When Jesus Christ comes to the soul he brings joy to the soule Esay 9. 3. They joy before thee according to the joy in harvest and as mon rejoyce when they divide the spoile When the Eunuch had his soul bedewed with this raine He went on his way rejaycing Acts 8. 39. The ground of his rejoycing you may see v. 32 33 35. Philip had acquainted him with Christ and Christ upon Philips preaching had rained down a soaking shower upon his soule that created a holy gladnesse in his heart Christ is the onely cheerer of the heart He can remove spiritual melancholy he can take off spiritual heaviness and put unspeakable joy into the soule 'T is true many of the members of Christ want spiritual joy This ariseth either from the restraining of this raine or from their not discerning of this raine When ever the distressed soul shall come to the feeling of these showers it will rejoyce and be no more sad The Doctrine of Christ is a cheering Doctrine The whole Doctrine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of good tidings All the Ordinances of Christ are cheering Ordinances I will make them joyful in my house of prayer God hath planted Jesus Christ as a root of joy to his people As he is a plant of salvation so he is a plant of consolation no joy is either real or lasting which is not bottomed upon Jesus Christ That soul that hath received this raine into his heart shall have some joy here and he shall have everlasting full soul-satisfying joy in Christ and with Christ and from Christ in the other world This is the second Christ is like raine in respect of usefulnesse 3. Christ is like the raine if we consider the manner of its descending There is a great similitude between the manner of Christs descension upon the soule and the descension of the rain upon the earth I shal instance in seven particulars First The raine comes down successively and gradually now a little and then a little The raine doth not fall down all at once but it comes now a shower and then a shower as the earth stands in need of it God pierces now one cloud and then another in a pleasant succession Jesus Christ comes now a little and then a little as the condition of the soule requires A drop in one Ordinance and a drop in another Ordinance A shower falls in this Sermon and a shower at another Sermon This is that which the Prophet mentions Esay 28. 10. Precept must be upon precept line upon line here a little and there a little Now one comforting influence comes down and then another now one quickning impulsion then another now one promise is rained down then another 1 Jesus Christ would have his people in a constant dependance on himself 2 He would have them wait constantly upon every Ordinance 3 He would not have them surfet either upon his Doctrines or comforts therefore he observes a succession in his distillations of good things upon them 4 He would have every Doctrine and every comfort soak into their hearts Luke 9. 44. 5 Christ would have nothing lost which he is pleased to bestow 6 Christ would endear every drop of his grace to his people 7 The soules of his people are like narrow mouth'd vessels they cannot receive much at once without spilling 8 We are such bad husbands that Christ dares not trust us with much at once For these and such like reasons doth he cause all he gives to distill in a way of succession Jesus Christ doth in a way of wisdome parcel out all the good which he raines down upon the souls of his people Secondly The rain comes down irresistibly When God doth by his Word of command speak to the cloud to distil its moisture upon the earth it is not in the power of all the creatures in heaven and earth to hinder its falling down As the clouds cannot open their own veines till God give the word no more can they â—â—â—â—ch themselves when God sets them a bleeding Jesus Christ comes down upon the hearts of men with an irresistible power and efficacy whether we understand it of his Doctrine or of his Scepter or of the influences of his Spirit he doth descend with a forcible and mighty power His Word is called a powerful Word Heb. 4. 12. The Word of the Lord is quick and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Scepter is called a Scepter of strength Psal 110. 2. The Lord shall send the rod of thy strength out of Sion His Spirit is a Spirit of might and it s said to work mightily in the hearts of his people Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Pelagians and Arminians talk what their wilde fancy dictates of the resâ—stibility of grace the Scripture mentions no such thing the raine will come down whether men will or no and let the earth be never so hard it will soak into it When Christ by his Word and Spirit descends it is with a mighty power that the soul is not able to resist it I shall shew the power of Christs Word Spirit and Scepter in three great works Conviction Conversion Consolation To speak particularly to these 1. For Conviction When Christ comes down with an intention thoroughly to convince the conscience of sinne and righteousnesse the soul though it may stand out for a time yet it is through the mighty smitings of Christs Word and Spirit so powerfully over-ruled that it cannot but yield we have an instance of this in Paul Act. 9. 6. Jesus Christ doth with such an invincible evidence come upon his conscience that though he was in a violent motion carried on in a contrary course yet he yields up himselfe as a prisoner into his hands crying out Lord what wilt thou have me do He hath no strength to stand out any longer nay not so much as to dispute it with Christ Of this convincing power the Apostle speaks 1 Cor. 14. 24 25. Jesus Christ when he comes down with a purpose to bridle the conscience doth deal so effectually that the proudest sinner is brought upon his knees and made to passe sentence against himself Yea with such a mighty power doth he come down upon the soule that even those who are not savingly brought in have their mouths stopped and are unable to say any thing for themselves Thus it was with those that brought the woman taken in the act of Adultery to Christ John 8. 9. They were so mightily convicted by the Word and Spirit of Christ that they were not able to abide in his presence but shrunk away one by one as men self-condemned Thus it was when Christ descended in the word of Stephen Acts 6. 10. Though they would not yield yet they were so powerfully convinced that they could not resist the Spirit by which he spake Christ doth so demonstratively smite the conscience that carnal reasoning hath no door of evasion Of this powerful
Armour 1. No other Armour will serve Sauls Armour will not serve Gods souldiers 2. This Armour will serve it was never battered it will never be broken Take it therefore and put it on 1. Put it on wholly 2. Put it on speedily 3. Use it when it is on 4. When you have done all hide your selves in Christ who is here called for their comfort Latibulum à vento of which comfortable point I shall speak the next time ESAY 32. 2. And a man shall be as a hiding place IX SERM. at Mary Wolnoth Lon. Feb. 15. 1651. from the winde TWo things I observed in this Text. 1. A danger intimated in this word Winde 2. A remedy prescribed A man shall be as a hiding place The Observations were two 1. That Christians must expect to meet with windy dayes even under the Kingdome of Christ Of which I have spoken Doct 2. That Jesus Christ is the beleevers hiding place in all the windy dayes which they meet withal in the world He is latibulum or Absconsio à vento whether they be windy dayes of outward trouble or windy dayes of inward trouble temptation desertion discouraging feares and terrours Christ is a hiding place to them in all these days and in all these cases Here are foure words used in this text which set out this hiding vertue that is in Christ hiding place covert rivers of water shaâ—ow of a rock Many other Scriptures bear pregnant testimony to this truth Esay 4. 5 6. The Lord will creatâ— upon Mount Sion upon every dwelling place of Mount Sion and upon all her assemblies a cloud c. This is spoken of Christ the beautiful branch of the Lord v. 2. This glorious and beautiful branch the root of the stock of Jesse shall be a cloud and smoak a defence a Tabernacle a shadow a place of refuge a covert and that not to one but to every dwelling place of Mount Sion and to all her Assemblies To this agrees that of our Saviour Cant. 2. 14. O my dove that art in the clefts of the rock and in the secret place of the staires Jesus Christ is this cleft of the rock he is this secret place of the staires Christ is called Shiloh Gen. 49. 10. Shiloh is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in quietâ— vel pace agere tranquille in otio vivere all safety is in Christ The tunicle in which the infant is wrapt in the mothers belly is called by the Hebrews Shiloh because it lies there securely out of fear In the prosecution of this point I shall open these three things 1. What it is in Christ that is a hiding place 2. What it is of theirs that Christ hides 3. Why Christ is a hiding place to them 1. There are several things in Jesus Christ which make up this hiding place indeed every thing in Christ is a hiding place I shall instance in some 1. The providence of Christ The Scripture tells us that the eyes of the Lord runne to and fro thoroughout the earth 2 Chron. 16. 9. Jesus Christ hath the same watchful eyes of providence over his people that the Father hath Col. 3. 17. By him all things consist It 's one Argument Divines bring to prove Christs divinity because be governs the world by his providence as the Father doth John 5. 17. My Father worketh hitherto and I work It 's meant of his providential working And Heb. 1. 3. Christ is said to uphold all things by the Word of his Power which is an act of providence Now as Christ by his providence watcheth over all things and and creatures so do his eyes watch continually over his people Esay 27. 3. I the Lord do keep it I will keep it night and day This is one great stone of this biding place 2. The Attributes of Christ All the Divine Attributes are ascribed to Christ as well as to the Father Eternity Micah 5. 2. Almightinesse Esaâ— 9. 6. Omniscience Heb. 4. 13. It 's spoken of Christ our high Priest Wisdome Prov. 9. 1. He is called God onely wise Jude 25. All these Attributes are as so many stones that make this hiding place Prov. 18. 10. The Name of the Lord is a strong Tower Christs name the Prophet mentions Esay 9. â— Wonderful Counsellor c. every one of these names is a room in this hiding place 3. The Promises of Christ All the promises of God are in Christ yea and in him Amen 2 Cor. 1. 20. Christ hath purchased them they all have their ratification and accomplishment in Christ The Scripture is full of promises of all sorts of protection provision deliverance salvation Every promise is a piece of this hiding-place Ps 18. 30. The Word of the Lord is tryed He is a buckler to them that trust in him Christs Word of Promise is the souls defence 4. The merits of Christ. Christ hath by the shedding of his blood merited for his Elect whatsoever is necessary These merits are a beleevers hiding place O my dove that art in the clefts of the rock Cant. 2. 14. those foramina petrae are vulnera Christâ— There the beleever hides himself in the time of danger As the dove when she is pursued flies to her windows so the beleever flies to the wounds of Christ and there is hid 5. The intercession of Christ The Scripture tells us that Christ appeares continually before the Father for us he is still moving for us at the right hand of God His Intercession in heaven is the beleevers Sanctuary on earth So the Apostle tells us in two places Heb. 6. 18 19 20. and Heb. 7. 25. He is able to save c. because he lives for ever to make Intercession for us Christ directs Peter to this Luke 22. 31. 2. What it is of a beleever that Christ is a hiding place unto 1. Christ is a hiding place to the outward man He hides that in time of stormes Christ hides that two wayes 1. Sometimes he hides it from danger He keeps his people from the rage of them that would swallow them Thus the Church was hid Rev 12. 6. The woman fled into the Wildernesse where she hath a place prepared of God that they should feed her there one thousand two hundred sixty dayes Thus David was often hid from the fury of Saul and his Courtiers that sought his life 2 Sometimes God hides it in danger That though his people be in danger yet they are not destroyed Thus the Church was hid in Egypt The bush was burning yet was not consumed Ex. 3. 2. 2. Christ is a hiding place to the inward man And herein he excells all other hiding places 1 He hides the soul from sinne The best of his people would sinne more frequently and more grievously if Jesus Christ did not hide them from sin 2 He hides the soule from temptations He chaines up Satan from tempting them that he cannot bait them so furiously as he would and when
2. 10. To shew that this eternal 〈…〉 from him 1. He hath merited this salvation for the Elect 'T is his purchase 2. He keeps it for them and them 〈…〉 1 John 5. 11. 3. He will actually put them into full possession of it when he returnes from heaven in the latter end of the world of which he speaks John 14. 3. Thus much for the first particular namely the extent of that salvation of which Christ is said to be an Horn. He is the salvation of the Elect Privatively from all evil Positively to all good till he have brought them to heaven the place of eternal salvation 2. Why Christ is called an Horn of salvation That we may come to the full understanding of this let us consider how the word is used in Scripture Now we finde that this word doth Metaphorically denote two things especially 1. Glory and dignity So we finde it used Lam. 2. 3. where the Church complaining of the misery which had befallen her hath these expressions The Lord hath cut off in his fierce anger all the Horn of Israel That is whatsoever was glorious or excellent in Israel God hath now removed So we may see cleerly if we reade the first verse The Lord hath cast down from heaven unto earth the beauty of Israel he hath covered the daughter of Sion with a cloud c. and then it follows He hath cut off all the Horne of Israel The glory of God manifested in his appearings when he brought Israel out of Egypt is expressed by this Metaphor Hab. 3. 3 4. His glory covered the heavens c. His brightnesse was as the light He had hornes coming out of his hand c. So Psal 9â— 10. My Horn saith the Psalmist shalt thou exalt like the horn of an Vnicorn that is thou shalt encrease my glory and dignity 2. Serength and Power So 't is used Lam. 2. 17. He hath set up the horn of thine Adversaries saith the Church that is he hath encreased the power and strength of thine Adversaries So when God threatens to weaken the power of Moab he doth it by this Metaphor Jerem. 48. 25. The Horn of Moab is cut off and his arme is broken The breaking of the arme doth fully expound the cutting off of the Horn. And when God promiseth to give his people power to subdue their enemies he useth this expression Micah 4. 13. Arise and thresh c. for I will make thine horne Iron Now then when Christ is called an Horn of salvation the meaning of the Holy Ghost is 1. The glory of his salvation 2. The strength of his salvation First The glory of his salvation Jesus Christ is a glorious Saviour and the salvation which he brings to his people is a glorious salvation in three respects 1. Consider the person of Christ. God raised up many hornes of salvation for his people when they were in distresse The History mentions them Neh. 9. 27. According to thy manifold mercy thou gavest them Saviours which saved them Gideon and Jepthah and Sampson c. they are called Saviours because they saved instrumentally the people of God from their enemies But they were but mean Saviours in respect of Christ his person 〈…〉 They were but men He God 〈…〉 person Though his glory was 〈…〉 eyes of carnal men yet they that had spiritual eyes did behold it John â— 14. We 〈…〉 glory the glory as of the 〈◊〉 begotten of the Father If the person of Christ be compared with the persons of other saviours it will appeare that he is a glorious Saviour All other horns of salvation were but wooden horns Christ is a golden Horn of salvation 2. Consider the nature of the salvation it self 'T is spiritual salvation 't is eternal salvation All those hornes of salvation which were raised up in sundry ages for the defence of the Church were but horns of outward salvation and of temporary salvation They saved onely the outward man and that neither but for a time The Church was in as much peril after they had wrought salvation for them as ever they were before When Gideon was dead the children of Israel fell into as great danger as they were in before So after the death of Jepthah and after the death of Sampson they were overwhelmed with as great hazards as before as you may reade in the story in the book of Judges But now Christ is a Horn of salvation to their soules as well as to their bodies He saves them from their spiritual enemies Sinne Satan as well as from men He saves them from the wrath to come 1 Thes 1. 10. And then he saves them for ever The Church never can be never will be in that danger again as they were before this Horn of salvation was raised He hath for ever perfected them that are sanctified Heb. 10. 14. 3. Consider the glorious manner of the working of this salvation Never any salvation so glorious at this There are three things in it 1 He saved the Elect by his own power The power by which all other hornes of salvation delivered the Church was by a power one of themselves the strength they had was none of their own but the power by which Christ saved and still saves his Church is from himselfe the Divinity impowered the Humanity Psal 98. 1. His own right hand and his own holy Arme hath gotten him the victory 2 He saved the Elect solely Other horns of salvation had the concurrence of many besides themselves Gideon and Jepthah and Sampson c. They blew the trumpet and gathered multitudes to assist them in the battels which they fought for the salvation of the Church All Israel came after them But this Horn of salvation wrought the Churches deliverance alone Esay 63. 3 5. I have troden the wine-presse alone c. He had no other Horne to help him He entred the field and fought the battel alone and by himself obtained the victory 3. He saved the Church by his own death Other hornes of salvation delivered the Church by the death of the enemy Ehud slew Eglon but he himself did not die Iudges 3. 21 22. Gideon shew Zeha and Zalmunna the enemies of Israel Judges 8. 21. but he himself was not slain But now this Horn of salvation got the victory by dying his Crosse was his Conquest He triumphed over principalities and powers on the Crosse as the Apostle speaks Col. 2. 15. He subdued all the horne of the 〈…〉 of his blood 〈…〉 life his grave is our victory 〈…〉 do fully prove that Jesus 〈…〉 salvation that is a gloriouâ—â—â—lvation 〈…〉 first Secondly The strength of his 〈…〉 Christ is a strong Saviour the salvation 〈…〉 he works for his people hath strength in it He hath raised up a mighty salvation for us so some translations render this text To this agrees that of the Prophet Psal 89. 19. I have laid help upon one that is mighty I have exalted one chosen out of the
Alms shall famish for want of it Vse 2. For Exhortation I. To such as want Christ My counsel to them is that they would labour for an interest in him you cannot be well without him you will famish your soul if you have not Christ for your meat and drink Quest How may we come to have an interest in him 1. Be thorowly perswaded of your need of him This is the first step to the attainment of him Look upon your natural guilt upon all your sinnes upon the severity of the curse of the Law against disobedience upon the exact justice of God in punishing sinne and upon your own helpless nesse either to satisfie justice or to stand out under the deserved wrath of God and you will be convinced of your need of him 2. Wait upon Jesus Christ in that way in which he gives himself to sinners The publick Ordinances chiefly the preaching of the Word In that Christ makes the tender of himself and by that ordinarily faith is wrought in the heart to embrace that tender Rom. 10. 17. Zacheus obtained Christ by being in the way of Christ Luke 19. 4. the Ordinances are the Sycamore-tree Câ—â—mb up into them and stay and wait till Christ come He is to passe by that way 3. Observe his call and embrace it Prov. 9. init Luke 14. 16 17 18. Mark the impressions of the Spirit the knocking 's of Christ Thus did Zacheus Luke 19. 5 6. Zacheus Come down c. And he made haste and came down c. Beg of Christ that he would give a heart to come down when he sayes come down He is the meat and drink of God He that refuseth him sinneth against his own soule Consider seriously of it When you finde your stomack crave meat and drink think O what shall I do for spiritual meat and drink II. To such as have an interest in Christ who is meat and drink let me commend a few things to you 1. Feed on him Eat and drink of this flesh and blood every day Christians grow weak because they let their meat and drink stand by them 'T is not the flesh in the pot but the flesh in the stomack that gives nourishment 'T is not the drink in the vessel but the drink taken down that revives Stir up spiritual hunger and that will make you feed heartily on Christ Eat and drink Christ by Meditation eat and drink him by Application Let your faith draw in Christ in every Ordinance Keep your Spiritual meals as constantly as you do your other meales Your eating will help you to a stomack Satisfaction and hunger are mutual helps one to another Eating and drinking other meat takes away the appetite but it increaseth the spiritual appetite Fixed times of spiritual feeding every day are marvellous profitable When you have prayed call your heart to account what it hath taken in of Christ When you have been reading ask it what nourishment it hath received from the Word When the Lords Supper is over enquire what refreshment is received Put your selves forward to frequent constant actual feeding It 's pitty such precious meat and drink should stand in corners when the soule hath so much need of it 2. Be thankful for this meat and drink That it is provided for any that it is actually dealt out to you That you have that meat and drink which others want There are many that have no other meat but sinne They drink iniquity like water Job 15. 16. Some eat the bread of violence and drink the wine of deceit Some there are that drink the wine of the condemned in the house of their God Amos 2. 8. They eat the flesh of men and drink their blood like new wine Micah 3. 3. The greatest part of men have no other meat then the pulse of worldly comforts no other drink then the puddle water of created things and thou hast the flesh and blood of Jesus Christ to eat and drink prize and value at an high rate the exceeding riches of this grace We are to blesse God for our corporal meat and drink Jesus Christ gave thanks when he ate and drank John 6. 11 And so did the Apostles Acts 27. 35. and so should all men do It is brutish to eat and drink without Thanksgiving How much more cause have we to blesse God for our spiritual meat and drink The corporall is common to us with others This is peculiar onely to the Elect no other shall taste of this provision 3. Let your growth be answerable to such excellent feeding God expects that our spirituall growth should be proportionable to our spiritual feeding Bos Macer pingui in arvo is prodigious Husbandmen expect that when they put their cattel into pastures that are rich where there is plenty of grasse and abundance of water they expect that their growth should be answerable The Saints of God are highly fed They have Angels meat should they not then do Angels work If you do not grow very fast you will bring up an evil report of Christ as if his flesh were not nourishing meat as if his blood were not nourishing drink as if it were meat in shew and not meat indeed as if it were drink in shew not drink indeed Jesus Christ may repent that his body was broken his blood poured out to be meat and drink for you that are still leane and ill-favoured even dwarfs in grace It 's the Saints priviledge that they shall grow because Christ is their feeder and it is their duty because they have such food to be carefully mindful of growing Every limb of the new man should thrive We should grow lower in humility higher in heavenly-mindednesse broader and thicker in spiritual affections c. you cannot expresse your thankfulnesse for this royal meat and drink any other way so much to the contentment of Christ as by growing abundantly It is that which our Saviour requires as a testimony of our union with him and of thankfulnesse for that feeding vertue we receive from him John 15. 5 8. As he is unworthy of meat that doth not labour so is he more unworthy that doth not grow 4. Shew pitty to others that feed on other meat and drink Endeavour to communicate Christ to those that want him We naturally pity famished men lean cheeks and pale faces work some bowels in a miser in an enemy Commend Christ to others perswade them to embrace him You shall feel no want of meat and drink for your selves by communicating Christ to others Though a thousand eat and drink of him no one shall have the lesse 5. Do not despair of spiritual growth and strength 'T is a dishonour to Christ to think that he should starve you His flesh is strengthning flesh his blood is strengthening blood quickening blood 'T is full of spirits 't is full of life Though thy graces be weak thy spiritual diseases violent yet despair not Thou receivest more from Christ then thou canst lose or spend
ROM 13. 14. Put ye on the Lord Jesus Christ VII SERM. at Mary Wolnoth Lon. Jan. 11. 1651. IN this Chapter the Apostle recommends unto Christians the practise of several excellent duties for the adorning of their holy profession in the world 1. Subjection to civil Magistracy This is urged by sundry Arguments from v. 1. to 8. 2. Vnto that heavenly and divine grace of love This is pressed by many Arguments from v. 8. to 13. 3. Vnto honesty of conversation v. 13. he would have them to abstaine from all acts of intemperance such as rioting drunkennesse c. and to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and honestly 4. 'T is the putting on of Christs righteousnesse This he names to distinguish Christian graces from moral vertues unlesse Christ and his righteousnesse imputed by faith be put on that power to live holily may be derived from that fountaine a Christians holinesse shall not exceed the righteousnesse of moral Philosophers and Jewish Pharisees They did abstaine from many works of the flesh they did practice acts of temperance and other vertues but they did not draw power from this fountaine Jesus Christ being strangers to Christ and his righteousnesse al their eminent vertues gained no saving acceptance from God The Apostle therefore would have Christians not onely to walk holily but to draw all power of holy walking from Christ the root of all true holinesse v. 14. 5. Not to make any superfluous and inordinate provision for the flesh ver 14. latter end The text hath two parts 1. An Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's a Metaphor borrowed from the putting on of garments used by the Apostle often In reference to the New-man Eph. 4. 24. In reference to the spiritual Armour Eph. 6. 11. In reference to acts of mercy Col. 3. 12. And here in reference to the application of Christ But Put ye on 2. The object The Lord Jesus Christ. 3. Expressions relating to one and the same person They are many times joyned together though used singly and apart often Acts 16. 31. Beleeve on the Lord Jesus Christ and thou shalt be saved so in those Apostolical benedictions The grace of our Lord Jesus Christ be with you all We may distinguish them thus Lord is a Name of Power Jesus a Name of Grace Christ a Name of Authority The words afford a twofold lesson The one implied the other expressed Viz. 1. That Jesus Christ is a spiritual garment 2. That it 's the duty of beleevers to put on this garment Doct. 1. The Lord Jesus Christ is a spiritual garment This is necessarily implied under the metaphor of putting on This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the soules cloathing Christ is a Christians vestment As he is spiritual meat and drink so he is spiritual Apparrel Two things here to be opened 1. To prove that Christ is a garment 2. To shew the Analogy between Christ and other garments 1. That Christ is a garment This will appear two wayes 1. From expresse Scriptures All those texts where mention is made of the putting on of Christ are testimonies of this truth Gal. 3. 17. As many as are baptized into Christ have put on Christ That in Esay 61. 10. I will rejoyce in the Lord for he hath cloathed me with the robes of righteousnesse he hath put upon me the garments of salvation Jerom expounds it of Jesus Christ salvatorem justificatorem nostrum who covers us with his own righteousnesse as with a precious robe of salvation This is taught by our Saviour in that counsel which he gives to the naked Church of Laodicea Rev. 3. 18. I counsel thee to buy of me gold c. and white rayment that thou mayst be cloathed What are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jesus Christ himself imputed and applied to the soule Isa 52. 2 its spoken of deliverance from Babylon and more fully of redemption by Christ 2. From typical or more mysterious Scriptures There are many of this kinde 1. Those garments of skins wherewith God cloathed our first parents after the fall You read of them Gen. 3. 21. This was not without a mystery Peter Martyr hath this note upon that place that by these garments was shadowed out the promised Messiah that blessed seed of the woman who should be sacrificed upon the crosse and cut out as it were into garments for the cloathing of Gods Elect. The like is observed by Interpreters from those kid-skins which Rebeccah put upon the hands of Jacob and upon the smooth of his neck when she sent him to his Father for the blessing Gen. 27. 16. They did decipher Christ with whom the soul being cloathed obtaines a blessing from the hands of God 2. Those garments of the High Priests God appointed in the Law that glorious garments should be made for Aaron You read of them Exod. 28. 2. What was typified by those garments They related to Christ As the High Priest did typifie Christ so the garments did set out the pure administration of Christ who offered up himself without spot Heb. 9. 14. and they did also teach the people of God that it is Jesus Christ that cloathes their soules with choice raiment that fine linnen which is the righteousnesse of Saints Rev. 19. 18. This type is more fully expounded in Zech. 3. 3 4. Those filthy garments noted Joshuab's sinnes and the sinnes of the people That rayment which was afterward put upon him did signifie Christ and his righteousnesse wherewith all spiritual Priests are gloriously decked and cloathed 3. The wedding-garment in the Gospel You read of it Matth. 22. 11 12. What is meant by this wedding garment but Jesus Christ who being apprehended and put on by faith works and creates the saving fruits of grace in the heart and in the life II. Wherein stands the Analogy There are several uses of garments in all which respects Christ is a garment to the soul 1. Garments are for the covering of the body Men use garments that the nakednesse of their bodies may not appeare to the eyes of others for this reason did our first parents few fig-leaves together to hide their nakednesse In the state of innocency when the body was without guilt nakednesse was the greatest Ornament when sinne had polluted the body then was nakedness deformity therefore man sought the best garments he could to cover that nakednesse For the same reason did God afterwards make man garments of skins to cloath him Gen. 3. 17. Jesus Christ is a covering to the soul He is the Lamb of God that did not onely redeeme us by his blood sed etiam lanis operuit saith Jerom 1. He covers the deformity of our natural filthinesse 2. He covers the uglinesse of our actual sins Psal 32. 2. 3. He covers all the spots of our holy duties The mercy-seat under the Law covered the two Tables of the Decalogue vid. Exod. 25 17 18 21. This mercy-seat did
condition was discovered when anguish and horrour was upon their spirits then they were contented to do any thing Acts 2. 37. What shall we do to be saved Thus also it was with Saul Acts 9. 6. When Christ had created those tremblings and astonishments in his spirit then he comes off fully to Christ Lord what wilt thou have me to do So it was with the Jaylor when he had a true representation of his estate then he cries out Acts 16. 30. Sirs what must I do to be saved A man that is in extremity will do any thing to save his life When he sees that he must perish if he do not presently consent to what is proposed then he lingers not if he must throw all his goods overboard he is contented to cast them out presently because death is before him 4. That the mercy of the cure may be more highly valued Salvation from hell is a very great work which should be valued by all on whom it is bestowed The Prophet David calls upon his soule and all that is within his soule to praise God for such a mercy Psalme 103. init He that considers the worth of salvation the unworthinesse of the persons enjoying it the costlinesse of it the multitudes that shall never partake of it must needs acknowledge it a thing worthy to be esteemed But so unthankful a piece is the heart of man that he doth not value it at any considerable rate Jesus Christ therefore before he bring any into such a state will discover their misery to themselves that so he may provoke them to extraordinary thankfulnesse for it And the truth is nothing doth so much enhance the price of salvation in our hearts as a cleer manifestation of our wretched condition See how the Apostles heart is enlarged upon this very consideration 1 Tim. 1. 15. Had he not seen himself to be the chief of sinners he would never have thought salvation by Christ worthy of all acceptation as now he did 5. That the skill of the Physician may be more cleerly discovered Jesus Christ seeks to advance his own glory in all the works he does for the sonnes of men As in other his works so especially in this great work of conversion Therefore it is that he will not heale any till he have shewed them their sad estat◠〈…〉 may see his wisdome power goodnesse in their healing Men that think little or nothing ayles them do not halfe so much value the Physicians paines or skill as those that see themselves at the very brink of the grave when the Physician takes them in hand Jesus Christ therefore will shew them every sort that so they may publish his glory that wrought it for them I was brought low and he helped me saith David Ps 116. 6. See how the poor blind man proclaims the honour of Christ Joh. 9. 32. 4. Whether Jesus Christ observe the same method in this work of discovering the sinners estate to himselfe Whether all sinners have the same measure of humbling and terror and whether they continue for the same time under apprehensions of wrath Answ Jesus Christ is a free Agent He is not tyed to any certaine method nor doth he alwayes walk in the same way His dispensations in the work of convincing men of sinne are various and different The work is wrought on all so far as to make the soule sensible of sinnes bitternesse above all other bitternesse and to make it sensible of Christs excellency above all other excellent things But that it is done in the same violent manner in all or that it is of the same continuance cannot be affirmed Conviction and conversion may be wrought at the same Sermon as we see it was with those three thousand Acts 2. 37. 41. They were no sooner pricked in their hearts but they gladly received the word There was great difference between this work in Lydia and in the Jaylor Acts 16. 14. God shewed her hersicknesse in â— more milde way The Lord opined her heart that she attended unto the things which were spoken of Paul But the Jaylor he had an earthquake and great horrours in his conscience v. 27 29. 1. Some sinners have been more scandalous then others These are brought to Christ with greater troubles so it was with the Jaylor he had been a cruel bloody man God layes him under deep sorrow 2. God hath a greater work to do by some sinners then by others These he uses to deal with in a more rough way that he may prepare them for service the better This seems to be the reason of his so sharp dealing with Saul Act. 9. 15 16. 3. Some sinners are of a more rough turbulent nature then others These must be handled more severely Some men must be bound before they will be ruled So it is with some kinde of sinners Thus with Manasseh 2 Chr. 33. 11. 4. Some have been sinners of a longer standing then others These Christ useth to be more sharp withal in his way of curing 5. Some sinners have been more confident in their civil righteousnesse then others As Paul was in his Pharisaisme Phil. 3. These Christ uses to handle more sharply Jesus Christ is a wise Physician he observes the nature of all his Patients and accordingly prescribes medicines for them He that hath the least measure of this conviction hath so much as that he sees himself lost undone helplesse hopelesse in himself He sees the evil of sinne he sees Christ an excellent sutable al sufficient good for his soule This one thing 〈…〉 Where there is the least sorrow before 〈…〉 conâ—â—â—sion there is many times greater sorrow and morâ— troubles of Spirit after conversion The Uses of this Point 1. How sad is the condition of those that never yet were truly made sensible of their sick estate They never yet had a true lively sensible apprehension of their sick condition They were never so much as pricked in their hearts for sinne so as to make them loath it They were never taken from all their high conceits of their own natural estate c. These men have cause to suspect that sinne is not yet cured A person may have some conviction of his misery and not be healed but a man cannot be healed without some conviction The heart cannot be broken for sinne without the sight of sinne Ezek. 36. 31. There can be no self-loathing till there be a remembring of our wayes and doings that have not been good 2. How necessary the preaching of the Law is to true conversion A man will never be taken off from the opinion of his own healthfulnesse but by the preaching of the Law The Law shews men what they are what they may expect c. The fallow ground of the heart will never be broken up without the plough of the Law Jer. 4. 3. The plough of the Law must go and make deep furrows too before the seed of comfort be cast in Though the preaching of the
work is wrought By this Word is the soule first cut off from the wilde stock of corrupt nature and planted into the true Olive-tree or Vine Jesus Christ Hence the work of planting is in Scripture attributed to the Ministers of the Gospel 1 Cor. 3. 6 7. I have planted saith the Apostle Apollo watered God indeed is the great Planter So v. 1. of this Chapter I am the true Vine and my Father iâ— the 〈◊〉 He is the Master-Planter the Ministers are subordinate-planters We are labourers together with God 1 Cor. 3. 9. They are so called because by the Word preached this great work is done This the Prophet clearly affirmes Esay 61. 1 2 3. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach Christ that they might be called trees of righteousnesse the planting of the Lord. These mystical trees are Gods planting but the instrument wherby they are made such trees is the Word preached Hence the Word is called the incorruptible seed of regeneration 1 Pet. 1. 23. As all the Trees and Plants in the first Creation were set and sprung up by the Word of God Gen. 1. 11 12. So are all these mystical Branches ingraffed by the Ministerial Word 2. The Spirit of God The Holy Ghost is the immediate Instrument whereby the soule is ingraffed It is the Spirit which gives efficacy to the Word both to cut off the soule from the stock of nature and to implant it into the Stock of grace The Word would never be able to tear off any person from his first root if it were not edged and strengâ—hred by the Spirit of God The Scripture calleâ—h the Holy Ghost the finger of God Luke 11. 20. compared with Mat. 1â— 28. He is so câ—â—â—ed as for other reasons so for this because he is the immediate instrument whereby God works in the hearts of his creatures Particularly for this work of ingraffing the soule into Christ the Holy Ghost is affirmed to be the immediate instrument 1 Cor. 12. 13. By one Spirit are we all baptized into one body c. and have been all made to drink into one spirit And againe Eph. 2. 21 22. where the Apostle speaking of this great mystery under another resemblance saith that in Christ we are builded an habitation of God thorough the Spirit The same Spirit which builds us upon Christ into one Temple doth ingraffe us into Christ as one Vine 3. Faith This is the immediate instrumental cause on mans part Faith is an uniting grace it knits the soule to Christ and Christ to the soul Faith is an incorporating grace it doth as it were embody the soule into Christ making it one with Christ and Christ with it This is that which the Apostle saith 1 Pet. 2. 4 5. To whom coming as to a living stone c. Ye also are built up as lively stones c. Two things are observable in that Text. First that the Saints are built together upon Christ the foundation-stone an holy house to God Secondly how Christ and they are cemented together into one building this is by beleeving set out by the expression of coming which is used ordinarily for beleeving as Mat. 11. 28. The Spirit of God first works saith in the heart of a person through the Word and then the soul is by the Spirit through faith ingraffed into Christ and made a lively Branch For the second particular What advantage the soul hath by being a Branch of Christ I shall here follow the Metaphor The same advantage the Branch hath by being ingraffed into the Stock hath a Beleever in a spiritual sense by being ingraffed into Christ I name these five 1. Spiritual supportation The Branch hath this benefit from the Stock into which it is ingraffed that it is born up and supported by it The Branch doth not bear the Vine nor doth it beare it self but is born of the Vine A beleever hath supportation from Jesus Christ We stand on Christs legs not on our own I can do all things saith the Apostle through Christ that strengthneth me Phil. 4. 13. The strength of the Branch is in the Vine so is the strength of a Beleever in Christ Who is this that cometh out of the Wildernesse leaning on her beloved Cant. 8. 5. I laid me down and slept saith David I awaked for the Lord susteined me Many blasts passe over a beleever many violent concussions and shakings is he exposed unto partly by reason of sinne partly by temptations from the Devil from men in all these shakings he hath sustentation from Christ into whom he is implanted My grace saith Christ to Paul shall be sufficient for thee for my strength is made perfect in weaknesse in 2 Cor. 12. 9. A beleever may with confidence go to Christ and pray for support in all his weaknesses A beleever may go to Christ and chalenge support Christ would never have made thee a Branch if he had not intended to support and strengthen thee Esay 41. 10. there are repeated promises of sustentation I will strengthen thee I will help thee I will uphold thee In doing in suffering in dying is a beleever supported by Christ A beleever never wants support but when either through pride he will not have it or through slothfulnesse he will not 〈…〉 Jesus Christ 2. Spiritual nourishment The Branâ—â— doth not give nourishment to the Stock nor doth it nourish it selfe but it receives nourishment from the Stock A beleever hath nourishment from Jesus Christ The Root feeds the Branch it conveys its sap to each Branch whether it be great or little whether it be nearer the Root or at a farther distance from it Christ conveys proper nourishment to every beleever The Apostle speaks of this Col. 2. 19. The whole body from Christ by joynts and bands hath nourishment ministred the Ordinances are the joynts and bands by which nourishment is carried but Christ is the great treasury from whence it is carried He nourishes Faith he feeds Hope he nourisheth love c. Of his fulnesse have we all received and grace for grace John 1. 16. Every grace a beleever hath would die and wither if it did not receive daily nourishment from Jesus Christ 3. Spiritual increase The branch receives its Augmentation from the Vine The graffe when it's first implanted is very small a childe may break it with one of his fingers but by abiding in the Stock it grows till it come to perfection All a Beleevers increase is from Jesus Christ 'T is by and through him that we grow from infancy to a perfect man Two Texts of Scripture do fully set out this benefit of our implantation The one is Col. 2. 19. In him the whole body having nourishment ministred increaseth with the increase of God The other is Eph. 4. 16. Where the Apostle tells us that by and from Christ the whole body being fitly joyned together and compacted by that which every part supplieth maketh increase
Christ Jesus nor any thing of Christ is no just occasion of offence to any he lived and died without giving just offence to any His counsel was good his example was holy his whole conversation was so ordered that none could justly be offended at him And yet through the wickednesse of their hearts many did then and do still to their own ruine take offence at him The Observation is this viz. Doct. The Lord Jesus Christ is to wicked men a stone of stumbling and a rock of offence Though Christ be in himself a precious corner-stone of Gods own appointment and chusing yet do wicked men make him to be unto themselves a stone of stumbling and a rock of offence It 's very common and ordinary for wicked men to be offended and to stumble at Jesus Christ Many places of Scripture do make mention of the offence which the wicked should take at Christ See Esay 8. 14 15. Though these words be not spoken directly yet they are spoken typically of Christ Adumbratus fuit Christus qui non instar arcis sed offendiculi potius Israelitis futurus erat saith Calvin upon the place Though Christ be in himself a Sanctuary and be so to the elect yet to the ungodly and carnal he is both a stone of stumbling and a rock of offence As many are gathered and saved by him so shall many be broken and snared and taken because of him To this agrees that old prophecy of Simeon concerning Christ Luke 2. 34. Behold saith he this childe is set for the fall and rising againe of many in Israel and for a signe which shall be spoken against And as it was foretold of him so we read in the Gospel that it was fulfilled concerning him many were causlesly offended at him In the handling of this point I shall open these two things 1. What it is in Christ at which men stumble and take offence 2. Whence it is that they do take offence We shall shew first the matter of the offence Secondly the occasion of this causlesse offence 1. For the first There are many occasions of offence which men take at Christ I reduce all to these three heads First some stumble and take offence at his pâ—rson I mean the meannesse of his person This was the great stumbling block of the Jewes They looked for a Messiah of noble birth and Parentage that should sway the Scepter of David with much outward pomp and glory They expected that all those prophesies which speak of the glory of Christs person should have been literally fulfilled therefore they took offence at him His birth was mean his parentage low and ordinary his attendance small his education and breeding contemptible this made them stumble The Prophet foretels this of the Jews Esay 53. init he shall grow up before him as a tender plant c. There is no forme nor comelinesse in him that we should desire him They looked for outward splendor and because they did not finde it they were offended The Evangelist speaks fully of this Mat. 13. 54 55 56 57. Is not this say they the Carpenters son c They did not consider that the Son of man came not to be ministred unto but to Minister that he came to be a servant that he was made under the law and therefore were scandalized at his meannesse We may adde to this his shameful and ignominious death which he suffered this was a great offence to the Jews They do to this day upbraid Christians with that curse Jer. 17. 5. Cursed is the man that trusteth in man and maketh flesh his arme Christ crucified is to this day a stumbling block to the Jewes Secondly some stumble at his Doctrine The Doctrine which Christ preached and which by his appointment is published is very glorious yet it is an occasion of offence to the world The Arians are offended at the Doctrine of his Divine nature The Manichees at the doctrine of his humanity The Socinians are offended at the doctrine of his satisfaction The Papists at his doctrine of justification by faith alone The Pelagians and Arminians are offended at his doctrine of nullifying the power of nature in things supernatural The Antinomians stumble at his doctrine of the ratification of the moral law c. The Pharisees were offended at his doctrine against tradition Mat. 15. 11 12. But to come to particulars 1. The strictnesse of his doctrine is a stumbling block to many The doctrine of Jesus Christ is very strict it condemnes not onely actual sinne but the very sinful risings of corruption in the heart He that looks upon a woman saith our Saviour to lust after her hath committed adultery with her in his heart Mat. 5. 28. so v. 29. If thy right eye offend thee pluck it out and cast it from thee c. Duri sermones durioris Magistri have some said of these words They are hard sayings of a hard master If we consider the duties of the Gospel they are not onely barely to be performed but they are to be performed cordially sincerely else they are not accepted Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Corrupt nature would have full swinge and liberty the Doctrine of Christ will not allow it therefore is offence taken at it 2. The spirituality of his Doctrine offends others The Doctrine of Jesus Christ in the Gospel is a very spiritual doctrine John 6. 63. The words which I speak to you saith Christ they are Spirit and they are life 'T is the honour of Christs Doctrine that it is not fleshly but spiritual and they that are spiritual love it because of its spirituality You may see the spiritualnesse and efficacy of the Word Heb. 4. 12. it's quick and powerful and mighty in operation sharper then a two edged sword piercing even to the dividing asunder of soul and spirit c. Now because men are carnal they are offended at a spiritual word The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. A carnal heart doth not love the word should be an engraffed word They are contented it should come into their eares but they do not love it should sink into their hearts therefore are they offended at it 3. The mysticalnesse of his Doctrine is a stumbling stone to others The Doctrine of Christ in his Gospel is a doctrine very mysterious 1 Tim. 3. 16. 'T is in many things above reason The Doctrine of the Trinity of persons in the unity of essence is above reason that God should be one and yet three The Doctrine of the the two natures in the person of Christ These and many others are above reason The doctrine of self-denial The doctrine of losing a mans life to save it the doctrine of regeneration of the resurrection of the body these are very mysterious And because they are so offence is taken at them read John 6. 51
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
of our work and duty to God Hos 12. 6. A waiting frame of heart â— honours God greatly A waiting heart 2. hath as much benefit by good in reversion as by good in possession Heb. 11. 1. A waiting heart 3. can live comfortably under the crâ—ssest provâ—â—â—nces he that can wait on God for the gâ—od â—e â—ath promised will not faint because 〈◊〉 â—â—â—â—cted Miâ—â—h 7. 7. He that can wait on 〈◊〉 his promises may 4. conclude hi◠〈◊〉 to be 〈◊〉 from the old Patriarchs 〈…〉 after off and embraced them Heb. 11. 13. A â—aiting Christian hath a clear eye and a â—ong â—rme He can see things â—t a gâ—eat distance he can reach things that are afaâ— off 5. A waiting Christian is not much inferior to a comprehending Christian None but the Saints in heaven live so glorious a life as the Saints that can wait on earth The sight of faith is the next to the sight of Vision Thus much for Motives 2. For Rules to direct the soul in waiting for promises 1. Waiting for promises is to be accompanied with obedience to precepts Many talk much of their expectation about divine promises who make no conscience of the obedience of divine Precepts Such a waiting is a groundlesse presumption Precepts and promises must â—e eyed both of them in their kinde I have waited for thy salvation saith David and kept thy Law Pâ— 119. 174. and 166. I have hoped for thy salvation and have done thy Commandments It 's a blessed conjunction when waiting on promises and doing of Commandments go together 2. Waiting for promises must be accompanyed with prayer for the fulfilling of promises He that is a true waiter must be a daily petitioner The Church puts praying and expecting together â—salme 123. 2 3. The freenesse of promises excludâ—s the merit of prayer they do not exclude the meanes of prayer I will be sought unto by the house of Israel to do these things for them Ezek. 36. 37. Prayer doth not purchase the promise but it doth help both to sanctifie and ripen the promise He will best hold out waiting that holds on praying 3. Waiting for the promise must be accompanyed with joy in the promise A waiting heart must be accompanied with a thanksgiving heart We rejoyce in the hope of the glory of God Rom. 5. 2. While the soul waits for salvation it must rejoyce in salvation We must not wait with a sowre face nor a discontented heart but 〈◊〉 cheerfulnesse of spirit To â—e admitted to wait is a priviledge as well as to receive what we wait for Thus much for Rules 3. For Objections Mans foolish heart is ready to pretend many vain excuses against this duty As Obj. 1. We have waited long and yet God puts us off the promise â—s as farre off as ever it was in our thoughts Sol. 1. The day of the promise drâ—ws neerer and neerer still do not faint at last Heb. 10. 36 37. 2. The longer thou 〈◊〉 â—he fuller will the crop be Gods promises will bear their own charges The longer the ship stayes out the richer will the adventure be The promise will recompence thee fully for all thy stay 3. The comfort of thy waiting is more then full wages for thy waiting God doth bestow some drops on the waiting soul 4. God doth but stay to ripen the promise for thee and thee for the promise It is not forgetfulnesse but love that makes God delay Obj. 2. I see no likelihood of the fulfilling of it No meanes appears Sol. 1. He that made the promise can create means That that now seemes to obstruct the promise may be the midwife of the promise 2. Weak means will serve omnâ—potency to work by A broken plant is as good as a whole one Acts 28. 27. Zech. 13â— 1. In that day there shall be a fountaine XXXI SERM. at Mary Welnoth Lon. July 10. 1653. opened c. IN the former Chapter the Lord promiseth repentance to the Elect Jews v. 10 11. This promise was fulfilled partly upon the conversion of those which are mentioned Acts 2. 37. 41. and Acts 4. 4. and it shall be fully accomplished when the body of the Jews shall be brought home to God Of which we read Rom. 11. 25 26 27 28 29. Note There are none so farre off from but God is able to bring them neerer to himself by trâ—e conversion The Jews that lie â—â—stiâ—g and soaking in their sinne for many ages together shall aâ— last be converted and brought in to Christ In this text we have a promise of pardoning and cleansing mercy to these penitent Jews In that day a fountaine shall be opened for sinne and for â—ncleannesse In the words we have fâ—â—re particulars 1. A spiritual bath A fountaine shall be set open 2. The persons for whom this bath is prepared The house of David and the inhabitants of Jerusalem that is for all true penitent beleevers The house of David and the inhabitants of Jerusalem are mentioned because they were the first fruits of the Gospel-Church accoâ—ding to that prophecy Esay 2. 3. Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem 3. The diseases or distempers for which this bath shall be effectual For sinne and fâ—r uncleannesse or for seperation from uncleannesse under these words all spiritual distempers are comprehended 'T is by way of â—llusion to the legal impurities 4. The time of the opening of this fountaine In that day It refers generally to Gospel times particularly and specially and ultimately to the time of the conversion of the Jews I might lay down many Observations but I shall sum up all into this one general doctrine viz. Doct. That Jesus Christ is a fountain set open in the Gospel to all true penitents for the purging away of sinne and spiritual uncleannesse In the handling of this Doctrine I shall open these following particulars 1. That Christ is the only bath for the purging of spiritual uncleannesse 2. Why Christ is compared to a fountaine 3. That onely penitent sinners shall be purged in this fountaine 4. How Christ purgeth away sinne and uncleannesse from the soul 5. How Christ is said to be a fountaine opened 1. For the first That the purging away of spiritual uncleannesse is the work of Christ He can do it and none but he is able to do it This may be evinced by three arguments 1. From expresse texts of Scripture All purging work is attributed to Christ and to Christ alone His blood is the only Scripture-bath the Word of God mentions this and no other See the following places 1 John 1. 7. Rev. 1. 5. and Heb. 1. 3. The holy Ghost tells us that Christ did by himselfe purge our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the ingredients of this spiritual purgation came out of the hearâ— of Christ alone No creature contributed so much as one herb towards this cleansing medicine That in Prov. 16. 16. where it is said that by mercy