and the beleever are made one not by mixture as water and wine are made one but by marriage as the husband and wife are made one Next to the union of the three persons in one nature and the union of the two natures of Christ in one person this spiritual union between Christ and the beleever is the most glorious This is the first inference 2. We may from hence learn the high descent of true Beleevers They are of a very eminent extraction However they be mean in regard of their natural birth yet in respect of their spiritual birth they are nobly descended They are the off-spring of the great family of heaven See what the Apostle saith of them 1 Pet. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Heraldry is comparable to this They are buds of the coelestial Vine They are Branches of Christ and by vertue of their union with Christ they come to be made one both with the Father and the Holy Ghost John 17. 21. That they may be all one with us They are of the blood royal of heaven They are of â—in to all the persons of the 〈…〉 'T is an honour which the 〈…〉 Heaven are not advanced unto To which 〈◊〉 the Angels said Christ at any time 〈…〉 Vine ye are the Branches Though they he above us in regard of their nature yet are we above them in regard of our union Tâ—â—e Saints are not contemptible persons whatever they be as men yet as Saints as new men they are better descended then the best borâ—e of the Sonnes of men This is the second Inference 3. That it is an union wrought by God not by us What doth the Branch contribute to its union with the Root What do we contribute to our union with Christ we neither cut off our selves nor graffe in our selves Man is passive in his first conversion Ephes 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. For Exhortation I shall direct it first to them that are Branches Secondly to all others that grow upon their first Stock 1. To the branches of Christ I have from this Doctrine these foure things to commend to them which I would intreat them to lay to heart 1 That they would be very thankful for this great priviledge Blesse the Lord that hath made you branches Ye are not branches by your natural birth but ye are made Branches by your spiritual birth There is this difference between the natural branches and the mystical The natural branch is ordinarily better then the stock into which it is ingraffed Your Gardiners if they can but get a good graffe they care not much how mean the root be A crab-tree is good enough to grasse upon but here it is quite contrary the Stock is better then the Branches The best of us by nature are wilde vines as the Apostle saith of the Gentiles Rom. 11. 24. We were cut out of the Olive-tree which is wilde by nature the more cause have we to admire the goodnesse of God the great Husbandman that such crabbed sowre knotty crooked branches as we were by nature should be implanted into such a sweet glorious honourable root as Christ is Behold here as the Apostle saith concerning the implanting of the Gentiles the goodnesse of God Rom. 11. 22. Our visible external implantation is a very great mercy our spiritual implantation far greater We were made Branches of Christ When we were by nature very unfit When we were very unwilling And When others as good as the best of us were passed by and suffered still to grow on the sowre stock of nature Blesse God for your rooting in Christ your rooting in him is the ground of all other blessings This is the first And then 2 That they would be fruitful The Scripture calls frequently for plentifulnesse of fruit from the Saints of God Phil. 1. 11. he would have us to be filled with the fruits of righteousnesse Great reason there is why it should be so We are ingraffed into a fruitful Vine God may well expect we should be fruitful Branches Reade what the Prophet speaks by way of prediction concerning this very thing Ezek. 47. 12. By the river shall grow all trees for meat c. We should be careful to fulfil this Prophecy God may 〈…〉 made us branches of such a Stock 〈…〉 very fruitful branches We may well 〈…〉 our implantation if we be not 〈…〉 in is the excellency of the mystical 〈…〉 that they are not any of them barren 〈◊〉 â—â—leevers fruitfulnesse doth greatly honour 〈◊〉 the Husbandman and Christ the Vine 〈◊〉 his unfruitfulnesse dishonours both John 1â— 8. Herein is my heavenly Father glorified that ye bring forth much fruit c. Fruitfulnesse doth distinguish between the nominal disciple and the real Disciple He that is a Disciple indeed is a fruitful Disciple We are therefore made Branches that we may be fruitful Of all branches the Vine branch is good for nothing if it be not fruitful I beseech you be fruitful Let the fulnesse of the root appear in the fruitfulnesse of the Branches And be sure of this that ye bring forth the fruits of the Stock Here is another difference between the natural branch and the mystical The natural branch brings forth its own fruits not the fruits of the stock into which it is ingraffed but the fruits of its own kinde but the mystical Branch must bring forth the fruits of the root the fruits of Christ His meeknesse his patience his heavenlinesse c. The end of this and all other priviledges is our fruitfulnesse So the Apostle tells us 1 Pet. 2. 9. Ye are a chosen generation c. To what end That ye should shew forth the vertues of him that called you out of darknesse into his marvellous light This is the second And then 3. That they â—â—â—ld be very holy Take heed of wickednesse you that are the Branches of Christ Mean and sordid employment is not fit for persons that are of noble or royal descent Sinne is an unmeet employment for a Branch of Christ Holinesse becometh thy house O Lord for ever Psal 93. 5. The Apostle presseth it from this very Doctrine 1 Cor. 6. 15. Shall I take the members of Christ and make them the members of an harlot God forbid For a Branch of Christ to lie or cheate or defraud how unseemly For shame let it not be so He that is borne of God sinneth not 1 John 3. 9. He that abideth in him sinneth not ver 6. He sinneth not that unpardonable sinne He committeth no sinne as others do with delight with allowance with deliberation c. Either disown sinne or disown to be Branches of Christ When Satan tempts you when the flesh stirs you up to sinne say to them and say with resolution of spirit such dishonourable employment is very unfit for him who is a Branch of Christ Let them that are branches of the devil do the devils work but let them that are branches of Christ do the work of
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
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
of him 1 Pet. 3. 22. 2. He is precious in the esteeme of the Angels The Angelical host did him honour at his birth Luke 2. 13 14. They tuned their instruments and sang with a loud voice Glory be to God in the highest As God hath commanded them to worship him Heb. 1. 6. so they do continually worship him They are ready at his beck to do his will They do ascend and descend upon the Son of man John 1. 51. Not as if they ministred to Christ alone but because out of respect to Christ and to do him honour they do at his command go forth to serve his Church as he gives them charge The Angels worship the Sonne with the very same aderation wherewith they worship the Father Christ is very high in their books 3. He is precious in the esteeme of the Saints Whether ye take it of the Saints triumphant or of the Saints militant for the Saints triumphant see how they adore him Rev. 5. 8 9. And the Saints militant they have an high esteeme of him They glory and triumph in him They venture their whole salvation upon him They disesteeme all other things in respect of him I account all things saith the Apostle but losse for the excellency of the knowledge of Christ Jesus my Lord Phil. 3. 7 8. They are joyful when they can have communion with him See what follows in the verse after the Text unto you that beleeve he is precious he is but a nominal beleever that doth not account Christ precious See how the Church speaks of him Cantiles 5. 10. He is white and ruddy the chiefest of ten thousands 4. He is precious in himself This I shall shew you in these three particulars 1. In the glory of his person Never did such a person appear in the world as is Jesus Christ He is truly God and truly and properly man The Divine and humane Nature never hypostatically met in any person besides the person of Christ The Apostle saith of him that he is the brightnesse of his Fathers glory and the expresse image of his person Heb. 1. 3. He is the head of principalities and powers Col. 2. 10. The highest and most glorious of the Angels being compared to Christ is but a dark and a fullied creature He excels the Angels in the glory of his person far more then they do the meanest of men All the Divine attributes are appropriated to Christ as he is the Son of God as well as to the Father He is eternal Micah 5. 2. His goings forth are from everlasting He is immutable as the Father is Heb. 1. 12. He is omniscient Heb. 4. 13. He is omnipotent Esay 9. 6. In one word he is as God every way equal to the Father Phil. 2. 6. There are such mysteries in the person of Christ as shall be matter of admiration both to men and Angels to all eternity There is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 identity of person and diversity of natures and these united without composition and confusion both natures reteining their distinct properties and yet both making but one person This is the first 2. In the glory of his qualifications and endowments Jesus Christ is endued with such rare gifts and graces as never any before See how the Scripture expresseth it Psalme 45. 7. God even thy God hath anointed thee with oyle of gladnesse above thy fellows Col. 2. 3. In him are hid all the treasures of wisdom and knowledge Col. 1. 19. It pleased the Father that in him all fulnesse should dwell The fulnesse of grace in Christ excels the fulnesse of all other persons in these three respects 1. In him are all kindes of fulnesse He hath not onely the fulnesse of parts but the fulnesse of degrees also The best of the Saints have onely the fulnesse of parts There may be additions made to their fulnesse But in Christ is fulnesse of degrees There can be no additions made to his fulnesse The Spirit which is given to others in measure is given to Christ without measure John 3. 34. And then 2. In Christ there is the fulnesse of redundancy as well as the fulnesse of sufficiency All other persons have onely a fulnesse of sufficiency The Angels albeit they want nothing which is agreeable to their estate yet they have no overplus to redound to others But now in Christ is the fulnesse of redundance he hath not onely the fulnesse of the vessel as others have but he hath the fulnesse of the fountaine whereby he is able to communicate unto others Zech. 13. 1. A fountaine shall be set open for sin and for uncleannesse He hath the fulnesse of the root the fulnesse of the heap the fulnesse of the Sunne Hence it is that men are invited to him to be made partakers of his fulnesse Esay 55. 1. All the fulnesse that is in the Saints is communicated from him to them according to that of the Evangelist John 1. 16. Of his fulnesse have we all received and grace for grace 3. All this fulnesse which is in Christ is in him after a peculiar and special manner The Apostle sets this out by that phrase of dwelling Col. 1. 19. That expression notes a threefold difference in fulnesse as it is in Christ from fulnesse as it is in the Saints 1 'T is in him originally That fulnesse which is in the Saints is in them derivatively They have it from another Christ hath his fulnesse from himselfe The Divinity doth fill and replenish the humanity with all kindes of grace 2 'T is in Christ essentially As he is God his fulnesse is his essence Therefore doth the Apostle say that the fulnesse of the God-head dwels in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Col. 2. 9. that is personally and essentially 3 T is in him unchangeably It is maintained constantly at the same height It doth not abate nor is there any potentiality of abating It 's alwayes high tyde with Jesus Christ That fulnesse which is in the Saints is the fulnesse of a dish which is abated if one drop be taken away but the fulnesse of Christ is as the fulnesse of the fire which though it kindle hundreds of sticks yet is not abated or as the fulnesse of the Sunne which though it send down its beames continually upon the world yet the light of it is not darkned Never any person endowed with so many excellencies in such a measure after such a manner as Jesus Christ No perfection can be named or imagined which is not to be found transcendently in Jesus Christ wisdome beauty meeknesse patience heavenlinesse c. All Christian vertues are called the vertues of Christ 1 Pet. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because they were all eminently in Christ and because as they are in the Saints they are communicated from Christ This is the second 3. In the worth of his sufferings The Scripture calls the blood of
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
upon the hearts of men when it comes in power upon them â—say 11. 6. Other men cannot be ruled by all the importunity that God and men use Though precept â—e upon preâ—ept and line upon line Esay 28. 10. yet they will be extravagant and loose but godly men are of a ductile frame They desire that God would lead them and guide them in his way and they are willing to be led They will not resist truth they will not stand out against convictions as other men do They are plyable and yielding to all divine Revelations from the Word of God No man shall lead them by his fancy or opinion without a Rule though he be never so wise or never so seemingly godly but any man shall guide them and turn any way even an enemy an inferiour if he can bring a sufficient Authority from Gods Word Shew us the Father and it sufficeth Secondly How they come to be sheep They are not so by nature for by nature they are Goats Wolves Tygers They have not one property of a sheep in them by nature They are as bad as the worst by nature Eph. 2. 2. How then aâ—e they sheep 'T is by Grace and Regeneration Jesus Christ the Lamb of God communicates his nature to them by his Spirit and so of Goats makes them Sheep He infuseth into them a new nature and so makes them sheep 1. God chuseth them for his sheep 2. Christ purchaseth them 3. Having chosen them from eternity and purchased them he doth in time by his Spirit change their natures bring them into his fold and puts all the good properties of sheep into them whereas they weâ—◠〈…〉 makes them harmlesse 〈…〉 froward he makes them pâ—cient 〈…〉 were filthy he makes them cleâ—â—e 〈…〉 they were hypocritical he makes them pâ—â—â—-hearted and whereas they were before unâ—â—ly he now makes them tractable The Uses of this Point 1. The great difference between converted and unconverted The one are Flowers the other are Weeds the one Light the other Darknesse the one Wheat the other Tares the one Goats the other Sheep Grace puts a great difference between man and man Prov. 12. 26. 2. Let all of us labour that we may be shâ—ep Beg of Christ that he would remove the wolvishnesse of thy nature and make thee a sheep At the day of judgement all men would be glad to be placed among the sheep Matth. 25. 32 33. 3. Let all the people of God carry themselves as sheep Study those things which I named before be sure they be found in you otherwiâ—e you cannot have any hopes that you are sheep And to those let me adde two or three duties more which are foâ—nd in all the sheep of God and Christ viz. 1 Labour to be profitable Sheep are very profitable creatures Their flesh is for food their fleece is for cloathing their milk is for nourishing their very excrements are profitable the Husbandman findes benefit even by them A beleever should be a profitable creature It 's said of Onesimus that after he was 〈◊〉 he became a profitable branch 〈◊〉 11. Christians should endeavour to be profitable every way as sheep are You should â—eed others by your knowledge you should nourish others by your comforts you should refresh others by your graces All your speeches all your actions should some way or other tend to the benefit of your brethren An unprofitable sheep is a contradiction 'T is a glorious thing to profit others 'T is one end of all that good which God hath bestowed upon you The manifestation of the Spirit is given to every man to profit withall As the Apostle saith 1 Cor. 12. â— 2. Labour to be fruitful Sheep are a very fruitful creature they do much enrich him that keeps them they often bring forth twinnes Cant. 4. 2. Beleevers should be fruitful Rich in good works 1 Tim 6. 18. Filled with the fruits of righteousnesse Phil. â— 11. A Christian should be like thâ—se sheep which are mentioned Cant. 4 2. Christ feeds his sheep in large pasâ—ures and in faâ— pastures therefore they should bring forth good fruit and much fruit 3 Labour to be â—â—ciable one with another No â—â—â—atures are of a more sociable nature then sheep they feed together and â—old together and live quâ—etly together The sheep is a rare embleme of unity Beleevers should in this be like sheep they should maintaine love and unity amongst themselves This grace love and unity and onenesse of minde is much pressed in Scripture Eph. 4. init Phil. 2. init Biting and devouring one another is not to be like the sheep but rather like the wolf The greater noise the devouring creatures make the closer do sheep keep together 1. O that Christians would be 〈…〉 this property Fearful things are 〈…〉 them that make divisions in the Church of 〈◊〉 Vid. Rom. 16. 17 18. 2. How great is the advantage which Gods people will get by uniting amongst themselves First unity is their strength Fellow-Travellers while they keep together strengthen one another against invaders if they divide they are easily destroyed Secondly unity is their glory Psal 133. 1. Pearls are called uniones some say because they are seldome found two together others say to denote the preciousnesse of union Unity amongst Gods people is the best pearl they can wear Cant 4. 9. Thirdly unity makes way for the communication of gifts Eph. 4. 15 16. Fourthly remember the communion of Saints 1 John 1. â— Fifthly remember how often Christ prayed for it John 17. 21 22 23. 'T is his great honour onely we must know that all our union must be in the truth union in the Lord otherwise it is not the union of sheep but the union of robbers Prov. 1. 10 11 12 13 14. Doct. 2. The Lord Jesus Christ is the great Shepherd of these sheep In many places of Scripture the name and office of a Shepherd is attributed to Christ Consider these that follow Esay 40. 11. He shall feed his flock as a Shepherd 'T is a prophecy of Christ as the context shews Ezek. 3â— 23. God promiseth Christ under this 〈◊〉 I will set up one Shepherd over them and â—â— shall â—eed them even my servant David And again Ezek. 37. 24. David my servant shall be King over them and they all shall have one Shepherd Zech. 13. 7. Awake O sword against my Shepherd c. Smite the Shepherd and the sheep shall be scattered 'T is applied to Christ Mat. 26. 31. Our Saviour himself doth give himself this name John 10. 11 14 16. I am the good Shepherd c. The Apostle Peter calls him so 1 Pet. 2. 25. The Shepherd and Bishop of our souls and Chap. 5. 4 He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd when the chief Shepherd shall appear ye shall receive a Crown of glory that fadeth not away Two things I shall open by way of Explication 1. The parallel between Christ and a shepherd 2. Why Christ
is called That great Shepherd First the parallel between Christ and a shepherd stands in these five particulars viz 1. A shepherd â—â—ed this stock 'T is his work to provide both pasture and water for his sheep Pastour â— Pascâ—ndâ— Ezek. 34. 2. Should not the shepherds feed the flocks A good shepherd will take care that his flock may have both grasse and water When they have eat one place bare he drives them to another when one fountaine is dry he leads them to another he had rather want bread himself then that his sheep should want provision He feeds them with his own flesh and blood John 6 5. Jesus Christ provides sufficient food and nourishment for his sheep Three things 〈…〉 1 He hath provided Ordinanâ—◠〈…〉 very Ordinance is a spiritual 〈…〉 fountaine for the feeding of Chris◠〈…〉 Psalmist speaks of this Psal 23. 2. He 〈…〉 to lie down in green pastures he leadeth me beside the still waters What are those pastures of tender grasse What are those waters of quietnesse but the Ordinances of the Gospel the fields where Christs sheep feed the rivers where they drink The variety of the Ordinances shewes the variety of â—eeding the richnesse and fulnesse of the Ordinances shewes the plentifulnesse of Christs feeding here are many pastures and every pasâ—ure so rich that it can never be eaten bare here are many streames and every streame so deep and broad that it can never be drawn dry the sheep have been eating in these pastures ever since Christ had a Church on earth and yet they are as full of grasse as ever The sheep have been drinking at these streams ever since Adam and yet they are brim full to this very day they will so continue till the sheep be above the use of them in heaven 2 He hath provided shepherdâ— to dâ—spense these Ordinances The sheep can neither feed themselves nor water themselves unlesse they have some to help them The Ministers of the Gospel do by vertue of their office open these pastures and lead the sheep into them they roll away the stone from the mouth of these Wells and draw water for them that they may drink and be satisfied The Apostle tells us that Pastouâ—s and Teachers are given of Christ for the edification of his Church Eph. 4. 11 12. This was the work of the Prophers in their 〈…〉 Apostles and Evangelists in their generaâ—on and of Pastours and Teachers the present Ministers of the Church yea we shall finde how severely Christ bath charged them under the paine of his highest displeasure to be diligent in feeding the flock See 2 Tim. 4. 1 2. and he â—ath allured them by the most glorious promises that they should be careful in this work See 1 Pet. 5. 2 4. and John 21. 15 16. And he furnisheth them with gifts and abilities for this very purpose Vid. Luke 12. 42. 3 He doth by his Spirit blesse the feeding which he hath provided He hath promised to be present with the sheep and shepherds when ever they come to feed in these pastures and drink at these waters he hath promised I say to be present to blesse their foâ—d and water for the good or their soules He promised it Mat. 28. ult and he doth to this day make it good he doth walk and he will walk in the middest of the Golden Candle sticks to bless the seeding of the sheep to the end of the world He hath purchased the Holy Ghost to be bestowed both on the sheep and shepherds for this very purpose 2 A Shepherd kâ—owes 〈◊〉 He knows the number of his sheep and he knows them particularly 〈…〉 sheep Those phrases which are 〈…〉 concerning the sheeps pâ—ssing 〈…〉 rod â— ev 27. 32. and of passing under the 〈◊〉 of him that telâ—eth them Jer. 33. 13. shew â—â—e knowledge that good Shepherds have of their flocks they know one of their own sheep though it be in the midst of a strange flock Jesus Christ knows his sheep exactly He knows his people quâ—t sint quinam sint both the 〈…〉 ticular persons John 10. 11. 〈…〉 dungeons prisons though the 〈…〉 off and the skin torne by persecution yet 〈◊〉 they are within the knowledge of Christ Consider four things First He knows them as they are given to him by the Father in his eternal Election God the Father hath given all the Elect unto Christ from eternity Iohn 17. 6. By vertue of this donation doth Christ know them He hath taken them by number from the Father and he is to surrender them by number to him againe Their names are all written from eternity in the Lambs book of life Rev. 21. 27. while this book continues they cannot wear out of the knowledge of Christ Secondly He knows them as he sees in them his own image Every sheep of Christ doth partake by grace of the image of Christ There is a conformity of likenesse between him and them His Fathers Name is written upon their foreheads Rev. 14. 1. What is this Name of God but that Divine nature which is from Christ communicated to every sheep of the fold So long as this Name abides on their foreheads and it shall abide for ever they cannot weare out of the knowledge of Christ Thirdly He knows them as he sees the sprinklings of his own blood upon them Every sheep of Christ is washed white in the Lambs blood Rev. 7. 14. They are cloathed with his righteousnesse for the justification of their persons They have his merits in which they are invested Now so long as this garment remaines 〈…〉 and it can never be worn off or â—â—ollen off Jesus Christ must needs know them Fourthly He knows them as he remembers the service they have done fox him in the world Every sheep of Christ that hath attained unto years of discretion hath with care served Christ in its generation They have often prayed to him they have often worshipped him they have to their very uttermost laid out themselves for his glory in the world c. Jesus Christ hath recorded and set down all their good actions and as long as he rememberâ— their works he cannot forget or be igâ—orant of their persons This we may gather from that which stands on record Mat. 25. 34 â—5 c. They have fed him in his hungry members they have cloâ—thed him in his naked mâ—mbers c. Christ will never forget these holy actions therefore he can never forget the persons of them by whom they were performed They have both done for him and sufâ—ered for him therefore he knows them and will know them 3. A Shepherd preserves his stâ—ck 'T is the work of â— Shepherd to defend his sheep David bazarded his own liâ—e to deâ—end his sheep from the invâ—ding â—â—on and â—â—venous bear 1. Sam. 17. 34. Shepherds watch their flocks by night as well as by day to preâ—erve thâ—m from the devâ—uring creatures So did Jacob Gen. 31. 40. So did those Shepherds to
free from 〈…〉 Mat. 25. 31 32 33 c. 5. Shepherds are to heal their shâ—ep Ezek. 34. 4. Christ is a healer First by his promises they are oyle Secondly By his threatnings Thirdly by Church-censures Christs physick that 's wine Luke 10. 34. Secondly Why Christ is called That great Shepherd This I told you was a discriminating note to put a difference between him and all other shepherds both those that went before him and those that should succeed him to the end of the world There is a vast difference between Christ and other shepherds It stands in the eight following particulars 1. In regard of the dignity of his person above others All other shepherds were onely men Prophets Apostles Evangelists Pastours and Teachers the best of them were but men Though many of them had gifts and abilities extraordinary yet they were but men but this Shepherd is both God and Man He is the Sonne of God as well as the Sonne of Adam Never was there any shepherd in the Church before him never shall any arise after him of whom it can be said this Shepherd is equal with God This is said of Christ by the Father himself Zech. 13. 7. Awake O sword against the man that is my fellow saith the Lord of Hosts smite the shepherd No shepherd beside this had the honour to be by onenesse and identity of nature the fellow and companion of God 〈…〉 the great Shepherd in regard of the grâ—at 〈◊〉 â—e hath Other shepherds although they had many of them singular abilities both for feeding and ruling yet in respect of the abilities of Christ they were but small Other shepherds though they were richly furnished yet they had not any of them all kindes of gifts God scattered his gifts and graces amongst them in some of one sort in others of another sort to maintain unity amongst them See what the Apostle saith to this purpose 1 Cor. 12. 4 5 6 7 8 9 10. Some of them did excel chiefly in one thing some in another and then none of them had any other then a stinted and measured portion either of gifts or grace so the Apostle tells us Rom. 12. 3 4 6. those that had the miraculous gift of healing could not heal that way when they pleased Trophimus have I left at Milesum sick 2 Tim. 4. 20. Paul would not have left him sick if he could have cured him miraculously But now this great Shepherd â—ath â—ll kâ—nds of abilities he is as good at one part of the Pastoral work as at another the gifts which were scattered amongst the other shepherds do all meet in this Shepherd he is as good at feeding as at ruling and as good at ruling as at feeding To one shepherd is given the Word of wisdome to another the word of knowledge c. 1 Cor. 1â— â— but now all these are equally given to Christ he is as exact in the word of wisdome as in the word of knowledge he can performe equally exactly the work of the Pastour and of the Teacher And then as he hath all kinde of abilities so he hath an unlimited fulnesse of all for John 3 34. God giveth not the Spirit by measure unto him He hath not onely the fulnesse 〈…〉 but of the fountaine the fulnesse 〈…〉 head dwelling bodily in him And then 〈…〉 all the abilities of other shepherds are 〈◊〉 themselves but from him but the abilities of Christ are from himselfe The Divinity hath filled the humanity with all those gifts which it hath received for the work of a Mediatour 3. He is the great Shepherd in regard of his propriety in the sheep Jesus Christ is not onely the Shepherd of the sheep but the owner of the sheep also He often calls them his sheep Joh. 10. He is the possessor of the sheep as well as the feeder of the sheep Other Shepherds are onely shepherds not proprietors They are forbidden to carry themselves as Lords over the sheep â— Pet. 5. 3. The sheep are said to be theirs onely in a Ministerial way as the care and charge of them is committed to them but they are Christs in an hereditary way the Father hath given them to him John 17. 6. He hath by his own blood purchased them Acts 28. 20. and they have voluntarily dedicated themselves to him for a possession they have by the Baptisme dedicated themselves to Christ Other shepherds are onely servants but Christ is the Lord of the flock This is that which the Apostle mentions as the difference between Christ and Moses Heb. 3. 5 6. Moses was faithful in all his house as a servant but Christ as a Sonne over his own house 'T is the horrible pride of that man of sin that he dares to call himself the head of the Church because this title is onely proper to Christ 4. Other shepherds are sheep as well as shepherds 〈◊〉 Apostles Evangelists and all the 〈◊〉 which succeed them are sheep as well as shepherds They are shepherds Ministerially in regard of the Church but they are sheep Really in regard of Christ They have as much need of feeding watering and governing as any of the sheep have by the same Ordinances by which they feed others are they themselves fed by their preaching and praying they instruct encourage and comfort themselves as well as others But now Jesus Christ is onely a shepherd he feeds others but hath no need of being fed himselfe He teacheth others but he himselfe hath no need of being taught Preaching Prayer Sacraments all other Ordinances are as useful for other shepherds as they are for the sheep but they are not at all useful or necessary to Christ When he was on earth he made use of them to shew his obedience to the Law to teach others their duty to sanctifie them to others that should make use of them he wanted them not then He stood in need of nothing for which the Ordinances were appointed much lesse doth he stand in need of them now but all other shepherds did stand in as absolute need of the Ordinances as the sheep did 5. Christ is the great Shepherd in regard of his Dominion over all other shepherds He is as truly the Lord of the shepherds as of the sheep He is the Master of all the Shepherds which ever were in the Church or which shall be in the Church to the end of the world Eccles 12. 11. 1 They received their Authority from him He made them shepherds of the flock Eph. â— 11. He hath set them over his 〈…〉 â—â—vested them with all the power they hav◠〈◊〉 that do not come into Pastoral office and authority by him they are not shepherds but theeves John 10. 1 2. 2 They are to act and administer all they do as shepherds in his Name and in his Name onely All acts of feeding all acts of ruling are to be done in the Name of the Lord Jesus When Paul excommunicated the incestuous person he did it in
of the body That their knowledge is stronger then it was at first that the habits of grace are strengthned c. This is by vertue of their implantation into the Vine Christ is the beleevers breast the beleever by sucking at the brest growes from a childe to a young man from a young man to an old man in Christ 4. Spiritual fructification The fruitfulnesse of the Branch is from the fulnesse of the Root The Stock sends out its sap to every Branch and so every branch buds and blossoms and brings forth fruit Abeleevers spiritual fruitfulness is from Jesus Christ Christ sends out his sap and fatnesse to him and then he doth according to his kind bud and blossome and bring forth fruits in his season This is that which followes immediately after the Text He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated from me ye can do nothing David Psalme 1. 3. tells us from whence our fruits spring namely from our implantation He shall be like a tree planted by the rivers of water which bringeth forth his fruit in his season So Psal 92. 13. 14. Those that be planted in the house of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age c. This preheminencie these mystical trees have of the natural Old age makes the natural tree barren but it makes the mystical tree the more fruitful Consider what God saith to his people Hos 14. 8. From me is thy fruit found This the Church acknowledgeth when she calleth them Christs fruits Cant. 4. 16. They are borne by the Church 〈…〉 produced by Christ The◠〈…〉 fruits in regard of benefit but 〈…〉 Christs fruit in regard of production The Creation the Preservation the ripening of 〈◊〉 are from Christ They are our fruits in regard of Inhaesion but they are Christs fruits in regard of Procreation That Christian is either blinded with ignorance or filled with malice or swelled with pride who will not acknowledge his spiritual fructification to be from Christ 5. Spiritual fellowship The Branch by vertue of its ingraffing into the Stock hath fellowship with the Stock it doth partake of all the good of the Stock A beleever by vertue of his implantation into Christ hath spiritual fellowship with Jesus Christ in all his good things God is faithful saith the Apostle by whom ye are called into the fellowship of his Sonne Jesus Christ 1 Cor. 1. 9. He that is a Branch of Christ is spiritually married to Christ Hos 2. 19 20. I will betroth thee unto me for ever in righteousnesse in judgemene in loving-kindenesse in mercies and in faithfulnesse Marriage gives the wife an interest in all the good things of her husband His honours his riches his relations are now related to her Her name is set upon all the goods which are marked with her husbands name where he is Caius she is Caia where he is Master she is Mistresse By our implantation into Christ all his possessions are ours His honours are ours we are called by his name He Christ we Christians His riches are ours his relations are ours I ascend to my Father and your Father to my God and your God John 20. 17. Hereby 1. We communicate with Christ in his death Rom. 6. 5. All the fruits of his death are ours onely by reason of our ingraffing into him 2. Hereby also we communicate with Christ in the fruits of his resurrection Rom. 6. 5. We shall also be in the likenesse of his resurrection Hereby 3. we have communion with him in his life Rom. 6. 8. If we be dead with Christ we beleeve that we shall also live with him He will be for ever unto us a spring of spiritual life Because I live you shall live also John 14. 19. Herein do these spiritual Branches differ from the natural a natural branch may die though the Root live but a spiritual Branch of Christ can never die while there is life in Christ his Root Hereby 4. Do we participate of the Spirit of Christ the Spirit of Christ is ours because we are Branches of Christ in 1 Cor. 6. 17. He that is joyned unto the Lord is one Spirit Consider but one Text which doth fully shew our spiritual fellowship from this very ground 'T is 1 Cor. 1. 30. Of him are ye in Christ Jesus c. There are three things in this text First that beleevers are in Christ Secondly that their being in Christ is from Gods Donation Of him are ye in Christ Thirdly that by vertue of their interest in Christ it is that they come to have fellowship with Christ he is to them wisdome c. because they are in him He is their wisdom as he hath revealed salvation to them as he guides them in the way of salvation He is their righteousnesse as he hath perfectly obeyed the Law commanding and as he hath fully satisfied the Law 〈…〉 Sanctification to them as he hath 〈◊〉 them his Spirit to renue them by regeneration and he is their Redemption as he shall raise theâ— up at the last day and glorifie them Thâ—â— much for Explication The Uses of this Point are of three sorts 1. Information 2. Exhortation 3. Consolation 1. For Information 1. We may learn from this Metaphor the nature of the union that is between Christ and beleevers The Doctrine of our spiritual union with Christ is a stupendious mystery therefore the Holy Ghost makes use of natural similitudes to set it forth Among others he makes use of this of the Vine and Branches Which teacheth us three properties of this Union 1 That it is a Real union The Branches and the Vine are not united appearingly but truly Christ and a beleever are united not imaginarily but really Though it be an invisible union to the eye of sense yet it is visible to the eye of faith Though it be a spiritual union yet it is a true union Hence it is that the Name of Christ is communicated to all his members 1 Cor. 12. 12. so also is Christ Not Christ personal but Christ mystical If the union were not in reality Jesus Christ would never impart his name to any of them 2. That it is a very strict union The union between the Vine and Branches is not a loose union but a close union by vertue of this union they are made one tree The union between Christ and a beleever is a very close union They are not united together as a wooden legge is united to the body onely by external bands and ligaments but as the natural legge is united to the body by inward bands by those influences of Spirits Animal and Vital which descend from the Head to the members The beleever is not tied to Christ onely by the bands of an outward profession but made one with Christ by a reall incorporation Christ
people When God committed our salvation to Christ he committed it to one that was mighty Christ is not a reed of salvation but a rock of salvation A strong Redeemer as the Scripture calls him Ierem 50. 34. Consider four things 1. What strong enemies Christ was to vanquish that he might save us 1 He was to save us from sinne Now sin was very strong it grew fast and deep in the heart Sinne is interwoven in the very constitution of every man Christ could not save the Elect if he did not pluck up the very roots of sinne He was to save them from the guilt from the power from the filthinesse yea from the very being of sinne Had he not been very strong he could not have subdued such a potent enemy as sinne was 2 He was to save them from the devil The devil is called in Scripture The strong man yea the strong man armed Luke 11. 21. One devil hath more strength then all the men in the world and there are many Legions of devils which are in the possession of the Elect by nature The devils are called principalities and powers for the greatnesse of their strength Eph. 6. 12. Jesus Christ if he had not been very strong could never have routed these mighty spirits Consider 2. The manner how he was to save us He was to beare and undergo the wrath of his Father for his Elect a heavy burthen which they were notable to bear The grappling with sinne and Satan was but easie in respect of this to beare the wrath of God without sinking The Prophet speaks of this Esay 53. 5 6. all the punishment of the sinnes of men was laid on Christ He treadeth the wine-presse of the fiercenesse and wrath of Almighty God Rev. 19. 15. There it 's spoken of him as the Executioner of his Fahters wrath but he did first tread it as a sufferer And he did beare all this alone And he was to undergo it without sinking and fainting Had he not been a strong salvation he had perished under this burden To beare the wrath of God is a greater work then the subduing of all the devils strength He could have done this by a word but to satisfie the justice of his Father could not be done without his personal suffering Consider 3. The multitude of the persons he was to save Thousands and millions an innumerable multitude the Scripture affirmes them to be Rev. 7. 9. All the Elect of God which did then live yea all that had been all that should be to the end of the world Had he not been a strong Saviour he could not have saved so many And which doth shew his strength more All these were at first unwilling to be saved by him The Elect when Jesus Christ 〈…〉 them and to apply the salvation 〈…〉 which he hath merited for them are 〈◊〉 unwilling to be saved they runne away from him they like their condition so well that they desire not to be removed out of it They â—â—ject Christ yea they fight against Christ and the salvation that he brings until he have subdued their hearts and of unwilling made them willing by the power of his irresistible grace And then they willingly and freely adhere to him Draw us and we will runne after thee Consider 4. The perfection and fulnesse of his salvation His salvation is a compleat salvation This is that which the Apostle saith Heb. 7. 25. He is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost oâ— to perfection What is it to save to the uttermost or to perfection 1. 'T is to save the whole man 2. 'T is to save from all evil to all good 3. 'T is to save to eternity Jesus Christ doth perfectly save in all these respects He will never leave off his Elect till he hath brought them to glory Christ is called a Horne of salvation because he saves both Offensively and Defensively he saves his people and wounds his enemies It 's a Metaphor from horned creatures which do save themselves and offend their assailant Thus much for the second particular Why he is called an Horn of salvation 3. How Christ comes to be an Horn of salvation This is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath raised him up This phrase notes these three things 1. Gods decree whereby Jesus Christ was from eternity designed to this work The Scripture â—â—lls that by a solemne Decree of all the three Persons Jesus Christ the second person was designed for this work of salvation He was set apart by the determinate Counsel of God to be the Authour of salvation unto the Church The Psalmist speaks of this Psal 2. 6 7. Yet have I set my King c. I will declare the Decree the Lord hath said unto me Thou art my Sonne this day have I begotten thee 2. Gods Mission of Christ. As he was before all time appointed for this work so he was in the fulnesse of time sent to accomplish it In the fulnesse of time God sent forth his Son made of a woman made under the Law to redeeme them that were under the Law Gal. 4. 4 5. Of this Mission the Prophet speaks largely Esay 61. 1 2 3. The Spirit of the Lord God is upon me c. He hath sent me to binde up the broken hearted c. To this belongs that solemne publick promulgation of the Father whereby he proclaimed Christ as his salvation to the world Mat. 3. 17. by an immediate voice from heaven This is my well beloved Sonne 3. The Act of God in furnishing Christ with such qualifications as might render him fit for such a work As he established him by his Decree and by his publick Mission sealed him for this work so he did furnish him with all those qualifications which were necessary for the carrying of it on for the good of his Elect This furnishing of Christ relates to two things 1. The preparing of a body for him A humane nature was necessary for him that was to be the salvation 〈…〉 must be made to Justice by the 〈…〉 that committed the trespasse And 〈◊〉 besides the Divine Nature was not capable of saving that way that salvation must be wrought namely by suffering God therefore fitted Christ with a body in which body by the grace of personal union the God-head was caused to dwell Of this the Apostle speaks Heb. 10. 5. Sacrifice and meat-offering thou wouldest not have but a body hast thou fitted me 2. By conferring upon the humane nature fulnesse of all those spiritual qualifications and endowments which were necessary for him to the carrying on of his work Strength wisdome judgement mercy love patience and many other graces were needful for this work of salvation God therefore furnished Jesus Christ with all these Esay 11. 1 2 3. And as he had variety of all these graces so did God bestow upon him a fulnesse of all these not a limited stinted fulnesse as he bestowed upon
God will hear me So in that other sad case they did wait for deliverance though God hid his face from them Esay 8. 17. The people were in great distraction because of Senacherib's Army and many waited on Rezin and Remaliahs sonne yet did the true beleevers wait on God for salvation This is the duty this hath been the practice of godly men in all ages In the handling of this Doctrine I shall open two things 1. What 's meant by waiting for a promise 2. Why the people of God do wait on God for the fulfilling of his promises 1. For the first Waiting on God for the fulfilling of his promises comprehends these three things 1. A firme beleeving that the thing shall comâ— to passe Waiting is the acting of hope and the foundation of hope is faith Faith is the substance of things hoped for Hâ—b 11. 1. 'T is impossible the soul should wait on God for that which it doth not firmly beleeve shall be made good by God Abraham would never have waited for a sonne of promise if he had not first beleeved the promise of a Sonne Simeon could not have expected the consolation of Israel if he had not first beleeved the promise of God for the birth of him who was the Consolation of Israel Take away the belief of the promise and waiting for it ceaseth 'T is not an act either of Grace or Reason but of â—olly and madness to wait for that which is not first beleeved This is the first 2. A patient tarrying of the Lords leisure Waiting on God for a promise is an act of patience as well as faith He that beleeveth makes not haste Esay 28. 26. and he that waiteth makes not haste He that would have a promise fulfilled one day before Gods time is not a waiter but a Commander The holy Ghost describes waiting on God for a promise by tarrying till it be made good Hab. 2. 3. He was a wicked man who said Why should I wait on God any longer 2 King 6 33. True waiting doth not limit the holy One of Israel either for manner or time Râ—st on the Lord wait patiently that 's Davids counsel Psal 37. 7. Daniel waited for the fulfilling of that promise of the Churches deliverance out of Babylon till the set time came Psal â—â— 2. 13 which was pen'd by David Waiting on God is called by David a being silent to God Psal 62. 1. A quick eye and a silent tongue becomes him that waits on God He that waits on God may pray for the hastening of the promise but the conclusion of all might be not when I will but when God will Our Saviour tells his Apostles what it is to wait on God â—ct 1 4. Tarry at Jerusalem saith â—e and wait for the promiâ—e of the Father He that sets God a time to fulfilâ— his promise doth not wait for a promise but steale a promise The Church expresseth well the nature of true waiting upon God Psalme 123. 2. Our eyes wait upon the Lord until that he have mercy upon us 3. An earnest desire to have the promise made good Patient waiting forbids murmuring but it doth not forbid desire Waiting for a promise cannot be without hungring after the promise The Church in Psal 123. 2. Was contented to stay Gods time yet in the next verse she expresseth her desire Have mercy upon us O Lord have mercy upon us The Apostle expounds waiting by a word signifying desire 2 Pet. 3. 12. Looking for and hastning â—â—to the coming of thâ— day of God There is a two fold hastening of a promised good The one arising from impatience The other arising from desire now though waiters must not hasten any good with a hastening of impaâ—ience yet they may and must hasten it with a hastening of desire To hasten any good which God hath promised out of discontent argues distrust of God but not to hasten out of ardent desires argues some sleighting of the good promised I have longed for thy salvation O Lord saith the Prophet Ps 119. 174. Longing is the very height and extremity of desire A waiter may not be a limiter of God but he may be a pâ—titioner unto God for the fulfilling of his promise The Scripture expresseth waiting by a word which signifies heat of desire Rom 8. 19. The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies waiting or looking with a stretched out neck As a prisoner looks for an expected pardon or as a man looks for a friend whom he hath long expected and would gladly see This vehement desire for the fulfilling of the promise is to be expressed 1 By frequent musings and meditations The â—oul must have its thoughts much upon the promise What David saith of the Precepts of God that they are alwayes before him so we must say and so must we do with the promises of God they must be ever before us we must meditate on them all the day long 2 By â—ervent prayer Patience in waiting for a promise and passionate earnestnesse in praying for the fulfilling of it are not inconsistent We must daily beg of God that he would give being to his promises We must say with the Church Come away my beloved c. Cant. 8. ult 3 By careful use of all lawful means to make good the condition of the promise We must be as earnest to do what God hath commanded as to enjoy the good which God hath promised This is the first particular 2. For the second Why godly men do thus wait for the good which God hath promised I shall name a seven-fold Reason First They know their selves to be servants Servants must wait upon their Masters for the good they expect Psal 1â—3 2. The people of God know they are but servants and servants that do depend upon the free will of God for every thing this makes them willing to wait on God He that will not wait on God denies himself to be a servant and denies God to be his Masterâ— Luke 12. 35 36. And then Secondly They know God hath given theâ— both faith and hope for this purpose that they may wait on him Waiting is nothing else but the acting of hope A childe of God would not have any grace lie idle in his soule He knows God hath given every grace for exercise Not to employ and act grace received is to abuse grace received A childe of God would not abuâ—e a thing so exceâ—â—nt as hope is Now he knows that hope is given to enable him to waite for the fulfilling of promises Ergo. And Thirdly They know in some measure what a great sinne it is not to wait To refuse to wait on God for the fulfilling of his promise is to slight God to undervalue the promise as if there were nothing in it worth our waiting for A man cannot lightly disparage either God or his promises more professedly then by refusing to