life so the meat that is appointed for the natural life if compared with the meat of the Spiritual life is but a very image of meat Christs flesh is real meat 2. In respect of that typical meat which the Jews had lately spoken of v. 31. Our fathers did eat Manna in the desart c. Our Saviour tells them that that is but typical bread but his flesh is bread indeed it is the real substance of which that was but a meere type and shadow Thus for Explication The Observation is this Doct 1. That the Lord Jesus Christ is really and truly the food and meat of beleevers Flesh is here put for the whole person of Christ Jesus Christ as he is held out in the Scriptures is the true real and very meat of beleeving Christians Christ as he is propounded in the Gospel dead broken crucified Christ in all his perfection compleatnesse fulnesse is meat indeed to a true beleever 'T is the very scope of this Sermon from v. 27. to v. 59. in which this truth is inculcated over and over againe and all objections answered which the carnal reason and unbeleefe of mans heart can make against it I shall in the Explication of this Doctrine open these things 1. Prove that Christ is a beleevers meat 2. Shew the Analogy between Christ and other meat 3. How this meat is eaten and received I. That Christ is the soules meat This is proved two wayes First from the types of Christ in the Old Testament The Ceremonial Law had many types of Christ Whatsoever is revealed of Christ in the New Testament was some way or other typified of him in the Ceremonial Law There are foure types which did set out Jesus Christ as the souls meat 1. The Manna in the wildernesse The History of the Manna is set down Exod. 16. the people being in some want of provision in the Wildernesse of sinne began to murmur against Moses and Aaron v. 3. God promiseth v. 4. to raine bread from heaven for them which accordingly was done v. 14 15. That this was a type of the feeding vertue of Christ is plainly discovered by our Saviour in this very Sermon v. 31 32. The Wildernesse did typifie the state of the Church in this world and the Manna was a plaine type of Christ the Churches meat 2. The Shewbread The Law and manner of the Shewbread you have at large Lev. 24. 5 6 7. 8 9. There are two things represented by this Shewbread First the multitude of the faithful presented unto God in his Church as upon a pure table continually serving him made by faith and holinesse as fine cakes and by the mediation of Christ as by incense made a sweet odour unto God Secondly the Spiritual repast which the Church hath from and before God who feedeth them with Christ the bread of life 3. The meat-offerings Concerning this Minchah or meat-offering you may reade at large Lev. 2. 1 c. These meat-offerings were of two sorts some were the meat-offerings of the Congregation some of particular persons of these latter there were several sorts mentioned in that Chapter It 's said v. 3. that Aaron and his sons shall have the remnant of the meat-offering that is all of it but that which is burned upon the Altar for a memorial v. 2. Several things were signified by the meat-offerings Being referred to Christ who by the oblation of his own body was our meat offering Psal 40. 6. Heb. 10. 5. they did shadow out our communion with Christ and participation of his death and resurrection by faith whereby he becomes unto us spiritual meat of which the whole Church are made partakers 4. The flesh of the sacrifices of the peace-offerings and others which were given to the Priests of which you read Lev. 7. 15. they were to be eaten the same day it was killed Now what was meant by the eating of the flesh of these sacrifices and of the flesh of the other sacrifices which were given to the Priests to eat vid. Lev. 10. 12 13 14. Surely Jesus Christ who by his flesh as by precious meat feedeth his people who are spirituall Priests unto everlasting life Secondly from the Sacraments of nourishment both of the Old and New Testament There were Sacraments of implantation or initiation and of growth under the Law Circumcision Passeover under the Gospel Baptisme Supper of the Lord. 1. The Sacrament of nourishment under the Old Testament was the Paschal lamb The Law and rites of this are set down Exod. 12. 3 4 5 c. What did this Paschal Lamb signifie but Jesus Christ our Passeover the Lamb of God which taketh away the sinnes of the world In this Sacrament was Jesus Christ set out as a nourisher He is that precious meat upon which all the true Israel of God feed continually who is therefore called our Passeover 1 Cor. 5. 7. 2. The Lords Supper This is the Sacrament of nourishment under the New Testament And herein clearly Christ is exhibited as our spiritual meat His flesh is the bread the wine is his blood As the body is nourished by bread and wine so is the soule by his body and blood nourished and fed to life eternal II. The Analogy between Christ and corporal meat stands in these three particulars Three great ends of meat 1. Corporal meat is for the preservation of the Susientation natural life The natural life is maintained by meat through the concurrence of Gods ordinary blessing 'T is pabulum vitae Hence bread under which all other provision is comprehended is called the staffe of life Esay 3. 1. Keep the strongest man from meat but a few dayes and the life will extinguish and go out 1 Sam. 30. 12. Jesus Christ is the maintainer and preserver of the spiritual life As he gives it at first so he upholds it 'T is by continual influences from him that the life is kept from expiring If he withdraw his influx never so little the soule is at the giving up of the Ghost even halfe dead 2. Corporal meat is for growth 'T is by meat Vegetation that the body is brought from infancy to childhood from childhood to youth from youth to a perfect man Jesus Christ is he that carries on a Christian from infancy to perfection All the soules growth and increase is from Christ So the Apostle Col. 2. 19. From him the whole body having nourishment ministred c. The branches live and increase by vertue of the sap which is derived from the root Christians grow by vertue of the sap which is to them derived from Jesus Christ Every part growes by Christ 3. Meat is a repayer of natures decayes When Reparation by some violent sicknesse the spirits are consumed the body wasted the strength lost meat fitly and seasonably taken helps through the divine blessing to recover all again 1 Sam. 30. 12. his spirit came to him againe Jesus Christ is the repairer of the soules decayes
fitly taken carries away the defilements that are contracted within the body The blood of Christ is of a cleansing nature 'T is indeed the only cleanser It doth being taken by faith carry away all the filthinesse of the inward Man All the Ceremonial purifications were types of the purifying blood of Christ Heb. 9. 13 14. There ye have the typical cleansings expounded The blood of Jesus Christ cleanseth us from all sinne 1 John 1. 7 Christ takes away the guilt of sinne by justification and he cleanseth us from the filthinesse of sinne by sanctification You reade in Zech. 13. 1. of a fountaine opened for sinne and for uncleannesse This fountaine is nothing else but the fountain of Christs blood He that drinks daily of this blood shall be cleansed daily 3. Drink is of a reviving nature It recovers from faintings it opens the eyes helps feeblenesse of Spirit vid. Judg. 15. 18 19. Sampsâ—n being tired by that great slaughter of the Philistines found his spirits sink he prayes for drink and when he had refreshed himself with water his spirit came again and he revived Solomon Prov. 31. 6 7. prescribes strong drink to him that is ready to perish and wine to the heavy hearted that they may forget their poverty and remember their misery no more Some drink is called Aqua-vitae because of its usefulnesse and efficacy this way The blood of Jesus Christ is a reviving blood When the soul is in deliquio spirituali when it faints and dies and sinks the sprinklings of this blood will fetch it again a drop or two of this true Aqua-vitae taken down by faith will open the eyes and restore it again This effect it had on Asaph Ps 73. 26. My heart and my flesh faileth c. but thou art the stay of my heart and my portion for ever This was foretold of Christ long before his birth by that Evangelical Prophet Esay 61. 1. and chap. 57. 15. To revive the spirit of the humble and to revive the heart of the contrite ones It is his blood and that alone that healeth the broken in heart 4. Drink is of a cheering nature It doth beget and continue cheerfulnesse The Psalmist tells us that wine maketh glad the heart of man Psalme 104. 15. The blood of Christ is a heart-chearing thing It 's the only foundation and the only preserver of true joy It will make the heart merry in adversity it will create laughter in heavinesse Psal 4. 6 7. Lord lift thou up the light of thy countenance c. Thou hast put gladnesse in my heart c. The light of Gods countenance is lifted up onely in and through Jesus Christ Christs blood is the onely medicine for spiritual Melancholy When the Church was drinking in Christs wine-cellar taking down this blood how was her heart cheared Cant. 2. 3 4. I sate down under his shadow c. The Uses of this are 1. For Information in these particulars 1. Take notice of the great mystery of a beleevers union and onenesse with Jesus Christ The Scripture sets this out as by expresse testimonies â—o by natural resemblances as of vine and branches John 15. init of head and members Eph. 1. ult Eph. 6. 30. of husband and wife Eph. 6. 32. of the foundation and superstructory stones Eph. 3. 20 21. and of meat and eaters as in the Text. As there is a union between the meat and the body of him that eats it so there is an intimate union between a beleever and Christ his spiritual meat And indeed ouâ— union with him is the foundation of our feeding on him He could not be our meat if he were not our Head by mystical uâ—im This is the foundation of this eating this makes Christ ours gives us right to eat The Apostle Col. 2. 19. makes our union with him the foundation of our receiving nourishment from him And the souls feeding on him proves the soules union with him So it follows ver 56. He that eateth my flesh and drinketh my blood dwelleth in me and â— in him As the meat which we eate is turned into the substance of our body so are we turned into Christ made flesh of his flesh and bone of his bone 2. Behold here the fulnesse of Christ Whence shall we have bread in the Wildernesse to satisfie so many say the Disciples to Christ Mar. 8. 4 5. The fulnesse of Christ appears in this that he hath enough in him to feed so many and to feed every one so plentifully He hath sed his people ever since that promise Gen. 3. 15. and he will feed all his Elect to the end of the world and he will feed them all abundantly every kind of way he feeds them with grace feeds them with knowledge feeds them in respect of justification and he feeds them in respect of sanctification c. and yet is there no abatement of his fulnesse Did not the fulnesse of the Godhead dwell bodily in him Col. 2. 9. he could not feed so many so long every way without any diminution of his fulnesse the children have been eating above five thousand years and the loaf is still whole III. Behold the great love of Christ and of the Father in giving us this meat and drink Remember 't is his flesh that is our meat his blood that is our drink He could not have been our meat and drink if he had not been sacrificed the Priests were not to eat of the offerings allowed them till they were sacrificed had not Christ been sacrificed he could have been no food for us The love of Christ and of the Father appear the more in it that he should sacrifice his Sonne to be a meat offering for us and let out his blood to be a drink offering for us wonder to eternity at this love John 3. 16. the Scripture expresses the great love of God to the Israelites that he gave them Manna from heaven Psal 75. 23 24 25. How much greater love doth he expresse in giving his Sonne to the Elect to feed them That Gods onely Sonne should be torn in pieces to be meat and drink for us Behold what manner of love the Father hath bestowed upon us as to feed us with the body and blood of his own Son IV. Behold here the compleatnesse of Christ The Scripture speaks much of his compleatness and perfection Look upon him in what respect under what notion you please and you will see his compleatnesse Behold him as a Saviour and so he is a compleat he saves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7 25. he saves the soul the body from all evil unto all good and that for ever Consider him as a Physician and his compleatnesse will appeare He heales the soule the body heales in an instant heales to the bottom c. whatsoever he is compared to he is compleatly and perfectly so Behold him as a Feeder and he is compleat in that notion He is not onely meat nor onely drink but he
is both meat and drink compleat nourishment The body cannot live with meat if drink be wanting nor can it subsist by drink onely without meat Bread without drink would dry up the blood drink without meat would in a little time drown the body A mixture and fit proportion of both keeps it in health Jesus Christ is both these compleat and perfect nourishment Well may the Apostle say that Christians are compleat in him Col. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is in himselfe every way compleat and those that adhere to him are perfectly compleat in him V Take notice of the truth of Christ humanity Marcion Eutiches Saturnius Maniches hold that Christ was man onely in appearance The Scripture doth both assert the God-head and Man-hood of Christ The two natures are personally united never to be separated His Name shall be called Emmanuel Mat. 1. 23. And the truth of the Man-hood is asserted in many places The Word became flesh and dwelt among us Joh. 1. 14. To us a childe is born Esay 9. 6. As other Scriptures so the Text doth clearly assert his humanity for it makes mention of his flesh and blood The God-head hath neither flesh nor blood but the Man-hood hath both He is perfect God and perfect man of a reasonable soule and humane flesh subsisting VI. How injurious are the Papists to the people of God that deny them his blood They take away from the Laity as they call them the blood of Christ in the Sacrament And by this meanes do in effect deny them nourishment As the body stands in need of meat as well as drink and of drink as well as meat so doth the soul As they wrong Christ in transgressing his institution who appointed the cup as well as the bread Matth. 26. 26 27. so they are very injurious to the Church in taking away the one half of their spiritual food Abhor their Doctrines blesse God you are freed from the sacrilegious soul-robbers They that deprive you of Christs blood depâ—ive you of life for except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you Joh. 6. 53. yea indeed he that takes away Christs blood takes away whole Christ from the soul VII The wickednesse of the Socinian doctrine that makes nothing that Christ did to be meritorious for us but onely exemplary This is a soul-damning doctrine Christ is our meat and drink He died not onely to teach us to suffer but to be meat and drink to keep us from starving yea to feed us up to eternal life VIII The miserable condition of those that want Christ Nothing can keep them from starving who either have not or will not use this meat and drink The condition of Lazarus was sad as to his outward man when he had neither meat nor drink Luke 16. Hagar and her childe were in a miserable condition when the bread was eaten and the bottle empty Gen. 21. 15 16. That condition of that desolate widow of Sarepta 1 Reg. 17. 11 12. was very sad far worse is theirs who want Christ the starving of the soul is worse then the pining of the body IX None fare so delicately as beleevers That rich glutton fared deliciously every day Luk. 16. 19. What were his delicacies to this He had the creatures to feed upon beleevers feed on God himself Nabal it s said when he had his sheep-shearers made a feast like the feast of a King 1 Sam. 25. 36. you read of Ahasureus his great feast Esth 1 4 â— You reade of Solomons daily provision 1 Reg. 4. 22 23. this was very great But the beleeving beggar hath better provision then this What is the flesh of foules to the flesh of Christ What is the blood of the grape to Christs blood This is a beleevers daily food They have not onely panem potum Domini but they have panem potum Dominum X. The folly of those that do either feed themselves or perswade others to feed upon their own works and duties The Papists set mens works and duties before themselves and others as their spiritual meat and drink They make the righteousnesse of man their meat and drink 1 This doctrine is derogatory to Christ To make any thing besides Christ the soules meat and drink is to deny him to be meat at least sufficient and perfect meat He will either be our onely food or not our food at all Christ is incapable of all other mixtures As the Apostle argues about grace and works so may we argue in this matter about Christ and works Rom. 11. 6. If by grace then it is no more of works c. If Christ be our meat and drink then are not works our meat and drink otherwise Christ is no more Christ and if works be our meat and drink then is not Christ our meat and drink otherwise works are no more works 2 This doctrine is prejudicial to the soule It is indeed a soul-starving doctrine Our works cannot feed us The Prophet tells us Esay 44. 20. that the Idolater feedeth on ashes Our best works and duties are not meat and drink but ashes 'T is as impossible that the body should live upon ashes or other such trash as that the soule should live upon its own works Our works have no nourishing vertue in them If a Sonne shall ask bread saith our Saviour of any of you that is a father will he give him a stone Luke 11. 11 12. The Papists are unnatural fathers to their children When they ask them bread they give them a stone when they ask fish they give them a serpent and when they ask an egge they give them a scorpion A mans best works are Stones Serpents Scorpions yea they are poyson to him that makes them his food You reade of a severe threatning of Rabshakeh against the people of God 2 Reg. 18. 27. He would make them eat their own dung c. The Papists put this threatning into practise upon all their followers in a spiritual sense They make them eat their own dung c. Indeed our best works and duties in the account of strict justice are no better Mal. 2. 3. I will spread dung upon your faces even the dung of your solemne feasts A person had better never do any good works then make him his spiritual meat and subsistence XI Behold here the excellency of Jesus Christ He is meat and drink He is indeed compared to all things that are excellent he doth farre excel whatsoever he is compared unto He is as far above all other meat and drink as the best meat and drink are above the coursest pulse and the muddiest water See this excellency in a few particulars 1. Christ is spiritual meat and drink All other meat and drink is onely corporeal 'T is so in its own nature and 't is so in regard of the subject it nourisheth not the soule but the body onely All their delicacies do not
feed the inward man Those that have the fattest bodies have not alwayes the fattest soules But Christ is spiritual meat and drink He feeds the soul the conscience the spiritual part His blood purgeth the conscience Heb. 9. 14. it refreshes the conscience it chears the conscience his body strengthens the soul repaires the decayes of the inward man 2. Christ is heavenly meat and drink Joh. 6. 32. My Father giveth you the true bread from heaven Other meat and drink is terrene and earthly Your bread grows out of the bowels of the earth Your wine is the blood of an earthly grape The flesh you eat is fed of the tender grasie that springs out of the earth If the earth should prove barren you would soone feele a famine The King himself is served by the field Eccles 5. 9. 'T is true the blessing comes from heaven but all the materials of meat and drink are earthly But Jesus Christ is the bread of heaven and the wine of heaven The Manna came from the clouds onely but Christ from the beatifical heaven even from the bosome of the Father 3. Christ is incorruptible meat and drink All earthly meat and drink is of a fading perishing nature The best bread grows mouldy in a little time the best flesh in time putrifies and taints the best wine growes eager and sowre in a little time and becomes unfit for the body of man The very Manna it self when it was kept till the morning of the next day contrary to Gods command bred wormes and standk Exod. 16. 20. But Jesus Christ knows no corruption His flesh blood is now as sweet and pleasant after so many Ages as it was the first houre it was eaten and drank John 6. 27. And it will be as farre from corruption at the end of the world as now it is The Manna in the golden pot corrupted not though kept for many Generations Christ is Manna in that golden-pot the humanity in the golden pot of the Divinity shall see no corruption 4. Christ is such meat and drink as preserves from death Other meat and drink cannot keep man from the grave That rich man that fared deliciously every day was not made immortal The rich man died and was buried Luke 16. 22. All that Generation that fed on Manna and drank the water out of the rock died John 6. 49. But Christ preserves the soul from Death John 6. 50. This is the bread of God that came down from Heaven that a man may eat thereof and not die It immortalizes the soule that feeds on it He that beleeveth on me hath eternal life ver 51. And then 5. Christ is soul-satisfying meat and drink He that beleeveth on me shall never hunger and he that cometh to me shall never thirst John 6. 35. There is a hunger of desire and a hunger and thirst of total emptinesse and want He that hath this meat and drink shall never totally want him It is not so with other meat and drink A man may have his belly filled with other meat and drink and may have a good quantity before-hand and yet may at last want a morsel and die for want of a draught of water But he that once hath this spiritual meat and drink though he eat but a little shall never be utterly destitute Jehn 7. 37 38. The widows handful of meal and spoonful of oyle was never spent till God sent raine upon the earth 1 Reg. 17. 16. He that hath but a handful of Christs flesh and a spoonful of his blood shall never see want but shall have enough to satisfie him to all eternity 6. Christ is such meat and drink as gives life to the Dead Other meat and drink cannot preserve a living body from death much lesse can it give life and restore breath to a dead body Put the most delicate meat the strongest drink into the mouth of a dead man and they will not give him life if the soul be quite departed They may recover from a swoon they cannot from death But the flesh and blood of Christ quicken the dead Christ by putting his flesh and blood into the mouth of the dead soul conveys life into it His flesh and blood make the lips of the dead to speak As the Father raiseth the dead and quickneth them so the Son quickneth whom he will John 5. 21. if thou hast any spiritual life in thee thou didst receive it from the enlivening vertue of Christs flesh and blood communicated to thee by the Spirit of life 7. Christ is such meat and drink as will never surset All other meat and drink if it be taken immoderately and unseasonably tends to sicknesse and suâ—fetting The more lushious and delicate they are the sooner do they surfet the body Hence is Solomons advice Prov. 25. 16. drunkennesse and surfeting bring more to their long home then pining famine But the flesh and blood of Christ never surfet A man cannot eat and drink too much of Christ nor can they eat and drink him unseasonably There is no killing no annoying vertue in Jesus Christ this meat and drink will never clog never cloy the stomack Christ is an occasion of death to none but to those that refuse him 8. Christ is such meat and drink as is suitable for all persons at all times Other meat and drink is not fit for all persons nor for the same person in all conditions That that will nourish a man may kill a childe That that strengthens a man in health may kill him in sicknesse There is meat for strong men milk for babes c. But Jesus Christ is meat and drink for all persons for all conditions He is meat for the strong man he is milk for the babe He is proper for the healthful person and he is fit for the sickly person He is the labouring mans food and he is the sick mans diet His blood is Physical drink to him that is sick cooling drink to him that is parched with heat he is strong cordial-drink to him that faints He is a suitable nourishment 9. Jesus Christ is meat and drink that is freely bestowed He is not purchased by our money nor procured by our industry but freely communicated Other meat and drink is procured at dear rates Men must Till and Plow and Sowe their land men must breed up cattel men must plant vines dig springs and fountaines otherwise they can expect neither meat nor drink The Egyptians in a time of famine pawn'd their lands for food they gave their cattel for bread and at last sold their land out-right that they might have food Gen. 47. 15 16 17 18 19 20. But Christ is meat and drink though the most costly in himselfe yet costlesse to us Nothing is required on our part but receiving of him If any should offer money Christ would say as Peter to Simon Magus Act. 8. 20. Thy money perish with thee He that will not take this meat and drink as an
that long sickness how unlike himself was he he had no actual repentance till Nathan came to him with a message from God and quickned him Sinne quencheth the Spirit in Godly men as the water quencheth the fire Sinne takes off the edge of the soul deads the appetite and affection to the things of God It locks up the heart that it cannot act as it was wont to do 2 Sicknesse begets torment and anguish in the body When sicknesse is in extremity in the body how doth a man cry out of paine head and heart and every part is under torment What restlesse tossings are men under when diseases are violent heare how Job complaines Chap. 30. 16 17 18 Sinne is a Creator of torment and painfulnesse in the soule Felix his sinne made him tremble Acts 24. 25. Cains sinne put his spirit into such anguish that he cries out My punishment is greater then I can beare Gen. 4. 13 14. Judas his sinne did bring such despairing torment upon his soule that he takes away his life to end his misery Matth. 27. init And even Gods own people when they fall into this spiritual disease they are pained at the very heart till by pardon and remission they have obtained a healing from God How full of paine was Davids spirit by reason of his sinne He was as a man upon the rack for a long time if he did ever recover his former serenity Vid. Psalme 6. per totum Psalme 38. per tot Many of the deare children of God do by sinne fill their hearts with such anguish that they are never without much smart to the day of their death 3 Sicknesse doth bring uncomelinesse The most beautiful body in the world if pining sicknesses continue long upon it becomes like a garment that is moth-eaten the eyes sink the colour is lost the skin is shriveld the bones stick out c. Job observes this Chap. 16. 8. Thou hast filled me with wrinkles which is a witnesse against me and my leaâ—nesse rising up in me beareth witnesse to my face Sicknesse makes streight bodies how down beautiful faces look ghastly well-coloured cheeks look pale and oftentimes the more beautiful sicknesse findes us the more uncomely doth it leave us Sicknesse turnes youth into old age vid. Lam. 3. 4. My flesh and my skin hath he made old Sickness dries up the spirits Prov. 17. 22. A merry heart doth good like a medicine a broken spirit dries up the bones Sin takes away the comelinesse of the soule The first sinful sicknesse that ever entered into the world hath turned the soules and bodies of all mankinde into deformity and uglinesse Could we see the picture of Adams soule in the state of innocency and compare it with the soules that are diseased with sinne we would wonder at the sad change Sinne is a very deformed thing it turned Angels of light into ugly devils Those who were never healed by regeneration and remission of the disease of sin what deformed souls have they they have not one spot of beauty upon them Psal 14. 3. They are altogether become stinking A dead carrion a putrefied carcasse is as beautiful and as sweet an objâ—ct as a sinfully-diseased soul Yea even Gods own children by falling into sinne though but in one or two particular acts do lose much of their beauty They do not look with that grace they did before Every act of sin casts a dark thick shadow upon the soul As deep wounds leave skars upon the body so sinful acts leave some skarres of infamy upon the soul A Saint doth not look like the same man he was before he fell into sin 4 Sicknesse brings death Dorcas was sick and died Act. 9. 37. Long sicknesses if they be not removed will bring the strongest body to the dust of death Sicknesse is indeed Anteambulo mortis the forerunner of death The sick-bed is the direct way to the dark bed the grave Sinne doth bring death to the soule One disease of sinne if it be not healed by Christs bloud will certainly bring the soule to eternal death Rom. 6. 23. it hath brought many to hell and it will certainly bring all others to the same condition that live and die in it unhealed He that dies in his sinne shall die for ever II. For the nature of this sicknesse 'T is a more dreadfull sicknesse then any other sicknesse I shall set it out in a few particulars 1. It seizeth upon the most noble part of man All other sicknesses do infest the body onely but sinne is a disease in the soul Those sicknesses are most painful and most mortal which seize upon the vitals and inward parts A disease that feeds upon the spirits doth soone drink up the natural moisture and is not so easily cured Sinne is a disease that doth immediately reach the spirits 'T is the sicknesse of the heart O Jerusalem wash thy heart from wickednesse that thou mayest be saved Jer. 4. 14. The Apostle it 's true speaks of the filthinesse of the flesh and of the spirit 2 Cor. 7. 1. Some sins are onely acted by the brutish fleshly and sensitive part others rest in the spirit as pride vain-glory envy c. yet notwithstanding even those filthinesses of the flesh have their chief seat and residence in the heart according to that of our Saviour Matth. 15. 19. Out of the heart proceed evil thoughts c. All sinne is spiritual wickednesse in regard of the fountaine and root of it As grace is seated in the heart so also is sin Ier. 4. 18. This is thy wickednesse because it is bitter because it reacheth unto thine heart 2. Sinne is a sicknesse which God never made All bodily diseases are the handy work of God He created Plagues Feavers Consumptions c. Amos 3. 6. But sinne is a sicknesse of which God never was the Author 'T is true God sometimes punisheth sinne by sinne not by creating sinne but by suffering a sinful creature to fill up his sinne by withdrawing denying his grace which onely can preserve from sin 3. Sinne is a sicknesse which separates between God and men No other disease can divide between God and the soule Hezekiahs plague Asa's gout Iobs sores none of all these did make any division between God and them Some sicknesses do separate between the husband and the wife the father and the childe at least in regard of actual communion though not in regard of affection but no bodily sicknesse divides between God and men But sinne doth separate between God and the soule Esay 59. 2. It makes God stand at a distance from his own children to hide his face from them and to deale with them as with enemies 4. Sinne is the cause of all other sicknesses All bodily diseases come from this disease Hast thou not procured this thy unto self Thine own doings shall correct thee c. Jer. 2. 19. A distempered soul is the true cause of a distempered body Sinne was the first
Heb. 10. â— God appointed him for the work of Redemption It could never have entred into the heart of man nor into the understanding of Angels to have planted the Son of God as a Vine for the bearing and feeding of man-kind This is that which our Saviour himself declares v. 1. of this chapter I am the true Vine and my Father is the Husbandman This order of grace that Christ should be the head of life and salvation that the Elect should be ingraffed into him and saved by him is appointed and set by God alone He is the author of this Divine husbandry Men wonder at it the Angels of heaven do to this very day admire it and shall admire it to eternity but God himself is the onely Inventor and Author of it It is a work of Gods doing and it is and will be and ought to be marvellous in our eyes Psal 118. 23. Behold I â—ay in Sion for a foundation a stone a tried stone c. Esay 28. 16. This foundation had never been laid this Vine had never been plaâ—â—â—◠〈…〉 selfe had not done 〈…〉 dry 2. Christ is a Vine that doth 〈…〉 â—â—rish Other vines are not alwayes 〈…〉 depth of Winter they have neither leaves noâ— fruit when the vintage is over they are empty vines But Christ is a Vine that iâ— continually green the vintage is never over with this Vine he knows noâ— winter Jesuâ— Christ yesterday and to day and the same for ever Heb. 13. 8. He keeps his vigor and freshnesse from generationâ— to generation Jesus Christ flourishes now as gloriously as ever he did since the first day he was planted and he will be as green and lively to the end of the world as now he is A few yeares put an end to the life of all other vines they have their infancy a time when they do not bear and they have their full growth a time when they are in their height and they have their old age a time when they are past fruit but Christ knows no such changes he did beare fruit the very first moment of his planting and there will never be a time when he will cease bearing It is alwayes vintage-time with Jesus Christ Never did the eye of man see him empty never shall eye see him withering He is called a tree of life Rev. 22. 12. because neither mortality nor old age shall ever betide him 3. Christ is a Vine whose fruits never abate Go to the fullest vine that ever grew upon the earth and pluck off but one cluster and there is a clusteâ— lesse if you take away but one berry there is a diminution But Jesus Christ knows no abatement All the Patriachs all the Prophetâ— all the Apostles the Saâ—nts iâ— the Olâ— Testament ever since Adam the Saints in the New Testament to this day have been feeding upon him and yet there is not one clustâ—â— lesse then there was at first He hath not lost one berry since his first plantation The reason is that which the Apostle mentions Col. 2. 9. In him dwelleth all the fulnesse of the God-head bodily Fulnesse is in Christ all fulnesse is in him all fulnesse is in him bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is personally not onely in regard of efficacy and assistance as in the Saints but in regard of hypostatical and personal union and then all this fulnesse dwells in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in him inseparably dwells in him undecayingly â—ather never so much fruit from this Vine and yet he still retains his fulnesse We beheld his glory saith the Evangelist full of grace and truth John 1. 14. All the old Saints had been eating of him since Adam to that day and yet he was still full of grace and so he continues as full as if his fruit had never been touched with hands nor tasted by any of his Elect. 4. Christ is a Vine of greater extâ—â—tion then other vines Earthly vines are but of a small compasse A few yards will measure both their length and breadth but Christ is a Vine of great dimension his Branches reach all the world over He hath some Branches in all Nations under heaven Rev. 7. 9. This Vine spreads it self into all the quarters of the world Asia and Europe and Africâ— and America this Vine grows in all these parts of the world The Universal Church is the Vine-yard this Church is dispersed thoroughout all Nations and every member of this Church is an 〈…〉 Vine 5. Christ is such a Vine as 〈…〉 of his Branches Other vines are often 〈…〉 their branches even of those branches thâ—â— were truly ingraffed every child can rob â—â— of its branches But this Vine can never lose a Branch some branches there are that are seemingly ingraffed they are ingraffed onely in regard of visible profession these may be broken off and burned yea they shall be ver 6. of this Chapter But for the Branches that are really implanted they can never be taken away All the strength of men and devils is not able to divide one Branch from the Vine Every Branch of the Vine doth tend to the mystical perfection of the Vine the Saints are the fulnesse of him that filleth all in all Eph. 2. ult He cannot lose one of them without empaiting himself The devil hath been plucking and hewing but he was never yet able to break off the weakest Branch 6. Christ is a Vine whose fruit seeds the soule Other vines they onely bring forth fruit for the body The outward man is cheared and nourished by the grape and by the liquor of the grape But now Christ is a Vine whose fruits are for the soule Wine for the conscience for the soule comes out of the fruit of this Vine When the heart is cold by reason of inward fears this Wine warmes it when the heart is heated by reason of violent temptations this Wine will coole it when the soule is ready to die this Wine will revive it 7. Christ is a Vine whose fruits never surfet The fruit of all material vines if it be taken immoderately breeds distempers and sicknesses Noah drunk of the Wine of his vine yard and was drunk Gen. 9. 21. many bereave themselves of their health and of their wits too by the excessive use of the fruit of the vine we have too many examples of this But the fruits of this mystical Vine have no surfetting quality A man cannot take too much of them Eat O friend drink yea drink abundantly O beloved Cant. 5. 1. The sicknesse and the death of the soule ariseth not from the immoderate using but from the refusing of the fruits of this Vine â— 8. A Vine that never costs any of his fruits He brings all his fruits to perfection The Uses of this Point 1. This may help us to understand that speech of Christ when he saith This is my body and my flesh is meat indeed c. John 6. 53 54 55. The Papists understand it in
and truth is iniquity purged is onely to be understood as a qualification of the person that is purged not of the meritorious cause of purging away sinne which the Scripture doth ever ascribe to the alsufficient sacrifice of Christ who is the onely propitiation for sinne 1 John 2. 2. 2. From the legal purifications Many washings did God appoint in the Law for the purifying of those that were legally uncleane There were two great wayes of ceremonial purification The blood of the sacrifices which were offered to God this was to be sprinkled by the Priests round about the Altar so we read Lev. 1. 5 11. And the water of separation of which we read Numb 19. init where you may see how it was to be made and how used Now what was typified by both these but this spiritual purgation of Christâ— blood The Apostle doth clearly and expressâ—ly unfold this to us in Heb. 9. 15 14. The Gospel-mystery of all the Levitical washings did amâ—unt to this that the blood of Christ did meritoâ—iously purge away sin 3. From the baptismal washing God hath appointed Baptisme as the seal of his Covenant under the Gospel Water is the outward element to be used in the administration of this Ordinance What is the meaning of this but that by the application of Christs blood sinne is purgâ—e away from the soul Therefore is Baptismâ— called the washing away of sinne Acts 22. 16. because by the outward washing of the body wiâ—h water is the inward washing of the soul from sin shadowed out This is the first particular 2. For the second Why his blood is compared to a fountaine It 's called a fountain in five respects 1. To shew the fulnesse of his merit Fountains are full of water there is an abundance a redundancy of merit in Jesus Christ The Prophet would dâ—stinguish the Gospel washings from the legal Those lavers were not fountains but vessels but Christs blood â—hich is the spiritual laver is an abounding fountain the spiritual washing is a rich and plentâ—â—ul â—ashing The Scripture doth mention â—â—e merit of Christ sometimes by fulness as John 1. 14. sometimes by the terme of abundance as Rom. 5. 17. The grace of Christ is every way proportionable to the necessity of the soul The soul may wash it selfe all over in the blood of Christ 2. To shew the lastingnesse of his grace The blood of Christ doth indure for ever Streams dry up vessels may be emptied but fountains have a spring in themselves and can never be emptied Christs blood hath been running for many ages and yet it runs in as plentiful streams as if it had been but newly opened It 's an ever flowing fountain 3. To shew the purity of it Streames are sometimes muddy and dirty but the fountain is clear There is not the least mixture of any defilement in the blood of Christ It 's compared to chrystal for the clearnesse of it Rev. 22. 1. The blood of Christ washes away defilement but it selfe is not capable of contracting any defilement 4. To shew the freshnesse and lively efficacy of it Streams may lose their vertue and efficacy sometimes water that is sweet in the fountaine is bitter in the streames especially if those streames be any great distance from the fountain The neerer the streames are to the fountain the more vertue they have in them and the fountaine it self hath most vertue of all Christs blood is full of efficacy and spiritual vigour It hath not lost it cannot lose that livelinesse and operativenesse which it once had Thus I have shewed you why it 's called a fountaine Before I leave this let me shew you how this fountaine excels all other fountaines 5. To shew the freenesse of it 1 This fountaine doth heal all manner of distâ—mpers Other fountaines though they may be of great use for some distempers yet they are not useful for all Yea the best of them are destructive in some cases but this fountaine is as good for every spiritual disease as it is for any It 's set down indefinitely in the text for sin and for uncleannesse that is for all sinne and for all uncleannesse The pool of Bethesda of which we read John 5. 4. did shadow out this that cured all diseases after the moving of it Christs blood is the true pool of Bethesda which heals all manner of spiritual sores and diseases 2 One drop of this fountain is as effiâ—acious as the whole fountaine In other fountains though every drop be of the same nature yet it is not of the same vertue but here every drop is of the same vertue with the whole One drop of Christs blood applâ—ed by faith will purge away sinne and uncleannesse as well as the whole fountain The same infinite merit that is in all is in every part 3 This fountain pâ—rgeth the soul in a moment of whatsoeâ—er filthinesse â—â— upon it Things that are very filthy must lye a long time sâ—aking in other fountaines before they can be made cleane They must be washed againe and again before they be made white but this fountaine purgâ—th immâ—dâ—ately One minute is as good as a thousand yeers as to the main principal work Let a leper â—â—ep into this fountain and he doth in one moment become a Nazarite as white as snow Naaman must dip sevâ—n times in â—ordan or ever he could be cured of his Leprosie 2 Kings â— 14. If a soule do but dip once in this fountain he is presently cured 4 That soul that is once made clean in this fountain is never filthy again Other fountaines cannot give any such power to them that wash in them as to be preservd from future defilements but this fountaine doth Not as if a soul should never defile it selfe at all after its cleansing for we do gather new filth every day and have need of new washings but as to the principal cleansing the soul is made cleane for ever It can never again return to that extremity of filthinesse under which it was The old blacknesse of unregeneracy can never return Every elect person shall be once born againe but when he is once regenerated he is regenerated for ever The foreskin can never overgrow 〈◊〉 soul againe as it did before Thus much for the 〈◊〉 pâ—rticular For the third How or in what respects 〈◊〉 â—â—eanseth away the uncleannesse of the 〈◊〉 â—his he doth in two respects 1. His blood cleanseth the soul from the guilt of â—â—nne Sinne doth lay a person under guilt Oâ— this â—â—â—eannesse of guilt the Scripture speaks Lev. 5. 2. From this uncleannesse Christs blood cleanseth as it is our justification for his blood â—â— the meritorious cause of our justification The Prophet speaks of this Esay 53. 4 5. God doth for the obedience and sufferings of Christ acquit the soul from sin and pronounceth it guilâ—â—â—se and innocent Hence it is that Christ is called our righteousnesse Jer. 23. 6. The Apostle speaks of this fully Rom. 3. 24
be perswaded to beleeve Use 2. The deare love of Jesus Christ to his people As his departure was a rich testimony of his love 'T is expedient for you that I go away so is his returning I will not leave you comfortlesse I will come unto you Joh. 14. 18. Never think of Christs returning but meditate upon the greatnesse of his love Use 3. That Christ is not now corporally in the world The Scripture speaks of his corporal appearance as of a future thing The Papists they make him corporally present in the Sacrament His body shall descend but once and that shall never be till he come to take his people into glory with himself The doctrine of the real corporal presence of Christ is a doctrine of real falshood Use 4. This is a very sad doctrine to all ungodly sinners Christ shall appear It were well for wicked men if this Doctrine were an untruth The very end of his appearing is to bring you to a publick tryal for all your acts of High-treason against his Crown and dignity He will appeare and then you shall appeare before him to render an account of and to suffer punishment for all your hard words and cruel actings against him and against his in the world when he appeares you shall wish that the mountaines might fall upon you to hide you from his sight The appearance of Christ to you will be as the appearance of a severe Judge to a convicted malefactor Consider of it before-hand that by timely and thorough repentance you may prevent that dreadful sentence which will be denounced and executed upon the wicked in that day Falix trembled when he heard this doctrine Acts 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the hearing of it work such fear how great fear will the sight of it work be humbled and converted that ye may stand when the Sonne of Man appears You cannot hide any wickednesse from him You cannot bribe him to excuse your wickednesse Use 5. Let the friends and favourites of Christ draw comfoâ—t from hence Lift up your heads saith our Saviour when he is preaching of this very Doctrine Luke 21. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a day of lifting up the head to you Think of it and gather comfort from it 1. Against all the shame you meet with here That day shall wipe off all your shame Isa 66. 5. 2. Against all false judgements and accusations In that day all shall be judged over again Christ shall appear and he will judge righteous judgement 3. Against all slanders 4. The appearing of Christ is a general antidote against all evils you suffer 2 Pet. 2. 9. beleeve it meditate much upon it Mar. 13. 35. Luke 12. 42. 5. Prepare for it JOHN 6. 55. My flesh is meat indeed and my VI. SERM. at Mary Wolnoth Lon. Decem. 14. 1651. blood is drink indeed IN this Chapter we have something Historical and something Doctrinal The Historical part relates two great miracles done by our Saviour his feeding five thousand men with five loaves and two fishes ver 1. to 15. his walking upon the water v. 15. to 22. The Doctrinal part is from v. 22. ad finem The first and principal Doctrine he handles is to prove himself to be the bread of life He is occasioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread v. 22 23 24 25. seeing a great multitude resort after to Capernaum he knowing their intentions tells them v. 26. that they followed not because they saw his Divine power in the late miracle but that they might satisfie their natural appetite with bread and thereupon v. 27. adviseth them that they would minde that spiritual bread which did excel the other as far as the soule did the body v. 27. And after some debate with them when he saw their hearts a little raised after it he doth openly declare and professe himselfe to be that spiritual bread And when there was some contention among the Jewes how he could give them himselfe to eate v. 52. he doth v. 53. shew the misery of them that did not eat him and v. 54 the happinesse of those that did feed upon him and thereupon layes down this assertion in the Text For my flesh is meat indeed c. The worâ—s taken absolutely and excluding the causal particle for containe in them a double Proposition 1. That Christs flesh is meat indeed 2. That his blood is drink indeed I begin with the first My flesh c. in which we have 1. The subject My flesh 2. The predicate Meat indeed EXPLICATION My flesh Flesh when it is spoken in relation to Christ as here in the Text signifies two things 1. Sometimes the manhood alone So you have it Joh. 6. 63. It is the spirit that quickneth the flesh profiteth nothing In this place the flesh signifies onely the humanity of Christ So Austin expounds it and Calvin after him The humanity is without advantage if it be separated from the spirit that is à spiritus virtute quâ perfusa est caro Calvin 'T is the Divinity that gives efficacy to the humanity It is from the Spirit that the flesh hath any feeding vertue 2. Sometimes the whole person of Christ God-man And so it is to be understood in the Text. My flesh is meat that is I am meat I God and man in one person Now why flesh is mentioned here Cameron gives the reason because our life is in the flesh and blood of Christ Si enim carnem sanguinem Christo tollas non erit amplius cibus noster For that he might be food for our soules it was necessary that he should satisfie the justice of God and so purchase for us remission of sinnes Therefore because by the shedding of his blood and by the sacrificing and offering up of his body upon the crosse he purchased this for us Heb. 9. 22. his flesh is said to be our meat and his blood our drink Is meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is translated sometimes rust Mat. 6. 19 20. Lay not up for your selves treasures on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lay up for your selves treasures in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies any thing that by rust or fretting doth eat into metal or other creatures and so consumes them It is also translated meat and signifies generally all kinde of food which is for the support of life 2 Cor. 9. 10. he that ministreth seed to the sower both minister bread to your food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and multiply your seed sowen c. And so 't is used in the Text. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh of Christ is called meat indeed in a twofold respect 1. In respect of all other food All other food in respect of this is but cibi tantummodo umbra vana imago as Cameron saith As natural life in respect of the spiritual is but a shadow of
Sometimes a beleever through the neglect of his duty through surfetting upon sinne brings spiritual languishings upon himself his strength is decayed his vigour is abated his pulse beats very weakly he can scarcely creep in the wayes of God In such a case Jesus Christ recovers him repaires his breaches and renues his strength as in former times The Psalmist speaks of this Psal 23. 3. He restoreth my soul He leadeth me in the paths of righteousnesse for his Names sake The Saints have every day experience of this restoring vertue of Christ III. How this meat is eaten and received The Scripture makes mention of three things which concur to this act 1. The Ordinances These are the conduits Jesus Christ hath instituted and appointed his Ordinances to be the meanes of carrying his nourishing vertue to the soul The Ordinances are the dishes of gold upon which this heavenly meat is brought Prayer Reading Preaching Meditation holy conference the Sacrament in these Christ presents himself to the soul He that forsakes these can expect no feeding from Christ In this mountaine will the Lord of Hosts make a feast of fat things c. Esay 25. 6. The feast is made in the mountain of Gods house and the Ordinances are the dishes on which this meat is set and the knives by which it s carved out to the soul 2. Saving lively faith This is the instrument What the hand and mouth and stomack are in the corporal eating that is faith in this spiritual eating Faith is the hand that takes this meat the mouth that eats it and the stomack that digests it Yea faith is as the veines and Arteries that do disperse and carry this nourishment to every power of the soule This is abundantly cleared in this very Chapter v. 35. he that cometh to me shall never hunger he that beleeveth in me shall never thirst Cometh is expounded by beleeveth Eating and drinking are here put for believing Crede manducasti He that beleeves eats and he that eats not it is because he beleeves not Hic edâ—re est credere Doct. 2. That the blood of Jesus Christ is drink indeed Blood is here put for the whole person as flesh was And it s rather his blood is drink then that He is drink because the great efficacy of all Christ did lies principally in his blood Heb. 9 22. And in the same respects as his flesh is said to be meat indeed his blood is said to be drink indeed And those three things which concurre to the act of eating his flesh concur also to this act of drinking his blood The mystical union saving faith the Ordinances I shall therefore onely open two things 1. Shew that Christs blood is drink 2. The Analogy between his blood and other drink I. That the blood of Christ is spiritual drink will appear 1. From the drink-offerings under the Law In the Law there were sundry drink-offerings appointed as well as meat-offerings The daily sacrifice which was to be offered continually every morning and evening had both a meat-offering and drink annexed to it Exod. 29. 40 41. The daily sacrifice did signifie three things 1 That Jesus Christ the true Lamb of God was available to the Church of God from the morning of the world to the evening the end of the world 2 To signifie the continual need the Church had of reconciliation by Christs blood which taketh away sinne 3 To sanctifie the morning and evening prayers of the Church by the interceding sacrifices of Christ the Mediator And the meat-offering and drink-offering added thereunto did signifie that Jesus Christ by offering himself to God becomes not onely our redemption but also meat and drink to the soul The sheaf of the first fruits appointed to be offered every year had both the meat-offering and drink-offering added thereunto Lev. 23. 10 11 12 13. The like is to be observed in other sacrifices Now as the meat-offerings Numb 15 init did represent Christ as food so the drink-offerings did set him out as our spiritual drink 2. From the water issuing out of the rock You read the story of that Numb 20. The people in the desart of Zin wanted water In their necessity as their sinful custom was they fall a murmuring v. 3 4 5. God commands Moses v. 8. to speak unto the rock to give them water that they and their cattel might drink Moses smites the rock twice which was his sinne because God only commanded him to speak to the rock and it gave forth its water in abundance v. 11. Now what the meaning of this water was the Apostle tells us 1 Cor. 10. 4. They drank of the rock that followed them and that rock was Christ The rock typisied Christ and the water of the rock of which they and their cattel drank typed out the blood of Christ our spiritual drink 3. From the cup in the Lords Supper Why is the cup added to the bread Is it not to let us know that Jesus Christ is spiritual drink as well as our spiritual bread 4. From the resemblance of the vine Our Saviour John 15. is compared to a vine Why to a vine 1. To shew the great mystery of the union of all the spiritual branches with him the root 2. To signifie that he is our spiritual drink The vine doth yield wine which is drink for the body the Lord Jesus Christ doth yield spiritual drink for all those that are his members He is the wine of God as well as the bread of God II. Quae Analogia The Analogy stands in foure things There are four properties of drink distinct from meat 1. Drink is for refreshing and cooling When the body is hot by labour or by sicknesse or travel drink doth coole and refresh it The heart panteth after the water-brooks Psalm 42. 1. The chased Hart when he is heated with hunting makes to the river and by drinking is refreshed The sweating Traveller goes to the spring and cooles himselfe by drinking of the streaming waters The blood of Jesus Christ is of a very refreshing and cooling nature When the soul is heated with temptations parched with the fiery wrath of God in the conscience when it lies sweating and sweltring under guilt one draught of Christs blood taken down by faith yea one drop of it sensibly falling upon it doth cool and refresh it again Hence he is also compared to the rivers of water in dry places Is 23. 2. Hence is that invitation Mat. 11. 28 I wilâ— give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give you refreshment so 't is translated Phil. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing indeed can coole the parched soule but Christs blood And this will do it abundantly when 't is quite melted with wrath and burnt up with anguish 2. Drink cleanseth the body The inward parts are washed and purified as well as refreshed As the running water cleanseth the channel and carries away rubbish and filth so drink seasonably and
the light Jesus Christ hath a penetrating and searching power No heart so close but his eye is in it no conscience so dark but he sees to the bottome of it See what the Apostle saith of him Heb. 4. 13. All things are naked and open to his eyes and every creature is manifest in his sight 4. Light hath a chearing and 〈…〉 The light contributes much 〈…〉 and growth and life of 〈…〉 creatures Light and motion are the câ—me of that heat which the heavenly bodies send down upon the earth Light is that instrument whereby all the influences of heaven are communicated and dispensed to the world The motions of nature are both quickned and comforted by the light and by it all the births of nature are cheared and comforted Jesus Christ hath a chearing comforting and quickning vertue 'T is by influences from Christ spiritual life and comfort are obtained and preserved The Prophet speaks of this vertue of Christ under this very Metaphor of light Mal. 4. 2. All that spiritual livelinesse and brisknesse that beleevers have at any time in their hearts is from the beaming wings of Christ the Sonne of righteousnesse He is a heart-chearing a heart-warming a heart-quickening Saviour 5. Light hath a Purifying vertue Fogs and Mists that are gathered in darknesse are dispersed and scattered when the light comes When a candle is lighted and set up in a room if there be any damps they gather about it Light is the fining pot of Nature The world would be an unwholsom Pest-house if it had not light Jesus Christ hath a purifying and cleansing vertue By vertue from him it is that those nasty filthinesses of sinne which are in the soul are purged away Heb. 8. 14. All the Levitical Ceremonial purifications used in the Law were types of him The Prophet compares him to a refiner and purifier of silver Mal. 3. 3. By his blood he purifies the soul from the guilt of sin By his grace he cleanseth the soul from the filth of sinne The Prophet compares him to a fountaine set open for purification Ezek. 13. 1. All that ever were all that ever shall be cleansed from the filthinesse of sin are cleansed by Jesus Christ 6. Light is of an undefilable nature Though it passe through sinks and the most polluted places yet it contracts no defilement It cleanseth all things but is defiled by nothing It is a quality so spiritual that nothing can fasten upon it to pollute it Jesus Christ is fitly resembled to light in this respect He is not capable of any defilement He assumed sinful nature without the least sinne He had the likenesse of sinful flesh Rom 8. 3. but not the least sinne in his flesh In the dayes of his flesh he did as a spiritual Physician repaire to all sorts of sinners but he carried away from them no pollution at all He conversed with Mary Magdalen with Zacheus the Publican and other Publicans and sinners without the least taint of corruption He was born he lived and died in a corrupt generation in a very Pest-house of sinne without the least tincture of sinne He lived and died holy harmlesse undefiled and separated from sinners as the Apostle saith Heb. 7. 26. 7. The nature of the light is hard to be known The Philosophers are much troubled about the defining and describing of it 'T is not a substantial forme because it is perceived by the sight which no substantial forme is 'T is not a body because then when the light passeth through a perspicuous body two bodies would be in one place which is against 〈…〉 and reason Nor is it an 〈◊〉 from a luminous body for then the Sonne by his continual shining would be deprived of â—igâ—t but it is an accidental forme or a patibâ—e quality and so very hard to be described The Scripture speaks of the difficulty of searching out the nature of the light perfectly by any mortal man Job 38. 19 20 21 24. Onely he who is the Father of lights doth perfectly understand it Jesus Christ is not perfectly to be understood by any living man Who can declare his generation as he is the Sonne of God Esay 53. 8. Who can declare his conception exactly as he is the Sonne of man the Holy Ghost hath overshadowed it Luke 1. 35. He that created the flesh of Christ is onely able perfectly to understand the manner of it Who is able to declare the mystery of the hypostatical union of the two natures in one person exactly We beleeve these things comprehend them perfectly we are not able His Name is wonderful Esay 9. 6. there are such wonderful mysteries in the nature of this light as no man no creature can fully and perfectly comprehend Secondly Christ dispenses this light these two wayes 1. By the preaching of his Gospel in the publick Ministery thereof The Ministers are called Stars and the Ministery or preaching of the Gospel is that Orb in which this light shines and by which it is communicated and dispensed to the world We preach Christ crucified 1 Cor. 1. 23. Where the Gospel hath never been preached this light hath never yet shined This is the chariot in which this glorious light is carried about ordinarily in the world 2 Cor. 4. 3 4 5 6. 2. By the vertuous efficacy of his Spirit in the Ministery The most powerful preaching of Christ that can be will be to no purpose without these inward workings of the Spirit By the Spirit of Christ three things are done 1 The blindnesse of the minde is removed The holy Ghost causes the skales to fall off the eyes 2 A visive faculty is bestowed This is that which the Apostle calls the enlightening of the eyes of the understanding Ephes 1. 18. 3 Power is given actually to close with the light The soule is enabled to follow the light or to walk in the light as our Saviours phrase is John 12. 35. So that by these two meanes this light is communicated By the preaching of the Gospel the object is made present and by the Spirit of Christ the object is made visible the faculty of sight is bestowed and a power of following the light is created Thirdly Christ is differenced from all other lights viz. Prophets Apostles who are called lights Mat. 5. 14. He is differenced from all them five ways 1. They are lights onely Ministerially They are lights onely as they do by their office hold out this light They are lights as the candlestick may be called a light because it carries the candle where the light is But Christ is a light of and in himselfe He is a light not Ministerially but Originally The fountaine of light 2. They are small lights Christ i◠〈…〉 light They were but like little â—â—thing 〈◊〉 Christ is as a great Torch which teacheth from heaven to earth They are light as the Stars are light a little glimmering borrowed light Christ is light as the Sunne and therefore he is called The
a proper sense as if the bread were changed into the substance of his body c. They are angry with the Protestants because they will not beleeve it Amongst many reasons which overthrow that fond interpretation this and such like other figurative speeches may help us to understand that Christ sometimes calls himself the light sometimes the door and here the Vine not as if he were substantially changed into these things but to shew the spiritual resemblance which is between him and these corporal things Why there should be any more change of substance when Christ saith this is my body then when Christ saith I am the door I am the Vine I cannot see but God hath upon the blinde Papists fulfilled that threatning 2 Thes 〈…〉 â—â—dicially blinded their 〈…〉 antiscriptural opinions 〈…〉 2. See the excellency and 〈…〉 All these comparisons are but to convinc◠〈◊〉 carnal soules of Christs transcendent excellency Christ hath in a spiritual sense al the good properties of the Vine and of all the fruits of the Vine He hath all the excellencies of Wine I name foure I. Wine nourisheth It helps digestion Christ is a great nourisher the soul would decay and dwindle to nothing if Christ did not continually nourish it and feed it 2. Wine is a comforter Psal 104. 15. Jesus Christ is the great comforter of the soul When the soul droops and languisheth when it 's cast down and dejected the love and presence of Christ doth chear it again Ps 21. 6. David confesseth it in Ps 23. 3. He restoreth my soul Jesus Christ is the souls restorer 3 Wine emboldneth Being a spiritual creature it doth raise the spirits and being moderately used puts courage into the fearful Jesus Christ doth embolden the soul His presence and his grace fills the soul with a holy courage he that was fearful dares now speak for God and act for God the very tydings of Christs coming expels feare from the hearts of his people Esay 35. 3 4. There is no true valour in the soul till Christ be there All the souls confidence is built on Christ and on Christ alone We have no boldnesse in prayer no boldnesse in approaching to God in any Ordinance but is communicated by and from Jesus Christ Heb. 10 19. 4 Wine is healing Some kind of wines are prefer bed for the healing inward of distempers c. The Samaritan poured oyle and wine Luk. 10. 34. Christ is a great heales he heales broken hearts and wounded spirits and all inward distempers whatsoever There is no health in the soul till Christ be there Vnto you that fear my Name shall the Sun of righteousnesse arise with healing in his wings Mal. 4. 2. Christ is that tree of life whose leaves are for the healing of the Nations Rev. 22. 2. Christ is an excellent and precious person Never look upon the Vine never see the fruit of the Vine but meditate on Jesus Christ JOHN 15. 5. Ye are the branches XV. SERM. at Mary Wolnoth Lon. Octob. 24. 1652. I Go on to the description of beleevers in reference to Christ as it is laid down in these words Ye are the Branches The Observation will be this viz. Doct. That all true Beleevers are spiritual Branches ingraffed into Jesus Christ Jesus Christ is the royal Stock and all Beleevers are mystical Branches of this Stock The Scripture asserts this priviledge in many places Rom. 6. 5. If we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is there compared to the Root and Beleevers to the Branches or Cions that grow in this Root Erasmus therefore translates it very fitly Insititii ingraffed or implanted The Apostle sets down this mystery under another apt similitude of the foundation-stone of a house and the superstructory stones Eph. 2. 20 21. Christ is compared to the foundation and the Beleevers to stones built upon that foundation Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone in 〈◊〉 the whole building fitly framed together 〈◊〉 â—nto â—â— holy Tâ—mple in the Lord. There are 〈◊〉 wayes of being Branches of Christ The one is by external profession onely In this respect all that are members of the visible Church are Branches of Christ Thus the Apostle saith that all the Gentiles when they were called into the Church by the preaching of the Gospel were graffed into Christ Rom. 11. 17. the Metaphor is often used in that Chapter This is not that ingraffing which I shall now handle For though it be an honour and priviledge to be a branch of Christ in this general way yet is it not a saving priviledge A man may be a Branch of Christ in this respect and yet at last be cut off and burned So our Saviour saith in the verse after the Text. The other way of being graffed or made a Branch of Christ is by the grace of union Thus all true Beleevers and onely true Beleevers are made Branches This is that which the Apostle elsewhere calls being members of Christ Eph. 5. 30. and dwelling in Christ John 6. 56. and putting on Christ Gal. 3. 27. That they are made Branches of Christ besides these testimonies of Scripture it will appeare from the Sacraments both of Baptisme and the Supper This is the plaine language of both the Sacraments 1. Baptisme speaks it 'T is the seal and signe of this ingraffing This is clear from two texts before cited the one Rom. 6. 5. If we have been planted together into the likenesse of his death How is that see verse before We are buried with him by Baptisme unto death The other iâ— Gal. 3. 27. As many of you as have been Baptized into Christ have put on Christ Nor as if all baptized persons were really made Branches but because this is sealed in Baptisme as the priviledge of all Beleevers They are as certainly made Branches of Christ invisibly and mystically as all that are baptized are made members of the Church visibly and externally 2. The Supper of the Lord doth also speak it Our eating and drinking of Christ Sacramentally is a seat and pledge of our being ingraffed into him spiritually This is cleare from that Text I cited before John 6. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him We are therefore nourished by his flesh and blood because we are united to his body In the handling of this Doctrine two things are to be opened by way of Explication 1. How we are made Branches of Christ 2. What benefit we have by being so For the first How men are made Branches of Christ There are three things which concur to this work of the souls ingraffing into Christ The Word of God The Spirit of God Justifying Faith 1. The Word of God The Word preached is the ordinary and common mediate instrument whereby this great
others but an unmeasurable fulnesse of all grace A fulnesse of redundancy which from him might flow out to all the Elect for the filling of them with a fulness of sufficiency Of this the Scripture speaks John 3. 34. and Iohn 1. 16. In all these respects God hath raised him up to be a Horne of salvation Thus much for the opening of the Doctrine The Uses of this Doctrine Vse 1. For Information in two things First The miserable condition of those that are without Iesus Christ Who are without Christ Not onely Jewes and Turks and Pagans but all unbeleevers in the Church Whosoever is without true saving faith is without Christ 'T is faith that makes Christ Actually ours Faith unites us to Christ and Christ to us Their misery is very great Christ is a horn of salvation the onely Horn of salvation he that is without Christ is without salvation God hath put the salvation of men into Christs hands 1 Iohn 5. 11. He hath given us eternal life and this life is in his Sonne And he that hath the Sonne hath life but he that hath not the Son hath not life ver 12. God himself cannot save him that is without an interest in Christ He hath set down this way of salvation and he cannot deny himself It is a question amongst the Schoolmen whether God could have saved sinners without Christs satisfaction They generally conclude upon good grounds that he might but now 't is not so much as a question God hath resolved that whosoever is saved shall be saved by Christ and without mutability he cannot save men another way Better never to have seen the light then to die without an interest in Christ And he that doth not beleeve truely in him hath no saving interest in him Iohn 3. 18. How shall I know whether I do truly beleeve or no I shall here to help you lay down a twofold note of true faith 1. It is a heart-purifying grace This effect of faith the Apostle mentions in Acts 15. 9. Whosoever hath true faith in Christ will find his heart purified and cleansed thereby The efficient cause of the purification of the heart is the Spirit of God who is called the Spirit of Sanctification 2 Thes 2. â—3 The 〈◊〉 cause is Christs blood 1 Iohn â— 7. The instrumental cause is faith This grace purifies the hearâ—â— as it is an instrument whereby the blood of Christ which purifies is conveyed to the soul and as it doth take hold upon the promise of cleansing the promise is I will sprinkle clean water Ezek. 36. 25. Faith applies this promise and improves and so purifies the heart If you have not purification of heart you have not faith and if you have not faith you have not Christ as a Horne of salvation Now that heart may be said to be purified that hath these three properties 1. If it bewaile impurity Impurity that is truly lamented is in Gods account as if it were removed Rom. 7. 23 24. If thy pollution be thy greatest burden thy heart is purified in Gods sight 2. If it be cautious of every thing that may defile A heart that is purified dares not willingly come neere any defiling puddle it will avoid occasions temptations of defilement Iob 31. 1. Carefulnesse of shunning defilement is an infallible note of purification 3. If it be through inadvertency defiled it will not be quiet till it be made clean A purified heart cannot lie in any uncleannesse when God hath once discovered it to him Thus David when he saw his pollution with what earnestnesse doth he run to the Laver that he may be washed Ps 51. 2 7. 2. Saving faith hath very high and precious thoughts of Christ This character is laid down by the Apostle in 1 Pet. 2. 7. No unbeleever can truly have precious thoughts of Christ nay they have low thoughts of him as 1 Pet. 2. 7 8. and Cant. â— 9. Try your faith by this note Now if Christ be truly precious 1 He shall reigâ—â— and rule over thee His precepts will be as precious as his promises His Sovereignty will be as precious as his sacrifice his yoke will be as desirable as his merits the Apostle opposeth saith and disobedience 1 Pet. 2. 7. Where Christ is disobeyed he is not beleeved in 2 If Christ be truly precious to thee his dishonours will pierce thy soul The dishonours done to him in his truths worship government will be a greater grief to thy heart then all the dishonours that are done unto thy selfe 3 If Christ be truly precious to thee it will be thy meat and drink to do him any service Thou wilt make it thy study to set him up and to make him great where ever thou comest 4 If Christ be precious to thee all his Ordinances will be precious Thou wilt have a high esteeme of his Word of his Sacraments of his Sabbaths and that for his sake who hath instituted these things If it be not thus with thee thou art an unbeleever and if an unbeleever thou hast for present no saving interest in him that is the horne of salvation Secondly The impossibility of the perishing of any of the Elect. Their eternal salvation is a thing of absolute certainty They can never perish They may seem to be lost sometimes in their own apprehension I said saith Jonah I am cast out of thy sight Jonah 2. 4. He was in his own eyes as if he had been a cast-aâ—ay 〈…〉 impossible it should be so as in other 〈…〉 so in this because Christ is the horne of their salvation He that hath wrought their salvation is able to preserve salvation for them and them for salvation If Christ be able to save you ye shall be saved When you look upon that in your selves that may seem to hinder your salvation look upon that that is in Christ to maintain your salvation You shall be as certainly saved as Christ himself is saved Father I will that they whom thou hast given me may be with me where I am that they may behold my glory c. John 17. 24. Your salvation is now fully accomplished he that was able to accomplish your salvation is able much more to apply it now it is accomplished Consider these seven Notions to make this out 1 Christ will not lose the merit of his blood nor be deprived of the end of his death and he must do both these if one of his Elect should miss of salvation 2 Christ did not conquer for the Devil but from the Devil Christ will not be at the charge and cost of redemption and when he hath done suffer the devil to go away with the spoile 3 Christ will not impoverish himself to enrich the Devil and impoverished he should be if one of the Elect should perish for every Saint helps to make up his mystical fulnesse So the Apostle tells us Eph. 1. ult 4 Iesus Christ will not rob his Father to enrich the Devil Now if
soules nourishment The milk of the mothers breast was not more nourishing to the new-borne Ver. 2. infant then the Doctrine of the Gospel is to the souls of regenerated Christians 2. God had sanctified these to be the meanes of their spiritual growth As the childe grows by sucking the milk of the breast so do Christians grow by drinking in the Doctrine of Ibid. the Gospel 3. The Doctrine of the Gospel containes in it the sweetnesse of the love of God and of Jesus Christ towards them that beleeve he that hath tasted of this sweetnesse cannot but thirst after Ver. 3. it 4. By receiving into their hearts this doctrine they should have the closer communion with Jesus Christ To whom coming as to a living stone ye as lively stones are built up c. This he confirmes by an argument taken out of the Old Testament which is here cited and improved to illustrate the thing in hand This is in the Text wherefore it is contained in the Scripture Behold I lay in Sion c. Two things are considerable in the Text. 1. The denomination or litle given to Christ A chief corner stone 2. The Explication of this Title by the properties of it These are two 1. He is an Elect or chosen stone 2. He is a precious stone I shall first begin with the denomination A chief corner stone The sum is this The Church of God is here compared to a spiritual edifice or building Every true beleever is compared to a mystical stone in this building And Christ is here resembled to the Corner stone The Note from that first particular will be this viz. Doct. That the Lord Jesus Christ is the chief Corner stone of the spiritual structure of Gods Church Both Prophets and Apostles and Christ himself give ample Testimony to this truth 1. The Prophets which were before Christ do bear witnesse to this See Esay â—8 16. From this Testimony my Text is borrowed Behold I lay in Sion fâ—r a â—â—undation a stone a tryed stone a preciouâ— corner stone a sâ—â—â—e foundation And the Prophet David long before him Psalme 118. 22. speaking of Christ hath these words The Stone which the builders refused i◠〈…〉 bâ— Headstone of the Corner 2. The Apostles which succeeded Christ they concur with the Prophets See that famous Testimony which is given before the greatest of Christs adversaries by Peter and John two of his Apostles Though Peter was the onely spokeâ—man yet doth John also agree with him Acts 4. 10 11. Be it known to you all and to all the people of Israel that by the Name of Jesus of Nazareth doth this man stand here before you whole This is the Stone which was set at nought by you builders which is become the Head of the Corner Hear also the Testimony of Paul which is both full and clear to this purpose Eph. 2. 20. Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner stone 3. We may adde to these the Testimony of Christ himself hear it from his own mouth as it is recorded by three of the Evangelists Mat. 21. 42. Mark 12. 10. Luke 20. 17. Jesus said unto them did you never read in the Scriptures the Stone which the builders refused is become the Head of the Corner In the mouth of all these witnesses is this truth fully established Two things I shaâ—l here open 1. In what respects Christ is compared to the Corner stone 2. How he excels all other corner stones 1. For the first Christ is called the Corner stone in foure respects 1. In regard of sustentation The corner stone doth uphold the whole building if the corner of the house fall the whole structure comes to the ground The Holy Ghost speaking of the slaughter of Jobs children saith There came a winde from the Wildernesse and smote the foure corners of the house and it fell upon the young men and they are dead Job 1. 19. Some stones may drop out of the middle of the building and yet the building may stand but if the corners or foundation shrink the whole fabrick is dissolved Jesus Christ is the susteiner and upholder of his Church Therefore he is called the foundation stone as well as the corner stone Esay 28. 16. He is the great pillar that beares up his Elect. The Churches peace the Churches grace the Churches comfort the Churches salvation are all upheld and maintained by him Solomâ—n reared up two pillars of brass in the Porch of the Temple the one he called Jachin that is he shall establish the other Boaz that is strength 1 Kin. 7. 21. These two Pillars amongst other things did typifie the invincible stability and strength of the Church whereof the Temple was a sign and figure The Lord Jesus Christ is to his Church both Jachin and Boaz he is both the establishment and the strength of his Elect he is that golden pillar that beares up all The Poets have a fictitious conceit of Atlas a great Astronomer that he beares up the heaven upon his shoulders That 's but a fable the great body of the heaven is a burden insupportable to any creature Jesus Christ is really the great Atlas that bears the whole burden of the Church with all its concernments upon his shoulders Eliakim was in this a type of Christ the Prophet saith of him Esay 22. 21 22 13 24. that he shall be fastned as a naile in a sure place and he shall be for a glorious throne to his Fathers house And they shall hang upon him all the glory of his Fathers house the off-spring and the issue all vessels of small quantity from vessels of cups to all vessels of flagons This Eliakim was a figure of Christ for Rev. 3. 7. that which is here promised to him is attributed to Christ These things saith he that hath the key of David he that openeth and no man shutteth and he that shutteth and no man openeth He is that golden naile upon whom all the concernments of the Church both small and great do depend From vessels of cups to vessels of flagons all hang upon him The Prophet Esay foretelling his birth doth attribute this to him Chap. 9. 6. When he saith that the Government shall be upon his shoulder God hath devolved the whole care and weight of his Church upon him and upon him must we roll it 2. In regard of Vnion The corner stone is that Medium by which the walls of the house are united into one building Pull out the corner stones and the two sides of the house are separated one from the other Jesus Christ is he and he alone that doth unite the several stones of the spiritual building one to another This may be considered two ways 1. In reference to the uniting of the Jews and Gentiles Before Christ the Jew and Gentile were divided and separated one from another This separation did commence and begin after the return
healing vertue this is in the text There would be no health amongst men or any other living creatures if there were no Sunne The world would be a Hospital if the Sunne were not First the Sunne dries up cold moistures exhales vapours which would infect the bodies of men and other creatures Secondly the Sunne helps on the growth and vegetation of all healing plants and in both these respects hath healing in his wings The Lord Jesus Christ hath a healing vertue he heals both as medicine and Physician His blood is the Physick that heals and he himself is the Physician that applies it to the soul The Scripture speaks of Christ as a healer Esay 61. 1. He heals the soul of the guilt of sinne by the grace of justification and he heales it of the filthinesse of sin by the grace of sanctification The Prophet Esay speaks of this chap. 53. 5. By his stripes we are healed If Christ do but lay his hands upon the diseased soul it is cured whatsoever infirmitie be upon it The very border of his garment if it be but touched with a hand of faith cures all the bloody issues of the soul You have a rare cure done by the touch of Christs garment Mat. 9. 20. There are thousands of soules in heaven that have found perfect cure of strange diseases under the wings of Christ And then 5. The Sun hath a melting and softning vertue Though it patch and harden the clay yet it softens the wax the hot beames of the Sunne melt the yee and mollifie the ground when it 's frozen into hardnesse The Sunne when it was up melted the Manna Exod. 16. 21. The Lord Jesus Christ hath a melting and softning vertue if he do but send down one hot gleam upon the soul it 's dissolved and melted like wax We have an example of Christs softning vertue in Peter Luke 22 61 62. his heart was grown as hard as yee by his threefold denial of Christ and yet one beame from the eye of Christ thawed this yee into teares The Lord turned and looked upon Peter and he went out and wept bitterly Christs eyes are like a flame of fire Rev. 1. 14. These heavenly beames of Christ are able to turne the flint-stone into springs of water Those three thousand mentioned Acts 2 37. were as hard as marbles for they had their hands in the blood of Christ v. 36. yet when Christ did shine upon them in the minstery of Peter they are so soft that any frame may be put upon them Men and brethren what shall we do The Jaylor a rough hardned sinner that drew blood from the backs of the Apostles yet when Jesus Christ did but spread his hot wings upon him even at midnight how is he softned Acts 16. 29. 30. he that was lately like a stone is now like wax any impression may be put upon him There is not the most stiff necked sinner in this or any other Congregation but if Christ put out his power he can distil him into tears of repentance And then 6. The Sunne hath a vegetative vertue It doth bring on the growth of plants and flowers and all vegetables The Sunne darws the sap from the root into the branches and makes it thâ—ust out into buds blossomes and fruit and when the fruit is knit it ripens it and brings it on to perfection This is mentioned Deut. 33. 14. To this Bildad alludes Job 8. 16 He is green before the Sunne and his branch shooteth forth in his garden Though the soyle be never so good and the husbandry never so exact yet without the Sunne nothing comes to perfection the fruitfulnesse of the earth is to be ascribed to the Sun more then to the Earth or Tillage Jesus Christ hath a vegetating vertue he brings on the spiritual growth of every grace in the soul did not this Sunne send down his beams the spiritual plantation would come to nothing The Scripture attributes all Christian growth to Christ he is the root which feeds grace All supplie comes from him God hath stor'd all our nourishment in Christ from him to be communicated as we stand in need The Apostle sets this out in two texts Col. 2. 19. Ephes 4. 16. And the Prophet in the text makes it one effect of Christs rising upon the Saints They shall grow up as the calves of the stall You may thank Jesus Christ for the thriving of your graces as well as for the planting of your graces John 15. 5. And then 7. The Sunne hath a purifying vertue When your garments are mouldy you hang them out in the Sunne when your roomes are musty you set open the windows to let in the Sunne that they may be sweeten'd Jesus Christ hath a purifying vertue he makes the heart sweet and he keeps it sweet See how this Prophet describes him Chap. 3. 2 3. he is like a refiners fire and like fullers sope c. When the heart hath gathered any defilement when it growes mouldy and musty there 's no way to get the ill favour out but to bring it under the shine of Jesus Christ And then 8. The Sunne hath an elevating vertue By the heat and power of the Sunne are many things exhaled and lifted up from the earth which otherwise would lie there many meteors and impressions there are in the aire which are exhaled from the earth by the power of the Sunne Jesus Christ hath an elevating vertue he it is that doth exhale and lift up the earthly hearts of men to heavenly things and heavenly meditations The heart of man naturally is so deep buried in the earth that if Christ did not by his heat which he sends down in his ordinances lift it up it would never have one thought of heaven he hath an attractive power to draw up the hearts of men to himselfe John 12. 32. It is from Jesus Christ that ever you had one serious thought of heaven or heavenly things The Apostle applies our spiritual raisednesse to Christ Col. 3. 1 2. It is from Christ as the merit of it and it is from him as the worker of it in us the power of our spiritual resurrection at first is from Christ and the power of Christ is that that helps us to raise our selves higher from day to day did not Christ send down his exhaling power we should lie like stones and never ascend he descends and then we ascend III. Christ is called the Sunne to shew the cleernesse of the Gospel worship in respect of the legal dispensation God used towards the Fathers This is Calvins Note upon the text God did never shine so clearly to the sonnes of men in the person of Christ The Ceremonial Law with all the appendixes thereof was but dark Gospel worship is clear The Apostle compares the Law to a shadow Heb. 10. 1. that was but Moon light or star light Gospel worship is Sun-light 2 Cor. 3. 10. The Patriarchs saw Christ and hoped in him and were
saved by him as well as we but it was more darkly In the Gospel the heavens were opened wider then ever God did never manifest himself so fully and clearly to the world as he hath done by Jesus Christ The Apostle speaks of this Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence is that of the Prophet to the Gospel-Church Isa 60. 1 2. 19. 20. All former light was but like the dawning light of the morning in respect of this mid-day light of the Gospel The Gospel Revelation is full and perfect John 1. 18. God was declared before but never so fully as by Christ The fathers looked for additions but Christ brought to light the whole will of God No further Revelation is to be expected till we come to heaven 2 Pet. 1. 19. MAL. 4. 2. The Sunne of righteousnesse shall arise with healing in his wings SEcondly for the second Christ is called the Sunne of righteousness in two respects 1. In regard of himself He is the holy and just one He hath not nor ever shall have the least spot of unrighteousnesse in his own person he was born righteous and innocent That holy thing that shall be borne of thee shall be called the Son of God so saith the Angel to the Mother Virgin Luke 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the force of the abstract And he lived and dyed righteous The Apostâ—e speaks of him Heb. 7. 26. As of one holy harmless undefiled separate from sinners He was without spot and without guile made like unto us in al things sin only excepted Satan himself though he be the father of lies and full of bitter enmity against Jesus Christ is forced to give this testimony to him that he is the holy one of God Mark 1. 24. He could neithâ—r have redeemed himself from death nor have saved us from the wrath of God if he had not been perfectly righteous 2. In regard of his Elect He is their righteousnesse so the Prophet calls him Jer. 23. 6. Jesus Christ is the beleevers righteousnesse two wayes 1. He is their righteousnesse in regard of justification It is thorough the Imputation of his righteousness unto them that they are made righteous in the sight of God God looking upon them as invested with the righteousnesse of Christ accounts them righteous Of this the Apostle speaks Rom. 3. 21 22 25 26. All ar unrighteous in themselves and it is through him alone that they come to be righteous 2. He is their righteousnesse in regard of sanctification Of this the Apostle speaks 1 Cor. 1. 30. where he tells us that Christ is made unto us of God sanctification as well as righteousnesse Jesus Christ may be as truly called our righteousnesse of sanctification as well as of justification He is so in four respects 1 He is the meritorious cause of it Eph. 5. 25 26. Grace is as truly the purchase of Christ as glory he hath brought holinesse for us as well as heaven sanctification is no lesse the price of Christs blood then salvation We are 1 Cor. 1. 2. sanctified in Christ Jesus propter Christum saith Piscator i. e. propter satisfactionem illius 2 He is the material cause of it It is by the blood of Christ that the filthinesse of the soule is done away Christs blood is the soules laver in which it is washed and made white Heb. 9. 14. And then 3 He is the exemplary cause of it Our sanctification is according to that copy or pattern of holinesse which is in Christ himselfe This is the meaning of that speech of the Apostle Joh. 1. 16. As the print which is made upon the wall answers the engraving or stamp which is upon the seal so doth the believers holinesse answer our holinesse of Christ not in degree and measure but in kinde and quality 4. He is the efficient cause of it 'T is Christ that doth by his spirit through the Ordinances work holinesse in his Saints He stubs up the roots of sinne and sets the routs of grace in the soul Of this the Apostle speaks 1 Cor. 6. 11. And it is he that doth both preserve it and carry it on from one degree to another til it come to perfection So that both in regard of his own person and in regard of his elect he is called the Sunne of righteousnesse This is the second particular 3 For the third Christ excels the natural Sun in these eight particulars viz. 1. The natural Sunne shines but in one hemisphere at once Though it circuit about the earth in a little time yâ—t it doth not shâ—ne in all places at once Yea there are some parts of the world in which the Sunne doth not shine for many moneths together Though it be a great body yet the wings of it are not large enough to compasse the earth all at once when it riseth to us it sets to our Antipodes But now Jesus Christ is able to shine over the whole earth at once Though there be many parts of the world in which Christ hath never appeared yet his wings are large enough to over-spread the whole earth This Sunne of righteousnesse shines in England and in America and all the Christian world over at the same moment of time That which is said of the land of Judea concerning the King of Assyria Esa 8. 8. That the stretching out of his wings should fill the bredth of the land is true of Christ in reference to the whole world The stretchings out of his wings are able to cover the breadth of the whole world at one moment 2. The naturall Sunne gives light but not sight If a man want the benefit of seeing he hath no more benefit by the Sunne in respect of seeing then if there were no Sunne at all but the Sunne-beames descend with never so much power upon a blind Bartimeus his eyes will not thereby be opened But now this Sunne of righteousnesse hath a power to give sight as well as light he did in the dayes of his flesh open the eyes of many that were naturally blinde you read of one Joh. 9. of two others Mat. 20. 30. 34. And he doth still open the eyes of them that are spiritually blinde It was he that by Ananias opened the eyes of Saul Acts 9. 17. The truth is no man doth ever spiritually see till the beames of the Sunne descend upon him he is the spiritual day-spring that gives them power to see who are under the power of the grosse darknesse of sin and iniquity 3. The natural Sunne hath endamaging qualities as well as healing qualities It is many times offensive and prejudiced both to men and fruits 1. It doth fully and deface the beautiful countenance of men Cant. 1. 6. If the eye of the Sunne do but look upon us directly it changes the colour of the face into a sworthy hue 2. The hot beames of the Sunne do sometimes by their vehement shining make men
every 〈◊〉 beleever doth very much resemble Jacob 〈◊〉 that 1. In regard of their godly simplicity It was the commendation of Jacob that he was a plain man Gen. 25. 27. It relates not so much to his outward condition as to the inward frame of his heart Beleevers are a single hearted generation That which our Saviour saith of Nathaniel is true of them at least in desire and affection they are not only without gall but even without guile John 1. 47. they study plainnesse rather then greatnesse they put away deceit far from their Tabernacles 2. In regard of their holy zeal Jacob was a man full of the fire of heavenly zeal How earnest was he in reforming his family Gen 35. 2 3. Here is true zeal it begins reformation at home all true beleevers have sparks of this coelestial fire in their bosomes Tit. 2. 14. They desire that they and theirs may be reformed who ever walk disorderly They resolve as Joshuah I and my house will serve the Lord Joshuah 24. 15. 3. In regard of their wrestlings with God Jacob had the Name of Israel given him because of his violent wrestlings with God by prayer Gen. 32. 28. The Prophet doth fully interpret what this wrestling was Hosea 12. 3 4. His prayers and teares were the two armes by which he wrestled with God Every true beleever is frequent in this exercise I give my self to prayer saith David Psal 109. 4. he that hath true grace loves no exercise better then this of holy wrestling with God Epaphias is described by his frequency in these holy wrastlings with God both for himself and others Col. 4 12. In all holy vertues true beleevers are like Israel and therefore may well be called by his name 2. For the second Christ is the consolation of Israel in two respects By way of purchase By way of conveyance First By way of purchâ—se and merit Whatsoever is an ingredient or cause of true consolation is by the purchase and procurement of Jesus Christ The Scripture makes mention of many grounds of spiritual consolation To instance some particulars 1. Reconciliation with God There can be no true comfort till God and the sinner be made one Reconciliation is the first bottom of Consolation Rom. 5. 2. The begining of his Prodigals joy was the reconciliation of his father to him Luke 15. latter end Now the Scripture tells us that reconciliation is the purchase of Christs blood he is the only atonement of the soule Col. 1. 21 22. There had never been any pacification between heaven and earth if Jesus Christ had not interposed himself He was contented that the Father should make war with him that his fury towards us might cease He is our peace-offering by whom we have peace with God and with our selves 2. The work of grace in the heart Sanctification is one ground of consolation The Kingdom of God is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. That comfort which is true is builded upon righteousnesse The effect of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for 〈◊〉 Esay 32. 17. Now all our holinesse and grace is the purchase of Jesus Christ The shedding of his blood doth not onely procure for us glory hereafter but grace here The conscience is purified by the streames of his blood Heb. 9. 14. He is as properly our sanctification as our salvation 3. The pardon of sinne Remission is an inlet of Consolation Esay 40. 1 2. Comfort ye comfort ye my people tell them that their iniquity is forgiven Sence of pardon is the true ground of spiritual laughter Our Saviours usual receipt for the working of comfort is this Be of good cheer thy sinnes are forgiven So he saith to the paraâ—ytick Mat. 9. 2. the heart may be light in heavinesse when sinne is once remitted Now we know Christs blood is the meritorious cause of the remission of sinne 'T is he that hath expiated our sinnes Col. 2. 13 14. He that will be forgiven any other way shall never be forgiven His blood is the onely bath for the washing away of sin Eph. 1. 7. 4. Right to the promises The promises of the Gospel are the wells of true Comfort The Apostle makes mention of the comfort of the Scriptures Rom. 15. 4. If there be any comfort in the Scriptures it is in the promises Precepts are written for direction threatnings for terror promises chiefly for consolation The Prophet mentions the breasts of the Churches consolation Esay 66. 11. The promises of the Gospel are the breasts of the Churches consolation by sucking at these breasts the heart is made glad Now who but Christ purchased the promises The Apostle saith that all the promises of God are in Christ 2 Cor. 1. 20. They are in him as the procuring and meritorious cause of them all The Covenant of grace which is nothing else but a bundle of rich promises is the purchase of Christs blood The world had never heard of a promise of any good if it had not been for Jesus Christ 5. Hope of salvation Hope is the door of consolation We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. There 's more cause of rejoycing in this then in being able to cast out devils Luke 10. 20 Now we know that it was none but Jesus Christ that did or could unlock the way to heaven He is the way to heaven He is the purchaser â—f heaven God hath given us eternal life and this life is in his Sonne 1 John 5. 11. He is called the salvation of God in this song v. â—0 There would have been no entrance for any of Adams lost seed into glory if Christ had not set the door open it is be that opened the Kingdome of heaven to all beleevers 6. The gift of the Spirit The holy Ghost is called the Comforter John 14. 26. His office is to work consolation â—â—â—he hearts of Gods people Spiritual comfort is therefore called joy in the holy Ghost Rom. 14. 17. because the holy Ghost doth create it in the soul Now we know the in-dwelling of the holy Ghost in us is the purchase of Christ John 15. 26. When the comforter is come whom I will send unto you from the Father The third person had never been our comforter if the second person had not been our Redeemer There is nothing can be thought on which hath any causality or efficiency in our consolation but it is of Christs procurement This is the first Secondly By way of conveyance As all our grace is communicated and conveyed unto us from Christ so is also our consolation Jesus Christ doth by his Spirit in the Ordinances of grace actually convey comfort unto his people as he sees them stand in need of it The Apostle speaks of the beleevers consolation abounding by Christ 2 Cor. 1. 5. All comfort is in Christ as a fountaine in him God hath put it
was risen Had not Christ been alive our comfort had bin for ever dead That speech of the Church in another case is truly applicable to this case Lam. 1. 16. Jesus Christ is he that is the only Reliâ—ver of the soul and therefore if the beleevers eyes runne doâ—n with water when he is withdrawn there is no cause of wondering unlesse at this that every tear is not an Ocean 4. That a Christians consolation is a must rich and deare bought consolation What the Apostle saith of our redemption we may well say of our consolation 1 Pet. 1. 18 19. You that are beleevers ye are not comforted with corruptible things but with Jesus Christ himself Your consolation is not bottom'd upon any outward thing but upon Jesus Christ himself Nay consider it Christ became a man of sorrow that he might be made to you a God of comfort He drank up the cup of his Fathers wrath that he might purchase for you a cup of consolation Jesus Christ did willingly power out his own precious blood that he might mingle a cup of strong consolation for the reviving of thy soul The God of consolation hath gone the most costly way infinite wisdome could devise to provide comfort for his Elect. 2. For Exhortation or Instruction This commends many duties to the people of God viz. these six 1. Take heed of bottoming your consolation on any worldly thing It is not unlawful to take moderate contentment in outward comforts God hath given us these things for delight as well as for necessity and we are allowed to rejoyce in them Eccles 5 18 19. But great care is to be taken that we do not place our chiefe consolation in any worldly enjoyment Most men build their comfort on riches honour pleasure or some such thing Gods own children are but too apt to offend in this kinde I might say many things to beat off the heart from seeking comfort in these things As That they are fading consolations The best of earthly comforts is a dying comfort riches honours pleasures friends children are short-lived comforts the soul will live when these are not That they are insufficient consolations They comfort but the lowest part of man What joy can the soul which is a Spirit take in any sensual comfort That they are common and ordinary consolations The bad have as great nay many â—â—mes a greater portion of all these things then the good That they are distressing consolations The bitternesse that is in them is more then the sweet that is in them Iobs bed which he thought should shave been a place of comfort was a place of terrifying Chap. 7. 13 14. There is no comfort in this life but it may and many times doth prove a discomfort Many other things I might say to this purpose but I shall onely say this God hath made none of these things a Christians maine consolation 1 It s a disparagement to Gods wisdome To bottom thy comfort on any wordly thing 'T is as if thou shouldest say the infinitely wise God wanted judgement to chuse the fittest consolation 2 It 's an undervaluing of Christ himself As if he had not enough of all manner of consolations in himself Are the consolations of God small to thee Iob 15. 11. To bottome the great comfort of thy heart on any worldly comfort is to say the consolation of Christ is small to thee 3 It s the way to lose thy worldly comforts Jesus Christ cannot but in honour either strip thee of that comfort or else turne it into a crosse which thou placest thy consolation more upon then upon himself 2. Let the Israel of God live comfortably It is often commanded in Scripture to the children of God to live as a comforted people Psal 33. 1. Phil. 4. 4. The same God which bids you mourne for sinne bids you glory and rejoyce in him Much might be said to presse this duty 1. It is one end why the Scriptures were written John 15. 11. As precepts were given for direction so were promises for consolation 2 It tends greatly to the honour of Religion A mournful sad life dispaâ—â—geth godlinesse as well as a profane life it makes men think there is nothing but sowernesse in Gods wayes 3 It 's a wrong to the Spirit of God It denies one of his works He is given for a Comforter as well as for a â—anctâ—fier Iohn 15. 26. 4 It doth much indispose the soul for the duties of godlinesse An habitual heavinesse of heart makes duties tiresome and unpleasing A melancholy heart is almost as unfit for the service of God as a frothy heart 5 It creates mâ—ny jâ—alousies and sinful surmisings in the soul against God The soule that is continually clouded with melanchâ—ly cannot so heartily close with Gâ—d or coâ—mend his service to others as he might do Mâ—ch might be said to presse this duty on beleevers but â— shall keep to the tâ—xâ— â—hrist iâ— the consâ—lation of Israel and iâ—s some kindâ—â—f dispâ—â—agemenâ—â—o him to walk â—ncheerfully â—t makes men tâ—â—k there is not enough in Châ—â—st to â—â—eer you â—ou are bound to honour Christ as well in this Name The consolâ—â—ion of Israel as in his other â—â—es As you hâ—râ— in Christ many foundations oâ— real comfort so let it â—e your care to preserve and increase actual comfort As it is a sinne to look for comfort more then grace so it is â—npleasing to Christ to be so covetous after grace as to throw aside comfort Your comfortable life honours Christ as well as your holy life 3. Take heed of slighting the consolations of the Gospel We are very apt to look upon the duties of the Gospel as very hard and very prone are we to judge the comforts of the Gospel very mean It was that which Eliphaz charges Iob withal chap. 15. 11. It ariseth from the pride of our hearts We think we deserve great things from God hence we reckon our comforts and encouragements as low things Now amongst many other considerations which do exceedingly greaten Gospel comforts this is one That they are bottomed upon Christ himself To slight the comforts of the Gospel is to slight Christ our consolation Though others perhaps enjoy a greater portion of consolation then thou yet thou enjoyest more then thou deservest yea the comforts which thou accountest small cost Jesus Christ as much sweat and sâ—â—row as theirs did who enjoy the greatest meaâ—â—re of comforts Saith Moses to Korah and his affâ—â—â—ates 〈…〉 it a small thing that God â—hath sâ—parâ—ted 〈◊〉 from the Congregation c Numb 1◠〈…〉 is just God should remove all 〈…〉 as look upon any consolation received from Christ as a small thing 4. Acknowledge 〈◊〉 the fouâ—â—â—â—ion of all your consolation When anâ— beamâ— of comfort is let fall upon the soul how apt are we to neglect the true fountaine of it we look perhaps at our own graces and duties as if our comfort sprung from thence Or else we look onely at the
25 26. He is the lamb of God that taketh away the sins of the world 2. His blood cleanseth the soul from the filthinesse of sin Sinne is a filthy thing in it self and it doth bring filthinesse upon the soul This filthinesse is removed by the sprinklings of Christs blood in the work of sanctification He doth by his blood purge the conscience from all dead works that it may serve the living God We are said to be sanctified in Christ Jesus 1 Cor. 1. 2. He is as well the meritorious cause of our Sanctification as of our justification Every drop and dram of grace cost his heart blood Had not God poured forth upon us the blood of his Son our black and polluted souls had never been made white We owe our holinesse to Christ as well as our righteousnesse This is the third 4. For the fourth That onely penitent sinners are purged in this fountaine This is cleare by comparing this Text wiâ—h v. 10. of the former Chapter There the prophet decribes the quality of the persons they are such as look on Christ whom they have pierced and such as mouâ—ne for him The fountaine of Christs blood is a sealed fountâ—ine to all impenitent sinners but to them that mourne and are in bitternesse for sin it 's a fountaine opened Consider 1. Impenitent sinners will not prize it A man must both see and bewaile his uncleannesse before he can value the healing fountain Christ never comes with acceptation till the soul see his need of him When the Apostle saw that the Jews began to be in sadnesse then he shews them the fountaine Acts 2. 37 38. An impenitent sinner will care no more for the grace of Christ in the Gospel then an innocent man will for a pardon When the Scripture holds out Christ it doth usually mention something of this nature Esay 55. 1. and Matth. 11. 28. No man will greatly prize either ease or rest but he that feels his load heavy 2. Impenitent sinners will abuse and sleight it A harned sinner will as much despire a Christ as a full stomack dainty meat This is the fourth 5. For the fifth Why Christ is called a fountaine opened He is called so in three respects 1. To shew how willing he is that sinners should make use of him He is not a sealed fountaine but a fountaine opened Jesus Christ is marvellous ready and desirous that polluted soules would make use of his blood All the invitations which he uses in the Gospel shew his readinesse Rev. 22. 17. He hath for this purpose appointed the Ministery of the Gospel that solemn invitation might therein be made to defiled souls that they would wash and be cleane All the complaints which he makes of sinners remisnesse and backwardnesse in coming to him are a proof of his readinesse Take but two places for this the one is John 5. 40. The other is in Luke 13. 24. With how much sadness of heart doth Jesus Christ utter those words How often would I have gathered thy children as a â—hen gathered her chickens and ye would not He that commands his doors always to be kept open doth declare his minde to be that all that want succour should turne in for relief Christ keeps open house for all penitent sinners 2. To shew the cleernesse of the Gospel revelation above the Legal Non dubito saith Calvin c. I do not doubt but by this word he notes the difference between the Law and the Gospel Christ was a fountain for sinne and for uncleannesse under the Law but he was a sealed fountaine he was a typified fountaine shadowed out under the blood of bulls and goats and other legal purifications but now he is a fountaine opened he is clearly and fully discovered without shadows or types or any such thing The fountaine was then covered over with the leaves of many veiles and shadows but now all those are taken away and the blood of Christ appears plainly the stone that formerly lay upon the mouth of the fountaine is now removed the streams run so clear that all that read the Gospel may perfectly see it And then 3. To shew the readinesse and easinesse of accâ—sse which is afforded to Christ The Apostle in Rom. 5. 2. makes mention of the accesse which the beleever hath to the grace of Christ Men pretend many difficulties and obstructions There is a lion in the â—ay saith the sluggard a lion in the streets Prov. 26 13. Who shall roll us away the stone say the women Mark 16. 3. the same thoughts have men generally in their hearts concerning their coming to Christ When they are invited to wash in this fountaine they presently reply who shall roll away the stone who shall unlock the fountaine for us This objection is fully answered the fountaine is unlockt already the way is plaine all impediments are taken out of the way when the soul is willing to come all the straits and hindrances are in your own hearts do but coâ—quer your own unwillingness and the passage is easie the fountaine is not sealed but open The Uses are for Information Exhortation Consolation 1. For Information This doctrine may teach us these profitable lessons viz. 1. Beâ—old the hainous and abominable filthinesse of sinne The Scripture sets out sinne as a very filthy thing It s compared to such things as are of a polluting nature To the â—kum of a boiling pot Ezek. 24. 6. To the filthinesse of a removed woman Ezek. 36. 17. to mire to the vomit of a dog 2 Pet. 2. 22. To the plague of pestilence and the plague of leprosie 1 Kings 8. 38. Sinne is often called a spot Deut. 32. 5. 'T is a spot exceeding black and exceeding broad and very deep Many things shew the filthinesse of sinne The waters of the deluge in the old world the flames of fire and brimstone sent down upon Sodom and Gomorrah But above all this shews it to be a filthy thing that it could not be washed away without the blood of Christ That 's a foul stain which cannoâ— be taken away without the shedding of mans blood The stain of that sin of covenant-breaking with the Gibeonites was very hainous that could not be done away without the blood of all Sauls house 2 Sam. 21. 1 2 6. Sinne is such a black spot that it could never have been done away without the blood of Christ The Son of God must open a fountaine of blood in his own heart to expiate sinne or it could never have been expiated The blood of bulls and goats could not do it Heb. 9. 12. The garment wâ—s too foule to be cleansed by any such thing Oh that sinners would lay this to heart thy lying thy bloody oathes which thou lookest upon as things so mean thy cheating and defrauding thy over-reaching and false dealing thy covetousnesse the guilt and filthinesse of the least of thy sins could never have been taken away if Jesus Christ had not opened the
both thee and them How unable is that to expiate sin which doth it selfe stand in need of expiation 3. The Popish purgatory is also a direct despising of this fountaine it reproaches Christs purgatory as if it were not sufficient contrary to Heb. 1. 3. 3. The Socinians despise this fountaine in that they deny Christ to be a price for sinne They say Christ did not suffer vice nostâ—â in our stead but onely commodo nostro for our profit to be as an example to us We deny not but that Christ by his sufferings hath left us an example of patient sufferings The Apostle is expresse for this 1 Pet. 2. 21. but this was but an inferior and lesse principal end of his sufferings We have benefit by Pauls death and all other Saints but the principal end was to be a propitiation for sinne Therefore he is called a ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. A counterprize because the end of his sufferings was to satisfie the justice of God for our sins The Apostle saith That he himself bare our sinnes in his body on the crosse and by his stripes we are healed 1 Pet. 2. 24. If Christ did not suffer in our stead as well as in our nature we must suffer and satisfie for our selves God will have satisfaction but the Scripture saith and let us for our comfort beleeve it That he was wounded for our sinnes he was brâ—â—â—sed for our offences the chastisemenâ— of our peace was on him and that God hath laid on him the iniquity of us â—ll Esay 53. 5 6. 4. All unbleevers that make no use of this fâ—untain are guilty of despising it Though men do not with the Jews wash in the blood of bulls or with Papists make other expiatories either of the Masse or Purgatory nor with Socinians deny the satisfaction of his blood yet if we reject the â—enders of grace in and through his blood made in the Gospel we do despise it as much as they The Prophet makes not beleeving in Christ and despising of Christ equivalent Esay 53. 1 3. There is no medium between not beleeving and despising I have two things to say to all that despise this fountain First It is a great sinne 'T is a despising of the richest love the deepest wisdom the gloriousest grace that ever God did or could manifest to the sâ—nnes of men The washing away of sinne by Christs blood is the deepest plot of infinite wisdome the richest piece of unsearchable grace that ever was manifested to the sons of men 'T is that which the Angels do and shall study for ever Secondly The danger is great He that despiseth Christ despiseth cleansing All that hate me love death Prov. 8. 38. 'T is a question disputed by Divines whether God could have forgiven sinne without satisfaction Most conclude God by his absolute power might but now he hath declared himself that he will not expiate sinne any other way nor by any other meanes but by Christ whom he hath set forth to be a propitiation for sinne Rom. 3. 25. Therefore he that refuseth to wash in this fountain must of necessiâ—y perish in his own filthinesse Behold ye despisers saith the Apostle and wonder and perish Acts 13. 41. God himself cannot now save him that rejects Christs blood 2. Let the opening of this fountaine occasion the opening of other fountainâ— in all our hearts Deep calleth unto deep Psal 42. 7. There are five fountains which the consideration of the opening of this fountaine should open in the heart of every beleever 1 A fountain of love We should set this fountaine wide open both to God and Christ It was love that set open this fountain Rev. 1. 7. and it should work love in us towards him again we are commanded to love Christ We are threatned with a curse if we love him not in 1 Cor. 16. 22. The streams of this fountaine if any thing will cause the springs of love to overflow in our hearts 2. A fountain of thankfulnesse The Apostle speaking of the redemption we have by Christs blood begins with Benedictus Deus Ephes 1. 3. We are unworthy to wash in this fountaine if we do not daily render praises to God and Christ for it Ordinary thankfulnesse will not serve for such an extraordinary fountain We owe much thankfulnesse to God for the fountains of common water and much more for this fountain of Grace in the blood of Christ Sing Davids song of praise Psal 103. init Blesse the Lord O my soul and all that is within me blesse his holy Name Our hearts if it were possible and our lips too should be as full of praises as this fountain is of grace 3. A fountaine of sorrow This fountain shews our guilt We should not have wanted a fountain for sin if we had not fallen into sin We should never think on this fountaine for sinne but we should break forth into sorrow because of sin 4. A fountain of faith We can neither wash in this fountain nor go to it without faith Christ will be to us still as a fountaine sealed if we do not beleeve in him In his Name through faith in his Name whosoever beleeveth in him shall have remission of sins Acts 10. 43. This is the testimony both of Prophets and Apostles And then 5. A fountain of humility and self denyal By nature we have proud thoughts of our selves All the good which is wrought in us we arrogate to our selves This should teach us to ascribe all our purification to Christ 'T is this fountaine that hath cleansed us if we be cleansed The fountain is opened to our hands We could neither open the fountain nor come to the fountain God hath done both This is the second branch of Exhortation 3. Make daily use of this fountain Bathe your selves in it continually Though once washing be enough to purge away sin as to the maine work yet there will be need of daily purging Though we need no new sacrifice for sinne yet we need daily applications of the merit of that one sacrifice upon every miscarriage 4. When ever you see a fountaine of water think on Jesus Christ Had we spiritual hearts we might think on Christ all the day long few creatures but have some memorial of him He bears the names of his people upon his breast Should not we bear him in our heart by holy thoughts and mediations on him The more we think on him the more shall we love him and the more will he communicate his love to us This is the second Use 3. For Consolation This Doctrine is the foundation of all comfort to beleevers 1. Against that bitter fountaine which is in our hearts We have a bloody fountain in our nature which is alwayes running The droppings of this fountain defâ—le us defile our services Well oppose this fountain to that fountain Gods fountain is more able to cleanse then this fountain is to defile This fountain can drown thy fountain Christ is a greater cleanser then sin is a defiler Micah 7. 19. The sea of Christs blood is deep enough to drown all thy sins Though thy fountain defile thee daily yet Christs fountain can cleanse thee daily 2. Against their inability to make use of this fountain They are discouraged because of the obstructions which lie in their way This text tells you they are all done away the fountain is not â—ealed it stands wide open day and night FINIS