communion with Christ that is the life the glory of the other world Vid. Rev. 7. 17. the lamb which is in the middest of the Throne shall feed them and shall lead them unto living fountaines of waters The whole felicity of glorified Saints is held out in those expressions The Uses of this Point Use 1. Away then with the Doctrine of eternal life by the merit of good works If Iesus Christ be our life then cannot the merit of our works be our life or the cause of it either in part or in whole Christ and works are opposites as to this businesse of salvation The affirming of Christ is the denial of works and the affirming of works is the denial of Christ Act. 4. 11 12. This is the stone which was set at nought of you builders c. neither is salvation in any other for there is no other name given under heaven c. And the truth is all the things required to make a work meritorious are wanting in the best of our good works A meritorious work must be 1. Nostrum So are none of our good works Eph. 2. 10. 2. Perfectum So are not our works Our wine is mixed with water We halt upon our best legs Isa 64 6. Remember Lord my good deeds and spare me was Nehemiahs prayer ch 13. 22. we never did any thing we should do perfectly not any one thing Our most sublimated thoughts are full of the dregges of earthly mindednesse our best words are too scanty and light c. 3. It must be indebitum A man cannot purchase your land by paying an old debt All our obedience to God is an old debt which we owe upon another score Remember that Parable Luk. 17. 9. Doth he thank that servant because he did that which was commended I tell you no. That which will not deserve thanks cannot merit heaven We are fallen into an erroneous age mans will is cried up much High Arminianisme is within a few dayes journey of this piece of Popery 'T is time to give antidotes when such deadly poyson is scattered and drunk in by many injudicious Christians Let Papists make works their life let Arminians make free-will their life but let us make Christ our life He that will not live by Christ solely shall die for ever without Christ I shall conclude this with that of the Apostle Gal. 5. 4. Christ is become of none effect to you whosoever of you are justified by the Law ye are fallen from grace Use 2. The cerâ—ainty of the salvation of beleevers They shall so certainly be saved that Scripture speaks of their salvation as of a thing already done 1 Cor. 1. 18. the Preaching of the crosse is unto us that are saved the power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is reported as a thing in facto and not in fierâ— Eph. 2. 5. By grace ye are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 30. Whom he justified them he also glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He writes as if they were already in glory All this to shew the certainty of their salvation This depends on many things upon this in the text for one If Christ be their life they shall live He that will keep them out of heaven must first pluck Iesus Christ out of heaven because I live ye shall live also John 14. 19. if the Sonne make you free ye shall be free indeed if the Sonne be your life ye shall live and that for ever in despight of devil in despight of corruption he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 25. Use 3. Let this provoke all men to get an interest in Christ There 's nothing but eternal death without him He that hath the Sonne hath life he that hath not the Sonne hath not life but the wrath of God abideth on him 1 Iohn 5. 12. There 's no way to glory but by him Deceive not your selves cling to him lay fast hold on him and on him alone Other foundation can no man lay then that which is laid already even Iesus Christ 1 Cor. 3. 11. We hope we have an interest in Christ Well He that hath a good assurance that Christ is his for life must have these three things else he deceives himself 1. He must be a true beleever in Christ vid. Ioh. 3. 36. He that beleeveth on the Sonne hath everlasting life he that beleeveth not the Son shall not see life c. 2. He must be an obedient subject to Christ Though we exclude obedience from the cause of salvation yet we do make it a qualification of the person that shall be saved Christ is the Author of eternal life unto them that obey him Heb. 5. 9. Christ will be King where-ever he is Saviour 3. He must live the life of grace Christ is the Author of spiritual life before he be the Author of life eternal We must live in Christ before we live with Christ Christ must live in us before we live with him Christ in you the hope of glory Col. 1. 27. if Christ be not in you a fountain of grace he will never be yours for glory 4. You that have Christ for life eternal carry your selves as those that beleeve this truth 1. Despaire not No sinne disparageth Christ so much as despair there is more ground of hope and confidence in Christ then there can be of distrust in our selves The sacrifice is sufficient for the guilt Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. a ransome a full ransome 2. Let salvation be so much the more precious to you for his sake who is the Author of it 3. Attribute your salvation to Christ onely 4. Live to Christ 5. The greatnesse of Gods love to the Elect. He gave Christ to be their life to die for them Rom. 5. 8. 6. Live with Christ here as much as you can 7. The greatnesse of mans misery he could not be saved without Christ COL 3. 4. When Christ our life shall appear then IV. SERM. at Mary Wolnoth Lon. June 8. 1651. shall we also appeare with him in glory I Have handled the first Proposition that Jesus Christ is a beleevers life both in regard of the life of grace and of the life of glory I proceed to the second viz. Doct. Jesus Christ who is a beleevers life shall certainly appear There will be a manifest appearance of Jesus Christ The Scripture makes mention of a threefold appearance of Christ 1. A bodily appearance in the flesh Thus Iesus Christ appeared in his Nativity when in the fulnesse of time he took our nature in the womb of the Virgin Mary Of this the Apostle speaks 1 Tim. 3. 16. God manifested in the flesh Old Simeon in his song rejoyceth for this Luk. 2. 30. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy Venit ad homines salvation Venit ad homines 2. A spiritual appearance of Christ in
the children of God c. for as many of you as have been baptized c. there is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ Jesus The words are a Proposition In which we have 1. The Subject Christ But Christ 2. The Predicate He is all and in all He is all things that are necessary to salvation and that in all persons who do beleeve in him who are renued and regenerated by his grace I intend to go over all the comparisons by which Jesus Christ is set out in Scripture And I have begun with this as a Preface or introduction to the rest I shall handle it generally and draw from it this observation viz. Doct. The Lord Jesus Christ is all things in and to all persons that have a true saving interest in him Christ is all and in all It doth not exclude the Father and Holy Ghost but all other things as circumcision uncircumcision c. A like phrase Act. 4. 12. Christ is all and in all to every beleever Here are two rules to be observed 1. We are not to understand this as excluding the other persons of the Trinity for the whole God-head is all in alto beleevers as well as Jesus Christ But because Jesus Christ the second person of the Trinity is the head of the mystical body by vertue of which union true beleevers are made one mystical body with Christ Eph. 1. ult therefore is this principally appropriated to him to be all in all to those that are united to him by saving faith 2. The truth of this proposition is not from the humane nature but from the divine it is from the power of the divine nature in Christ that he is all in all to his people because the fulnesse of the God-head dwells bodily in the humane nature as a part of the person Now he is all in all to them in these five respects viz. 1. By way of merit Jesus Christ is meritoriously all in all to beleevers Whatsoever they are whatsoever they have whatsoever they do or can expect is only upon the score and account of his purchase and merit They enjoy no good thing upon any other termes but only upon the consideration of Christs merits Because he hath done and suffered for them and in their stead therefore do they partake of those blessings which make them happy to all eternity The Patriarchs in the Old Testament Christians in the New have pleaded with God for all blessings only upon the account of Christ Dan. 9. 17. cause thy face to shine upon thy Sanctuary that is desolate for the Lords sake Of this the Apostle speaks when he saith that Christ is made unto us of God wisdom righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ doth bestow upon us and God is pleased to accept for us the merit of Christs Passion death obedience and righteousnesse 2. Christ is all in all to them by way of conveyance As he hath merited all for them so 't is from him and through him that all good things are communicated to them John 14. 6. As we have all propter Christum so we receive all we have per Christum through Christ He is not only the fountaine but the Medium and conduit through whom all a beleever hath is conveyed to him Jesus Christ is a beleevers root Joh. 15. 5. Now as all the sap which is in the branches is communicated through the root so all the good which a beleever hath is derived through Christ God hath put all that good he intends to bestow upon his Elect into Christs hands as a Feoffee in trust and from him as the great Lord-steward is all communicated unto them Of this the Apostle speaks Col. 2. 19. From Christ the head the whole body by joynts and bands having nourishment ministred and â—nit together increaseth with the increase of God Jesus Christ is as it were the hand of God through which all good things are sent in to us He is the door John 10. 7. 3. Christ is all in all to them by way of efficiency and causality He it is that works all in all in his Saints 1 Cor. 12. 6. There are diversities of operations but it is the same God which worketh all in all This our Saviour bears witnesse unto John 15. 5. when he tells us that without him we can do nothing The soul is the principle of all action in man Jesus Christ is the principle of all motion and spiritual action in his Saints for he is the soul of their soule Not a good desire not a good thought but what is inspired by Jesus Christ The Apostle doth freely acknowledge this Gal. 2. 20. I live yet not I but Christ liveth in me c. so Phil. 2. 12 13. Work out your own salvation c. For it is God which worketh in you both to will and to do of his good pleasure 4. Christ is all in all to them virtually he is instead of all things to them Solomon saith that money answereth all things Ecoles 10. 19. it is meat drink cloaths house lands c. all things that are vendible may be procured by money Jesus Christ is virtually all things he makes up all things that are wanting Hence it is that he is in Scripture compared to all things to food to cloathing to physick to gold to health c. because he stands for all these things unto the soules of his Saints Hence is that promise Rev. 21. 7. He that overcometh shall inherit all things Jesus Christ is for all uses and purposes This is in the text he is Circumcision to the Gentile wisdome to the Barbarian c. 5. Christ is all in all to them by way of benediction and sanctification It is from him that any good they enjoy becomes a blessing to them He makes every thing effectual for those ends for which they are appointed No good thing would be good to us without the benediction of Christ yea were it not for his blessing every good thing would prove a snare a crosse and a curse to us as they do to them who have no interest in Christ This is that which Solomon saith Prov. 10. 22. The blessing of the Lord it maketh rich Thy health would be thy greatest sicknesse thy wealth would be thy ruine thy parts and abilities would be a snare to thee did not Jesus Christ sanctifie them by his blessing All the good the Saints enjoy depends upon Christs blessings to make them good to them The Application follows Use 1. How injurious to Jesus Christ are they who mingle other things with Jesus Christ as the causes of their salvation The Papists mingle their own merits and righteousnesse indulgences the sufferings of other men with the merits of Christ as the causes of their justification and salvation What else iâ— this but to deny the al-sufficiency of Jesus Christ If he be all in all for justification and
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
moulder 2. Acknowledge upon whom all your spiritual good doth depend All your graces all your comforts all your priviledges are bottom'd on Christ Christ lies as the foundation of all The Scripture affirms all our good to be bottom'd on Christ Our Election Eph. 1. 4. Our justification Eph. 5. 1. Our Adoption Eph. 1. 5. Our Salvation He is called not onely a Saviour but salvation in the abstract Esay 62. 11. say ye to the daughter of Zion behold thy salvation cometh What ever good we have or hope for it is for Christ and from Christ He is made to us of God wisdom righteousnesse sanctification redemption as the Apostle saith 1 Corinth 1. 30. that you sink not it is from Christ alone 3. Cast the care and burthen of all your concernments by faith on Christ There are two Texts of Scripture enjoyning this duty the one is in the Old Testament the other in the New That in the Old Testament is in Psalme 55. 22. Cast thy burden on the Lord and he will susteine thee That in the New Testament is in 1 Pet. 5. 7. Casting all your care on him Those two words Burthen Care take in all our concernments whatsoever There are many burthens as a burthen of sinne a burthen of duty a burthen of suffering a burthen of losse a burthen of successe issues and events are a heavy burthen sometimes Lay all this on Christ And then how many cares is a beleever liable unto A crowd of cares comes in daily Cast these by an act of faith on Christ He is the corner stone he hath undertaken to bear the burthen of all You honour him as well as ease your selves by casting all on him the stresse of all 4. Be stable Stedfastnesse is often commended to Christians as 1 Corinth 15. ult Be stedfast unmovable and 2 Pet. 3. 17. Let those stones totter and shake that have a shaking foundation The instability of beleevers is some disparagement to Christ the corner stone on which they are built 3. For consolation This may comfort beleevers 1. Against their own weaknesse Who that knows his own heart but findes his graces weak Every temptation shakes him as if it would shake him to pieces Remember to thy comfort Christ is the corner stone of thy grace as well as of thy salvation He hath strength though you be weak 2. In case of the totterings of the Church Such blasts arise sometime to threaten its ruine Remember the corner stone yea he is the corner as well as the corner stone 1 PET. 2. 6. Christ the chief corner stone elect and XX. SERM. at Mary Wolnoth â—ond Jan. 16. 1652. precious I Proceed to the properties of this Corner-stone First it is an Elect stone Secondly 't is a precious stone For the first Elect. This word hath a double signification It signifies choice excellent And it signifies elected or chosen Gerhard thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is used not participially for elect or chosen but nominally for excellent and precious But I rather conceive that it is here used participially for elected or chosen This signification have our Translators given it I am induced to think it is so used here for two reasons 1 Otherwise this and the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would signifie one and the same thing And it 's not probable that the holy Ghost in such short speeches should use two words to signifie the same thing 2. Because ver 4. of this Chapter where the same words are used this word signifies not choice but elected oâ— châ—â—â—n for so it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this Text is but a recapitulation of what is there said It refers to the act of God in chusing Christ for the corner stone of the Church The point is this Doct. That Iesus Christ is chosen by God for the corner stone or foundation of the Church God the Father hath elected him for this service Here are two things to be opened 1. What this election hath reference to 2. Why Christ was thus elected 1. For the former This election referres to foure of acts God concerning Christ 1. To his eternal designation of Christ to this work The everlasting determination of God was that Christ should perform this office in and for his Church Of this our Apostle speaks in 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To his publick mission As he was foreordeined before all time so he was publickly sent in the fulnesse of time Gal. 4. 4 5. The Scripture often mentions the mission of Christ Esay 61. 1. he hath sent me c. 3. To the divine unction God hath anointed the humane nature filled it with all grace and with abundance of grace for this work The Prophet speaks of this unction Esay 61. 1. and more fully Esay 11. 2 3 4. This is that which our Saviour calls Gods sealing of him John 6. 27. This sealing refers to two things First the solemne appointment of God God hath authorized him publickly under his broad seale for this work Secondly God hath furnished him for the work by communicating to him the fulnesse the unmeasurable fulnesse of his Spirit For the Spirit is not given to him by measure John 3. 34. 4. To the publick testimony given by God to Christ God hath given very solemn Testimony and approbation to Christ 1 By audible voices from heaven once at his baptisme Matth. 3. 17. A second time at his tranfiguration Mat. 17. 5. 2 By serious recommendation of him in the Gospel to men that they should rely upon him The Evangelist makes mention of this 1 Iohn 5. 10 11. 2. For the latter The great moving cause is his meer mercy to his Elect. No other was able Christ was sufficient to discharge this great work Out of his rich love did God chuse him upon this hinge all turns Iohn 3. 16. But if the reasons be demanded why Christ should have such solemne election c. These may be considered 1. The offices which Christ undertook did call for this divine Election he was to be Prophet Priest King fit therefore it was that he should be thus solemnly set out Prophets must be sent else they are none of Gods Ier. 23. 21. Christ was a Prophet therfore he would have a formal Authorization from him whose Prophet he was Deut. 18. 18. Christ was a King Psalme 2. 6. Therefore fit he should be sufficiently authorized hence is that Psalme 110. 1. Christ was a Priest therefore he must be lawfully consecrated Heb. 5. 4 5 6. no man taketh this honour c. 2. Else that which Christ did would not have been accepted of God nor would it have been meritorious for his Church It would have been sacriledge for Christ to have made himselfe a corner stone if God had not chosen him for the work This is my well beloved Sonne in whom I am well pleased Matth. 3. 17. God would not have been well pleased with Christ
faint when the Sun beat upon the head of Jonah he fainted Ch. 4. 8. 3. The fruits of the earth are many times scorched and withered to nothing by the violent heat of the Sunne Mat. 13. 6. If God do withhold the raine and send out the burning heat of the Sunne the fruits of the earth mourn and languish But now Jesus Christ the Sunne of righteousnesse hath no hurtful quality his beames neither make the face black nor the spirits faint He ripens the fruits of grace in the soul but he never withers them his beames are destructive to none but to such as will not suffer him to shine upon them Those fruits that have no root Christ withers but where there is root and â—p the beams of Christ are never prejudicial The Sunne hath a hardning vertue but Christ never hardens any unlesse it be by accident because they will not suffer his beames to enter into their hearts 'T is rather the want of Christs beames then the presence of them that occasions hardning in any heart 4. The natural Sunne is the creature of this Sunne of righteousnesse Jesus Christ as he is God made this Sunne that shines in the Firmament and put into it all the glory which is in it For the Evangelist tells us that all things were made by him and without him was not made any thing that was made Joh. 1. 3. He gave it both the light and heat which it gives to us He hath set and appointed it the course which it runs and which it hath run since its creation and he doth by his providence order its setting and rising for the good of the world He is the light of all that light which the Sunne hath He is the fountain both of the being and preservation of all that influence which the Sunne doth cause to descend upon the world The dependence of the Sunne of righteousnesse is upon himself but the dependence of the natural Sunne is upon him 5. The natural Sunne doth communicate his light and heat equally to all He shines as much upon the house and lands of the wicked as he doth upon the righteous He doth impart and dispense his influences alike to all in the same manner and in the same measure This our Saviour notes as an act of the bounty of God Mat. 5. 45. But now it is not so with Jesus Christ the Sunne of righteousnesse He gives light and heat to one and not to another Though all that live under the shining of the Ordinances do receive so much from Jesus Christ as is sufficient to leave them without excuse yet doth he cause peculiar beames to fall upon the hearts of some which do not fall upon another He shines upon one only to conviction on another to conversion He shines only upon the eares of some He lets down hot gleames into the very hearts of others 2 Cor. 4. 6. We have an instance of this in Paul and those that were in company with him Act. 9. 6 7. They saw the light and heard a voice too a confused voice which they did not understand and therefore chap. 22. 9. Paul saith they heard not the voice of him that spake They heard an inarticulate sound or a confused voice but they knew neither who spake nor what was spoken therefore they heard the voice and yet heard it not but now Paul both heard the voice and understood it and was converted by it which we do not finde recorded of any of the rest Some common beames doth Christ cast forth upon all but his special beames and influences are imparted to none but the Elect Nor is this any derogation to the freeness of the grace of Christ or to the fulnesse of it The fulnesse and freenesse of grace consists more in the greatnesse of that he bestowes then in the multitude of them that enjoy what he gives them Read of hidden Manna of a white stone and a new name which Christ gives to some and not to others Rev. 2. 17. This Sunne of righteness shines sometimes on one in a house and leavs the rest still in darknesse 6. The natural Sunne is an inanimate thing Though it be in some sence called the fountaine of life yet it is in it self without life It hath neither the rational nor the sensitive nor the vegetative life And in this respect the least-living creature is more glorious then the Sunne a living dog is better then an inanimate jewel But now Jesus Christ is a living Sunne This Sunne of righteousnesse hath life as well as light and heat Joh. 1. 4. All that spiritual life which is in the soul is communicated from Christ and preserved by Christ the soul is dead till it be imbreathened by Jesus Christ And hence it is that Christ is so often in Scripture called our life as Col. 3. 3 4. because he gives and maintaines both the natural and spiritual life Yea the brightest beame the soul ever had from Christ here is but a little glimpse in respect of what shall be in heaven There he shall shine 1. Perpendicularly 2. In all his strength 3. Without over-casting 7. The natural Sunne is the servant of men It is called Shemesh in the Hebrew from a root that signifieth to minister because it is the great servant of the world in giving light But now Jesus Christ is not our servant but our Lord whom men and Angels must worship It is grosse Idolatry to worship the natural Sunne Job vindicates himself from it chap. 31. 26. Josiah demolished all Sunne worship in his reformation 2 King 23. 5. It s idolatry to worship the Sunne but its grosse impiety not to worship Christ the very Angels of heaven are commanded to worship him Heb. 1. 6. 8. The natural Sunne is onely useful for the time and state of this life Whether the heavens shall be abolished and annihilated at the day of judgement or only renewed is a great question amongst learned men If they shall be only renewed as they probably will be yet they shall not be useful to men in that way they now are The glorified bodies of the Saints have no need in heaven of the light of the Sunne to shine upon them as now they have Rev. 2â— 5. The Saints in heaven shall be above the shining of Ordinances and above the shining of the natural Sunne Every glorified body shall shine as the Sunne in the Kingdome of their Father They shall be farther above the Sunne then the Sunne is now above them But the Sunne of righteousnesse is useful in heaven the Saints shall have the benefit of Christs shining upon them for ever and ever This Sunne of righteousnesse shall cast his beames upon the soul and body glorified for ever Rev. 7. 17. All the glory of heaven is communicated to the Saints through the Lord Jesus Christ The uses of these are Information Exhortation Consolation 1. For Information It teacheth us these foure lessons 1. Behold from hence the glory of
defective They are so in our own sight much more in the sight of God Esay 64. 6. Not only our righteousnesse but our righteousnesses are a silthy ragge Psal 130. 4. David was a man after Gods own heart yet doth he acknowledge that if God should weigh iniquity none should stand Job had a very high testimony from God Chap. 1. 1. yet he durst not stand upon such termes Chap. 9. 3. 15. 20. 30 31. Nehemiah did many good works yet he comes to a Psalme of mercy chap. 13. 22. 4. This Doctrine makes a man his own justifier which is contrary to Scripture The Scripture ascribes the work of justification to God Rom. 3. 26. and Rom. 8. 33. To make mans works the cause of his justification is to make him a justifier which is the work of God alone 5. This Doctrine makeâ— the merit and sacrifice of Christ either needlesse or insufficient This is the Apostles Argument Gal. 2. ult To affirme either of these is a great wickednesse To say it was needlesse is to make God cruel to his Sonne Why should he poure out his blood if there was no necessity of it To say it is insuffiâ—ient is to vilifie his person to contradict Scriptures which saith he is able to save to the uttermost 6. This Doctrine establisheth boasting Now the great designe of God in the justification of a sinner is to exclude boasting Rom. 3. 27. The Law of works layes a foundation of boasting but the Law of faith excludes boasting 7. This Doctrine robs the soul of all consolation and leaves it unsetled and perplexed A man can never be free from troubles that builds the hopes of his justification upon himself Rom. 10. 6 7. The scope of the Apostle in that place is to put a difference between the righteousnesse of the Law and the righteousnesse of faith Amongst other this is one the righteousnesse of faith settles the heart it saith not who shall ascend c It knows Christ hath ascended and descended that he hath done all and suffered all and so quiets the conscience He that trusts to his own righteousness can never be setled but will be still disputing And therefore the Papists who cry up justification by their own works cry down assurance of salvation And they cannot do otherwise for justification by our own righteousnesse and assurance of salvation are inconsistent Thus I have proved the righteousness of justification to be from Christ 2. For the righteousnesse of sanctification This is also from Christ he that is without Christ is without sanctification Till this Sunne be risen upon the soul there is no holinesse in the soul A Christlesse condition is an unsanctified condition A man must prove himself interested in Christ before he can be able to assert his Sanctification we are said to be sanctified in Christ 1 Cor. 1. 2. you must thank Christ as well for the righteousness of sanctification as for that of justification Till these beames shine upon you you have no grace in you 2. For exhortation 1. To all in general 2. To you that have no interest in Christ 3. To them that have an interest 1. To all men in general I would recommend two things 1. Blesse God for Jesus Christ We have great cause to blesse God for the light of the Sunne innumerable are those benefits we receive by this creature 'T is our guid 't is our life by the influences of it nature is revived the body is cheered and all things usefull for our life are refreshed the world had been an Egypt for darknesse a Wildernesse for barrennesse an Hospital of diseases if God had not made the Sunne the beauty of the creation would have been hid the benefit of the creation would have been lost if this lamp of heaven had not been hung out much more cause have we to blesse God for his mystical Sunne Eph. 1. 3. This will be the work of heaven to all eternity had not this Sun from heaven visited us our condition had been as miserable as the condition of devils 2. Never see the Sunne but meditate on Jesus Christ A spiritual Christian may learn very much Divinity from the works of creation Though the whole book of Creation without that revelation of the Gospel could not have made Christ known to the world the Phylosophers turn'd over every page of that great book but they could spell nothing of Christ out of it Yet now we that have the Gospel may help our knowledge of Christ by the book of creation Christ is resembled to so many creatures that we can hardly see any creature but it preacheth something of him when your eyes behold the light of the Sunne when you feel the warmth of the Sunne when you perceive the influential vertue of the Sunne upon the creatures then think on Christ the very Sun in the Firmament wil rise up in judgment against us that have Christ revealed in the Gospel as a Sunne if we do not fill our hearts with daily thoughts of him 2. To them that are without the saving beams of Christ I have onely one thing to presse upon them That they would endeavour that this Sunne may shine upon them yea that it may shine into them be not contented to live without the Sunne I know it will be said what shall we do that Christ may arise upon our hearts 1. Be sensible of your want of Christ he that sees and bewailes his own darknesse will hardly dye without light One reason why Christ doth not shine upon us is because we think we have light in our selves we think we saw Christ without the Sunne therefore we are suffered to walk in blindness without the Sun This our Saviour declares expresly Joh 9. 3â— 2. Stand in those places where the Sunne usually shines He that would have the Sunne shine on him must not keep in dark Cellers and Vaults but must come into the open aire The ordinary place of Christs shining is where his Gospel is preached the preaching of the Gospel is the East where this Sunne ariseth 2 Cor. 4. 4. 6. The Gospel is the Orbe of this Sunne be that constantly waits here will at lâ—st feeâ— the warm beams of Christ coming down upon him especially if he make it his designe to enjoy the beams of Christ in his Gospel 3. Take heed of shutting your eyes when the Sunne begins to appear He that shuts his eyes will never see the Sunne though it shine in all its brightnâ—sse Stand with your eyes open yea with your eyes fixed looking for Christs appearing and he will cause his beames at last to fall upon you To you on whom this Sunne hath arisen I have things to recommend to you 1. Do you wâ—lk as the children of the Light Put away darknesse ignorance blindnesse and be full of spiritual light God may well expect much light from those on whom Christ hath shined Stumbling in a childe of God is worsâ— then falling in another man If
suppling oyntment dâ—opt upon it it had been stony to this present day Fourthly from the beautifying vertue of this oyntment learn two things 1. What true beauty is To be anointed with Christ to be filled with his graces to be made partaker of the divine nature this is beauty this is true beauty this is lasting beauty this is beauty that will commend us to God 'T is not he that hath the beautiful face but he that hath the beautiful soule that is accepted of God And then 2. He that would be beautiful let him anoint himself with Christ How vaine are persons in painting their faces Jezabels daughters abound 2 Kings 9. 30. as if they would mend Gods workmanship it was formerly whores customes Ezek. 23. 40. Anoint your selves once with this oyntment and all others will be unpleasant And then Fifthly from the healing quality of this oyntment learn two things 1. To acknowledge how their sores were healed Thou wast one full of wounds now they are bound up and healed Thou mayest blesse God for this balsome of heaven â—esus Christ otherwise thou hadst died of thy wounds 2. Get this oyntment into 〈…〉 Wise men will not be without healing oyntment in their houseâ— especially were they are farre from Chirurgion All our houses by reason of sin are no better then spiritual hospitals There 's no balme in Gilead that can heal one sore but this divine balm Jesus Christ get your vessels fill'd with this oyntment and all will be well pray that God would poure this oyntment into your wounded children and servants else they are but dead men LUK. 2. 25. Waiting for the consolation of Israel XXIX SERM. at Mary Wolnoth Lon May 29. 1653. THere are in this Chapter foure things observable concerning Jesus Christ 1 His nativity ver 1. to ver 21. 2 His circumcision verse 21. 3 The presenting of him in the Temple ver 22. to v. 41. 4 A proof of his prophetical office v. 41. ad finem In that part which speaks of his presentation in the Temple we have many things observable 1. The time of it ver 22. which was the fourtieth day after his nativity 2. The efficient cause of it his parents Joseph and Mary 3. The final cause of it this is declared ver 23 24. 4. The adjuncts accompanying this work These are principally two First the prophecy of Simeon verse 25. to verse 36. Secondly the prophecy of Anna concerning him v. 36 to 39. In this prophecy of Simeon we have 1. A description of some things concerning his person v. 25 26. And then 2. A declaration of his prophecy v. 27 c. His person is described two wayes First by his piety v. 25. init Secondly by his gift of prophecy this is expressed generally by the efficient cause of it v. 25. The holy Ghost was upon him particularly by the revelation which he received v. 26. His piety is set down by three graces 1. His justice or righteousnesse He was just 2. His devotion he was a devout man 3. His faith and hope in expecting the fulfilling of Gods promise concerning Christ This is in the text He waited for the consolation of Israel â—n which words we have two things 1. A description of what Christ is to his people 2. A 〈◊〉 of what Simeon did in reference to â—â—rist 〈…〉 him God had reveaâ—ed 〈…〉 by 〈◊〉 â—oly Ghost that Jesus Christ 〈…〉 before his soule went out oâ— the flesh 〈◊〉 â—he holy man beleeved this and 〈…〉 wâ—it for it From 〈…〉 two particulars we have this double Observation 1. That Jesus Christ is the consolation of Israel 2. That godly men do expect and wait for the accomplishment of divine promises even of such as are most unlikely to be fulfilled I begin with the first viz. Doct. 1. That Jesus Christ is that consolation of the Israel of God Simeons expectation was for the coming of Christ in the flesh as is clear from v. 25. He that is there called the Lords Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consalation of Israel Christ is the only true consolation of all Gods Israel the consolation of Israel is a periphrasis of Christ the Messiah saith Piscator 1 See the type Noah was herein a type of Christ Gen. 5. 29. 2 See it in the prophecies They that foretold Christ prophecied of him as a comforter Esay 9. 3 6. Esay 40. 1. Esay 51. 3. Esay 52. 9 10. 3 See it in the Angels that proclaimed his birth Luke 2. 10 11. In opening of this doctrine I shall handle these three particulars 1. Who are meant by Israel 2. In what respects Christ is said to be the consolation of Israel 3. That he is the consolation of Israel only 1. For the first By Israel we are to understand true beleevers the members of the truly invisible Church so we find them called Gal. 6. 16. They are called Israel or the Israel of God in two respects First in reference to the people of Israel beleevers are like the people of Israel in three respects 1. In regard of their inward circumcision It was the badge of an Israelite and that whereby he was distinguished from all other Nations that he was circumcised Other Nations are called uncircumcision the Israelites are called ordinarily â—he circumcision Beleevers they and they onely are spiritually circumcised the foreskin of their flesh is mortified and cut off they are circumcised with the circumcision not made with hands Col. 2. 11. The body of sinne is truly mortified in them Hence they are called in Scripture the circumcision as the Israelites were Phil. 3. 3. We are the circumcision saith the Apostle speaking of beleevers which worship God in the Spirit a true Beleever is a true circumcised person 2. In regard of the Law written in their hearts It was the great priviledge of the people of Israel that they had the Law of God amongst them The Apostle mentions this Rom. 2. 2. And the Prophet David long before him Psalme 147. 19. Beleevers have this priviledge above all people under heaven that the Law of God is with them nay the Law of God is in them not the Law of nature but the Law of grace it is not onely written amongst them but it is written in them The Apostle speaks of this Heb. 8. 10. 3. In regard of their neernesse to God It was the great dignity of the people of Israel that they were of all people neerest to God Deut. 4. 7. They were Gods heritage his peculiar people separated from all people under heaven It is the great priviledge of beleevers that they are neerer to God then all other people They are neer to God in affection they are neer to God in relation Of this the Apostle speaks Eph. 2. 13. Thus they are called the Israel of God in regard of the people of Israel Secondly in reference to the 〈…〉 rael Israel is Jacob he had that name 〈◊〉 him of God Gen. 32. 28. Now
every 〈◊〉 beleever doth very much resemble Jacob 〈◊〉 that 1. In regard of their godly simplicity It was the commendation of Jacob that he was a plain man Gen. 25. 27. It relates not so much to his outward condition as to the inward frame of his heart Beleevers are a single hearted generation That which our Saviour saith of Nathaniel is true of them at least in desire and affection they are not only without gall but even without guile John 1. 47. they study plainnesse rather then greatnesse they put away deceit far from their Tabernacles 2. In regard of their holy zeal Jacob was a man full of the fire of heavenly zeal How earnest was he in reforming his family Gen 35. 2 3. Here is true zeal it begins reformation at home all true beleevers have sparks of this coelestial fire in their bosomes Tit. 2. 14. They desire that they and theirs may be reformed who ever walk disorderly They resolve as Joshuah I and my house will serve the Lord Joshuah 24. 15. 3. In regard of their wrestlings with God Jacob had the Name of Israel given him because of his violent wrestlings with God by prayer Gen. 32. 28. The Prophet doth fully interpret what this wrestling was Hosea 12. 3 4. His prayers and teares were the two armes by which he wrestled with God Every true beleever is frequent in this exercise I give my self to prayer saith David Psal 109. 4. he that hath true grace loves no exercise better then this of holy wrestling with God Epaphias is described by his frequency in these holy wrastlings with God both for himself and others Col. 4 12. In all holy vertues true beleevers are like Israel and therefore may well be called by his name 2. For the second Christ is the consolation of Israel in two respects By way of purchase By way of conveyance First By way of purchâ—se and merit Whatsoever is an ingredient or cause of true consolation is by the purchase and procurement of Jesus Christ The Scripture makes mention of many grounds of spiritual consolation To instance some particulars 1. Reconciliation with God There can be no true comfort till God and the sinner be made one Reconciliation is the first bottom of Consolation Rom. 5. 2. The begining of his Prodigals joy was the reconciliation of his father to him Luke 15. latter end Now the Scripture tells us that reconciliation is the purchase of Christs blood he is the only atonement of the soule Col. 1. 21 22. There had never been any pacification between heaven and earth if Jesus Christ had not interposed himself He was contented that the Father should make war with him that his fury towards us might cease He is our peace-offering by whom we have peace with God and with our selves 2. The work of grace in the heart Sanctification is one ground of consolation The Kingdom of God is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. That comfort which is true is builded upon righteousnesse The effect of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for 〈◊〉 Esay 32. 17. Now all our holinesse and grace is the purchase of Jesus Christ The shedding of his blood doth not onely procure for us glory hereafter but grace here The conscience is purified by the streames of his blood Heb. 9. 14. He is as properly our sanctification as our salvation 3. The pardon of sinne Remission is an inlet of Consolation Esay 40. 1 2. Comfort ye comfort ye my people tell them that their iniquity is forgiven Sence of pardon is the true ground of spiritual laughter Our Saviours usual receipt for the working of comfort is this Be of good cheer thy sinnes are forgiven So he saith to the paraâ—ytick Mat. 9. 2. the heart may be light in heavinesse when sinne is once remitted Now we know Christs blood is the meritorious cause of the remission of sinne 'T is he that hath expiated our sinnes Col. 2. 13 14. He that will be forgiven any other way shall never be forgiven His blood is the onely bath for the washing away of sin Eph. 1. 7. 4. Right to the promises The promises of the Gospel are the wells of true Comfort The Apostle makes mention of the comfort of the Scriptures Rom. 15. 4. If there be any comfort in the Scriptures it is in the promises Precepts are written for direction threatnings for terror promises chiefly for consolation The Prophet mentions the breasts of the Churches consolation Esay 66. 11. The promises of the Gospel are the breasts of the Churches consolation by sucking at these breasts the heart is made glad Now who but Christ purchased the promises The Apostle saith that all the promises of God are in Christ 2 Cor. 1. 20. They are in him as the procuring and meritorious cause of them all The Covenant of grace which is nothing else but a bundle of rich promises is the purchase of Christs blood The world had never heard of a promise of any good if it had not been for Jesus Christ 5. Hope of salvation Hope is the door of consolation We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. There 's more cause of rejoycing in this then in being able to cast out devils Luke 10. 20 Now we know that it was none but Jesus Christ that did or could unlock the way to heaven He is the way to heaven He is the purchaser â—f heaven God hath given us eternal life and this life is in his Sonne 1 John 5. 11. He is called the salvation of God in this song v. â—0 There would have been no entrance for any of Adams lost seed into glory if Christ had not set the door open it is be that opened the Kingdome of heaven to all beleevers 6. The gift of the Spirit The holy Ghost is called the Comforter John 14. 26. His office is to work consolation â—â—â—he hearts of Gods people Spiritual comfort is therefore called joy in the holy Ghost Rom. 14. 17. because the holy Ghost doth create it in the soul Now we know the in-dwelling of the holy Ghost in us is the purchase of Christ John 15. 26. When the comforter is come whom I will send unto you from the Father The third person had never been our comforter if the second person had not been our Redeemer There is nothing can be thought on which hath any causality or efficiency in our consolation but it is of Christs procurement This is the first Secondly By way of conveyance As all our grace is communicated and conveyed unto us from Christ so is also our consolation Jesus Christ doth by his Spirit in the Ordinances of grace actually convey comfort unto his people as he sees them stand in need of it The Apostle speaks of the beleevers consolation abounding by Christ 2 Cor. 1. 5. All comfort is in Christ as a fountaine in him God hath put it
wait on him for his promises Now a child of God would not willingly cast any reproach either on God or his promises from which he receives so much good Ergo. And then Fourthly They are not unmindful how long and with how much patience God waited on them for their obedience They remember God tarried Sermon after Sermon year after year for their conversion The Apostle speaks of Gods long-suffering in waiting on the old world 1 Pet. 3. 20. Every one of Gods children are sensible of Gods patient waiting on them when they had no minde to know him When they slighted grace when they scorned mercy God waited this makes them so ready to waite on God Esay 30 18. And then Fifthly Their own undeserving of the good promised The children of God know that all Gods promises are free as to them Jacobs acknowledgement will be readily assented unto by them Gon. 32. 10. They know how well they deserve the heaviest threatning but how unworthy they are of the least mercy They do with an unfeigned heart say as David did when God had promised him to build his house 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto A childe of Gods Moâ—to is Lâ—sse then the least of all the mercies of God This makes them wait And Sixthly They know how certain the promises of God are They have had experience how he hath made good the promises that are past and they know he will shew the same unchangeablenesse in those that are to come They know his Name is Jehovah God that hath his own being from himself and that will give being to all his promises This encourages them to wait It was the Apostles Logick in their generation 2 Cor. 1. 10. It is ignorance of God that causes the heart to distrust They that know thy Name saith David will put their trust in thee Psal â— 10. Gods children know his Name therefore they will wait And Seventhly The satisfaction they expect from the enjoyment of what is promised They know every promise of God will bring â—ull contentment of heart when it is fulfilled They cannot now expect so much as they shall then finde in the promises of God They know they are as the Apostle speaks of them in 2 Pet. 1. 4. Exceeding great and precious promises They know the harvest will make amends for all their expectation therefore they wait for it The Uses are for 1. Information 2. Reprehension 3. Exhortation 1. For information This teacheth us three lessons 1. That Godly men have a very good opinion of God They dare take his Word for that which they love with the dearest affection They are willing to wait the whole time of their life for the accomplishment of that good which he hath promised As they dare follow God when they know not whether he will carry them Heb. 11 8. so they dare wait on God when they see no reason for their waiting Did they not bear a singular affection to him they could never with so much satisfaction waite upon him 2. The excellency of grace Grace is a choice thing in it self and its choice in its effects This is one excellent effect of grace that it doth enable the soul to wait on God for things that are most difficult to be brought to passe Corruption teacheth the heart to wrangle with God but grace teacheth the heart to waite on God A gracious spirit is a choice spirit 3. That faith doth not only look to things present but to future things Sense onely mindes things present but faith mindes things that are a great way off Heb 11. 1. It is as willing to wait on God for a future good as it is to receive a present good Faith hath an Eagles eye and a Lions heart It hath a Lions heart to bear present evils and it hath an Eagles eye to see future good It 's said of the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they saw the promises and embraced them afar off Heb. 11. 13. A beleever is as able to live upon good in reversion as on good in present fruition This is the first use of the point 2. For reprehension To those that will not wait for the fulfilling of Gods promises These are of two sorts 1. Such as are over-hasty that would have the promise fulfilled before its time And then 2. Such as never minde the promises of God look no more after them then if they had never been made Simeons practice blames both these First For those that would anticipate God in his promises They are so eager for the fulfilling of the promises that they would have them accomplished before their time I would desire such men to consider these three things 1. This is a very sinful frame of heart Whatever may be pretended as an excuse or extenuation it cannot be denyed but the sinne is great to be over eager with God to give being to his promise before the time Consider five particulars 1 'T is an implicite denyal of Gods right to appoint his own time The Scripture puts times and seasons as well as things and persons under the jurisdiction of God It 's his right to determine times Acts 17. 26. He that made time hath the sole power to appoint and set times Our Saviour tells his Disciples Actâ— 1. 7. That times and seasons God hath put in his own power Now not to be willing to stay Gods time is to devest God as far as we are able and to invest our selves with this great piece of royalty and sovereignty of appointing times It is interpretatively to say that we will be the Lords of time and not God 2 'T is a limiting of God Moses reproves the Jews for this as a great presumption that they limited the holy one of Israel Psal 78. 41. Men that are free will not be limited much more unfit is it that God should be limitted To limit God is to exalt our selves above God as if we were wiser then he We are not wise enough to improve the times which God hath set much lesse are we wise enough to set God â— time To endeavour to reduce or circumscribe God to our time is to take away from him his freedome and liberty in working 3 'T is a questioning of Gods faithfulnesse as if we were fearful he would not be as good as his word When we hurry men too hastily to fulfil their promise before the time we give them cause to think we suspect their honesty as if their words were but winde To be over-hasty with God argues a secret suspition in the heart that God will let time slip 'T is a sign that we do not esteem Gods bond as good as ready payment Abraham by wishing that Ishmael might live Gen. 17 18. did argue some inward doubt whether he should have an Isaac or no. Turbatâ— adbâ—c vacillantis animi vox ista est as Calvin notes Though he did