be perswaded to beleeve Use 2. The deare love of Jesus Christ to his people As his departure was a rich testimony of his love 'T is expedient for you that I go away so is his returning I will not leave you comfortlesse I will come unto you Joh. 14. 18. Never think of Christs returning but meditate upon the greatnesse of his love Use 3. That Christ is not now corporally in the world The Scripture speaks of his corporal appearance as of a future thing The Papists they make him corporally present in the Sacrament His body shall descend but once and that shall never be till he come to take his people into glory with himself The doctrine of the real corporal presence of Christ is a doctrine of real falshood Use 4. This is a very sad doctrine to all ungodly sinners Christ shall appear It were well for wicked men if this Doctrine were an untruth The very end of his appearing is to bring you to a publick tryal for all your acts of High-treason against his Crown and dignity He will appeare and then you shall appeare before him to render an account of and to suffer punishment for all your hard words and cruel actings against him and against his in the world when he appeares you shall wish that the mountaines might fall upon you to hide you from his sight The appearance of Christ to you will be as the appearance of a severe Judge to a convicted malefactor Consider of it before-hand that by timely and thorough repentance you may prevent that dreadful sentence which will be denounced and executed upon the wicked in that day Falix trembled when he heard this doctrine Acts 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the hearing of it work such fear how great fear will the sight of it work be humbled and converted that ye may stand when the Sonne of Man appears You cannot hide any wickednesse from him You cannot bribe him to excuse your wickednesse Use 5. Let the friends and favourites of Christ draw comfoâ—t from hence Lift up your heads saith our Saviour when he is preaching of this very Doctrine Luke 21. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a day of lifting up the head to you Think of it and gather comfort from it 1. Against all the shame you meet with here That day shall wipe off all your shame Isa 66. 5. 2. Against all false judgements and accusations In that day all shall be judged over again Christ shall appear and he will judge righteous judgement 3. Against all slanders 4. The appearing of Christ is a general antidote against all evils you suffer 2 Pet. 2. 9. beleeve it meditate much upon it Mar. 13. 35. Luke 12. 42. 5. Prepare for it JOHN 6. 55. My flesh is meat indeed and my VI. SERM. at Mary Wolnoth Lon. Decem. 14. 1651. blood is drink indeed IN this Chapter we have something Historical and something Doctrinal The Historical part relates two great miracles done by our Saviour his feeding five thousand men with five loaves and two fishes ver 1. to 15. his walking upon the water v. 15. to 22. The Doctrinal part is from v. 22. ad finem The first and principal Doctrine he handles is to prove himself to be the bread of life He is occasioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread v. 22 23 24 25. seeing a great multitude resort after to Capernaum he knowing their intentions tells them v. 26. that they followed not because they saw his Divine power in the late miracle but that they might satisfie their natural appetite with bread and thereupon v. 27. adviseth them that they would minde that spiritual bread which did excel the other as far as the soule did the body v. 27. And after some debate with them when he saw their hearts a little raised after it he doth openly declare and professe himselfe to be that spiritual bread And when there was some contention among the Jewes how he could give them himselfe to eate v. 52. he doth v. 53. shew the misery of them that did not eat him and v. 54 the happinesse of those that did feed upon him and thereupon layes down this assertion in the Text For my flesh is meat indeed c. The worâ—s taken absolutely and excluding the causal particle for containe in them a double Proposition 1. That Christs flesh is meat indeed 2. That his blood is drink indeed I begin with the first My flesh c. in which we have 1. The subject My flesh 2. The predicate Meat indeed EXPLICATION My flesh Flesh when it is spoken in relation to Christ as here in the Text signifies two things 1. Sometimes the manhood alone So you have it Joh. 6. 63. It is the spirit that quickneth the flesh profiteth nothing In this place the flesh signifies onely the humanity of Christ So Austin expounds it and Calvin after him The humanity is without advantage if it be separated from the spirit that is à spiritus virtute quâ perfusa est caro Calvin 'T is the Divinity that gives efficacy to the humanity It is from the Spirit that the flesh hath any feeding vertue 2. Sometimes the whole person of Christ God-man And so it is to be understood in the Text. My flesh is meat that is I am meat I God and man in one person Now why flesh is mentioned here Cameron gives the reason because our life is in the flesh and blood of Christ Si enim carnem sanguinem Christo tollas non erit amplius cibus noster For that he might be food for our soules it was necessary that he should satisfie the justice of God and so purchase for us remission of sinnes Therefore because by the shedding of his blood and by the sacrificing and offering up of his body upon the crosse he purchased this for us Heb. 9. 22. his flesh is said to be our meat and his blood our drink Is meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is translated sometimes rust Mat. 6. 19 20. Lay not up for your selves treasures on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lay up for your selves treasures in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies any thing that by rust or fretting doth eat into metal or other creatures and so consumes them It is also translated meat and signifies generally all kinde of food which is for the support of life 2 Cor. 9. 10. he that ministreth seed to the sower both minister bread to your food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and multiply your seed sowen c. And so 't is used in the Text. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh of Christ is called meat indeed in a twofold respect 1. In respect of all other food All other food in respect of this is but cibi tantummodo umbra vana imago as Cameron saith As natural life in respect of the spiritual is but a shadow of
life so the meat that is appointed for the natural life if compared with the meat of the Spiritual life is but a very image of meat Christs flesh is real meat 2. In respect of that typical meat which the Jews had lately spoken of v. 31. Our fathers did eat Manna in the desart c. Our Saviour tells them that that is but typical bread but his flesh is bread indeed it is the real substance of which that was but a meere type and shadow Thus for Explication The Observation is this Doct 1. That the Lord Jesus Christ is really and truly the food and meat of beleevers Flesh is here put for the whole person of Christ Jesus Christ as he is held out in the Scriptures is the true real and very meat of beleeving Christians Christ as he is propounded in the Gospel dead broken crucified Christ in all his perfection compleatnesse fulnesse is meat indeed to a true beleever 'T is the very scope of this Sermon from v. 27. to v. 59. in which this truth is inculcated over and over againe and all objections answered which the carnal reason and unbeleefe of mans heart can make against it I shall in the Explication of this Doctrine open these things 1. Prove that Christ is a beleevers meat 2. Shew the Analogy between Christ and other meat 3. How this meat is eaten and received I. That Christ is the soules meat This is proved two wayes First from the types of Christ in the Old Testament The Ceremonial Law had many types of Christ Whatsoever is revealed of Christ in the New Testament was some way or other typified of him in the Ceremonial Law There are foure types which did set out Jesus Christ as the souls meat 1. The Manna in the wildernesse The History of the Manna is set down Exod. 16. the people being in some want of provision in the Wildernesse of sinne began to murmur against Moses and Aaron v. 3. God promiseth v. 4. to raine bread from heaven for them which accordingly was done v. 14 15. That this was a type of the feeding vertue of Christ is plainly discovered by our Saviour in this very Sermon v. 31 32. The Wildernesse did typifie the state of the Church in this world and the Manna was a plaine type of Christ the Churches meat 2. The Shewbread The Law and manner of the Shewbread you have at large Lev. 24. 5 6 7. 8 9. There are two things represented by this Shewbread First the multitude of the faithful presented unto God in his Church as upon a pure table continually serving him made by faith and holinesse as fine cakes and by the mediation of Christ as by incense made a sweet odour unto God Secondly the Spiritual repast which the Church hath from and before God who feedeth them with Christ the bread of life 3. The meat-offerings Concerning this Minchah or meat-offering you may reade at large Lev. 2. 1 c. These meat-offerings were of two sorts some were the meat-offerings of the Congregation some of particular persons of these latter there were several sorts mentioned in that Chapter It 's said v. 3. that Aaron and his sons shall have the remnant of the meat-offering that is all of it but that which is burned upon the Altar for a memorial v. 2. Several things were signified by the meat-offerings Being referred to Christ who by the oblation of his own body was our meat offering Psal 40. 6. Heb. 10. 5. they did shadow out our communion with Christ and participation of his death and resurrection by faith whereby he becomes unto us spiritual meat of which the whole Church are made partakers 4. The flesh of the sacrifices of the peace-offerings and others which were given to the Priests of which you read Lev. 7. 15. they were to be eaten the same day it was killed Now what was meant by the eating of the flesh of these sacrifices and of the flesh of the other sacrifices which were given to the Priests to eat vid. Lev. 10. 12 13 14. Surely Jesus Christ who by his flesh as by precious meat feedeth his people who are spirituall Priests unto everlasting life Secondly from the Sacraments of nourishment both of the Old and New Testament There were Sacraments of implantation or initiation and of growth under the Law Circumcision Passeover under the Gospel Baptisme Supper of the Lord. 1. The Sacrament of nourishment under the Old Testament was the Paschal lamb The Law and rites of this are set down Exod. 12. 3 4 5 c. What did this Paschal Lamb signifie but Jesus Christ our Passeover the Lamb of God which taketh away the sinnes of the world In this Sacrament was Jesus Christ set out as a nourisher He is that precious meat upon which all the true Israel of God feed continually who is therefore called our Passeover 1 Cor. 5. 7. 2. The Lords Supper This is the Sacrament of nourishment under the New Testament And herein clearly Christ is exhibited as our spiritual meat His flesh is the bread the wine is his blood As the body is nourished by bread and wine so is the soule by his body and blood nourished and fed to life eternal II. The Analogy between Christ and corporal meat stands in these three particulars Three great ends of meat 1. Corporal meat is for the preservation of the Susientation natural life The natural life is maintained by meat through the concurrence of Gods ordinary blessing 'T is pabulum vitae Hence bread under which all other provision is comprehended is called the staffe of life Esay 3. 1. Keep the strongest man from meat but a few dayes and the life will extinguish and go out 1 Sam. 30. 12. Jesus Christ is the maintainer and preserver of the spiritual life As he gives it at first so he upholds it 'T is by continual influences from him that the life is kept from expiring If he withdraw his influx never so little the soule is at the giving up of the Ghost even halfe dead 2. Corporal meat is for growth 'T is by meat Vegetation that the body is brought from infancy to childhood from childhood to youth from youth to a perfect man Jesus Christ is he that carries on a Christian from infancy to perfection All the soules growth and increase is from Christ So the Apostle Col. 2. 19. From him the whole body having nourishment ministred c. The branches live and increase by vertue of the sap which is derived from the root Christians grow by vertue of the sap which is to them derived from Jesus Christ Every part growes by Christ 3. Meat is a repayer of natures decayes When Reparation by some violent sicknesse the spirits are consumed the body wasted the strength lost meat fitly and seasonably taken helps through the divine blessing to recover all again 1 Sam. 30. 12. his spirit came to him againe Jesus Christ is the repairer of the soules decayes
is both meat and drink compleat nourishment The body cannot live with meat if drink be wanting nor can it subsist by drink onely without meat Bread without drink would dry up the blood drink without meat would in a little time drown the body A mixture and fit proportion of both keeps it in health Jesus Christ is both these compleat and perfect nourishment Well may the Apostle say that Christians are compleat in him Col. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is in himselfe every way compleat and those that adhere to him are perfectly compleat in him V Take notice of the truth of Christ humanity Marcion Eutiches Saturnius Maniches hold that Christ was man onely in appearance The Scripture doth both assert the God-head and Man-hood of Christ The two natures are personally united never to be separated His Name shall be called Emmanuel Mat. 1. 23. And the truth of the Man-hood is asserted in many places The Word became flesh and dwelt among us Joh. 1. 14. To us a childe is born Esay 9. 6. As other Scriptures so the Text doth clearly assert his humanity for it makes mention of his flesh and blood The God-head hath neither flesh nor blood but the Man-hood hath both He is perfect God and perfect man of a reasonable soule and humane flesh subsisting VI. How injurious are the Papists to the people of God that deny them his blood They take away from the Laity as they call them the blood of Christ in the Sacrament And by this meanes do in effect deny them nourishment As the body stands in need of meat as well as drink and of drink as well as meat so doth the soul As they wrong Christ in transgressing his institution who appointed the cup as well as the bread Matth. 26. 26 27. so they are very injurious to the Church in taking away the one half of their spiritual food Abhor their Doctrines blesse God you are freed from the sacrilegious soul-robbers They that deprive you of Christs blood depâ—ive you of life for except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you Joh. 6. 53. yea indeed he that takes away Christs blood takes away whole Christ from the soul VII The wickednesse of the Socinian doctrine that makes nothing that Christ did to be meritorious for us but onely exemplary This is a soul-damning doctrine Christ is our meat and drink He died not onely to teach us to suffer but to be meat and drink to keep us from starving yea to feed us up to eternal life VIII The miserable condition of those that want Christ Nothing can keep them from starving who either have not or will not use this meat and drink The condition of Lazarus was sad as to his outward man when he had neither meat nor drink Luke 16. Hagar and her childe were in a miserable condition when the bread was eaten and the bottle empty Gen. 21. 15 16. That condition of that desolate widow of Sarepta 1 Reg. 17. 11 12. was very sad far worse is theirs who want Christ the starving of the soul is worse then the pining of the body IX None fare so delicately as beleevers That rich glutton fared deliciously every day Luk. 16. 19. What were his delicacies to this He had the creatures to feed upon beleevers feed on God himself Nabal it s said when he had his sheep-shearers made a feast like the feast of a King 1 Sam. 25. 36. you read of Ahasureus his great feast Esth 1 4 â— You reade of Solomons daily provision 1 Reg. 4. 22 23. this was very great But the beleeving beggar hath better provision then this What is the flesh of foules to the flesh of Christ What is the blood of the grape to Christs blood This is a beleevers daily food They have not onely panem potum Domini but they have panem potum Dominum X. The folly of those that do either feed themselves or perswade others to feed upon their own works and duties The Papists set mens works and duties before themselves and others as their spiritual meat and drink They make the righteousnesse of man their meat and drink 1 This doctrine is derogatory to Christ To make any thing besides Christ the soules meat and drink is to deny him to be meat at least sufficient and perfect meat He will either be our onely food or not our food at all Christ is incapable of all other mixtures As the Apostle argues about grace and works so may we argue in this matter about Christ and works Rom. 11. 6. If by grace then it is no more of works c. If Christ be our meat and drink then are not works our meat and drink otherwise Christ is no more Christ and if works be our meat and drink then is not Christ our meat and drink otherwise works are no more works 2 This doctrine is prejudicial to the soule It is indeed a soul-starving doctrine Our works cannot feed us The Prophet tells us Esay 44. 20. that the Idolater feedeth on ashes Our best works and duties are not meat and drink but ashes 'T is as impossible that the body should live upon ashes or other such trash as that the soule should live upon its own works Our works have no nourishing vertue in them If a Sonne shall ask bread saith our Saviour of any of you that is a father will he give him a stone Luke 11. 11 12. The Papists are unnatural fathers to their children When they ask them bread they give them a stone when they ask fish they give them a serpent and when they ask an egge they give them a scorpion A mans best works are Stones Serpents Scorpions yea they are poyson to him that makes them his food You reade of a severe threatning of Rabshakeh against the people of God 2 Reg. 18. 27. He would make them eat their own dung c. The Papists put this threatning into practise upon all their followers in a spiritual sense They make them eat their own dung c. Indeed our best works and duties in the account of strict justice are no better Mal. 2. 3. I will spread dung upon your faces even the dung of your solemne feasts A person had better never do any good works then make him his spiritual meat and subsistence XI Behold here the excellency of Jesus Christ He is meat and drink He is indeed compared to all things that are excellent he doth farre excel whatsoever he is compared unto He is as far above all other meat and drink as the best meat and drink are above the coursest pulse and the muddiest water See this excellency in a few particulars 1. Christ is spiritual meat and drink All other meat and drink is onely corporeal 'T is so in its own nature and 't is so in regard of the subject it nourisheth not the soule but the body onely All their delicacies do not
feed the inward man Those that have the fattest bodies have not alwayes the fattest soules But Christ is spiritual meat and drink He feeds the soul the conscience the spiritual part His blood purgeth the conscience Heb. 9. 14. it refreshes the conscience it chears the conscience his body strengthens the soul repaires the decayes of the inward man 2. Christ is heavenly meat and drink Joh. 6. 32. My Father giveth you the true bread from heaven Other meat and drink is terrene and earthly Your bread grows out of the bowels of the earth Your wine is the blood of an earthly grape The flesh you eat is fed of the tender grasie that springs out of the earth If the earth should prove barren you would soone feele a famine The King himself is served by the field Eccles 5. 9. 'T is true the blessing comes from heaven but all the materials of meat and drink are earthly But Jesus Christ is the bread of heaven and the wine of heaven The Manna came from the clouds onely but Christ from the beatifical heaven even from the bosome of the Father 3. Christ is incorruptible meat and drink All earthly meat and drink is of a fading perishing nature The best bread grows mouldy in a little time the best flesh in time putrifies and taints the best wine growes eager and sowre in a little time and becomes unfit for the body of man The very Manna it self when it was kept till the morning of the next day contrary to Gods command bred wormes and standk Exod. 16. 20. But Jesus Christ knows no corruption His flesh blood is now as sweet and pleasant after so many Ages as it was the first houre it was eaten and drank John 6. 27. And it will be as farre from corruption at the end of the world as now it is The Manna in the golden pot corrupted not though kept for many Generations Christ is Manna in that golden-pot the humanity in the golden pot of the Divinity shall see no corruption 4. Christ is such meat and drink as preserves from death Other meat and drink cannot keep man from the grave That rich man that fared deliciously every day was not made immortal The rich man died and was buried Luke 16. 22. All that Generation that fed on Manna and drank the water out of the rock died John 6. 49. But Christ preserves the soul from Death John 6. 50. This is the bread of God that came down from Heaven that a man may eat thereof and not die It immortalizes the soule that feeds on it He that beleeveth on me hath eternal life ver 51. And then 5. Christ is soul-satisfying meat and drink He that beleeveth on me shall never hunger and he that cometh to me shall never thirst John 6. 35. There is a hunger of desire and a hunger and thirst of total emptinesse and want He that hath this meat and drink shall never totally want him It is not so with other meat and drink A man may have his belly filled with other meat and drink and may have a good quantity before-hand and yet may at last want a morsel and die for want of a draught of water But he that once hath this spiritual meat and drink though he eat but a little shall never be utterly destitute Jehn 7. 37 38. The widows handful of meal and spoonful of oyle was never spent till God sent raine upon the earth 1 Reg. 17. 16. He that hath but a handful of Christs flesh and a spoonful of his blood shall never see want but shall have enough to satisfie him to all eternity 6. Christ is such meat and drink as gives life to the Dead Other meat and drink cannot preserve a living body from death much lesse can it give life and restore breath to a dead body Put the most delicate meat the strongest drink into the mouth of a dead man and they will not give him life if the soul be quite departed They may recover from a swoon they cannot from death But the flesh and blood of Christ quicken the dead Christ by putting his flesh and blood into the mouth of the dead soul conveys life into it His flesh and blood make the lips of the dead to speak As the Father raiseth the dead and quickneth them so the Son quickneth whom he will John 5. 21. if thou hast any spiritual life in thee thou didst receive it from the enlivening vertue of Christs flesh and blood communicated to thee by the Spirit of life 7. Christ is such meat and drink as will never surset All other meat and drink if it be taken immoderately and unseasonably tends to sicknesse and suâ—fetting The more lushious and delicate they are the sooner do they surfet the body Hence is Solomons advice Prov. 25. 16. drunkennesse and surfeting bring more to their long home then pining famine But the flesh and blood of Christ never surfet A man cannot eat and drink too much of Christ nor can they eat and drink him unseasonably There is no killing no annoying vertue in Jesus Christ this meat and drink will never clog never cloy the stomack Christ is an occasion of death to none but to those that refuse him 8. Christ is such meat and drink as is suitable for all persons at all times Other meat and drink is not fit for all persons nor for the same person in all conditions That that will nourish a man may kill a childe That that strengthens a man in health may kill him in sicknesse There is meat for strong men milk for babes c. But Jesus Christ is meat and drink for all persons for all conditions He is meat for the strong man he is milk for the babe He is proper for the healthful person and he is fit for the sickly person He is the labouring mans food and he is the sick mans diet His blood is Physical drink to him that is sick cooling drink to him that is parched with heat he is strong cordial-drink to him that faints He is a suitable nourishment 9. Jesus Christ is meat and drink that is freely bestowed He is not purchased by our money nor procured by our industry but freely communicated Other meat and drink is procured at dear rates Men must Till and Plow and Sowe their land men must breed up cattel men must plant vines dig springs and fountaines otherwise they can expect neither meat nor drink The Egyptians in a time of famine pawn'd their lands for food they gave their cattel for bread and at last sold their land out-right that they might have food Gen. 47. 15 16 17 18 19 20. But Christ is meat and drink though the most costly in himselfe yet costlesse to us Nothing is required on our part but receiving of him If any should offer money Christ would say as Peter to Simon Magus Act. 8. 20. Thy money perish with thee He that will not take this meat and drink as an
7 10. From the Discipleâ— intreating of him to eat meat he takes occasion to preach of his zeale in promoting his Fathers work Iohn 4. 32 34. From the Peoples flocking about him for material bread he takes occasion to speak of the bread of life Iohn 6. 27. And here from the sight of a vine as he went up and down in Ierusalem he takes occasion of preaching himself to be the true Vine That this Sermon was preached as he walked in the City may saith Piscâ—tor probably be gathered from ver 1. Chap. 18. Where it is said that when he had spoken these words he went forth with his Disciples over the brook Kedron This going forth saith he cannot be understood of his going forth of the house for chap. 14. ver last he went out of that before but of his going forth out of the City where he had preached this Sermon as he walked up and down It is not much material where this Sermon was preached though it is more likely that it was preached in some house then in the streets of the City especially if that be true which some conjecture that that prayer Chap. 17. which belongs to this story was prayed at the institution of the Supper it is not I say much material 'T is Christs Doctrine where-ever it was preached In the words of the Text we have two things 1. A deâ—enption of Christ in relation to beleevers I 〈◊〉 thâ— Vine 2. A deseâ—â—ption of beleevers in relation to Christ Ye are the Branches By Vine we are to understand not the vineyard or place planted with vines though the Greek word here used as Calvin notes doth sometimes signifie a vineyard but we are to understand it of the vine or plant it self especially of the root of the vine into which the branches are ingraffed By Branches we are to understand those slips which are by him that keeps the vineyard ingraffed into the stock of the Vine The words afford a double point 1. That Christ is a Vine 2. That beleevers are Branches of this Vine Doct. 1. That Jesus Christ is a Vine We are not to understand it in a proper sense for Christ to speak properly is neither vine nor door nor rock c. but the eternal Sonne of God who is both God and man in one person but we are to understand it in a Metaphorical sense he is so called by way of resemblance there is a very great similitude between Christ and the vine Twice expressely doth our Savior in this case call himself a Vine v. 1. I am the true Vine and v. 5. I am the Vine and many times covertly in those expressions of abiding in him to which he exhorts his hearers For the opening of this Metaphor I shall shew three things 1. In respect of which 〈…〉 called a Vine 2. Wherein the resemblâ—nce 〈…〉 what respects Christ is soâ— Why he is 〈◊〉 â—led so 3. The excellency of Christ above all other vines 1. For the first Christ is compared to a Vine in respect of both natures Although some resemblances do relate more chiefly to the Divine Nature and some more chiefly to the humane yet the general is to be understood in respect of both natures Christ is a Vine in respect of the whole person as he is Mediatour God and Man It will be made evident by this Argument Christ is a Vine in that respect and latitude in which Beleevers are Branches ingraffed into him Now the union between Christ and beleevers is not between them and the humanity of Christ onely nor between them and the Divinity onely but between them and the whole person Not onely is the soule of a beleever united to the soul of Christ nor the flesh of a beleever to the flesh of Christ but the whole person of every beleever is united to the whole person of Christ This is the first particular 2. In what respects in Christ a Vine In four respects 1. In regard of the meannesse of his outward condition The Vine is not like the Cedar for height nor is it comparable to the Oak for strength 't is but meane to the outward view Jesus Christ when he came into the world did not come with any great outward pomp and glory There was indeed a star at his birth that â—â—â—ught the wise men from the East to worship him but for his outward condition generally it was very meane he was born in a stable laid in the manger he was born of a mean Virgin and his life was but mean here on earth His Kingdome is not administred with that outward state and splendor that earthly Kingdomes are Jesus Christ did decline all outward glory and greatnesse See what the Propheâ— foretâ—ls concerning him Esay 53. 2. He shall grow up before him as a tender plant and as a root â—â—t of a dry ground c. The reason of this is that which he himselfe gives to Pilate John 18. 36. His Kingdome was not of this world He came not to be Ministred unto but to Minister Mat. 20. 28 He came to make others great but to make himself little to fill others but to empty himself Phil. 2. 7. He came in the forme of a servant to be trampled upon to be reviled disgraced and at last crucified External pomp was not sutable to such a deâ—igne This is our first resâ—mblance 2. In regard of his fruitfulnesse The Vine is a fruitâ—â—l plant Thoughâ—t hath little pomp yet it 〈◊〉 much plenty The fruitfulnesse of it appears three wayes 1. It brings forth pleasant fruit No plant â—ields more delightful fruit then the Vine the grape iâ— delightful the wine is a very pleasant thing and what is that but the blood of the grape Dâ—ut 32. 1â— 2. It yields prâ—fitable fruit The blood of the grape if it be moderately and seasonably taken doth warme the heart and chear the spirits It doth as the Scripture speaks make glad the heart of man Psal 104. 15. 〈…〉 repaâ—rer of natures detays â—ts both food and Physick 3. It yields great plenty of fruiâ— Other 〈◊〉 bring forth single fruit they bring forth by one and one But the Vine bringâ— forth clusterâ— There are sometimes hundreds of berries in one cluster and many of those clusters upon one Branch The Scripture useth the Vine to set out plenty of increase Thy wife shall be as the fruitful Vine upon the walls of thy house Psalme 128. 3. So Hos 14. 7. Jesus Christ may well be compared to the Vine for fruitfulnesse in all these respects 1. He brings forth pleasant fruit All the fruits that grow upon Christ are very pleasant Cant. 2. â— I sate down under his shadow saith the Church with great delight and his fruit was sweet to my taste All the trees of Paradise did not afford such pleasant fruit as grows on this Vine Consider what the fruits of this Vine are and it will be granted that they are pleasant I will name some of the fruits of this
52. how were the Jews offended because he had preached that except men did eat his flesh and blood they had no life in them They strove among themselves saying How can this man give us his flesh to eat nay not onely the Jewes but many of the Disciples also were offended at this doctrine v. 60 61. The mysticalnesse and height of the Gospel and doctrines of it do offend now to this day 4. The simplicity of his doctrine is an offence to others The Doctrine of Christ in the Gospel is laid down with great plainnesse Though the Gospel be sufficiently Rhetorical yet it is written with much plainnesse The pen-men of Scripture did purposely avoid the entising words of mens wisdome lest they should corrupt the hearts of men from the simplicity that is in Christ 'T is the excellency of the Gospel that it is set down in plainnesse and simplicity Painting is fitter for harlots then for chaste women Naked truth is best if other dresses be put upon it it is corrupted The wise Greeks stumbled at this stumbling stone They thought Tully and Demosthenes were more eloquent then the Apostles and Prophets The Apostle speaks fully to this 1 Cor. 1. 17 18 22 23. Many are to this day offended at this very thing they think there are not those strains of wit in the writings of the Apostles as are in other writings when as the truth is the highest eloquence is the eloquence of God in the Scriptures 5. The severity of his Doctrine is a stumbling stone to others The Law and Gospel do both threaten damnation for disobedience and impenitence The axe is laid to the root of the tree saith John Mat. 3. 10. Every tree that bringeth not forth good fruit is hewen down and cast into the fire He that beleeveth not is condemned already Mark 16. 16. Many are greatly offended at this They would have smooth things but they love not this severity They do not consider that as the Gospel is severe against sinne so is it exceeding full of comfort to all penitent sinners And then 6. The consequences of his Dactrine is an offence to others I shall onely mention two things which do ordinarily follow the doctrine of the Gospel they are these First reproaches and persecutions Seldom do men receive the Doctrine of Christ in power but the devil and his instruments raise persecution lesse or more against them You may trace the Gospel by the blood of those that have professed it They gnashed upon Steven with their teeth saith the story Acts 7. 52 54. and at last stoned him with stones that he died Quid est predicare saith Luther nisi furorem populi in se derivare To preach the Gospel is to draw the fury of the world upon a mans self And to professe the Gospel in sincerity and zeal is to make a mans self a prey to the wicked This offends many Our Saviour foretels this See two texts Mat. 13. 21. and Matth. 24. 9. 10. The presecution which hath followed upon Christs Doctrine hath made thousands scandalized at Christ Secondly Divisions and contentions Though Christ be the Prince of peace and his Gospel the Gospel of peace yet accidentally by reason of mens corruptions it causes great divisions Luke 12. 49. I am come saith our Saviour to send fire on the earth and what will I if it be already kindled so Mat. 10. 34 35. These are not the effects but the consequence of the Gospel it meets with mens corruptions which because they will not have destroyed they are inraged This offends many Hence some have profanely wished that the Bible were burnt they have looked upon it as the great make-bate and incendiary of the world Thus is the Doctrine of Christ made a stone of stumbling and a rock of offence Thirdly Some stumble and take offence at his Kingdome I meane not onely at his internal Administration of his Kingdome by his Spirit in the heart but also at the external administration of it I shall reduce all I have to say to these two heads 1. The government of his Kingdom 2. The subjects of his Kingdom 1. For the government of his Kingdome Multitudes are offended at this The Officers by whom he hath appointed to administer this Kingdome Men do take much offence though causlesly at these decrying reviling them as if they were not of God Ye take too much upon you ye sonnes of Levi all the Lords people are holy Numb 16. 3. All men are Ministers all may preach there 's no such office as Minister in the Scripture There 's no such thing as Ruler in the Church The censures they also give offence to many Admonition Suspension Excommunication men are greatly offended at all these The government is too strict too severe 't is tyrannical these are the bitter words of men The holy Ghost foretold how men should stumble at the government of Christs Kingdom Ps 2. 2 3. Let us break their bondâ— asunder and cast away their cords from us Christs government is a general offence 2. For the subjects of his Kingdom Men are offended at Christ because of his subjects many ways Consider these foure things 1. Many are offended at their paucity Though Christs subjects be many simply considered yet comparatively they are but few Narrow is thâ— way that leadeth into everlasting life and there are very few that finde it Mat. 7. 14. Satan hath a hundred servants to Christs one Caleb and Joshuab onely entred into Canaan of all the men that came out of Egypt This causes many to stumble at Christ Shall we be wiser then others This one man came in to sojourne and he will needs be a judge say those sonnes of Belial concerning Lot Gen. 19. 9. It 's a great scandal that so few come in 2. Many are offended because of their meannesse and poverty Few of the great men of the world submit truly to Christ Not many wise not many noble not many mighty hath God chosen saith the Apostle but the foolish things of the world c. 1 Cor. 1. 26 27. Our Saviour did foresee that this would be an occasion of stumbling to men therefore he layes in a caveat against it Matth. 11. 4 5 6. Go and tell John saith he what you have seen and heard The blinde receive their sight c. and blessed is he that shall not be offended in me The rich and wealthy oppose and reject Christ Silk and Scarlet Gold and Silver do very rarely follow Christ This offends many John 7. 48. say the Pharisees have any of the Rulers beleeved in him but this people that knoweth not the Law is accursed 3. The miscarriages of which they are guilty The best of Christs subjects being but sanctified in part and having such a subtle divel to assault do too frequently miscarry and fall into sinne This causes many to be offended Wicked men though they never observe the holy actions of the godly yet they will observe their
salvation he needs not have his merits eked out with such kinde of helps as these are If Christ be all in all then these are superfluous yea the addition of these doth derogate from and destroy the fulnesse and al-sufficiency of Christ Yea Christ who is all in all to beleevers will be nothing at all to them who are not contented with him alone Christ is become of none effect to you whosoever of you are justified by the law ye are fallen from grace Gal. 5. 4. Consider this you that are self justitiaries Use 2. If Christ be all in all then is nothing any thing at all without Jesus Christ. All the world the riches pleasures honours of the world is but emptinesse without Christ Vanity of vanities all is vanity Eccles 1. 2. that man hath just nothing that hath not Christ who is all things the world is but nigrum nihil Thy wisdome thy parts thy children thy offices thy preferments thy lands and revenews all thou hast if thou want him that is all things can amount to nothing They are but cyphers without a figure O that men would consider this Use 3. What rich inheritance have all those who are truly interested in Jesus Christ Christus meus omnia They possesse him that is all in all and in possessing him they possesse all I have all things my brother saith Jacob to Esau Gen. 33. 11. he that hath him that is all in all cannot want any thing All things are yours saith the Apostle whether things present or things to come and you are Christs 1 Cor. 3. 22. A true beleever let him be never so poore outwardly is in truth the richest man in all the world he hath all in all and what can be added to all Use 4. It shews the reason why the Saints are so fearful of losing Jesus Christ They value all things at a low rate in comparison of him They would rather lose all then Christ they are contented to part with liberty estate life rather then with Christ Is there not cause for it Christ is better then all things else Riches are something liberty is something life is something but Christ is all in all There is nothing besides Jesus Christ that is good for all uses Garments are good to cover but not for food meat is good to feed but not to warme c. but Jesus Christ is good for every use for all persons for all times for all sexes for all conditions They know if they lose Christ they lose all things If a man had all his estate in one jewel you would not blame him to be very careful of keeping that Jesus Christ is their all they seek him when they are deprived of him with greatest care they keep him when they have him with the greatest diligence Cant. 3. ult I sought him I found him and would not let him go do not wonder at it for he is their all in all Use 5. That no soul esteemes Christ aright that doth not esteem him all in all To esteem any thing equal to Christ is to disesteem Christ Thou dost never truly account him any thing till thou do account him all things yea better then all things and all things as nothing in respect of him If thou canst not make up all things in Christ thou makest him but a poore Christ If thou canst not make him a friend in the want of a friend an habitation in the want of an habitation if thou canst not make him riches in poverty if there be any condition in which Christ will not suffice thee if Christ be too little to satisfie thee thou dost but undervalue him he is never truly accounted any thing till he be accounted all things Use 6. Learn hence The misery of those that want Christ He that wants Christ wants all things Lord what wilt thou give me seeing I go childlesse saith Abraham Gen. 15. 2. he had much and yet because he wanted a childe he wanted every thing The soul that wants Jesus Christ hath indeed nothing The Apostles possessed all things when they had nothing 2 Cor. 6 10. having Christ they possessed all things Those that want a saving interest in Christ possesse nothing though they seeme to have all things all they have is emptinesse yea all they have is a curse because they have not Christ O that God would convince men of this truth Use 7. It s their duty to carry their selves towards Christ as those that account him all in all How is that 1. Love him and prize him above all Thy love is better then wine Cant. 1. 2. Above wife husband children life Christ is not loved at all till he be loved above all Matthew 10 37. 2. Be contented with Jesus Christ in the want of all other things Make up all thy wants all thy losses in him Encourage thy self in Christ when thou art discouraged in all other things Rejoyce in him when all things faile vid. Hab. 3. v. 17 18. 3. Make him thy end in all Let him be all in all to thee finally Refer all to Jesus Christ as the ultimate end of all hear pray meditate do suffer for the glory of Christ The Apostle referd all to Christ as the supreme end of all that Christ may be magnified c. Phil. 1. 20. if Christ be not the Alpha and the Omega the first motive and the last end of all thou doest greatly undervalue him 4. Be sure thou go to Christ for all thou wantest If comfort if zeale if pardon if strength c. he hath it for thee and it is for his dishonour that thou shouldest go any other way 2 King 1. 3. 5. Do all in Christs name and strength Eph. 5. 20. Col. 3. 17. Use 8. How careful should men be to prove their interest in Jesus Christ 2 Cor. 13. 3. you want all if you have not an interest in him Signes of this 1. Have you his Spirit Rom. 8. 9. the effects of the spirit 2. Are ye like Christ 2 Cor. 5. 17. 3. Are ye willing to be Christs Use 9. Let the presence of Christ in others be all in all to thee Though thou be poor yet if Christ be in them though unlearned c. if thy children have Christ though they want parts beauty c. yet esteeme them COL 3. 4. When Christ our life shall appear then shall we also appeare with him in II. SERM. at Mary Wolnoth Lon. May 25. 1651. glory THe world and the things of the world are great enemies to the work of grace They do a long time hinder the first planting of it in the soule and when it is planted they do hinder the growth and progresse of it The cares of this world and the deceitfulnesse of riches choak the Word and it becomes unfruitful Mat. 13. 22. The Apostle knowing this doth in the beginning of this Chapter labour to raise the Colossians to the more diligent meditation and studying of heavenly things that
soft rayment are in Kings Courts Matth. 11. 8. The servant and Master now cannot be distinguished by their apparel unlesse it be thus that the servant excels the Merchant and Mechanick the Prince and Pesant scarce distinguished God would have it otherwise rayment should distinguish conditions as well as sexes Christ in this regard is fitly compared to a garment He distinguishes between the beleever and the unbeleever between the regenerate and the unregenerate 2 Cor. 5. 17. If any man be in Christ he is a new creature and 2 Cor. 13. 5. know you not that Iesus Christ is in you except you be reprobates God hath made Jesus Christ to be the distinguishing character between him that shall be saved and him that shall perish The Uses of this Point I. Behold Christs excellency He is all in all He is compared to all things that are both necessary and excellent He is life he is meat and drink he is a garment Quid quaeras saith Austin See in Joh. 19. quod in illo non invenias si esuris panis est si sitis aqua si in tenebris lumen est si nudus es immortalitatis tibi vestimentum Ministers are bound upon all occasions to preach up Christ that men may see their need of him that they may be provoked into a good opinion of him He is as needful for the soul yea more needful then garments are for the body He is all good he hath all good in him and that in a transcendent manner Quicquid velle potes debes est Dominus Iesus Christus Consider how farre he excels all other garments 1. Iesus Christ is a large garment Other garments can cover but one at once One garment cannot cloath several persons no more then one morsel can feed several men But Jesus Christ is a garment of such extent and dimension that he can cover many though they be at never so great a distance Should I feare saith Bernard that Christs righteousnesse will not serve for him and me No Non est pallium breve quod duos operire non potest All the Elect of God though they live in several Nations though they be a multitude which no man can number Rev. 7. 9. yet they are all cloathed and all sufficiently cloathed with this one garment I saw saith the Evangelist a wonder in heaven a woman cloathed with the Sun Rev. 12. 1. This woman is the whole Church of God This Sunne that covers the woman is Christ the Sunne of righteousnesse as he is called Mal. 4. 1. His skirt is large enough to cover his whole Church and yet never a member can complain of want 2. Iesus Christ is a garment for every part Your material garments will not serve every part That which is proper for the head will not cover the loynes that which fits the body will not fit the feet Every part of the body hath a distinct cloathing which is onely proper for it self But now Christ is a garment that fits every part He is the Diadem or Crown upon the head he is the robe upon the body he is the shooes upon the feet Luke 15. 22. Christ is a compleat suit of apparel from head to foot the soul is perfectly cloathed 3. Iesus Christ hath the uses of all garments There is no one garment that serves for all uses to the body Some Garments are good for covering but they are not for beauty Others serve for ornament and beauty but they do not serve for defence Some garments are good in the cold but they are not so useful and fit in a time of heat Persons that are of ability have several garments for several uses because no one garment is fit for all But Jesus Christ is a garment for all uses to the soule He is for covering and for ornament and for defence as good for all uses as for any use He is a Winter-garment and he is a Summer-garment he is as good for cooling as for heating He is the travellors and he is the labourers garment and he is the souldiers garment He is light for walking thick for stormy weather He is strong for fighting and spiritual warring against Satan and his temptations Christ suits all the occasions of the soule He is wisdome righteousnesse sanctification and redemption 1 Cor. 5. 30. 4. Jesus Christ is a garment fit for all sexes for all sizes for all conditions No one garment will fit all bodies That which is decency in one sex would be monstrousnesse on the other That garment which fits a childe would be unuseful to a grown man That which is proper for the Subject would be unsutable for the Princes weare But now Christ is as proper for one as for another He is as fit for the woman as for the man for the childe as for the father for the King as for the Subject As the Apostle saith in another case we may say in this There is neither Barbarian Scythian Jew nor Gentile male nor female bond nor free but ye are all one in Christ Col. 3. 11. God hath made Jesus Christ a fit garment for the soules of all sorts of men There is no soul too big none too little none too small none too great for Jesus Christ to array and cover 5. Jesus Christ is a durable garment All other garments are of a moldring nature The moth corrupts them old age takes away the beauty of them the strongest and finest garments turne to rags by daily use But Jesus Christ is a lasting garment the moth cannot fret it old age cannot weare it thin Christ is now as fresh as when he was first put upon Adam in Paradise When our bodily garments shall be pluckt off yea when the very garments of our bodies like the mantle of Elijah shall fall into dust then will this garment abide upon the soul as beautiful as now it is The Lord did miraculously preserve the garments of the Israelites from waxing old Deut. 8. 4. Though they were worne fourty yeares in the wildernesse yet they were not threed-bare Their bodies wasted but their garments did not waste They were as fresh when they came to Canaan as they were when they came out of Egypt Jesus Christ though he be worne every day yet he doth not wax old He is as fresh upon the soul on its dying day as upon the first moment of its regeneration 6. Jesus Christ is a free garment All that is required on mens part is to put him on He is provided without our cost without our care Though he be the most costly garment in himselfe yet he is the most cheap garment in the world Other garments cannot be had without money Christ is obtained without money without price The Scripture speaks of buying him Rev. 3. 18. this buying is free receiving The Prophets expound the phrase Esay 55. 1. Buy milk and wine without money without price Indeed this garment is so invaluably rich that all the treasure in
he is pursâ—ed makes streight to his Fathers lap and there he is hid Fifthly He is the Churches Husband Ephes 5 25. The house of the husband is the wives Garison There she is hid and protected as well as nourished ESAY 32. 2. And a man shall be as a hiding place X. SERM. at Mary Wolnoth Lon. Feb. 22. 1651. from the winde THe Doctrine was that Jesus Christ is unto a Beleever a hiding place from-the Winde The Uses are three Information Exhortation Consolation 1. For Information This consists of foure Branches 1. That Beleevers are Christo chari very precious in the esteem of Christ Beleevers are persons of great worth They are called excellent ones Psal 16. 3. They are more excellent then any persons in the world besides They are flowers roses and lilies the best of flowers Cant. 2. 2. They are fine gold others are the drosse of silver Jer. 6. ult They are wheat others are Lam. 4. 2. but chaff Mat. 13. 30. They are precious stones others are but common stones They are light others are darknesse Their worth appeares by this that Jesus Christ hides them in times of danger Men do not use to hide rubbish or lumber but their jewels their writings things of value The Saints are the jewelâ— of Christ they are the jewels of the Crown Christ will lose all rather then one of these Mal. 3. 17. They shall be mine in that day when I make up my jewels They are Gods hidden ones Psal 83. 3. Jesus Christ will venture all the world to save one of his Saints While he is able to protect himself he will protect them they are his very members a part of himselfe he keeps them with the same care he keeps himself Wicked men look upon them as vile and mean things but Christ accounts them his precious ones he keeps the very number of their haires Mat. 10. 30. It was asigne that Jacob respected Rachel and Joseph more then all the rest of his houshold because he was so careful of their preservation Gen. 32. 2. He puts the handmaids and their children foremost then Leah and her children and then Rachel and Joseph If there be but one place of safety to be found in the world Jesus Christ wil put the beleever there The Scripture saith that Noah found favour in the eyes of the Lord Gen. 6. 8. How is this grace of God to him evidenced When all the world was exposed to the violence of the deluge God takes care to make an Ark for his preservation 'T is a signe of the precious thoughts of Christ towards his Saints that he makes himselfe a hiding place for their preservation Though they be never so meane in the eyes of men they are incomparably precious in the esteem of Christ 2. How impossible is it that any true beleever should eternally perish The Scripture saith that they can never perish John 10. 28. They may seem to be lost in the judgement of men they may be at lost in their own apprehension but they cannot be lost Amongst other reasons this is one Christ hides them Satan must storme and level this hiding place before he can reach a beleever to destroy him The treasury must be broken before the treasure that is hid in it can be carried away the jewels cannot be taken away before the chest that keeps them be broken The hiding place must be entred before that which is hidden in it be removed Christ stands between his Elect and danger The Devil must pierce Christ himself before he can touch a Saint to destroy him The beleever is hid in Christ and Christ must suffer before he can suffer Jesus Christ did once conquer the devil for the beleevers freedome and the devil must conquer Christ before he can finally overcome the beleever 3. See here the al-sufficiency of Christ He is to his holy ones every thing they stand in need of He is their life he is their food he is their rayment and he is their hiding place A hiding place is as necessary sometimes as meat and cloathing The Saints here are militant they could not live if they were not hid Though Christ were every thing else yet if he were not an hiding place he were not enough but he is a hiding place as well as food Jesus Christ serves all the necessities of the soul The Saints of God are in Scripture compared to sheep John 10. 14. Now a fold is as necessary for sheep as pastures as the pasture preserves them from starving so the fold preserves them from worrying Christ now is both fold and pasture and so a sufficient shepheard The Church of Christ is compared to an Army Cant. 6. 10. A place of retreat is as needful to 〈…〉 any other provision Christ iâ—◠〈◊〉 plâ—ce to his souldiers he doth not feed and cloath them but he hides them too He doth not onely give them ammunition to fight when they are in the field but he is a hiding place to them when they are heaten out of the field The Church of Christ is compared to a ship Esay 54. 11. A haven is as necessary for a ship as either Masts or Sailes or Anchors Jesus Christ doth not onely provide Sailes and Tackling for his ship but he provides a Haven also yea he himself is the Haven when his ship is weather-beaten by long voyages and sharp stormes he brings her into the Haven and there she 's out of danger â—e is fit for all the exigencies and necessities of the soul a compleat al-sufficient Saviour 4. The misery of those who are out of Christ. One great work of the Ministery is to discover the misery of a Christlesse Condition All unbeleevers are without Christ Though they be in Christ by outward profession yet they are without Christ in regard of saving union Eph. 2. 12. The misery of being uninteressed in Christ is unspeakable even in this regard that he is without a hiding place No greater embleme of misery then to see a man in a sharp storm without a shelter He that is without Christ hath neither shelter for soule nor body When men assault him when devils tempt him when sinne sets upon him he hath no place to retire to where he can can have any security He that is without Christ hath not one bush to defend him either from men devils his own conscience or from the indignation of God He lies open to all the hostile incursions of men devils of the wâ—â—â—h of God which is as a consuming fire All his confidence is but as the shadow of a spiders web which will neither keep him warm nor safe Vse 2. Exhortation 1. Let not beleevers be inordinately afraid in times of danger Should such a man as I flie saith Nebemiah and who being as I would go into the Temple to save his life Neh. 6. 11. A fear of providence becomes the people of God as well as others but feare of anxiety or distrust should be
Apostle concerning Sylvanus 1 Pet. 5. 12. 'T is Gods Prerogative infallibly to know the hearts of men You cannot infallibly know a mans temporal estate unlesse it be discovered much lesse his spiritual estate 3 That that will be a good ground to another man to judge well of us will not be a sufficient ground for us to judge well of our selves Others are bound to judge well of us if they see no evil in us Charity beleeveth all things hopeth all things thinketh no evil Vid. 1 Cor. 13. 5 6 7. A fair outward deportment free from offence is a sufficient ground for another man to judge charitably of me and for me to judge charitably of another But now more then this is required to give me a ground of judging well of my selfe I must see some inward saving work of grace in my heart before I can judge before I ought to judge my own condition to be good That that will evince me to be a censurer of another if I do not judge well of him will 〈…〉 flatterer if I do judge well of my selfe upon such grounds because I must know possitively my condition to be good before I conclude it to be good Thus much for this Rule 5. The fifth false Rule Some outward reformation Many men conclude themselves to be in a very healthful condition because they are better then they were They have left some sinnes which formerly they walked in c. Therefore they hope their condition is good in the sight of God They were wont to swear at every word but now they swear not at all if they do 't is but very seldome c. Vid. 2 Cor. 16. 12. I have foure things to say about this Rule 1. 'T is a very great mercy when men are on the mending hand When they grow better any manner of way in any degree they have cause to blesse God exceedingly When he that was a common swearer can now speak without an oath When he that was a cheater doth now deale honestly with men When he that was a drunkard doth now live soberly There is some better hopes of this man then there is of another who goes on still in his old waies When a man can say I was an extortioner an oppressor a liar c. but now I have left these sins He hath very great cause to blesse God that hath made him better to leave one sinne is a greater mercie then to gain the world 2. No man can have hopes of heaven that doth not mend his life He that doth not outwardly reforme shall not go to heaven Job 22. 23. Col. 3. 4 5. 3. It 's possible that a man may outwardly reforme some things and yet he in â— very sick condition still A man may be better then he was and yet far short of a good condition A man may be lesse wicked then he was and yet not at all truly good in the sight of God Consider foure things to clear this 1 A man may part with some one sinne to make more sea-roome for some other sinne Though all lusts are from the devil and all lead to the devil and all are contrary to Holinesse yet there is some opposition between one lust and another so that one cannot act vigorously unlesse another which opposes it be brought under Prodigality is contrary to covetousnesse c. Now it 's possible for a man to leave some sinne out of love to another sinne to part with covetousnesse out of love to prodigality A man may put out some of his children to make more room for the first-born and yet he accounts them all his children A mans heart may be so much addicted to one sinne that he may seeme to neglect all the rest to make the better provision for that which is most dearly beloved 2 A man may leave some sinnes because he hath not ability or opportunity to commit them as before The Prodigal man hath so farre wasted his estate that he hath not ability to be so wastful as before The adulterer hath so empaired his health and strength that he is not able to act his sin as he did before A thief may have reformed his the every because he hath not that opportunity to purloine as he had before He is better watched then he was 3 A man may part with some sinnes meerly to please men with whom 〈…〉 because he hates the sinne but 〈…〉 displease others whom he would 〈…〉 A man may forbear some dish of meat which hâ— loves because his friend whom he hath invited doth not affect it 4. A man may part with some sinne because he hath found some outward smart by it He hath empaired his health by immoderate drinking and therefore he will now be sober He loves the sinne as well as ever he did but he cannot without the hazarding of his life or health frequent it Many a man abstaines from some meats not because he hates the meat but because the meat doth not love him So it is in respect of sinne It hath been a chargable sinne to him and will be so still if he use it therefore he puts it away By all these things it appeares that some outward reformation may be attained unto and yet the soul still in a sick condition This is the third thing 4. How may a man know then whether his Reformation be such as will eâ—ince his condition to be good These things will evidence this 1. If it proceed from a true displicency and hatred of it When loathing of sinne goes along with leaving of sinne When the heart is disaffected with it When the filthinesse of sin is apprehended as well as the destructivenesse of sinne Esay 30. 22. True grace doth haâ—e sinne more for its filthinesse then for its damnablenesse more because of its opposition to God then for its hurtfulness to himself He that can find this may conclude his reformation to be an argument of grace 2. If care be taken as well to suppresse the root as â—â— reforme the outward act Every sinful act doth proceed from a sinful habit Out of the heart proceed evil thoughts murthers fornications c. Mat. 15. 19. Now if you can finde that the outward reformation and the inward reformation go together you may conclude the presence of grace from such acts of reformation This is that which the Apostle speaks of 2 Cor. 7. 1. Now if as great care be used to be freed from the filthinesse of the spirit as from the filthinesse of the flesh 't is a signe the fear of God is there Put away your iniquities from before mine eyes saith the Lord Esay 1. 16. What is it to put away our iniquities from before the eyes of God but to take care that they may be blotted out of the heart as well as put away from the hand 3. If the Reformation be general If we mend in one thing as well as another we may conclude grace is in the heart Hypocrites
the discipline of Christ is an act of mercy to the sheep as well as his feeding 2. Create no other shepherds then what Christ sets over you Christ is therefore called the great Shepherd because he appoints other shepherds under him to feed the flock 'T is the duty of Christs sheep to adhere to these shepherds and to reject all others though they come in Christs Name This hath been the practise of Christs sheep heretofore John 10 5 8. The sheep did not heare him So Cant. 1. 7. Why should I be as one that turneth aside by the flocks of thy companions Who are those companions of Christ false shepherds who come in Christs Name pretending themselves to be the companions of Christ when indeed they are nothing lesse 'T is the casting off as much as lieth in us the Authority of the great Shepherd to make to our selves or to follow anâ—â—ther shepherds then what Christ sends But how shall we know such shepherds as are sent of Christ First If they preach Christs Doctrine and that onely He that preacheth that Doctrine that Christ never taught is no shepherd sent of Christ Secondly â—f 〈◊〉 〈◊〉 bâ— according to Christs life He that live 〈◊〉 to the life of Christ is not really to be lookâ—â—â—on as a shepherd of Christ Thirdly If he enter in according to Christs Rule He that entreth not in by the doore into the sheep-fold but climbâ—th up some other waâ— the same iâ— a thief and a â—obber They are our Saviours own words John 10 1. 2. We reade in Scripture but of two wayes of sending shepherds by Christ the one was by immediate commission as Prophets Apostlâ—s Evangelists were sent This kinde of Mission was ever accompanied with extraordinary gifts either of miracles or foretellinâ— things to come whosoever will plead this call must shew it by extraordinary qualifications The other according to eslablished Gospel Rule from Christ by the Ministery of the Church viz. by Ordination thorough the imposition of the hands 〈◊〉 Presbyters of which we readâ— T it 1. â— 1 Tim. 5. 22. 1 Tim. 4. 14. Acts 13. init Acts 14. 23. I shall say but this one thing to set this duty upo◠〈◊〉 Christs blessing cannot be expected to 〈◊〉 long with those shepherds which he never created Ierem. 23. 32. They shall not profit this people at all 'T is spiritual theevery for any man to make himself a shepherd after his own fancy and to heare such is to be accessory to this spiritual theft John 10 8. 3. In all things carry your selves as the sheep of this Shepherd First Heare his voice John 10. 3. Secondly Love his pastures Rejoyce in and be thankful for that way of feeding which he hath established in his Church Christ could have appointed a more externally glorious way of feeding his sheep but this plaine way of feeding is most for his glory best for your good The Ministery of men best suites with the feeding of men Thirdly Bring forth fruit to him Who feedeth a flock and eaâ—eâ—h not of the milk of the flock 1 Corinth 9. â— Do Christ what service you are able This Shepherd hath bought you with his blood and he seeds you with his blood so great a shepherd should have great increase of his sheep Fourthly Know him 'T is the honour of Christs sheep that they are known of him and it is their property that they know him Iohn 10. 14. You must not onely know him in his natures offices c. but you must acknowledg him When he is reviled reproached opposed yet then must the sheep acknowledge him When it's death to own him yet then 〈◊〉 you â—â—â—dly openly acknowledge him He that will not acknowledge the great Shepherd here shall not be acknowledged by him as a sheep hereafter Fifthly reject not those shepherds which he sends 1 Iohn 4 6. Luke 10. 16. II. For Consolation This Title of Christ the great Shepherd is very comfortable for every sheep 1. That he will provide subordinate shepherds Though Christ be the great Shepherd yet the Church wants subordinate shepherds He feeds the sheep not immediately but by the Ministery of inferior shepherds Now he that gave them will preserve them He will continue them he will encrease their gifts he will blesse them with successe For your good he hath given them for your good he will uphold them onely you must by prayer importune him so to do The earnest prayer of the sheep to the great Shepherd will procure a blessing upon the endeavour of the subordinate shepherds 2. In case of your present weaknesses Christ is a healing Shepherd You are weak infirme ready to miscarry Well know this for your Comfort that Christ the great Shepherd will heale your wounds will consider your infirmities No sheep are more carefully tendred by the shepherd then the weak and wounded sheep Esay 40. 11. He shall gather the lambs with his arâ—e and carry them in his bosome and shall gently lead them that are with young And then 3. In case of wandrings and straglings You are ready to runne from the fold you wander thorough your ignorance and blindenesse Well the great Shepherd will gather you with his Arm his Arme is very long he â—an 〈…〉 ever the shepherd wil do for 〈…〉 will do for you But I am unworthy 〈…〉 that made you sheep when you were 〈◊〉 will not suffer you to want any thing that is needful for sheep Though you be unworthy to be used like sheep yet Christ is so faithful that he will fulfil towards you all the duties of a good Shepherd He is a good Shepherd as well as a great Shepherd Iohn 10. 11. JOHN 15. 5. I am the Vine ye are the branches XIV SERM at Mary Wolnoth Lâ—â— Octob. 1â— 1652. OUr Saviour in this Chapter treats â—hiefly of three things 1. Here is an exhortation to his Disciples that they would continue constant in that faith into which they were implanted This is from verse 1. to verse 8. 2. An exhortation given them to abound in good works especially in that duty of mutual love one to another this is from vers 8. to vers 18. 3. Encouraging arguments against the feare of persecutâ—â—n and the hatred of the world this is from ver 18. to the end of the Chapter His exhortation â—o constancy and perseverance in the faith is pressed by the parable of the Vine and Branches As the Branches when they are planted into the Vine do continue in it so those that were by faith and the Doctrine of the Gospel planâ—ed into Christ ought to continue in him and bring forth fruits The uttering of this parable is thought by Piscator to be occasioned upon the 〈…〉 by our Saviour and his Discipâ—â—◠〈…〉 thorow the City It was 〈…〉 from the beholding of 〈…〉 teach spiritual Doctrines From the woman of Samaria's coming to Iacobs Well to drâ—w waâ—â—r our Saviour takes occasion to speak fâ—lly of the water of life Iohn 4.