extra sunt indivisâ— Prophets Act. 10. 43. Apostles 1 John 5. 11. Christ himself Joh. 14. 16. do all bear witnesse to this truth That Jesus Christ is life eternal to every true beleever In what respect Christ is our life of glory I shall shew in the following particulars viz. 1. In regard of merit and acquisition Jesus Christ is the procurer of this life of glory Heaven is called a purchased Redemption or Possession Epb. 1â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the purchaser of this possession and his blood is the price of the purchase As he hath by his death purchased the Elect so hath he also by his blood purchased this life for those redeemed ones 1 John 4. 9. in this was manifested the love of God towards us because he sent his only begotten Sonne into the world that we might live through him Had not Jesus Christ shed his blood no sinner had ever tasted of this life eternal Eternal life is the free gift of God and yet it is merited by Christ Christ who is the price and meritorious cause of life is the free gift of Gods grace and therefore our salvation is both free and yeâ— merited 2. He is our life efficaciously Though salvation be purchased for the Elect yet must the Elect of God be fitted and prepared for this salvation before they can be put into the possession of it The Apostle speaks of making the soule meet for the inheritance of the Saints in light Col. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best of men are unfit for salvation as well as unworthy of salvation Though heaven be prepared for them yet cannot they enter into heaven till they be prepared This fitnesse or preparedness stands in the changing of our nature by the working of grace in the heart and in the merciful acceptation of God covering our infirmities and reckoning our weak endeavours for perfect obedience Natura mentis humanae quantumvis perfect a naturalibus donis absque gratiâ non est susceptibilis gloriae Parisiens lib. de vâ—rt cap. 11. The Apostle tells us that a man must be wrought for glory 2 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of God come into the world rough and unpolished filthy and defiled as well as others and they are not fit for this life till they be refined and polished Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50. Except a man be borne againe he cannot see the Kingdome of heaven Aquinas saith well Gratia haec divina eò infunditur electis ut peragant actiones ordinatas in finem vitae aeternae Now Jesus Christ doth fit and work the Elect for this glory He doth by his Spirit change their nature he doth by his grace renew the spirit of their minde he doth set up his own image in their soules and by working grace fit them for the enjoyment of that life of glory which he hath purchased 3. He is our life He is the fountaine of our eternal glory 1 John 5. 11. This is the record that God hath given to us eternal life and this life is in his Sonne 'T is in him as in the head as in the root as in the fountain or spring All our glory is laid up in Jesus Christ as in a publick treasury Iesus Christ and all beleevers make up one mystical body of which he is the head and they the members therefore is their glory laid up in him 4. Jesus Christ is our life in regard of preparation As he doth prepare us for heaven so doth he prepare heaven for us This is attributed to his Ascension Iohn 14. 2 3. I go to prepare a place for you Not as if the place of glory were not created till the Ascension of Christ There were many souls in heaven glorified before Christ did corporally ascend thither Abel Abraham Isaac Iacob and the Prophets the meaning of it is onely thus much that Iesus Christ did not ascend only for himself to dwell in glory alone but he ascended for our sakes in our stead and place to possesse the purchased inheritance for us and to keep it for us till we actually come to be possessed of it our selves 'T is by way of allusion to the practices of great Kings who send their harbingers before them to make ready for them against their coming Iesus Christ is pleased to stile himself so in reference to the Elect. And therefore the Apostle calls him our forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tells us that he is entred into the vaile for us Heb. 6. 20. and hence it is that we are said to sit down together with Christ in heavenly places Eph. 2. 6. 5. He is our life as the way to life He calls himself the way Iohn 14. 16. No man comes to the Father but by Christ This is that new and living way which the Apostle mentions Heb. 10. 19 20. 'T is through the vaile of Christs flesh that we enter into the Holy of Holies Iacob in his vision at Bethel saw a ladder which reached from heaven to earth Gen. 28. 12. upon this ladder the Angels of God ascended and descended This ladder is Iesus Christ so he tells us himselfe Iohn 1. 51. hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Sonne of man He hath not only shewed us the way to heaven by his example but he is the way himself in which we go to God 6. He is our life in regard of distribution and communication As he hath purchased life for us and keeps possession of it for us so he it is that shall put us into possession of it when we come to enjoy it I will come againe and receive you unto my self Iohn 14. 3. The Apostle speaks of this in 2 Tim. 4 8. There is laid up for me a Crown of righteousnesse which the Lord the righteous Judge shall give me in that day 'T is to be understood of Christ he that hath purchased the Crown for us will in that day visibly set it upon our head Come ye blessed of my Father receive the Kingdome c. Matthew 25. latter end 7. He is our life formally Iesus Christ is the matter of eternal life Our eternal life and glory stands in the full enjoyment of Iesus Christ in heaven The seeing of God the enjoyment of Christ is our very glory Rev. 22. 3 4. The Throne of God and of the lamb shall be in it and his servants shall serve him and they shall see his Face and his Name shall be in their foreheads The glory of heaven is called the eating of the tree of life Rev. 2. 7. Iesus Christ is the tree of life the enjoyment of him is the souls glory Iob therefore reckons up all his eternal glory by this very thing I know that my Redeemer liveth c. I shall behold him not with anothers but with these very eyes Full and perfect â— immediate
the preaching of the Gospel Thus Iesus Christ was manifested to all that received the Gospel and is still manifested The Apostle speaks of this manifestation Gal. 3. 1 O foolish Galatians c. before whose eyes Iesus Christ hath been evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set forth crucifyed among you And of this the Apostle makes mention 1 Iohn 1. 2. The life Venit in homines was manifested we have seen it 2 Tim. 1. 10. Neither of these appearances are to be understood in this Text for it speaks of an appearance that is yet to be made Therefore 3. A glorious manifestation of Christ yet to be made at his second coming to judgement And this is that appearance of which the Apostle here Venict contra homines August speaks for then it shall be and not till then that the Saints shall appear with Christ in glory So the Apostle tells us 2 Tim. 4. 8. Henceforth it laid up for me a Crown of righteousnesse which the Lord the righteous Iudge shall give me in that day and not to me only but to all them also that love his appearing 'T is at this day of Christs appearing that the Saints shall be perfectly glorious Having found out what is meant by Christs appearing I shall in the prosecution of the Point handle these five particulars 1. That there shall be such an appearance of Christ 2. Why Christ shall thus appear the ends of this appearance 3. After what manner Christ shall appear 4. When shall be the time of this appearance of Christ 5. Why it is deferred I. That Iesus Christ shall appear I shall evince this 1. By many expresse testimonies of Scripture There is not any Article of our Faith more clearly set down in the Book of God then this Mat. 24. 30. Then shall appear the signe of the Sonne of man in heaven and they shall see the Sonne of man coming in the clouds of heaven Act. 1. 11. This same Iesus which was taken up from you into heaven shall so come in like manner as ye have seen him go into heaven The Apostle Paul asserts this truth in expresse termes Heb. 9. 28. Vnto them that look for him he shall appeare the second time without sinne unto salvation 1 Iohn 3. 2. When he shall appear we shall be like him for we shall see him as he is And as the Scripture doth expressely affirme it So 2. God hath taught his people to wait for it and to pray for it Cant. 8. 8. Come away my beloved c. Rev. 22. 20. the last prayer of the Church is for this very thing Even so come Lord Iesus And Luk. 12. 35 36. they are commanded to wait for this appearance Let your loynes be girded and your lamps burning And you your selves like unto men that wait for their Lord c. God never commanded his people to pray and wait for a fiction or dream which shal never come to passe 3. From the absurdities which would follow upon the denial of it We may say of this as the Apostle saith of the denial of the resurrection of the body 1 Cor. 15. 17 18 19. If Christ should not appear our faith would be in vaine The dead in Christ were perished and we should onely have hope in Christ in this life and of all men should be most miserable The whole comfort of a Christian turnes upon the hinge of this Doctrine of Christs appearing Ioh. 14. 18. II. The ends of Christs appearing are such as these 1. To declare that sin is abolished This is the meaning of that Heb 9. 28. 2. That he may be admired in his Saints c. This end of his coming the Apostle sets down 2 Thes 1. 10. he shall come to be glorified in his Saints and to be admired in all them that beleev One end of the second coming of Iesus Christ is to communicate his glory to his Saints that have beleeved in him He shall put his glory upon them and so shall be glorified in them Iesus Christ is glorified in his Saints now That holinesse and grace which he hath communicated to them already doth render them very glorious but at his second coming his glory will shine in them with greater splendor then now it doth He will then communicate unto them all his glory and make them glorious as he is glorious Our Saviour mentions this Iohn 14. 3. I will come again and receive you unto my self He comes to fetch all his Elect to heaven and to reveale his glory both to their soules and bodies He shall then actually put soule and body into the full possession of that glorious redemption which he hath purchased for them 'T is called the day of redemption Luke 21. 28. 3. To execute the sentence of his wrath upon all his enemies and the enemies of his people Iesus Christ hath severely threatned all wicked men that he will visibly take vengeance on them for the dishonours they have done to him and the wrongs they have done to his people And in this second manifestation of himself he will put all those threatnings into execution Of this the Apostle speaks 2 Thes 1. 7 8 9. The Lord Iesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God c. And of this Enoch prophecyed long ago Iude 15. Behold the Lord cometh with ten thousands of his Saints to execute judgement on all c. Wicked men are now secure they reproach God and wrong his people but Iesus Christ will one day visibly come from heaven to punish these contempts and injuries The evil Angels and sinful men shall then be publickly adjudged to suffer that torment which they have deserved 4. To put an end to his Churches sufferings Rev. 20. 10. Then shall the devil that deceived the world be cast into the lake of fire and brimstone where the beast and the false Prophet are and shall be tormented day and night for ever and ever 5. To gather together his Elect. This the Evangelist sets down Mat. 24. 30. 31. They shall see the Sonne of man coming in the clouds And he shall send his Angels and they shall gather together his Elect from the four winds c. The Elect of God are scattered up and down in the several quarters of the world scarce two or three of them are now together in one family at the same time but then they shall be collected never to part asunder to all eternity III. What manner of appearing this shall be Consider for that these four things 1. It shall be a real and corporal appearance Christ shall not appear imaginarily as some have thought nor shall he only appear according to his Divine nature but he shall appeare bodily and truly the same humane nature which was in the grave and afterwards ascended into heaven shall descend from heaven Mat. 24. 30. Then shall appeare the signe of the Sonne of man The humanity
shall appear so the Angels tell the Disciples at his Ascension Act. 1. 11. This same Jesus which is taken into heaven shall so come in like manner as ye have seen him go into heaven As he did really and bodily ascend so shall he really and corporally descend God will honour the humane nature of Christ in the world They shall look upon him whom they have pierced The same flesh of Christ which was pierced shall be manifested in his second coming 2. It shall be a sudden appearing His coming is compared to a sudden flash of lightning Mat. 24. 27. The appearance of Christ is compared to the lightning in two respects 1. For the evidence of it It shall be as clear to the eyes of men as the lightning is 2. For the suddennesse of it A flash of lightning doth suddenly break forth and in an instant shines from one end of the heaven to another so shall the appearance of Christ be And for this very cause is it compared to the coming of a thiefe in the night Luk. 12. 39 40. As it was in the dayes of Noah so shall it be when the Son of man cometh They ate they drank c. Mat. 24. 37. when men say peace c. 3. It shall be a very glorious appearance He shall come with power and great glory Mat. 24. 30. He was not so mean and despicable in his first coming as he shall be majestical and renowned in this his second coming His first appearance was in the form of a servant He came not to be ministred unto but to minister A low kinde of appearance was most fit for such work but when he appeares again he shall come as a Judge as King of kings and Lord of lords therefore Majesty is fit for him The Scripture doth set out the glory of his coming sundry wayes 1. He shall come in the clouds of heaven The bright cloud shall be his chariot Mat. 24. 30. 2. He shall come attended with an innumerable company of glorious Angels Those glorious spirits shall come in full regiments attending upon his person to do him service and to execute his will Mat. 25. 31. He had the beasts to attend on him at his first coming but he shall have Angels to wait upon him at this coming 3. He shall come with the voice of the Archangel with a mighty shout and with the trumpet of God 1 Thes 4. 16. All these expressions are used to set out the glory of it All outward glory which ever man beheld is but darknesse in this respect 4. It shall be a very dreadful and terrible appearance Full of Majesty and therefore full of terror His first coming was dreadful Mat. 4. 5. The Scripture sets out the dreadfulnesse of it by the Antecedents Concomitants Consequents of it The Antecedents are in Matthew 24. 29. such an alteration shall be made upon the creatures being that Sunne Moon and Starres being obscured by the glory of Christ shall cease from their service and not be able to shew their glory as before The Concomitants the firing of the world The Apostle speaks of this 2 Pet. 3. 10. what a dreadful sight will this be to the wicked The consequents of it are the raising of the dead the setting up of the Thrones the summoning of all the world to judgement Well doth the Scripture call it the terrible day of the Lord. IV. When shall this appearing be you cannot imagine that I should be so bold as to say any thing of the particular day moneth or yeare of Christs coming Our Saviour hath for ever silenced all curious enquirers about it Mar. 13. 32. The Scripture tells us thus much about the time of it that it shall be when the time of the Churches tribulation is ended Matth. 24. 29. When the number of Gods elect is converted In the end oft dayes Dan. 12. 13. It is one of those Novissima or last things which is to be expected in the world V. Why is it deferred 1. Because the Elect of God are not yet called All the Vessels of glory are not borne into the world Christ stayes till these flowers be sprung up The fetching of these to heaven is one end of his coming And he will not come till these are brought forth As the world was made at first so doth it stand and continue for their sakes 2. That space and time for repentance may be afforded unto sinful men This reason the Apostle renders of it 2 Pet. 3. 9. The Lord is not slack c. but is long suffering to us-ward not willing that any should perish but that all should come to repentance He defers his coming that sinners may have more tenders of salvation made to them that so they may be inexcusable if they do not returne 3. That the faith hope patience of his own children may be exercised The delaying of Christs coming is a very great help both to exercise faith watchfulnesse and patience We may say of this as the Prophet doth of the delaying of another day of the Lord Hab. 2. 4. Though it tarry wait for it because it will surely come it will not tarry And the just shall live by his faith 4. That all other of Gods decrees for and about the things which must come to passe before this day may be accomplished Many things God hath decreed shall be done before his appearance which are not yet done in the world The preaching of the Gospel to all Nations Mat. 24. 14. The overthrowing of Antichrist 2 Thes 2. 3 8. The making of the Jewes and Gentiles into one Church c. Christ stayes because these decrees must be accomplished The Uses of this Point Use 1. Away with those Atheists and Epicures who deny this Doctrine In the very dayes of the Apostles there were some scoffers that did mock at this doctrine of Christs appearing 2 Pet. 3. 3 4. where is the promise of his coming we have many such scoffers in our dayes that deride the Doctrine of the resurrection of eternal life of Christs second coming The Apostle tells us the reason of this scoffing in the same place 1. The impurity of their hearts They walk after their own lusts That 's one great ground of Atheistical and wicked opinions Such Doctrines curb and check their lusts and because they cannot have their lusts by retaining such doctrines they therefore reject and scoffe at such doctrines 2. They walk more by sense then by the testimony of the Word of God Since the fathers fell asleep all things continue as they were from the beginning of the Creation because they cannot apprehend with their sense any such doctrine or any ground of it therefore they reject it Such as these who will not be convinced by Scripture we shall leave to feel the severity of that coming which they will not beleeve They that now scoffe will have time enough sadly to bewaile their scoffing they shall then feele what they will not now
he suffers Satan to tempt he doth not suffer them to be utterly overcome Thus he was a hiding place to Peter Luke 22. 31. Thus he was a hiding place to Saint Paul 2 Cor. 12. 7. Though he did not hide him from being buffetted yet he hid him from being vanquished by those buffettings 3 He hides their graces Their faith their hope their patience their humility c. were not Christ a hiding place to their very graces they would wither they would die they would come to nothing he hides the root of grace keeps that warme that it perish not yea he so hides it as that he makes it fructifie 4 He hides their joy their peace of conscience Our comforts have need of Christs protection as well as our graces Should not he be a hiding to our inward peace and joy the winde of terrour and temptation would soone blow them away In the world ye shall have tribulation but in me ye shall have peace John 16. 33. Our peace is built upon Christ our peace is laid up in Christ our peace is preserved and defended by Christ The Devil would soone quench our joy if Christ were not a hiding place to it Jesus Christ is in every place and in every thing a hiding place to his people 3. Why Christ is a hiding place to them There is a double ground of it Necessity Convenience I. It 's necessary that Christ should be their hiding place This necessity is grounded upon a double consideration 1. Beleevers want a hiding place They are exposed to many enemies to many dangers The world the devil the flesh are assailing pursuing making attempts upon them every day and that several wayes Luther was wont to compare the Church to a poor weak Virgin in a wilde Wildernesse where there is nothing but ravenous creatures that seek her life Our Saviours comparison is somewhat like it Lak 10. 3. Behold I send you forth as sheep among wolves Joseph is a fruitful bough The Archers have shot at him c. Gen. 49. 23 24 25. Beleevers are in this world in a strange land they are not of the world and therefore the world hates them They want a hiding place for their bodies for their soules for their graces for their comforts The chicken doth not want the wing and the nest more then they do a hiding place 2. There is none other besides Jesus Christ that can be a hiding place for them First they cannot be hiding places to themselves They are weak and foolish they expose themselves to danger they know not well how to hide themselves in Christ much more unable are they to be protectors to themselves Should Christ leave the best of us to our selves we should be our own Butchers not Protectours Secondly no other creature can protect and hide them Kings and Princes they cannot hide us Psalme 146. 3. and if they cannot inferiour men are much more unable Horses and Armies they cannot be a hiding place to us Psalme 33. 16 17. They are soon routed and scattered If they could be hiding places to our bodies yet surely to ouâ— soules they cannot Gold and Silver cannot be a hiding place to us Though men say to their wedge of Gold thou art my confidence Job 31. 24. yet will not mountains of Gold and silver be safe hiding places in the day of trouble The Holy Angels cannot be hiding places to us They are but subprotectors they do but spread Christs wings over us The truth is all creatures want hiding places for themselves The best of creatures are but as the Dyal they cast no shadow unlesse the Sunne shine upon them The best of creatures is like Jonahs Gourd the least worm eats them thorough and thorough in a short time II. There is Convenience as well as Necessity It 's very expedient that Christ should be a hiding place to beleevers First he hath all qualifications that may fit him for this work 1. He hath strength A hiding place must be locus munitissimus Paper houses will never be good hiding places Houses made of reeds or rotten timber will not be fit places for men to hide themselves in Jesus Christ is a place of strength He is the rock of ages His name is the Mighty God Esay 9. 6. 2. He hath height A hiding place must be locus excelsissimus Your low houses are soon scaled Jesus Christ is a high place he is as high as Heaven He is the Jacobs ladder that reacheth from earth to Heaven Genesiâ— 28. 12. He is too high for men too high for Devils no creature can skale these high Walls 3. He hath secret places A hiding place must be locus abditissimus The more secret the more safe Now Jesus Christ hath many secret chambers that no creatures can ever finde Caâ—â—icles 2. 14. O my Dove that art in the secret places of the staires As Christ hath hidden comforts which no man knows but he that receiveth them so he hath hidden places of secrecy which none can finde out but he that dwells in them Come my people enter into thy chambers and shut the doors upon thee Esay 26. 20. 4. Christ is faithful He that will hide others had need be very faithful A false hearted Protector is worse then an open pursuer Will the men of Keilah deliver me up saith David They will deliver thee up saith the Lord but now Christ is faithful Revelations 3. 14. He is the faithful witnesse He cannot be bribed to surrender up any creature that comes to hide himself with him Christ will die before he will betray his trust 5. Christ iâ— diligent Diligence is as necessary in those that will hide others as faithfulnesse A sleepy Guard may betray a Castle or Garison as well as a faithlesse Guard But Jesus Christ is very diligent and watchfull he hath his Intelligencers abroad yea his own eyes runne to and fro in the earth to see what contrivances are made and set on foot against those who are hid with him Psal 121. 3 4. He that keepeth Israel neither slumbreth nor sleepeth 2. Ground Christ is fit in regard of that propriety he hath in his Saints All his Relations make him a fit hiding place First He is the Captaine General of the Church The Church is compared to an Army with Banners Christ is the General of this Army Joshuah 5. 13 14. It was Christ the Angell of the Covenant whom God hath made a Leader and Commander to the people as the Prophet calls him Esay 55. 4. Who should secure the Souldiers but the General Secondly He is the Churches King Psalme 2. 6. The Kings Court is the Subjects hiding place Nebuchadnezzars dream Dan. 4. 12. shews that Kings should be shelters to their Subjects Thirdly He is the Churches shepherd John 10. 11 12. Shepherds are to secure their flocks David slew the Lion that tore the flock Fourthly He is the Churches Father Isaiah 9. 6. The Fathers house is the childes Castle The childe when
Heb. 10. â— God appointed him for the work of Redemption It could never have entred into the heart of man nor into the understanding of Angels to have planted the Son of God as a Vine for the bearing and feeding of man-kind This is that which our Saviour himself declares v. 1. of this chapter I am the true Vine and my Father is the Husbandman This order of grace that Christ should be the head of life and salvation that the Elect should be ingraffed into him and saved by him is appointed and set by God alone He is the author of this Divine husbandry Men wonder at it the Angels of heaven do to this very day admire it and shall admire it to eternity but God himself is the onely Inventor and Author of it It is a work of Gods doing and it is and will be and ought to be marvellous in our eyes Psal 118. 23. Behold I â—ay in Sion for a foundation a stone a tried stone c. Esay 28. 16. This foundation had never been laid this Vine had never been plaâ—â—â—◠〈…〉 selfe had not done 〈…〉 dry 2. Christ is a Vine that doth 〈…〉 â—â—rish Other vines are not alwayes 〈…〉 depth of Winter they have neither leaves noâ— fruit when the vintage is over they are empty vines But Christ is a Vine that iâ— continually green the vintage is never over with this Vine he knows noâ— winter Jesuâ— Christ yesterday and to day and the same for ever Heb. 13. 8. He keeps his vigor and freshnesse from generationâ— to generation Jesus Christ flourishes now as gloriously as ever he did since the first day he was planted and he will be as green and lively to the end of the world as now he is A few yeares put an end to the life of all other vines they have their infancy a time when they do not bear and they have their full growth a time when they are in their height and they have their old age a time when they are past fruit but Christ knows no such changes he did beare fruit the very first moment of his planting and there will never be a time when he will cease bearing It is alwayes vintage-time with Jesus Christ Never did the eye of man see him empty never shall eye see him withering He is called a tree of life Rev. 22. 12. because neither mortality nor old age shall ever betide him 3. Christ is a Vine whose fruits never abate Go to the fullest vine that ever grew upon the earth and pluck off but one cluster and there is a clusteâ— lesse if you take away but one berry there is a diminution But Jesus Christ knows no abatement All the Patriachs all the Prophetâ— all the Apostles the Saâ—nts iâ— the Olâ— Testament ever since Adam the Saints in the New Testament to this day have been feeding upon him and yet there is not one clustâ—â— lesse then there was at first He hath not lost one berry since his first plantation The reason is that which the Apostle mentions Col. 2. 9. In him dwelleth all the fulnesse of the God-head bodily Fulnesse is in Christ all fulnesse is in him all fulnesse is in him bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is personally not onely in regard of efficacy and assistance as in the Saints but in regard of hypostatical and personal union and then all this fulnesse dwells in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in him inseparably dwells in him undecayingly â—ather never so much fruit from this Vine and yet he still retains his fulnesse We beheld his glory saith the Evangelist full of grace and truth John 1. 14. All the old Saints had been eating of him since Adam to that day and yet he was still full of grace and so he continues as full as if his fruit had never been touched with hands nor tasted by any of his Elect. 4. Christ is a Vine of greater extâ—â—tion then other vines Earthly vines are but of a small compasse A few yards will measure both their length and breadth but Christ is a Vine of great dimension his Branches reach all the world over He hath some Branches in all Nations under heaven Rev. 7. 9. This Vine spreads it self into all the quarters of the world Asia and Europe and Africâ— and America this Vine grows in all these parts of the world The Universal Church is the Vine-yard this Church is dispersed thoroughout all Nations and every member of this Church is an 〈…〉 Vine 5. Christ is such a Vine as 〈…〉 of his Branches Other vines are often 〈…〉 their branches even of those branches thâ—â— were truly ingraffed every child can rob â—â— of its branches But this Vine can never lose a Branch some branches there are that are seemingly ingraffed they are ingraffed onely in regard of visible profession these may be broken off and burned yea they shall be ver 6. of this Chapter But for the Branches that are really implanted they can never be taken away All the strength of men and devils is not able to divide one Branch from the Vine Every Branch of the Vine doth tend to the mystical perfection of the Vine the Saints are the fulnesse of him that filleth all in all Eph. 2. ult He cannot lose one of them without empaiting himself The devil hath been plucking and hewing but he was never yet able to break off the weakest Branch 6. Christ is a Vine whose fruit seeds the soule Other vines they onely bring forth fruit for the body The outward man is cheared and nourished by the grape and by the liquor of the grape But now Christ is a Vine whose fruits are for the soule Wine for the conscience for the soule comes out of the fruit of this Vine When the heart is cold by reason of inward fears this Wine warmes it when the heart is heated by reason of violent temptations this Wine will coole it when the soule is ready to die this Wine will revive it 7. Christ is a Vine whose fruits never surfet The fruit of all material vines if it be taken immoderately breeds distempers and sicknesses Noah drunk of the Wine of his vine yard and was drunk Gen. 9. 21. many bereave themselves of their health and of their wits too by the excessive use of the fruit of the vine we have too many examples of this But the fruits of this mystical Vine have no surfetting quality A man cannot take too much of them Eat O friend drink yea drink abundantly O beloved Cant. 5. 1. The sicknesse and the death of the soule ariseth not from the immoderate using but from the refusing of the fruits of this Vine â— 8. A Vine that never costs any of his fruits He brings all his fruits to perfection The Uses of this Point 1. This may help us to understand that speech of Christ when he saith This is my body and my flesh is meat indeed c. John 6. 53 54 55. The Papists understand it in
It makes Christ damnation to a person That of our Saviour is a dreadful Text Mat. 21. 44. To turne salvation into damnation will be a double damnation better to have been damned without a Christ then to be damned with a Christ better a thousand times to have been destroyed without a Redeemer then to be destroyed by a Redeemer better to die without a Saviour then to die by a Saviour What should be done that we may stumble no more 1. Get a clear knowledge of Christ 2. Be acquainted with those that embrace him 3. Be truly offended at sin 4. Pray that God would root out of your hearts all occasions of offence 5. Remember what Christ hath done for you and what he is still a doing for you His doctrines his offices his government All that at which offence is taken is for your benefit and salvation 6. To take offence at Christ is to stumble at Gods wisdom mercy goodnesse in giving Christ and in fitting Christ MAL. 4. 2. The Sunne of righteousnesse shall arise XXV SERM. at Mary Wolnoth Lon. April 10. 1653. with healing in his wings THe Prophet Malachy hath in this book many contests with the Jewes for several impieties which raged amongst them At the thirteenth verse of the former Chapter he contends with them for their Atheisme and blaspheming of the providence of God Your words have been stout against the Lord and ye have said it is in vaine to serve the Lord. They that work wickednesse are set up and they that tempt God are delivered Amongst other answers which the Prophet gives to this blasphemous charge he tells them there was a day coming when Gods dealings shall be manifest that they themselves should discerne a clear difference betwen them that served God and them that served him not ver 18. This difference which should be made between the godly and the wicked is amplified in the first verses of this Chapter for Behold the day cometh c. His dealing with the wicked and disobedient is set down fully ver 1. The day of the Lord cometh that shall burne as an oven This day though it be particularly meant of the day of Christs first coming as is cleare by the context ver 5. which is by our Saviour himself interpreted of John Baptist his forerunner Matth. 11. 14. yet as some good inteâ—preters think it may have a further reference namely to the day of his second coming when all this shall be fully accomplished His dealing with the godly is set down verse 2. 3. In which are two things 1. The greaâ— happinesse which the godly should enjoy in thesâ— own persons verse 2. 2. The conquest they shall obtaine over the wicked verse 3. Ye shall tread down the wicked c. In the happinesse which is promised to the persons of the godly as it is set down in this Verse we have these three things observable 1. A description of their persons unto them that fear my Name This is an ordinary and usual description whereby the people of Goâ— are distinguishâ—d from all others Mal. 3. 16. Eccl. 8. 12. Isa 50. â—â— 2. The authour of their happinesse The Sunne of righteousnesse 3. The nature of their happinesse This is set down two ways 1. Generally he shall arise upon you 2 Particularly This is let down three ways Tâ—ere are three great blessings which they should enjoy by the rising of this Sun upon them 1. Spiritual healing 2. Spiritual freedome Ye shall go forth 3. Spiritual increase Ye shall grow up as calves of the shall I shall wave the description which is here made of the persons of godly men And proceed to the Authour of their happinesse which is said to be The Sunne of righterusnesse for it is to open this expression that I have now chosen this text in the handling of which I shall have occasion to open the particular benefits which should accrew to the godly healing freedome growth The Sunne of righteousnesse The Sunne is used in Scripture in a double sense 1. Properly For that creature which God hath set in the heavens and called by that name Psal 136. 8. 2. Metaphorically or improperly and so it 's used for several things which carry some similitude to the natural Sunne And thus it s used several wayes First for Gods special favour Psal 84. 11. The Lord God is a Sunne and shield Secondly for comfort Job 30. 28. I went mourning without the Sunne that is without comfort Thirdly for prosperity and settled peace Esay 60. â—0 Thy Sun shall no more go down neither shall thy Moon withdraw it self Fourthly for eminency and height of condition and state Rev. 16. 8. The fourth Angel poured out his vial upon the Sunne which Mr. Mede makes to be the Germane Empire the Papal Sunne of the heaven Fifthly for Christ himself So 't is used in this text he that is called the Messenger of the Covenant chap. 3. 1. is here called the Sunne of righteousnesse The Observation is this Doct. That the Lord Jesus Christ is the Sun of righteousnesse Zacharias the father of John Baptist gives him a name parallel to this Luke 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day-spring from on high hath visited us In the handling of this Doctrine I shall by way of Explication open these three things 1. In what respects Christ is called the Sunne 2. Why he is called the Sunne of righteousnesse 3. How he doth excell the natural Sunne 1. For the first Christ may be compared to the natural Sun in three respects 1. In respect of his own person The natural Sun hath a shadow of two excellencies which are in the person of Christ As 1 His glory and Majesty Of all the visible works which God hath made there is not any so glorious as the Sunne it 's full of splend or and glory The Sunne is Anima munds the very soul of the world The brightnesse of the Sunne is so transcendent that the weak eye of man is dazzled with the beholding of it See how David describes this creature Psal 19. 5. He is as a bridegroom coming out of his Chamber Never was any bridegroome no not the greatest Prince in the world in such attire on his wedding day as the Sunne is every morning at his coming out of his Chamber So glorious is the Sunne that he draws all the eyes of men to look upon him at his appearing The Lord Jesus Christ is a glorious person The Sunne is but blacknesse if it be compared with Jesus Christ His face is ten thousand times brighter then the Sunne when it is cloathed in its best apparel He is the bright shining of his Fathers glory and the expresse image of his person Heb 1. 3. When he was transfigured upon the mountaine in the sight of his Disciples the text saith His face did shine as the Sâ—nne and his rayment as white as the light Matth. 17. 2. Could we but see the face of Christ as it is
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
Ordinance through which it is conveyed Seldome are our eyes lifted up so high as Christ We should labour to be better informed for time to come What ever conduit pipe be used Christ is the fountaine and foundation of every drop of comfort Christ is the God of all true consolation It is not in the power of all the Angels of heaven to give any soul one drop of comfort Nor can all the Ministers on earth give you one dram of comfort They can speak the words of comfort but they cannot cause the soul to receive comfort God comforts by them 2 Cor. 6. 6. Titus was but an instrument Comforting is called frequently in Scripture the speaking to the heart Hoseâ— 2. 14. Who is able to speak to the heart but he who is the Lord and Commander of the heart God hath put all the oyle of spiritual joy into the hands of Christ Esay 61. 3. and none but he can give it out He that wants comfort must go to Christ he that hath received any true comfort must ascribe it to Christ All my springs saith the Church are in thee Ps 87. 7. 5. Let the Israel of God take heed of being a discomfort to Chrâ—st We cannot properly be either a comfort or diâ—comfort to Christ by any thing we do He receives properly no joy from us nor is he capable of enduring any sorrow from us yet our sinnes are said in a figurative sense to be a grief and discomfort to him If Christ were capable of sorrow nothing would go neerer his hear then this to see his people sinne against him What the Apostle saith of the Spirit we may in the same sense say of Christ Ephes 4. 30. It is but a disingenuous and unfriendly thing to be a grief to him that is a consolation to thee If Christ be thy comforter it 's an unworthy thing in thee to be his tormentor The Apostle speaks of some who crucifie to themselves afresh the Sonne of God Heb. 6. 6. Every sinne is in a sort the cruifying of Christ afresh if there be any dram of thankfulnesse in our hearts we shall loath the thoughts of vexing Jesus Christ 6. Maintain close communion with Christ Vse 3. Consolation to the people of God 'T is better in his hands then in ours we are cruel to our selves foolish 1. In case of the want of outward comforts It 's often the loâ— of Gods people to be cut short of outward things God sees they are apt to surfeit on this sweet fruit therefore he with-holds it Well Christ is thy consolation These things could not comfort thee without Christ he can comfort thee abundantly without these 2. In case of spiritual heavinesse and trouble of heart Remember Christ is the consolation of Israel First He can comfort in all cases 2 Corinth 1. 4. Secondly He can comfort against all difficulties He can bring comforts through hell through an host of temptations to the soule Hosea 2. 14. Thirdly He can give the soul ability to receive comforts Esay 66. 13. Wait on him and on his Ordinances and you shall have comfort as much as is sufficient Fourthly he is full of comfort Fifthly â—e is willing to comfort He hath undertaken to be thy consolation as well as thy salvation He 's anointed to comfort them that mourne Esay 61. 1 2 3. Say not I have been so long without Comfort Jesus Christ can drop that into thy soul in one moment which shall make thee forget all thy discomfort Only wait on him wait patiently wait beleevingly Wait on him at the pipes of comforts the Ordinances and desire grace rather then comfort and thou shalt finde heart-revivings before thou die Vse 4. Advice to them that are without Christ Labour to close with him he is the consolation of Israel What poor comforts are those which you now feed upon You feed on ashes you eat husks you are jolly and brisk and full of a frantick joy If Christ be not yours no comfort in Scripture is yours Come and taste of these comforts They are pure They are soul-satisfying They are eternal All your comforts will be your torments if Christ be not your comfort Luk. 2. 25. XXX SERM. at Mary Wolnoth Lonâ— June 6. 1653. Waiting for the consolation of Israel I Proceed to the second doctrine which is this viz. Doct. 2. That true believers do wait for the accomplishment of divine promises even those that are most unlikely to be fulfilled No promise which God ever made to man had more improbabilities and seeming impossibilities to break its way thorough then the promise of Christ He is called a root out of a dry ground Esay 53. 2. He was to be borne of a Virgin Awâ—-man shall compasse a man Jer. 31. 22. and yet this good man having a Revelation from God that he should not depart this life till his eyes had seen him did wait for the fulfilling of this promise If any should wonder why Simeons waiting for Christ should be noted as an act of such singular faith when as now the generality of the Jewes were big with the same expectation Câ—â—mnitius gives two good Reasons of it 1. The common bulk of the Jews did expect Christ onely for external advantages They expected him onely as one that should restore their outward liberties which were now invaded and taken away but Simeon waited for him as a spiritual Redeemer that should save their souls from sin and hell 2. Simeon expected his coming to be neer at hand according to the predictions of the Prophets whereas the generality of the Jews had but onely a loose uncertain expectation of him Simeon waited for a speedy coming of Christ therefore doth the holy Ghost take such strict notice of it Other examples we have in Scripture of the holy waitings of godly men for the fulfilling of Divine promises Abraham waited for the promise of a Sonne when his body was even dead and his wife unlikely according to the course of nature to conceive the Apostle mentions â—â— â—om 4. chap. 20 21. 18. 19. David waited many years for the promise which God made to him of succeeding Saul in the throne Though upon difficulties and crosse providences which did arise he was sometimes put to a stand yet he did expect the accomplishment of the thing promised He doth often in the book of Pâ—almes make mention of his waiting as Psal 62. 1 2 5. Daniel waited for the accomplishment of Gods promise for the restoring of the Church from their captivity though there were many difficulties in the way the Church being then as dâ—y bones Ezek. 37. 3 4 5 6. yet Daniel beleeved and waited for it as appears by chap. 9. init He did count the number of the years and when they drew neer a period then he stirs up himself to pray with more then ordinary faith The whole Church waited for the fulfilling of this promise Micah 7. 7. I wiâ—â— wait for the God of my salvation my