith is an incorporating grace it doth as it were embody the soule into Christ making it one with Christ and Christ with it This is that which the Apostle saith 1 Pet. 2. 4 5. To whom coming as to a living stone c. Ye also are built up as lively stones c. Two things are observable in that Text. First that the Saints are built together upon Christ the foundation-stone an holy house to God Secondly how Christ and they are cemented together into one building this is by beleeving set out by the expression of coming which is used ordinarily for beleeving as Mat. 11. 28. The Spirit of God first works saith in the heart of a person through the Word and then the soul is by the Spirit through faith ingraffed into Christ and made a lively Branch For the second particular What advantage the soul hath by being a Branch of Christ I shall here follow the Metaphor The same advantage the Branch hath by being ingraffed into the Stock hath a Beleever in a spiritual sense by being ingraffed into Christ I name these five 1. Spiritual supportation The Branch hath this benefit from the Stock into which it is ingraffed that it is born up and supported by it The Branch doth not bear the Vine nor doth it beare it self but is born of the Vine A beleever hath supportation from Jesus Christ We stand on Christs legs not on our own I can do all things saith the Apostle through Christ that strengthneth me Phil. 4. 13. The strength of the Branch is in the Vine so is the strength of a Beleever in Christ Who is this that cometh out of the Wildernesse leaning on her beloved Cant. 8. 5. I laid me down and slept saith David I awaked for the Lord susteined me Many blasts passe over a beleever many violent concussions and shakings is he exposed unto partly by reason of sinne partly by temptations from the Devil from men in all these shakings he hath sustentation from Christ into whom he is implanted My grace saith Christ to Paul shall be sufficient for thee for my strength is made perfect in weaknesse in 2 Cor. 12. 9. A beleever may with confidence go to Christ and pray for support in all his weaknesses A beleever may go to Christ and chalenge support Christ would never have made thee a Branch if he had not intended to support and strengthen thee Esay 41. 10. there are repeated promises of sustentation I will strengthen thee I will help thee I will uphold thee In doing in suffering in dying is a beleever supported by Christ A beleever never wants support but when either through pride he will not have it or through slothfulnesse he will not 〈…〉 Jesus Christ 2. Spiritual nourishment The Branâ—â— doth not give nourishment to the Stock nor doth it nourish it selfe but it receives nourishment from the Stock A beleever hath nourishment from Jesus Christ The Root feeds the Branch it conveys its sap to each Branch whether it be great or little whether it be nearer the Root or at a farther distance from it Christ conveys proper nourishment to every beleever The Apostle speaks of this Col. 2. 19. The whole body from Christ by joynts and bands hath nourishment ministred the Ordinances are the joynts and bands by which nourishment is carried but Christ is the great treasury from whence it is carried He nourishes Faith he feeds Hope he nourisheth love c. Of his fulnesse have we all received and grace for grace John 1. 16. Every grace a beleever hath would die and wither if it did not receive daily nourishment from Jesus Christ 3. Spiritual increase The branch receives its Augmentation from the Vine The graffe when it's first implanted is very small a childe may break it with one of his fingers but by abiding in the Stock it grows till it come to perfection All a Beleevers increase is from Jesus Christ 'T is by and through him that we grow from infancy to a perfect man Two Texts of Scripture do fully set out this benefit of our implantation The one is Col. 2. 19. In him the whole body having nourishment ministred increaseth with the increase of God The other is Eph. 4. 16. Where the Apostle tells us that by and from Christ the whole body being fitly joyned together and compacted by that which every part supplieth maketh increase
2. 10. To shew that this eternal 〈…〉 from him 1. He hath merited this salvation for the Elect 'T is his purchase 2. He keeps it for them and them 〈…〉 1 John 5. 11. 3. He will actually put them into full possession of it when he returnes from heaven in the latter end of the world of which he speaks John 14. 3. Thus much for the first particular namely the extent of that salvation of which Christ is said to be an Horn. He is the salvation of the Elect Privatively from all evil Positively to all good till he have brought them to heaven the place of eternal salvation 2. Why Christ is called an Horn of salvation That we may come to the full understanding of this let us consider how the word is used in Scripture Now we finde that this word doth Metaphorically denote two things especially 1. Glory and dignity So we finde it used Lam. 2. 3. where the Church complaining of the misery which had befallen her hath these expressions The Lord hath cut off in his fierce anger all the Horn of Israel That is whatsoever was glorious or excellent in Israel God hath now removed So we may see cleerly if we reade the first verse The Lord hath cast down from heaven unto earth the beauty of Israel he hath covered the daughter of Sion with a cloud c. and then it follows He hath cut off all the Horne of Israel The glory of God manifested in his appearings when he brought Israel out of Egypt is expressed by this Metaphor Hab. 3. 3 4. His glory covered the heavens c. His brightnesse was as the light He had hornes coming out of his hand c. So Psal 9â— 10. My Horn saith the Psalmist shalt thou exalt like the horn of an Vnicorn that is thou shalt encrease my glory and dignity 2. Serength and Power So 't is used Lam. 2. 17. He hath set up the horn of thine Adversaries saith the Church that is he hath encreased the power and strength of thine Adversaries So when God threatens to weaken the power of Moab he doth it by this Metaphor Jerem. 48. 25. The Horn of Moab is cut off and his arme is broken The breaking of the arme doth fully expound the cutting off of the Horn. And when God promiseth to give his people power to subdue their enemies he useth this expression Micah 4. 13. Arise and thresh c. for I will make thine horne Iron Now then when Christ is called an Horn of salvation the meaning of the Holy Ghost is 1. The glory of his salvation 2. The strength of his salvation First The glory of his salvation Jesus Christ is a glorious Saviour and the salvation which he brings to his people is a glorious salvation in three respects 1. Consider the person of Christ. God raised up many hornes of salvation for his people when they were in distresse The History mentions them Neh. 9. 27. According to thy manifold mercy thou gavest them Saviours which saved them Gideon and Jepthah and Sampson c. they are called Saviours because they saved instrumentally the people of God from their enemies But they were but mean Saviours in respect of Christ his person 〈…〉 They were but men He God 〈…〉 person Though his glory was 〈…〉 eyes of carnal men yet they that had spiritual eyes did behold it John â— 14. We 〈…〉 glory the glory as of the 〈◊〉 begotten of the Father If the person of Christ be compared with the persons of other saviours it will appeare that he is a glorious Saviour All other horns of salvation were but wooden horns Christ is a golden Horn of salvation 2. Consider the nature of the salvation it self 'T is spiritual salvation 't is eternal salvation All those hornes of salvation which were raised up in sundry ages for the defence of the Church were but horns of outward salvation and of temporary salvation They saved onely the outward man and that neither but for a time The Church was in as much peril after they had wrought salvation for them as ever they were before When Gideon was dead the children of Israel fell into as great danger as they were in before So after the death of Jepthah and after the death of Sampson they were overwhelmed with as great hazards as before as you may reade in the story in the book of Judges But now Christ is a Horn of salvation to their soules as well as to their bodies He saves them from their spiritual enemies Sinne Satan as well as from men He saves them from the wrath to come 1 Thes 1. 10. And then he saves them for ever The Church never can be never will be in that danger again as they were before this Horn of salvation was raised He hath for ever perfected them that are sanctified Heb. 10. 14. 3. Consider the glorious manner of the working of this salvation Never any salvation so glorious at this There are three things in it 1 He saved the Elect by his own power The power by which all other hornes of salvation delivered the Church was by a power one of themselves the strength they had was none of their own but the power by which Christ saved and still saves his Church is from himselfe the Divinity impowered the Humanity Psal 98. 1. His own right hand and his own holy Arme hath gotten him the victory 2 He saved the Elect solely Other horns of salvation had the concurrence of many besides themselves Gideon and Jepthah and Sampson c. They blew the trumpet and gathered multitudes to assist them in the battels which they fought for the salvation of the Church All Israel came after them But this Horn of salvation wrought the Churches deliverance alone Esay 63. 3 5. I have troden the wine-presse alone c. He had no other Horne to help him He entred the field and fought the battel alone and by himself obtained the victory 3. He saved the Church by his own death Other hornes of salvation delivered the Church by the death of the enemy Ehud slew Eglon but he himself did not die Iudges 3. 21 22. Gideon shew Zeha and Zalmunna the enemies of Israel Judges 8. 21. but he himself was not slain But now this Horn of salvation got the victory by dying his Crosse was his Conquest He triumphed over principalities and powers on the Crosse as the Apostle speaks Col. 2. 15. He subdued all the horne of the 〈…〉 of his blood 〈…〉 life his grave is our victory 〈…〉 do fully prove that Jesus 〈…〉 salvation that is a gloriouâ—â—â—lvation 〈…〉 first Secondly The strength of his 〈…〉 Christ is a strong Saviour the salvation 〈…〉 he works for his people hath strength in it He hath raised up a mighty salvation for us so some translations render this text To this agrees that of the Prophet Psal 89. 19. I have laid help upon one that is mighty I have exalted one chosen out of the
He shall come down like the rain upon the mowen grasse This seems to be more agreeable to the meaning of the Holy Ghost especially because of the clause following which is added by way of Explication As the showers that water the earth As the showers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rain and showers differ onely as lesse and more raine signifies smaller showers and showers signifie greater raine Deut. 32. 2. Raine falling in multitude of drops is called a shower That water the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Zarziph which is here translated water is onely used in this place in all the Bible it signifies to water by dispersion to water by drops The showers are dispersed in drops all over the face of the earth in a very regular and artificial way God hath divided saith Job a water course for the overflowings of waters Job 38. 25. The raine is from the cloud spouted out by drops after such a manner that every part hath its share Thus much for Explication The Observation is this Doct. Jesus Christ is to his Church as the rain to the mowen grasse as the showers of rain that drop down upon the earth Jesus Christ is the spiritual raine of his Church Jesus Christ is a mystical shower to the hearts of his people When God gave Christ out of his bosome he did then if ever raine a golden shower upon the world The Prophets do use this Metaphor in their predictions of Christ Esay 45. 8. Drop down ye heavens from above and let the skies poure down righteousnesse c. Though it be expressely a prediction of that great return of the Church from their captivity Yet as Calvin well observes it relates to the spiritual Kingdome of Christ when all this should be compleatly fulfilled The heavens did never drop down salvation they never rained righteousnesse so abundantly as when they rained down him who is the Lord our righteousnesse In the handling of this Doctrine I shall open three things 1. What that is which in Christ may be compared to the rain 2. Wherein lieth the resemblance between Christ and rain 3. Wherein lies the disproportion there I shall shew how Christ excels all other raine For the firste This Metaphor of raine doth relate to three things of Christ It respects three particulars 1. It hath relation to his Doctrine It is usual in Scripture for Doctrines to be compared to the raine My Doctrine saith Moses shall 〈◊〉 at the raine my speech shall distil as the dew 〈◊〉 Ordinarily the preaching of the Prophets Deut. â—â— â— â—â— câ—lled Dropping Ezek. 20. 46. Drop thy word â—oward the south and Prophecy Ezek. 21. 2. Drop â—â—y word toward the holy places Prophecy against the land of Israel I finde divers Expositors interpreting that Text of Christs Doctrine Saith Chrysostome the coming down of the rain upon the grasse or upon the fleece of wool as he renders it signifies the preaching of Christ in the Synagogue And certainly Christs Doctrine if ever the Doctrine of any person may be well compared to the raine His Doctrine is from above and it hath all the properties of raine The Prophet makes the comparison Esay 55. 10 11. 2. It hath relation to the spiritual Government of his Kingdome The administration of judgement is many times set out by the descending of the raine Job speaking of himselfe as a Magistrate useth this Metaphor Chap. 29. 22 23. My speech saith he dropped upon them They waited for me as for the raine and they opened their mouth wide as for the latter raine Evill Governours are compared to a parching drought whereby the estates of the Subjects are withered they are like those destroying Gardeners that pluck up the very roots of the herbs but good Governours are like Gardeners that do daily water the flowers and so cause them to thrive Jesus Christ is such a Governour as seeks the wealth of all his Subjects he drops down rain upon them whereby they are multiplied and increase The Prophet speaks of this Hos 6. 3. His going forth is prepared as the morning he shall come unto us as the raine as the latter and former raine unto the earth Christs government tends not to the impoverishing but to the enriching of his Subjects In his dayes shall the righteous flourish verse after the Text. Jesus Christ is not a waster but a waterer of the spiritual estates of those that are under the Government of his Scepter The Psalmist compares his Scepter to dew Ps 110. 3. It hath relation to the influences of his Spirit The influences of Christs Spirit are compared to the raine The Prophet useth this Metaphor to set out the distillations of his Spirit upon his Câ—uâ—â—h Joel 3. 18. It shall come to passe in that day that the mountains shall drop down â—â—to â—iâ—e and the â—illâ— shall flow with milk c. When Jesus Christ hâ—d communicated his Spirit to the Church See whâ—t she saith Cant. 5. 5. I opened to my beloved and my hands dropped with myrrh and my fingers with sweet â—â—â—â—lling myrrh upâ—n the handles of the lock Christ did there come down as the raine by the secret vertue of his Spirit he caused many precious drops to fall upon the soul of his Church Calvin expounds this Text of the secret distillations of Christs grace upon his people so that whether we respect Christs Doctrine or his spiritual Government or the secret influx of his Spirit in regard of all these doth he come down as the raine upon the mowen grasse and as the showers that water the earth This is the first thing Qui respectus For the second Quae propoâ—tio Wherein stands the resemblance between Christ and raine I shall mention three particulars 1. The raine is the immediate and proper work of God The Scripture doth by this put a difference between the true God and Idols Jer. 14. 22. Man can neither set abroach the vessels of heaven to cause raine nor can he stop them when God hath set them abroach The key of the raine hangs at Gods girdle Man may speak long enough to the clouds before they give a drop of moisture but if God do but lift up his finger they are dissolved As he brings forth the wine our of his treasures so doth he draw the raine out of his Cellars Jesus Christ comes down like the raine in this respect for he is the immediate and proper gift of God This raine had never fallen from heaven if God had not of his own accord bestowed it had all the Angels of God been conven'd in an Assembly how to restore lost man they could never have found out this way The Scripture attributes the whole work of giving Christ to God alone My Doctrine is not mine Joh. 7. 16. but his that sent me His Doctrine is from God John 12. 49 His Scepter is from God Psal 110. 2. His King he is called Psal 2. 6. He prepared him a body Heb. 10. 5.
When Jesus Christ comes to the soul he brings joy to the soule Esay 9. 3. They joy before thee according to the joy in harvest and as mon rejoyce when they divide the spoile When the Eunuch had his soul bedewed with this raine He went on his way rejaycing Acts 8. 39. The ground of his rejoycing you may see v. 32 33 35. Philip had acquainted him with Christ and Christ upon Philips preaching had rained down a soaking shower upon his soule that created a holy gladnesse in his heart Christ is the onely cheerer of the heart He can remove spiritual melancholy he can take off spiritual heaviness and put unspeakable joy into the soule 'T is true many of the members of Christ want spiritual joy This ariseth either from the restraining of this raine or from their not discerning of this raine When ever the distressed soul shall come to the feeling of these showers it will rejoyce and be no more sad The Doctrine of Christ is a cheering Doctrine The whole Doctrine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of good tidings All the Ordinances of Christ are cheering Ordinances I will make them joyful in my house of prayer God hath planted Jesus Christ as a root of joy to his people As he is a plant of salvation so he is a plant of consolation no joy is either real or lasting which is not bottomed upon Jesus Christ That soul that hath received this raine into his heart shall have some joy here and he shall have everlasting full soul-satisfying joy in Christ and with Christ and from Christ in the other world This is the second Christ is like raine in respect of usefulnesse 3. Christ is like the raine if we consider the manner of its descending There is a great similitude between the manner of Christs descension upon the soule and the descension of the rain upon the earth I shal instance in seven particulars First The raine comes down successively and gradually now a little and then a little The raine doth not fall down all at once but it comes now a shower and then a shower as the earth stands in need of it God pierces now one cloud and then another in a pleasant succession Jesus Christ comes now a little and then a little as the condition of the soule requires A drop in one Ordinance and a drop in another Ordinance A shower falls in this Sermon and a shower at another Sermon This is that which the Prophet mentions Esay 28. 10. Precept must be upon precept line upon line here a little and there a little Now one comforting influence comes down and then another now one quickning impulsion then another now one promise is rained down then another 1 Jesus Christ would have his people in a constant dependance on himself 2 He would have them wait constantly upon every Ordinance 3 He would not have them surfet either upon his Doctrines or comforts therefore he observes a succession in his distillations of good things upon them 4 He would have every Doctrine and every comfort soak into their hearts Luke 9. 44. 5 Christ would have nothing lost which he is pleased to bestow 6 Christ would endear every drop of his grace to his people 7 The soules of his people are like narrow mouth'd vessels they cannot receive much at once without spilling 8 We are such bad husbands that Christ dares not trust us with much at once For these and such like reasons doth he cause all he gives to distill in a way of succession Jesus Christ doth in a way of wisdome parcel out all the good which he raines down upon the souls of his people Secondly The rain comes down irresistibly When God doth by his Word of command speak to the cloud to distil its moisture upon the earth it is not in the power of all the creatures in heaven and earth to hinder its falling down As the clouds cannot open their own veines till God give the word no more can they â—â—â—â—ch themselves when God sets them a bleeding Jesus Christ comes down upon the hearts of men with an irresistible power and efficacy whether we understand it of his Doctrine or of his Scepter or of the influences of his Spirit he doth descend with a forcible and mighty power His Word is called a powerful Word Heb. 4. 12. The Word of the Lord is quick and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Scepter is called a Scepter of strength Psal 110. 2. The Lord shall send the rod of thy strength out of Sion His Spirit is a Spirit of might and it s said to work mightily in the hearts of his people Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Pelagians and Arminians talk what their wilde fancy dictates of the resâ—stibility of grace the Scripture mentions no such thing the raine will come down whether men will or no and let the earth be never so hard it will soak into it When Christ by his Word and Spirit descends it is with a mighty power that the soul is not able to resist it I shall shew the power of Christs Word Spirit and Scepter in three great works Conviction Conversion Consolation To speak particularly to these 1. For Conviction When Christ comes down with an intention thoroughly to convince the conscience of sinne and righteousnesse the soul though it may stand out for a time yet it is through the mighty smitings of Christs Word and Spirit so powerfully over-ruled that it cannot but yield we have an instance of this in Paul Act. 9. 6. Jesus Christ doth with such an invincible evidence come upon his conscience that though he was in a violent motion carried on in a contrary course yet he yields up himselfe as a prisoner into his hands crying out Lord what wilt thou have me do He hath no strength to stand out any longer nay not so much as to dispute it with Christ Of this convincing power the Apostle speaks 1 Cor. 14. 24 25. Jesus Christ when he comes down with a purpose to bridle the conscience doth deal so effectually that the proudest sinner is brought upon his knees and made to passe sentence against himself Yea with such a mighty power doth he come down upon the soule that even those who are not savingly brought in have their mouths stopped and are unable to say any thing for themselves Thus it was with those that brought the woman taken in the act of Adultery to Christ John 8. 9. They were so mightily convicted by the Word and Spirit of Christ that they were not able to abide in his presence but shrunk away one by one as men self-condemned Thus it was when Christ descended in the word of Stephen Acts 6. 10. Though they would not yield yet they were so powerfully convinced that they could not resist the Spirit by which he spake Christ doth so demonstratively smite the conscience that carnal reasoning hath no door of evasion Of this powerful
Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 19. 'T is precious not onely because of the dignity of the person who shed it called therefore the blood of God Acts 20. 28. but because of the great value and merit of it and because of the precious effects of it By the vertue of this blood which Christ shed remission of sin is purchased the redemption of the Elect is perfected Rom. 3. 25. Heb. 9. 12. By his own blood he entred once into the holy place having obtained eternal redemption for us By the preciousnesse of this blood is God and man reconciled Col. 1. 20 21 32. By this blood is the conscience sanctified Heb. 9. 14. By this blood is the way to heaven opened for all the Elect Heb. 10. 19. The sufferings of Christ are so precious that if ten thousand worlds were there would be redundancy of merit in Christ to save them all This is the third 2. For the second Christ is so meanly esteemed of by men of the greatest part of men because of three things viz. Ignorance Pride Prejudice 1. They are ignorant of him The greatest part of the world is quite blinde in spiritual things 1 Cor. 2. 14. As in other spiritual things so in this of the worth of Christ A blinde man can see no more excellency in a precious stone then in a common stone A blinde Christian can see no more worth in Christ then in another person This you may see from that question which is propounded by the daughters of Jerusalem Cant. 5. 9. What is thy beloved more then another beloved O thou fairest among women c. Their very question bewrays their ignorance had they known any thing of him they would not have said What is thy beloved The wisdome of the Gospel whereby Jesus Christ is made known is hidden wisdom 'T is wisdom in a mystery 1 Cor. 2. 7 8. which none can understand but those that are savingly enlightened This ignorance of Christ under which the greatest part of men are held ariseth 1 Partly from the negligence and slothfulnesse that is in men They are idle and will not take paines to study the Word of God which sets out Christ They cast the Scriptures from them Our Saviour saith John 5. 39. That the Scriptures testifie of him men do not search this blessed book as they should either they read not at all or else they reade superficially they do not pray that God would discover Christ to them in and by the Word Hence they are ignorant of him 2 Partly from their Atheistical unbelief of what they heare reported by others Though they cannot but hear sometimes the reports of Christ in the publick Ministry yet they will give no assâ—nt of faith to them but oppose and reject them as the fancies of men This is that which the Prophet alledgeth Esay 53. 1. Who hath beleeved our report and to whom is the arme of the Lord revealed Ex iis qui Evangelicum audiunt vix centesimum quemque fidelem fore saith Calvin upon the place Scarce the hundreth part of those that heare the Gospel do yeild a cordial assent to the Gosspel 3 Partly from a judiciary hand of God upon them God usually punisheth voluntary blindnesse with a penal and judiciary blindnesse This is that which the Prophet is taught of God Esay 6. ult Go and preach to this people saying Seeing ye shall see and not perceive and hearing ye shall heare and not understand c. The Apostle makes application of this Text to the unbeleeving Jewes who would not receive what he had with so much clearnesse proved concerning Jesus Christ both out of Moses and out of the Prophets Acts 28. 23 24 25 26. When men that live under the Gospel shut their own eyes God doth ratifie it by an act of his justice and saith Be thou blinded for ever When a man hardens his own heart God is pleased to ratifie it in heaven and saith Let that heart never be softned See that of our Saviour to this purpose John 12. 37 c. Now because men neglect the study of the Gospel which shewes what Christ is because they refuse to assent to and close with what the Ministers of God report out of the Gospel concerning Christ because God punisheth the voluntary blinding their eyes with a judicial blinding therefore do they remaine ignorant of the preciousnesse of Christ And because they are ignorant of him therefore they disesteeme him 2. Their pride The greatest part of men even of those that live under the Gospel are puft up with arrogancy and self-conceit They dreame that they are in so good a condition already that Christ cannot make them better They are ful of vaine confidences some fleshly boasting or other they have in their hearts some carnal City of refuge they erect for themselves besides Christ and this makes Christ lesse precious to them then he would otherwise he We are the circumcision saith the Apostle which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3. 3. He that creates any fleshly ground of confidence to himself and all confidences are fleshly which are not bottom'd on Christ such a man will not much rejoyce in Christ Jesus Now there are in the mindes of men abundance of false confidences and carnal imaginations the Apostle hints at them though he do not expresly name them 2 Corinth 10. 4 5. There are many significant words used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munitions fortifications strongs holds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings Abundance of fond reasonings are in the mindes of men they reason themselves into heaven upon very poor and slender premisses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange heightnings of themselves have men in which they rejoyce which will be found groundlesse another day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swarmes of foolish thoughts have men by nature which they bandy up and down in their soules One man makes wealth his strong hold Another reasons himselfe into heaven because of some Church Priviledge A third is mightily heightned upon his civil righteousnesse A fourth thinks all is well with him because others have a good opinion of him Every man by nature abounds with some or all of these Therefore is Christ so mean and inconsiderable in their esteeme 3. They are prejudiced against Christ Though no man hath any reason or good Argument against Christ yet have they many prejudices which they take up against him And these prejudices lay him low in their hearts What those prejudices are I shall name when I come to handle that in the eighth Verse where Christ is said to be a stone of stumbling and a rock of offence I shall shew what prejudices men have against his Doctrine worship followers c. And while prejudices lie against Christ he will never finde that esteeme which is meet A man can never think highly of any person or thing against which he
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
God will hear me So in that other sad case they did wait for deliverance though God hid his face from them Esay 8. 17. The people were in great distraction because of Senacherib's Army and many waited on Rezin and Remaliahs sonne yet did the true beleevers wait on God for salvation This is the duty this hath been the practice of godly men in all ages In the handling of this Doctrine I shall open two things 1. What 's meant by waiting for a promise 2. Why the people of God do wait on God for the fulfilling of his promises 1. For the first Waiting on God for the fulfilling of his promises comprehends these three things 1. A firme beleeving that the thing shall comâ— to passe Waiting is the acting of hope and the foundation of hope is faith Faith is the substance of things hoped for Hâ—b 11. 1. 'T is impossible the soul should wait on God for that which it doth not firmly beleeve shall be made good by God Abraham would never have waited for a sonne of promise if he had not first beleeved the promise of a Sonne Simeon could not have expected the consolation of Israel if he had not first beleeved the promise of God for the birth of him who was the Consolation of Israel Take away the belief of the promise and waiting for it ceaseth 'T is not an act either of Grace or Reason but of â—olly and madness to wait for that which is not first beleeved This is the first 2. A patient tarrying of the Lords leisure Waiting on God for a promise is an act of patience as well as faith He that beleeveth makes not haste Esay 28. 26. and he that waiteth makes not haste He that would have a promise fulfilled one day before Gods time is not a waiter but a Commander The holy Ghost describes waiting on God for a promise by tarrying till it be made good Hab. 2. 3. He was a wicked man who said Why should I wait on God any longer 2 King 6 33. True waiting doth not limit the holy One of Israel either for manner or time Râ—st on the Lord wait patiently that 's Davids counsel Psal 37. 7. Daniel waited for the fulfilling of that promise of the Churches deliverance out of Babylon till the set time came Psal â—â— 2. 13 which was pen'd by David Waiting on God is called by David a being silent to God Psal 62. 1. A quick eye and a silent tongue becomes him that waits on God He that waits on God may pray for the hastening of the promise but the conclusion of all might be not when I will but when God will Our Saviour tells his Apostles what it is to wait on God â—ct 1 4. Tarry at Jerusalem saith â—e and wait for the promiâ—e of the Father He that sets God a time to fulfilâ— his promise doth not wait for a promise but steale a promise The Church expresseth well the nature of true waiting upon God Psalme 123. 2. Our eyes wait upon the Lord until that he have mercy upon us 3. An earnest desire to have the promise made good Patient waiting forbids murmuring but it doth not forbid desire Waiting for a promise cannot be without hungring after the promise The Church in Psal 123. 2. Was contented to stay Gods time yet in the next verse she expresseth her desire Have mercy upon us O Lord have mercy upon us The Apostle expounds waiting by a word signifying desire 2 Pet. 3. 12. Looking for and hastning â—â—to the coming of thâ— day of God There is a two fold hastening of a promised good The one arising from impatience The other arising from desire now though waiters must not hasten any good with a hastening of impaâ—ience yet they may and must hasten it with a hastening of desire To hasten any good which God hath promised out of discontent argues distrust of God but not to hasten out of ardent desires argues some sleighting of the good promised I have longed for thy salvation O Lord saith the Prophet Ps 119. 174. Longing is the very height and extremity of desire A waiter may not be a limiter of God but he may be a pâ—titioner unto God for the fulfilling of his promise The Scripture expresseth waiting by a word which signifies heat of desire Rom 8. 19. The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies waiting or looking with a stretched out neck As a prisoner looks for an expected pardon or as a man looks for a friend whom he hath long expected and would gladly see This vehement desire for the fulfilling of the promise is to be expressed 1 By frequent musings and meditations The â—oul must have its thoughts much upon the promise What David saith of the Precepts of God that they are alwayes before him so we must say and so must we do with the promises of God they must be ever before us we must meditate on them all the day long 2 By â—ervent prayer Patience in waiting for a promise and passionate earnestnesse in praying for the fulfilling of it are not inconsistent We must daily beg of God that he would give being to his promises We must say with the Church Come away my beloved c. Cant. 8. ult 3 By careful use of all lawful means to make good the condition of the promise We must be as earnest to do what God hath commanded as to enjoy the good which God hath promised This is the first particular 2. For the second Why godly men do thus wait for the good which God hath promised I shall name a seven-fold Reason First They know their selves to be servants Servants must wait upon their Masters for the good they expect Psal 1â—3 2. The people of God know they are but servants and servants that do depend upon the free will of God for every thing this makes them willing to wait on God He that will not wait on God denies himself to be a servant and denies God to be his Masterâ— Luke 12. 35 36. And then Secondly They know God hath given theâ— both faith and hope for this purpose that they may wait on him Waiting is nothing else but the acting of hope A childe of God would not have any grace lie idle in his soule He knows God hath given every grace for exercise Not to employ and act grace received is to abuse grace received A childe of God would not abuâ—e a thing so exceâ—â—nt as hope is Now he knows that hope is given to enable him to waite for the fulfilling of promises Ergo. And Thirdly They know in some measure what a great sinne it is not to wait To refuse to wait on God for the fulfilling of his promise is to slight God to undervalue the promise as if there were nothing in it worth our waiting for A man cannot lightly disparage either God or his promises more professedly then by refusing to