and Amen It is impossible that any promise of God should â—all to the ground See what comparisons God useth to declare the certainty of his promises Esay 54. 10. Mountaines are the most fixed parts of the earth yet the promises of God are â—urer then they and Jer. 33. 20 21. The Lord compaâ—â—s his promises for the cerâ—ainty of them to the constant succession of the day and night We have Gods â—ow and oath superadded to his promise to set out tâ—â— certainty of them Heb. 6. 17. The Lord hath â—nnâ—xed his broad seal of the Sacraments to his Covenant to shew the certainty of his promises Hâ—â— bâ—â—e is set in thâ— cloud Gen. â— 13. Yea consider that the Scripture speaks of thingâ— promised as if they were already acomplished and all to shew the certainty of the promiâ—â—s Esay 44. 22 23. â—â—s deliverance was not to be accomplished â—â— one â—â—â—dred years after yet because it wâ—â— promised God speaks of it as a thing â—oâ—e So â—â—m 3. 58. O Lord thou hast plâ—â—ded the reproach of my sâ—ul c. The Church was at thâ—â— time in the very depth of affliction yet she speaks of her deliverance as a thing past Thou hast redeemed my life Dobar in the Hebrew signifies both a word and a work to teach us that when the Word is gone out Gods mouth the work is as good as done To presse this point a little further consider these things which discover the certainty of the promises of God 1 The fidelity of his nature God is the faithful God that God that cannot lie Tit. 1. 2. Men of low degree are vanity men of high degree are a lie as David found by experience Psal 62. 9. But God is a God of truth The Scripture â—uilds the certainty of Gods promises upon the fidelity of his nature 1 Thes 5. 24. So Psal 89. 33 34. Sara builded her confidence on this foundation in expecting that great promise Heb. 11. 11. She judged him faithful that had promised 2 The immutability of his counsel God is unchangeable in himself and in his counsels James 1. 17. There is nothing in God like change Mens promises faile because their natures are changable They see some inconveniences or mischiefs in their determinations afterward which they could not foresee before therefore they reverse and alter but God foresees from eternity every accident and difficulty which doth fall out in â—very age therefore he changeth not Men resolve and determine of things sometimes very rashly second thoughts with them are often better then the former God resolves on nothing rashly but with the deepest deliberation which infinite wisdom can use therefore he changes not And because his decree is unchangeable his promise is certaine The Scripture doth argue certainty of promises from the immutability of divine counsel Heb. 6. 17. and Rom. 11. 28 29. God never alters his decrees therefore he can never change his promises 3. The infinitenesse of his wisdom God knows how to bring both ends of his promises together Men break their promises often becauâ—e they want wisdom to make them good but God is a God of knowledge he knows how to give being to every word of his mouth he knows how to deliver 2 Pet. 2. 9. he knows how to defend how to supply The fulfilling of his threatning word is builded on his wisdome Esay 31. 2. He is as wise to fulfiâ—â— his promise as his threatning 4 His Almighty power God hath strength to remove all obstructions and impediments which seeme to thwart his promises We finde his power mentioned in order to the fulfiling of his promises Rom. 11. 23. They shall be graffed in for God is able to graff them in again Upon this bottom did Abraham strengthen his faith in the promise of God Rom 4. 19 20 21. Men break their promises for want of power The Apostles confesse they were hindred 1 Thes 2. 18. But who can hinder God Esay 43 13. If mountaines stand in his way he can leap over them Cant. 8. He can melt them Esay 64. 13. If sinnes oppose him he can scatter them if devils stand in his way he can rout them Nothing but his will can oppose his power and he cannot Will to break his Word 5. The riches of his goodnesse aâ—d mercy The first â—ize of all Divine promises is Divine mercy David confesseth it 2 Sam. 7. 18 21. All the promises of God are nothing but a fabrick of mercy Psal 89. 1 2. Now mercy and goodness which made the promise will not fail to make it good David bottomes his faith on this and so may we Psal 23. ult Surely goodnesse shall â—ollow me all the dayes of my life When mercy and goodnesse in God fail then may promises wiâ—her 6 The exactnesse of his justice Righteousnesse doth suum cuique tribuere Not onely Grace but justice pleads for the fulfilling of the promises If we confesse our sinnes he is just to forgive us saith the Apostle 1 John 1. 9. God hath in Christ received a valuable consideration for all the good he hath promised therefore it s but justice to make it good Christ pleads with God in point of Justice John 17. 25. and the servants of God have expected the best of good things upon this account 2 Tim. 4. 8. God gives heaven to his Elect as a merciful Father because 't is undeserved and as a just Judge because 't is Christs purchase Promises are not onely acts of grace but bills of debt God in justice wil make them good This is the first Motive promises are certaine upon this ground doth God require his people to wait Hab. 2. 3. Promises may seem to languish but they cannot die And let this be added that the difficultie of the thing doth not in the least hinder the accomplishment of the promise The things which are hard to us are easie to God That which is very marvellous in the eares of men is not at all marvellous in the eyes of God Zech. 8. 6. 2. Consider the good of the promises The promises contain things that are very Excellent The Apostle â—â—lls them exceeding great and precious promises 2 Pet. 1. 4. The promises are cabinets full of rich treasure Promises of spiritual things are very excellent and promises of outward things have much good wrapt up in them One promise of the least good that is immaginable yields more comfort then the enjoyment of greater good by common providence Whatever a man enjoyes in a promise he hath Gods love and Gods blessing with it A little coming from the heart of God is better then a great deal coming onely from the hand of God Better to be an heir of one promise then the possessour of the whole world by common providence 3. Consider the excellency of a waiting frame of spirit A waiting spirit is a choice spirit Waiting on God is one of the great duties which God requires from his people To wait on God continually comprehends much
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
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
's very like the Pharisee spake no more then what was true for they were generally men very inoffensive as to all such things For the discovering of this false foundation I shall lay down foure things viz. 1. 'T is a very great mercy to be freed from these scandalous sinnes If God have preserved you from these visible diseases that you have none of these botches of Egypt upon you it is to be acknowledged as a very great blessing The Pharisee did not amisse in blessing God that he was no Extortioner if he had done it upon a right ground if he had not gone on to censure the Publican he had not been blamed but commended for it David blesses God for preserving him from the sinne of murther upon Abigails perswasion Vid. 1 Samuel 25. 32 33. And there is very great reason for it For 1 Hereby we are delivered from much anguish and torment of conscience These scandalous sinnes as they do in an extraordinary manner waste the conscience so they do lay a foundation of much horrour and trouble in the soul every sinne creates much torment but these great abominations create exceeding much What horrour did Davids Adultery and Murther cast into his spirit Though God pardoned them both to him yet he was filled with anguish a long time after vid. Ps 6. Ps 38. Ps 50. 1. Now t is a great mercy when God prevents any anguish 2. Hereby we are delivered from being hurtful examples to other men Grosse scandalous offences are very prejudicial to others The hearts of those that are good are grieved and such as are wicked are caused to stumble oftentimes to their eternal ruine Davids sin gave great occasion of sin to others Now it 's a great mercy when God keeps a person from being an instrument of hurt to others especially of hurt to their soules 2. Such as expect salvation must keep themselves from such wickednesses Vid. 1 Cor. 6. 9 10. Heaven is not a place of common receipt for good and bad 'T is not like your ordinary Innes which lodge all kinde of passengers without difference such Lepers so living and dying must expect to go to another place Rev. 22. 15. Without shall be dogs c. 3. 'T is possible for a person to be free from these abominations and yet to be mortally sick of spiritual diseases Every sick man hath not the plague A man may die of a consumption as well as of a Fever A person may be in a damnable state that never committed murther or uncleannesse 1. The Pharisee was free from all these impieties and yet deadly sick in his soule Luke 18. 11. Paul when he was a Pharisee saith that he was blamelesse concerning all such enormities Phil. 3. 6. and yet at that time sick even unto death so he in Mat. 32. 11. so the five Virgins Mat. 25. 1. Those in 2 Pet. 2. 18 20. A natural conscience may keep men from such enormities The penalty of humane Lawes may preserâ—◠〈…〉 these great wickednesses Civil education may preserve a man from falling into these wickednesses A desire to keep our reputation in the world with men with whom we converse may keep us from these high impieties Meer restraint may do this 2. If freedome from these offences were enough to proclaime men to be spiritually whole then no hypocrite should be sick A man must be free from all these sinnes before he be advanced into the hypocrites forme Now we know that every hypocrite is spiritually and mortally sick Yea the Scripture tells us that hell is prepared for the hypocrites other sinners are said to have their portion with the hypocrites Mat. 2â— 51. The hypocrite is of all sinners the special proprietor of Hell and yet he is free from all these offences 3. It 's possible for one that hath no saving grace in his heart to be free from these offences Though every one that hath grace will abandon these sins yet every one that is free from these sins hath not grace The instances mentioned before will prove this But every one that wants saving grace is under the rage of spiritual sicknesses Yea he that is without true grace is not onely sick in sinne but dead in sin Eph. 2. 1. and yet those that are dead in sin may be free from these wickednesses 4. Although many be free from the actual commission of these sinnes yet they have the roots of these sinnes in their hearts Every sinne is in that bundle of sinne which we call original There is pride and murther and theft c Now the pollution of nature if it be not healed by justifying grace and pardoning mercy and sanctifying grace is enough to make the soule sick and that unto death Yea indeed the great sicknesse of the soul lies there There lies the strength of sinne and the heat of sinne David when he bewailes his murther goes to that as the root of it Psalme 51. 5. All a mans actual sinnes be they never so grosse might soone be healed if that were but healed This is the fountaine of blood This is the law of sin here is the devils magazine 5. Though thou art free from thâ—se foule sins yet thou mayest have some secret idol or other set up in thy heart Now the least sin a vaine thought is a mortal sicknesse in it selfe and if it be not healed will prove a soul-destroying sicknesse The Papists have devised a distinction of sinnes venial and sinnes mortal That there are some sinnes that in their own nature do not make a man liable to eternal death but onely to temporal chastisement so Bellarmine teaches The Scripture knows no such distinction nor can we allow it All sinnes are venial to true repentance except that one sinne against the holy Ghost He that commits that shall never be forgiven But there is no sin venial in its own nature the least is a mortal sicknesse and deserves eternal death So saith the Scripture Gal. 3. 10. Rom. 6. ult the Apostle speaks of all sinne that is opposed to legal righteousnesse and there is no sinne so small but it is a breach of the Law of God For of every idle word that a man shall speak he shall give an account at the day of judgement Mat. 12. 36. What is lesse then an idle word and yet that doth in its own nature deserve wrath By all these things it appeares that a man may be spiritually 〈…〉 thief nor drunkard c. 4. Yet may a person gather evideners of grace from his acting against sinne in some cases David argues so Ps 18. 23. And therefore for the winding up of this point I shall lay down some Rules whereby a person may know whether his acting against sinne be from a principle of saving grace or meerly from common restraint 1. He that forbears sinne from a principle of true grace doth act from the Authority and declaration of anaked truth When the immediate declaration of Gods Will in his Word
without any investiture of promise or threatning carries a man out against sin then is his abstaining from sinne from a principle of true grace Not but that he that hath true grace may look both at the word of promise and the word of threatning God hath propounded both promises and threatnings to be as helps to preserve his people from sinning but the principal ground of acting against sinne is the revelation of Gods Will forbidding such actions This is that which David saith of himself Psal 119. 161. My heart standeth in awe of thy Word He was kept from sinne upon the meer awful respect that his heart bore to the naked Word of God So Psal 119. 11. Thy Word have I hid within my heart that I might not sinne against thee So Joseph Gen. 39. 9. When the heart and the Word of God are shut up alone when heaven and hell promises and threatnings are laid aside and the heart and Gods command are alone if then thou be restrained from sinful actions upon the account of Gods command then is thy forbearing of sinne from a principle of grace Vid. Psalme 17. 4. By the words of thy lips Balaâ—m shewes himselfe an hypocrite in this very thing He pretends to abstaine from sinne upon the Authority of Gods Word Numb 22 18. yet afterwards in that very act goes away from God out of a covetous principle 2. He that forbeares sinful actions from a principle of grace acts against sinne out of love to holinesse He abstaines from sinne not onely as it is a deadly thing but as it is a loathsome thing Ps 119. 140. Thy Word is very pure therefore thy servant loveth it David abstained from sin because of his love to the purity of Gods Law out of his love to righteousnesse This is that which is in Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me When we are kept from sinne because of the feare of God then its a right abstinence Neh. 5. 15. Esay 30. 22. When sinne is cast away and abstained from as a menstruous cloath because it hath filthinesse in it and because it pollutes them that meddle with it such forbearance of sinne argues truth of grace Psal 119. 113. 3. He that abstaines from sinne upon principles of grace will abstaine from all sinne From profitable and pleasurable sinnes as well as disparaging disgracing sinnes from small sinnes as well as great sinnes from sinful anger as well as murther from sinful words as well as sinful actions He will abstaine from walking and standing as well as from sitting with the ungodly Psal 1. 1. he will pray with David Psal 139. ult See if there be any wicked way Psal 119. 104. I hate every false way This is clear from what goes before he 〈…〉 sinne out of respect to Gods Law and 〈…〉 to holinesse therefore he cannot but desire to forbear all because every sin is unholy every sin is derogatory to Gods Law 4. He that forbears sin from a principle of grace will act as well against the being of sinne in his nature as the breakings out of sinne in his life He will labour to suppresse the corruption of his heart as the excursion of his feet Psalme 51. 5. In iniquity was I shapen c. He would be delivered from a polluted heart as well as from a polluted hand So it was with Paul Rom. 7. 23 24. he that acts against sinne from common restraint will never much care for the inhabitation of sinne but he that hath grace is most careful and sorrowful for that he would keep down the filthinesse of the spirit as well as of the flesh 2 Cor. 7. 1. the sinful habit is worse to a gracious man then the sinful Actions 5. He that forbears sinne from a principle of grace is as careful of doing good as of abstaining from evil He prays as David did Psal 119. 5. O that my wayes were directed to keep thy statutes He that hath onely restraining grace matters not much the neglecting of good but he that hath true grace is very careful for this as well as for the other he chuseth the way of obedience as well as refuseth the way of disobedience A godly man is described by this character that he chuseth the things that please God Isa 56. 4. He is every jot as careful for the Positives as he is for the Negatives of Religion When these things concur then the forbearance of sinne will witnesse your condition to be good otherwise it will be no evidence 2. The second false Rule is Outward profession There are many who do conclude that they are in a good condition for their souls meerly because they are members of the Church especially if they heare pray c. This is the general rule whereby carnal Professours judge their condition to be good They have been baptized they have come to Gods Table they have lived in the Church c. therefore surely they are in a very healthful condition I have four things to say for this particular 1. 'T is a great honour to be a member of the Church though it be onely by visible Profession Theodosius accounted it a greater honour to be Membrum Ecclesiae then Caput Imperii It was that which advanced the people of Israel above all other people Rom. 3. 1 2. The Church of God is the most honourable society upon earth Such as are the members of the Church are neerer to God then any others They enjoy such priviledges as none else enjoy They have more helps to salvation then any others We can never be sufficiently thankful for this favour 2. To pray and to hear and to frequent the publick Ordinances c. is that which all that hope to be saved are to do That man is in a bad estate that slights these duties The wrath of the Lord lies upon them that do not call upon the Name of the Lord Jer. 10. 25. He that wilfully neglects these can never be saved Psal 14. 14. not to call upon God is the character of a worker of iniquity 3. Yes all this may be done and 〈…〉 be in a very sick estate 1. There are many instances in Scripture to prove this Was not Ishmael circumcised was not he a member of the Church Gen. 17. 16. and yet without any saving interest in the promise Was not Esan Jacobs brother was not he likewise a member of the Church and yet lived and died a profane wretch Heb. 12. 16. Did not Cain sacrifice as well as Abel Gen. 4. init and yet the Apostle saith he was of that wicked one 1 John 3. 11. What think you of Saul Ahab and all those wicked men did not they live in the Church did they not observe outwardly the worship of God and yet the sonnes of Belial In the new Testament did not the Publicans fast and pray Luke 18. 12. Was not Judas a Disciple did not he preach as well as
may be quite lost Therefore it can be no evidence of a state of grace Evidences of true grace can never totally be lost where once they are the knowledge of the evidence may be lost but the ground of the evidence cannot be lost but all outward prosperity may be lost Riches are not for ever Prov. 27. 24. Honours die before he that had them die Haman will be an example of that our own age hath given us fresh precedents in abundance of the perishingnesse of these things Do not many that were cloathed in skarlet embrace the dung-hil Are not rich men made poor and poor rich 7. Outward prosperity is sometimes given in wrath He gave them a King in his anger and took him away in his wrath Hos 13. 11. God gave quailes to the Israelites but his wrath came along with them Psal 78. 30 31. 'T is true of all outward things The prosperity of fooles shall destroy them Prov. 1. 32. Prosperitie kills more then adversitie But now that which is an evidence of salvation is never given in wrath I shall answer one question and then I shall shut up this Rule viz. How shall I know whether 〈…〉 are given in mercy 1. When they make the heart 〈…〉 Riches when they are given in anger 〈…〉 heart sensual stubborne When they are given in love they do spirituallize enlarge the heart God-ward we may see it in Hannah 1 Sam. 2. 2. My heart is enlarged outward mercies naturally make the heart carnal but when they are given in mercie they make it spiritual See it in David Psal 23. 5 6. I will dwell in the house of the Lord for ever When health riches c. raise the heart nearer heaven then 't is a sign they are bestowed in mercie 2. When they make the heart more humble Naturally outward prosperitie swells the heart That Caution 1 Tim. 6. 17. notes the distemper A full purse ordinarily makes a big heart If therefore you finde your spirits humble under your outward enjoyments you may conclude they are given you in mercie See it in Jacob How humble was he Gen. 32. 10. His spirit was as low when he marched with his two bands as when he travelled with his scrip and staffe from his Fathers house So it was with David 2 Sam. 7. 12 13. There is a promise of great prosperitie to David and to his house See how humble this made Davids spirit v. 18 19. Who am I O Lord God and what is my house that thou hast brought me hitherto 3. When we are as ready to lay them out for God as to receive them from God When God gives thee an estate and thou growest covetous art loath to part with it to promote either the service of God or the good of his people When God gives thee a healthful body and thou carest not to serve him with thy health c. This is a signe that these things are given in anger But when thou canst freely part with thy substance when thou studiest how thou mayest honour God with thy estate as the Wise-man enjoynes Prov. 3. 9. When thou art willing to feed Gods hungry and cloath his naked and lodge his houslesse ones c. This is an Argument that God gives thee thy estate in mercie But now if thou squandrest it away in the service of thy lusts or if thou canst not finde in thy heart to lay it out for God thou mayest suspect that God gave thee what thou hast in great anger Thus much for the third false Rule 4. The fourth false Rule The judgement of others There are very many in the world who conclude themselves to be in a good condition because others have a good opinion of them They think they are perfectly well because others tell them they are well Especially if they be such as are godly and religious The Apostle hints at this Gal. 6. 4. I shall lay down two things 1. 'T is a very great mercy to be well reputed of by such as are godly The good opinion of one godly man is better then the acclamations of many wicked It 's an honour to any man to have a good report amongst them that feare the Lord in sincerity It 's recorded concerning Timothy that he was well reported of by the brethren that were at Lystra and Iconium Acts 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are godly are more knowing then others as having the Spirit of God and so better able to discern of men then others are And then they are more faithful then others They dare not willingâ—y call evil 〈…〉 The testimony of one godly 〈…〉 and valued before the testimony of 〈…〉 It is a great comfort and strengthening to a godly man when such as are of a discerning spirit approve of his condition 2. It 's possible for a man to be in a very sickestate and yet to be well reputed of by godly men the wisest the faithfullest I shall give three Arguments to cleer out this viz. 1 We have several instances of it in Scripture What think you of Judas he was a very wretched man our Saviour calls him a devil John 6. 70. And yet all the eleven had a very good opinion of him If Judas had desired it he might have had a Testimony under the hands of all the Disciples that they judged him to be a very godly man When our Saviour told them â—hat one of them should betray him every one of them was more ready to suspect himselfe then Judas Mat. 26. 21 22. They were exceeding sorrowful and began to say unto him one by one Mr. Is it I Ananias and Sapphira were without doubt well reputed of by the people of God and yet you know Act. 5. 1 2. how great hypocrites they were they both agreed together to tempt the Spirit of the Lord. Was not Demas once highly approved of by the Apostle Paul and yet a very painted rotten-hearted hypocrite one that forsook the Apostle to embrace the present world 2 Tim. 4. 10. What should I tell you of Jehu Hymeneuâ— and Alexander and many others who were highly esteemed of by the servants of God in that generation Our present Age will furnish us with too many precedents of this nature many very many have turned fearful Apostates of whom the servants of God judged far better then ever they durst of their own hearts 2 No man doth infallibly know the state of another mans heart 'T is made by some a question whether a man can know the state of his own heart infallibly Though I do not question that yet I beleeve 1. That no man can do it at all times 2. That no man can do it without the extraordinary assistance of the Spirit of God bearing witnesse with his Spirit Rom. 8. 16. Sure it is no man can infallibly know the state of his brothers heart All the knowledge we have of other men is but conjectural A faithful Brother as I suppose saith the
curing of a wounded sinner he expects it at th◠〈…〉 his Ministers As they must be 〈…〉 secure sleepy sinners so they must be â—â—â—â—basses to mourning sinners A wounded spirit iâ— an insupportable burthen Prov. 18. 14. The more insupportable the burden is the greater charity is it to be a means to support the spirit under it 3. Let this be a Motive to all sick sinners to come to Christ This is enough to perswade you to come to him because there is none else can heal you You must either come to him or else you must die in your sinnes But this is more he is willing to heale you There is a natural shynesse in sinners that see their sin to come to Christ 'T is hard to drive them Cast away this sinfulnesse sloathfulnesse and come to him cast your selves at his feet and say Lord heale us Object 1. I have been a sinner of a very great magnitude Sol. 1. Not greater then Christ hath cured Not greater then he can cure Esay 1. 18. Esay 55. 8 9. 2. Did ever Christ upbraid any with the greatnesse of their sins that did see them and bewaile them 3. Make them not greater by refusing the Physician which God hath sent from his bosom to cure you Object 2. I have continued long in them 1. They are not of so long a continuance as some that Christ hath cured 2. Make them not of longer continuance by staying still in them Object 3. I fear the time of healing is past 1. While Christ calls the time is not past 2. 'T is a sinne for any man to think the time pasâ— 3. He can heal thee at the last gasp Adventure on sin 't is better to die coming to were it so then running from Christ You have both his promise and his oath that he will not cast you out He that came to call sinners to repentance will not reject repenting sinners JOHN 8. 12. I am the light of the world XII SERM. at Mary Wolnoth Lon. May 30. 1652. IN the former Chapter we read of the cruel severity of the chief Priests and Pharisees against V. 32 our Saviour He had by the excellency of his preaching gained much upon the affections of the people that resorted to heare him very many beleeved on him saith the Text and said When Christ cometh V. 31 will he do more miracles then these which this man hath done The chiefe Priests and Pharisees hearing that such things were murmured among the people presently send away Officers to apprehend his person and bring him V. 32 before the Councel The Officers instead of bringing Christs person were so taken with his preaching that they returne with a full testimony both of his Person and Doctrine Never V. 46 man spake like this man Whereupon the Pharisees are so enraged that they presently denounce Execrations upon all that adhere to him Nicodemus who was one of the Councel stands up and by a political Argument V. 49 staves them off from any further proceedings against Christ till they had heard him speak He doth not directly defend either the person or Doctrine of Christ but â—y a prudent and sober Argument labours that all further dispute about him might be laid aside till according to the Law of God they had heard him and received full proof of his actions This doth incense their envious hearts not onely against Nicodemus but even against his Countrey also And thereupon V 52. by the wonderful power of God the Assembly is broken up not without some tumultuous confusion And every man went to his V. 53 own house Our Saviour that night departs from Jerusalem and lodgeth in the Mount of Olives Chap. 8. 1. a place not farre from Jerusalem whither he was wont oft to reâ—ort He would not lodge in so bloody and ingrateful a City nor did he ever lodge in Jerusalem again as Chemnitius observes till the night before his Passion The inhabitants of Jerusalem for fear of their Governours durst not receive him into their houses and Christ knowing their malice would not trust himself amongst them and therefore departs to the Mount of Olives partly to refresh his body with necessary rest and partly that he might have more liberty for meditation and prayer The next day our Saviour comes early in the morning to the Temple and there sits down as his manner was to teach the people V. 2 Though they sought to take away his life yet he still endeavoured to save their souls and therefore comes early to teach in the Temple The Scribes and Pharisees understanding that he was teaching in the Temple thinking to finde an occasiâ—n V. 3. 4. against him brought to him a â—oman taken in the Act of adultery and desire to know his judgement in the case 〈…〉 the Law of Moses she 〈…〉 or no. Our Saviour knowing 〈…〉 declines to be a Judge in the case â—e came not into the world to be a political Judge and therefore will not determine either one way or other But though he will not be a Judge yet V. 6 7 will he be a spiritual Physician and therefore that he may convince them of their hypocrisie speakes thus He that is without sinne among you V. 7 let him cast the first stone at her These words so work upon their consciences that they depart one by one as men self-condemned and leave Jesus alone and the woman standing in V. 9 the midst Our Saviour after he had given some spiritual counsel to the woman dismisseth her and returnes to preach againe to the people V. 10 11 from which work he had been hindred too long by this impertinent act of the envious Scribes and Pharisees The first Doctrine he delivers to them is contained in the Text I am the light of the world Here are two words to be explained a little Light World Light This word is taken in Scripture two wayes 1. Properly 2. Metaphorically or improperly First Properly For that noble quality which enlightens the world called the light of this world John 11. 9. Lux est claritas splendor in corpore luminoso vel extrâ—â— corpore luminoso exiens quae lumen dicitur This natural â—ight was the first perfect visible creature that God made It was the first dayes work Gen. 1. 3. Secondly Improperly or metaphorically And so it s put for several things as they carry some resemblance to light viz. 1. The word of God Psal 119. 105. 2 Pet. 1. 19. 2. For the Ministers of God Mat 5. 14. 3. For regenerate men Eph. 5. 8. 4. For the state of conversion Act. 26. 18. 5. For prosperity and comfort Esth 8. 16. Psal 97. 11. 6. For deliverance from trouble Esay 9. 2. 7. For all outward good Job 30. 26. 8. For the glory of heaven Col. 1. 12. 9. For knowledge Dan. 5. 11. Esay 60. 3. 10. For Gods special favour Psal 4. 6. 11. For posterity Prov.
7 10. From the Discipleâ— intreating of him to eat meat he takes occasion to preach of his zeale in promoting his Fathers work Iohn 4. 32 34. From the Peoples flocking about him for material bread he takes occasion to speak of the bread of life Iohn 6. 27. And here from the sight of a vine as he went up and down in Ierusalem he takes occasion of preaching himself to be the true Vine That this Sermon was preached as he walked in the City may saith Piscâ—tor probably be gathered from ver 1. Chap. 18. Where it is said that when he had spoken these words he went forth with his Disciples over the brook Kedron This going forth saith he cannot be understood of his going forth of the house for chap. 14. ver last he went out of that before but of his going forth out of the City where he had preached this Sermon as he walked up and down It is not much material where this Sermon was preached though it is more likely that it was preached in some house then in the streets of the City especially if that be true which some conjecture that that prayer Chap. 17. which belongs to this story was prayed at the institution of the Supper it is not I say much material 'T is Christs Doctrine where-ever it was preached In the words of the Text we have two things 1. A deâ—enption of Christ in relation to beleevers I 〈◊〉 thâ— Vine 2. A deseâ—â—ption of beleevers in relation to Christ Ye are the Branches By Vine we are to understand not the vineyard or place planted with vines though the Greek word here used as Calvin notes doth sometimes signifie a vineyard but we are to understand it of the vine or plant it self especially of the root of the vine into which the branches are ingraffed By Branches we are to understand those slips which are by him that keeps the vineyard ingraffed into the stock of the Vine The words afford a double point 1. That Christ is a Vine 2. That beleevers are Branches of this Vine Doct. 1. That Jesus Christ is a Vine We are not to understand it in a proper sense for Christ to speak properly is neither vine nor door nor rock c. but the eternal Sonne of God who is both God and man in one person but we are to understand it in a Metaphorical sense he is so called by way of resemblance there is a very great similitude between Christ and the vine Twice expressely doth our Savior in this case call himself a Vine v. 1. I am the true Vine and v. 5. I am the Vine and many times covertly in those expressions of abiding in him to which he exhorts his hearers For the opening of this Metaphor I shall shew three things 1. In respect of which 〈…〉 called a Vine 2. Wherein the resemblâ—nce 〈…〉 what respects Christ is soâ— Why he is 〈◊〉 â—led so 3. The excellency of Christ above all other vines 1. For the first Christ is compared to a Vine in respect of both natures Although some resemblances do relate more chiefly to the Divine Nature and some more chiefly to the humane yet the general is to be understood in respect of both natures Christ is a Vine in respect of the whole person as he is Mediatour God and Man It will be made evident by this Argument Christ is a Vine in that respect and latitude in which Beleevers are Branches ingraffed into him Now the union between Christ and beleevers is not between them and the humanity of Christ onely nor between them and the Divinity onely but between them and the whole person Not onely is the soule of a beleever united to the soul of Christ nor the flesh of a beleever to the flesh of Christ but the whole person of every beleever is united to the whole person of Christ This is the first particular 2. In what respects in Christ a Vine In four respects 1. In regard of the meannesse of his outward condition The Vine is not like the Cedar for height nor is it comparable to the Oak for strength 't is but meane to the outward view Jesus Christ when he came into the world did not come with any great outward pomp and glory There was indeed a star at his birth that â—â—â—ught the wise men from the East to worship him but for his outward condition generally it was very meane he was born in a stable laid in the manger he was born of a mean Virgin and his life was but mean here on earth His Kingdome is not administred with that outward state and splendor that earthly Kingdomes are Jesus Christ did decline all outward glory and greatnesse See what the Propheâ— foretâ—ls concerning him Esay 53. 2. He shall grow up before him as a tender plant and as a root â—â—t of a dry ground c. The reason of this is that which he himselfe gives to Pilate John 18. 36. His Kingdome was not of this world He came not to be Ministred unto but to Minister Mat. 20. 28 He came to make others great but to make himself little to fill others but to empty himself Phil. 2. 7. He came in the forme of a servant to be trampled upon to be reviled disgraced and at last crucified External pomp was not sutable to such a deâ—igne This is our first resâ—mblance 2. In regard of his fruitfulnesse The Vine is a fruitâ—â—l plant Thoughâ—t hath little pomp yet it 〈◊〉 much plenty The fruitfulnesse of it appears three wayes 1. It brings forth pleasant fruit No plant â—ields more delightful fruit then the Vine the grape iâ— delightful the wine is a very pleasant thing and what is that but the blood of the grape Dâ—ut 32. 1â— 2. It yields prâ—fitable fruit The blood of the grape if it be moderately and seasonably taken doth warme the heart and chear the spirits It doth as the Scripture speaks make glad the heart of man Psal 104. 15. 〈…〉 repaâ—rer of natures detays â—ts both food and Physick 3. It yields great plenty of fruiâ— Other 〈◊〉 bring forth single fruit they bring forth by one and one But the Vine bringâ— forth clusterâ— There are sometimes hundreds of berries in one cluster and many of those clusters upon one Branch The Scripture useth the Vine to set out plenty of increase Thy wife shall be as the fruitful Vine upon the walls of thy house Psalme 128. 3. So Hos 14. 7. Jesus Christ may well be compared to the Vine for fruitfulnesse in all these respects 1. He brings forth pleasant fruit All the fruits that grow upon Christ are very pleasant Cant. 2. â— I sate down under his shadow saith the Church with great delight and his fruit was sweet to my taste All the trees of Paradise did not afford such pleasant fruit as grows on this Vine Consider what the fruits of this Vine are and it will be granted that they are pleasant I will name some of the fruits of this
Vine I shall present you with four clusters by which you may judge of the rest First the fruits of his death There are many particulars in this cluster I name but six 1. The satisfaction of Divine Justice The appeasing of Gods anger towards the Elect Esay 53. 6. Christ by his death did as perfectly satisfie the demands of justice as though God had never been offended he made full payment 2. The reconciliation of beleevers to God He hath not onely paid what justice required but he hath perfectly made agreement between God and the sinâ—er that now thorough Christ God is as well appeased and is become as perfect a friend to the beleever as he was to Adam iâ— Paradise God hath not in his heart the least grâ—dge towards his person Of this the Apostle speaks Eph. 2. 14 15. and Col. 1. 21 22. 3. The working out of a compleat righteousness for the sinner Such a righteousnesse as that the sinner may with a holy boldnesse chalenge the Law of God to finde fault with it Of this the Apostle speaks Rom. 5. 17 18 19. This is called in divers respects righteousnesse of God Rom. 1. 17. The righteousnesse of faith Phil. 3. 9. Rom. 4. 13. The righteousnesse of Christ Rom. 5. 18. 4. The destroying of him that had the power of death Of this you may â—eade Col. 2. 15. and Heb. 2. 14. Saâ—ans supremacy over the soule is abolished and the captived soul made the Lords freeman 5. The sweetning and perâ—uming of the grave and the freedome of the sinner from the fear of death This fruit is mentioned by the Apostle Heb. 2. 15. 6. The killing of the power of sinne Christ by dying for sinne slew sinne so as that it can never damne any of the Elect. Of this you mâ—y read Rom. 6. 4 6. Secondly the â—ruits of his resurrection These are many I shall set a few before you these foure 1. Spiritual vivifiâ—ntion The soule of a beleever is raised up and empowred to walk in â—â—â—â—nesse of life This the Apostle applieth principally to the resuâ—â—◠〈…〉 2. 12 13. You being deâ—â— i◠〈…〉 He â—ath quickâ—ed together 〈…〉 2. An assured evidence 〈…〉 from sinne This the Apostle 〈…〉 resurrection of Christ Rom. 4. 25. He was 〈◊〉 again for our justification The resurrection of Christ from the grave is a full proof that all the debt is paid the discharge of the prisoner is a cleare testimony of the discharge of the debt The Prophet puts them together Esay 53. 8. He was taken from prison and from judgement And hence the Apostle argues against those that deny the Resurrection 1 Cor. 15. 17. If Christ be not raised we are yet in our sinnes 3. An Argument of the resurrection of our bodies at the last day If the Head be raised the body shall not lie for ever in the grave the Resurrection of Christ is a pledge of ours as the first fruits were unto the Jewes a pledge of the ensuing harvest The Apostle alludes to that 1 Cor. 15. 20. And therefore the Apostle saith that Beleevers are raised up together with Christ Ephes 2. 6. They did rise in their representative when Christ was raised 4. The Confirmation of our hope of heaven This fruit of Christs Resurrection the Apostle sets down 1 Pet. 1. 3. We are begotten againe to a lively hope by the Resurrection of Jesus Christ from the dead The Doctrine of Christs Resurrection is the nourishment of the grace of Hope Thirdly The fruits of his Ascension This is a very rich cluster I shall name a few these five 1. Leading captivity captive The Apostle mentions this Eph. 4. 8. By â—eturning to heâ—ven from whence he came he did publickly â—arâ—y his spoile with him he did declare that â—ll the enemies of our salvation were perfectly brought under As great Conquerours when they have subdued their enemies do lead captive those whom they have overcome so Christ the great Captaine of our salvation did by his Ascension let his people see that their spiritual enemies were all eternally vanquished 2. The conferring of Mâ—nisterial gifts yea of the office of Ministery on his Church Of this the Apostle speaks Eph. 4 8. The Ministery of the Church is a fruit of Christs Ascension And t is as possible to pull him out of Heaven as to destroy that which he so solemnly settled at his Ascension 3. The more pleâ—tiful effusion of his Spirit upon his Church Of this fruit of his Ascension our Saviour speaks John 16 7. If I go not away the Comforter will not come but if I go away I will send him Christ when he departed powred forth his Spirit in greater plenty then ever it was before to supply the want of his bodily presence And then 4. Preparations of Mansions for his members This fruit is mentioned John 14. 3. As a man when he hath espoused a wife provides a house for her abode against the day of marriage so Christ having espoused the Church goes to heaven before-hand to make all things ready for their entertainment against the marriage day 5. An assured evidence of their corporal Asâ—ension Christ ascended and 〈…〉 as the fore-runner of his Churâ—◠〈…〉 The Apostle tells us that Christ 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not onely for ou◠〈…〉 our stead to give us an undoubted 〈…〉 that weâ— also shall personally entertaine the ascension of the head is the praeludium of the glorification of the members Fourthly The fruits of his Intercession These are very many I shall name these four 1. Assurance of the Application of all his benefits Whatsoever Christ purchased by his death â—e doth actually apply to the Elect by his intercession The Prophet puts them together Esay 53. ult This is one fruit of Christs intercession beleevers are sure to be put into full possession of all that which Christ hath merited for them by his blood-shed This some make to be the meaning of that Scripture John 14 3. They refer it to his intercession Christ by his satisfaction obtained for the Elect a right to heaven and by his intercession he doth actually apply it to them 2. The superseding and stopping of all Accusations made against them The Law accuseth Satan pleads the Law against beleevers and hence accuseth them Christ is interceding continually at Gods right hand to invalidate all these accusations There can no sooner come in any complaint but Christ throws it out Of this fruit of his intercession the Apostle speaks Rom. 8. 33 34. 3. Manuduction into the presence of the Father with boldnesse Christ is at Gods right hand for this very purpose that when ever a beleever hath any request to preâ—er to God he may take them by the hand and bring theâ— to the Father with confidence This fruit of his interâ—ession is set down by the Apostle Heb. 4. 14. 16. 4. Assurance of the acceptance of our weakest services This fruit of his intercession is mentioned Rev. 8. 3 4. The ascending
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
work is wrought By this Word is the soule first cut off from the wilde stock of corrupt nature and planted into the true Olive-tree or Vine Jesus Christ Hence the work of planting is in Scripture attributed to the Ministers of the Gospel 1 Cor. 3. 6 7. I have planted saith the Apostle Apollo watered God indeed is the great Planter So v. 1. of this Chapter I am the true Vine and my Father iâ— the 〈◊〉 He is the Master-Planter the Ministers are subordinate-planters We are labourers together with God 1 Cor. 3. 9. They are so called because by the Word preached this great work is done This the Prophet clearly affirmes Esay 61. 1 2 3. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach Christ that they might be called trees of righteousnesse the planting of the Lord. These mystical trees are Gods planting but the instrument wherby they are made such trees is the Word preached Hence the Word is called the incorruptible seed of regeneration 1 Pet. 1. 23. As all the Trees and Plants in the first Creation were set and sprung up by the Word of God Gen. 1. 11 12. So are all these mystical Branches ingraffed by the Ministerial Word 2. The Spirit of God The Holy Ghost is the immediate Instrument whereby the soule is ingraffed It is the Spirit which gives efficacy to the Word both to cut off the soule from the stock of nature and to implant it into the Stock of grace The Word would never be able to tear off any person from his first root if it were not edged and strengâ—hred by the Spirit of God The Scripture calleâ—h the Holy Ghost the finger of God Luke 11. 20. compared with Mat. 1â— 28. He is so câ—â—â—ed as for other reasons so for this because he is the immediate instrument whereby God works in the hearts of his creatures Particularly for this work of ingraffing the soule into Christ the Holy Ghost is affirmed to be the immediate instrument 1 Cor. 12. 13. By one Spirit are we all baptized into one body c. and have been all made to drink into one spirit And againe Eph. 2. 21 22. where the Apostle speaking of this great mystery under another resemblance saith that in Christ we are builded an habitation of God thorough the Spirit The same Spirit which builds us upon Christ into one Temple doth ingraffe us into Christ as one Vine 3. Faith This is the immediate instrumental cause on mans part Faith is an uniting grace it knits the soule to Christ and Christ to the soul Faith is an incorporating grace it doth as it were embody the soule into Christ making it one with Christ and Christ with it This is that which the Apostle saith 1 Pet. 2. 4 5. To whom coming as to a living stone c. Ye also are built up as lively stones c. Two things are observable in that Text. First that the Saints are built together upon Christ the foundation-stone an holy house to God Secondly how Christ and they are cemented together into one building this is by beleeving set out by the expression of coming which is used ordinarily for beleeving as Mat. 11. 28. The Spirit of God first works saith in the heart of a person through the Word and then the soul is by the Spirit through faith ingraffed into Christ and made a lively Branch For the second particular What advantage the soul hath by being a Branch of Christ I shall here follow the Metaphor The same advantage the Branch hath by being ingraffed into the Stock hath a Beleever in a spiritual sense by being ingraffed into Christ I name these five 1. Spiritual supportation The Branch hath this benefit from the Stock into which it is ingraffed that it is born up and supported by it The Branch doth not bear the Vine nor doth it beare it self but is born of the Vine A beleever hath supportation from Jesus Christ We stand on Christs legs not on our own I can do all things saith the Apostle through Christ that strengthneth me Phil. 4. 13. The strength of the Branch is in the Vine so is the strength of a Beleever in Christ Who is this that cometh out of the Wildernesse leaning on her beloved Cant. 8. 5. I laid me down and slept saith David I awaked for the Lord susteined me Many blasts passe over a beleever many violent concussions and shakings is he exposed unto partly by reason of sinne partly by temptations from the Devil from men in all these shakings he hath sustentation from Christ into whom he is implanted My grace saith Christ to Paul shall be sufficient for thee for my strength is made perfect in weaknesse in 2 Cor. 12. 9. A beleever may with confidence go to Christ and pray for support in all his weaknesses A beleever may go to Christ and chalenge support Christ would never have made thee a Branch if he had not intended to support and strengthen thee Esay 41. 10. there are repeated promises of sustentation I will strengthen thee I will help thee I will uphold thee In doing in suffering in dying is a beleever supported by Christ A beleever never wants support but when either through pride he will not have it or through slothfulnesse he will not 〈…〉 Jesus Christ 2. Spiritual nourishment The Branâ—â— doth not give nourishment to the Stock nor doth it nourish it selfe but it receives nourishment from the Stock A beleever hath nourishment from Jesus Christ The Root feeds the Branch it conveys its sap to each Branch whether it be great or little whether it be nearer the Root or at a farther distance from it Christ conveys proper nourishment to every beleever The Apostle speaks of this Col. 2. 19. The whole body from Christ by joynts and bands hath nourishment ministred the Ordinances are the joynts and bands by which nourishment is carried but Christ is the great treasury from whence it is carried He nourishes Faith he feeds Hope he nourisheth love c. Of his fulnesse have we all received and grace for grace John 1. 16. Every grace a beleever hath would die and wither if it did not receive daily nourishment from Jesus Christ 3. Spiritual increase The branch receives its Augmentation from the Vine The graffe when it's first implanted is very small a childe may break it with one of his fingers but by abiding in the Stock it grows till it come to perfection All a Beleevers increase is from Jesus Christ 'T is by and through him that we grow from infancy to a perfect man Two Texts of Scripture do fully set out this benefit of our implantation The one is Col. 2. 19. In him the whole body having nourishment ministred increaseth with the increase of God The other is Eph. 4. 16. Where the Apostle tells us that by and from Christ the whole body being fitly joyned together and compacted by that which every part supplieth maketh increase
When Jesus Christ comes to the soul he brings joy to the soule Esay 9. 3. They joy before thee according to the joy in harvest and as mon rejoyce when they divide the spoile When the Eunuch had his soul bedewed with this raine He went on his way rejaycing Acts 8. 39. The ground of his rejoycing you may see v. 32 33 35. Philip had acquainted him with Christ and Christ upon Philips preaching had rained down a soaking shower upon his soule that created a holy gladnesse in his heart Christ is the onely cheerer of the heart He can remove spiritual melancholy he can take off spiritual heaviness and put unspeakable joy into the soule 'T is true many of the members of Christ want spiritual joy This ariseth either from the restraining of this raine or from their not discerning of this raine When ever the distressed soul shall come to the feeling of these showers it will rejoyce and be no more sad The Doctrine of Christ is a cheering Doctrine The whole Doctrine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of good tidings All the Ordinances of Christ are cheering Ordinances I will make them joyful in my house of prayer God hath planted Jesus Christ as a root of joy to his people As he is a plant of salvation so he is a plant of consolation no joy is either real or lasting which is not bottomed upon Jesus Christ That soul that hath received this raine into his heart shall have some joy here and he shall have everlasting full soul-satisfying joy in Christ and with Christ and from Christ in the other world This is the second Christ is like raine in respect of usefulnesse 3. Christ is like the raine if we consider the manner of its descending There is a great similitude between the manner of Christs descension upon the soule and the descension of the rain upon the earth I shal instance in seven particulars First The raine comes down successively and gradually now a little and then a little The raine doth not fall down all at once but it comes now a shower and then a shower as the earth stands in need of it God pierces now one cloud and then another in a pleasant succession Jesus Christ comes now a little and then a little as the condition of the soule requires A drop in one Ordinance and a drop in another Ordinance A shower falls in this Sermon and a shower at another Sermon This is that which the Prophet mentions Esay 28. 10. Precept must be upon precept line upon line here a little and there a little Now one comforting influence comes down and then another now one quickning impulsion then another now one promise is rained down then another 1 Jesus Christ would have his people in a constant dependance on himself 2 He would have them wait constantly upon every Ordinance 3 He would not have them surfet either upon his Doctrines or comforts therefore he observes a succession in his distillations of good things upon them 4 He would have every Doctrine and every comfort soak into their hearts Luke 9. 44. 5 Christ would have nothing lost which he is pleased to bestow 6 Christ would endear every drop of his grace to his people 7 The soules of his people are like narrow mouth'd vessels they cannot receive much at once without spilling 8 We are such bad husbands that Christ dares not trust us with much at once For these and such like reasons doth he cause all he gives to distill in a way of succession Jesus Christ doth in a way of wisdome parcel out all the good which he raines down upon the souls of his people Secondly The rain comes down irresistibly When God doth by his Word of command speak to the cloud to distil its moisture upon the earth it is not in the power of all the creatures in heaven and earth to hinder its falling down As the clouds cannot open their own veines till God give the word no more can they â—â—â—â—ch themselves when God sets them a bleeding Jesus Christ comes down upon the hearts of men with an irresistible power and efficacy whether we understand it of his Doctrine or of his Scepter or of the influences of his Spirit he doth descend with a forcible and mighty power His Word is called a powerful Word Heb. 4. 12. The Word of the Lord is quick and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Scepter is called a Scepter of strength Psal 110. 2. The Lord shall send the rod of thy strength out of Sion His Spirit is a Spirit of might and it s said to work mightily in the hearts of his people Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Pelagians and Arminians talk what their wilde fancy dictates of the resâ—stibility of grace the Scripture mentions no such thing the raine will come down whether men will or no and let the earth be never so hard it will soak into it When Christ by his Word and Spirit descends it is with a mighty power that the soul is not able to resist it I shall shew the power of Christs Word Spirit and Scepter in three great works Conviction Conversion Consolation To speak particularly to these 1. For Conviction When Christ comes down with an intention thoroughly to convince the conscience of sinne and righteousnesse the soul though it may stand out for a time yet it is through the mighty smitings of Christs Word and Spirit so powerfully over-ruled that it cannot but yield we have an instance of this in Paul Act. 9. 6. Jesus Christ doth with such an invincible evidence come upon his conscience that though he was in a violent motion carried on in a contrary course yet he yields up himselfe as a prisoner into his hands crying out Lord what wilt thou have me do He hath no strength to stand out any longer nay not so much as to dispute it with Christ Of this convincing power the Apostle speaks 1 Cor. 14. 24 25. Jesus Christ when he comes down with a purpose to bridle the conscience doth deal so effectually that the proudest sinner is brought upon his knees and made to passe sentence against himself Yea with such a mighty power doth he come down upon the soule that even those who are not savingly brought in have their mouths stopped and are unable to say any thing for themselves Thus it was with those that brought the woman taken in the act of Adultery to Christ John 8. 9. They were so mightily convicted by the Word and Spirit of Christ that they were not able to abide in his presence but shrunk away one by one as men self-condemned Thus it was when Christ descended in the word of Stephen Acts 6. 10. Though they would not yield yet they were so powerfully convinced that they could not resist the Spirit by which he spake Christ doth so demonstratively smite the conscience that carnal reasoning hath no door of evasion Of this powerful
Out of his fulnesse have we all received and grace for grace John 1. 16. Christ doth not exhale vapours from the earth but sends down vapours from himself to the earth All his materials are in himself and from himself if Jesus Christ could not raine upon us till we did furnish him with materials we should be out of hopes of receiving one drop from him to the day of our death We can furnish him with materials for fire and brimstone but the ingredients of his comfortable raine are from himself alone 3. The raine is not necessary at all times There are seasons when the husbandman craves no raine He is sometimes afraid of showers and wishes for Sun shine rather then showers As snow in Summer and raine in harvest so honour is not seemly for a foole Prov. 26. 1. But now Jesus Christ is never unnecessary This raine can never faill unseasonably There 's no time but the drops of Christs doctrine come welcome to the soul There 's no moment wherein the influences of Christs Spirit are not grateful to the soule That day that is not a rainy day is a mournful day The earth may be too full of raine but the soule can never be too full of this heavenly moisture Si dixisti sufficit periisti 4. The raine is sâ—metimes hurtful to the earth Immoderate raine is as prejudicial as immoderate drought A poor man that oppresseth the poore is like a sweeping raine that leaveth â—â— food Prov. 28. 3. As parching heat doth sometimes dry up the fruits of the earth So excessive raine doth often drown the fruits of the earth Sometimes men and cattel are drowned sometimes houses with their inhabitants are swept away by overflowing showers But now Jesus Christ is never prejudicial to the soul If ever this raine do any annoyance to men it is by accident because it is not received or improved The distillation of Christs Doctrine is sometimes the savour of death 2 Cor. 2. 15. but this is onely because men are not bettered by it The Scepter of Christ doth break many in pieces Psalme 2. 9. but this is because men do not submit to it The influences and strivings of Christ by his Spirit are sometimes the occasion of the hardning of mens hearts and so consequently of their destruction but this is because they do resist and oppose them This raine hath intrinsecally no hurtful destructive property in it If it ever prove destructive it is because of some evil quality in them upon whom it falls 5. The raine is no distinguishing Argument between good and bad It falls promiscuously upon the righteous and unrighteous This our Saviour tells us Matth. 5. 45. The raine indeed sometimes falls in one place when it doth not fall on another Amos 4. 7. but on whatsoever City or Village it falls it comes down equally on all As fat drops fall upon the sluggards field as upon the field of the most diligent man But now this spiritual raine is more distinguishing Though all where the Gospel is preached have the same common Doctrine and all have some common influences of Christs Spirit yet there are special drops distilled upon the Elect which others never partake of Some are hardned others are softned some are rained upon to conversion others are rained upon for obduration some are melted and dissolved others are stiffned and enraged The peculiar drops of special grace are not communicated to all alike from Jesus Christ Arminians may talk of Universal grace that Christ doth no more for Peter then for Judas but the Scripture speaks of peculiar grace which is not communicated to all Why is it that thou wilt reveal thy self to us and not unto the world John 14. 22. There is hidden Manna which Christ never intended to bestow on all There are secret drops which Christ lets fall on one soul in a Congregation and doth not distill upon others This raine falls with a most exact distinction He hath mercy on whom he will have mercy saith the Apostle Rev. 2. 17. and whom he will he hardeneth Rom. 9. 18. Christ hath excluded some from the benefit of his prayers John 17. 19. And they that are shut out of the benefit of his prayers are excluded from the saving merit of his blood His propitiation is not extended further then his mediation 1 John 2. â— 2. The peculiarity of the descending of this raine is cleerly shewed by our Saviour in the answer he gives to that question of his Disciples concerning his preaching to the people in Parables Mat. 13. 10 11 12 13 14 15. Though the raine of Christs Doctrine fall down indifferently upon all yet the special grace of understanding applying and improving that Doctrine is not given unto all 6. The rain can make nothing spring where nothing hath rooted The showers are able to make both grasse and corne and other plants grow up but if either the earth be barren or if there be no foundation of roots the showers can do nothing the raine can make nothing grow up out of rocks It cannot make wheat grow where none was sowen But now Jesus Christ doth not onely make seed grow where seed is sowen but he makes seed grow where none was sowen Christ by the drops of his Doctrine and by the influences of his Spirit makes the rocks bring forth fruit He doth not onely cause plants to spring in good soyle but by the dropping of his grace turnes a barren soyle into a fruitful soyle one good shower from Christ will make the barren Heath as good ground as the fruitful valley The Word of Christ is called seed 1 Pet. 1. 23. it doth not onely make seed grow but it is seed it self Christ by raining down turnes the Thorne-tree into an Apple-tree He changes the thistle into wheat Other raine brings up something where something was but this rain brings up something where nothing was Other showers bring forth figs from Fig-trees but these showers bring forth figs from thistles Other raine brings up a crop where a crop was sown but this raine brings forth a crop where none was sown Those three thousand you reade of Act. 2. 37. had not one root in them when Peter began to preach but before he had done raining upon them their hearts were a nursery of all living plants The Uses of this Point 1. How justly may Christ expect fruitfulnesse from his people My beloved saith the Prophet had a vineyard planted in a very fruitful hill And he fenced it and gathered out the stones c. and he looked that it should bring forth grapes Esay 5. 1 2 3. It is but equal that they that live under Christs Doctrine and Scepter and under the influences of his Spirit should bring forth both good fruit and plenty of fruit the people of God are compared to a tree planted by the rivers of water which bringeth forth his fruit in his season Psal 1. 3. Christ is spiritual raine he is both
suppling oyntment dâ—opt upon it it had been stony to this present day Fourthly from the beautifying vertue of this oyntment learn two things 1. What true beauty is To be anointed with Christ to be filled with his graces to be made partaker of the divine nature this is beauty this is true beauty this is lasting beauty this is beauty that will commend us to God 'T is not he that hath the beautiful face but he that hath the beautiful soule that is accepted of God And then 2. He that would be beautiful let him anoint himself with Christ How vaine are persons in painting their faces Jezabels daughters abound 2 Kings 9. 30. as if they would mend Gods workmanship it was formerly whores customes Ezek. 23. 40. Anoint your selves once with this oyntment and all others will be unpleasant And then Fifthly from the healing quality of this oyntment learn two things 1. To acknowledge how their sores were healed Thou wast one full of wounds now they are bound up and healed Thou mayest blesse God for this balsome of heaven â—esus Christ otherwise thou hadst died of thy wounds 2. Get this oyntment into 〈…〉 Wise men will not be without healing oyntment in their houseâ— especially were they are farre from Chirurgion All our houses by reason of sin are no better then spiritual hospitals There 's no balme in Gilead that can heal one sore but this divine balm Jesus Christ get your vessels fill'd with this oyntment and all will be well pray that God would poure this oyntment into your wounded children and servants else they are but dead men LUK. 2. 25. Waiting for the consolation of Israel XXIX SERM. at Mary Wolnoth Lon May 29. 1653. THere are in this Chapter foure things observable concerning Jesus Christ 1 His nativity ver 1. to ver 21. 2 His circumcision verse 21. 3 The presenting of him in the Temple ver 22. to v. 41. 4 A proof of his prophetical office v. 41. ad finem In that part which speaks of his presentation in the Temple we have many things observable 1. The time of it ver 22. which was the fourtieth day after his nativity 2. The efficient cause of it his parents Joseph and Mary 3. The final cause of it this is declared ver 23 24. 4. The adjuncts accompanying this work These are principally two First the prophecy of Simeon verse 25. to verse 36. Secondly the prophecy of Anna concerning him v. 36 to 39. In this prophecy of Simeon we have 1. A description of some things concerning his person v. 25 26. And then 2. A declaration of his prophecy v. 27 c. His person is described two wayes First by his piety v. 25. init Secondly by his gift of prophecy this is expressed generally by the efficient cause of it v. 25. The holy Ghost was upon him particularly by the revelation which he received v. 26. His piety is set down by three graces 1. His justice or righteousnesse He was just 2. His devotion he was a devout man 3. His faith and hope in expecting the fulfilling of Gods promise concerning Christ This is in the text He waited for the consolation of Israel â—n which words we have two things 1. A description of what Christ is to his people 2. A 〈◊〉 of what Simeon did in reference to â—â—rist 〈…〉 him God had reveaâ—ed 〈…〉 by 〈◊〉 â—oly Ghost that Jesus Christ 〈…〉 before his soule went out oâ— the flesh 〈◊〉 â—he holy man beleeved this and 〈…〉 wâ—it for it From 〈…〉 two particulars we have this double Observation 1. That Jesus Christ is the consolation of Israel 2. That godly men do expect and wait for the accomplishment of divine promises even of such as are most unlikely to be fulfilled I begin with the first viz. Doct. 1. That Jesus Christ is that consolation of the Israel of God Simeons expectation was for the coming of Christ in the flesh as is clear from v. 25. He that is there called the Lords Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consalation of Israel Christ is the only true consolation of all Gods Israel the consolation of Israel is a periphrasis of Christ the Messiah saith Piscator 1 See the type Noah was herein a type of Christ Gen. 5. 29. 2 See it in the prophecies They that foretold Christ prophecied of him as a comforter Esay 9. 3 6. Esay 40. 1. Esay 51. 3. Esay 52. 9 10. 3 See it in the Angels that proclaimed his birth Luke 2. 10 11. In opening of this doctrine I shall handle these three particulars 1. Who are meant by Israel 2. In what respects Christ is said to be the consolation of Israel 3. That he is the consolation of Israel only 1. For the first By Israel we are to understand true beleevers the members of the truly invisible Church so we find them called Gal. 6. 16. They are called Israel or the Israel of God in two respects First in reference to the people of Israel beleevers are like the people of Israel in three respects 1. In regard of their inward circumcision It was the badge of an Israelite and that whereby he was distinguished from all other Nations that he was circumcised Other Nations are called uncircumcision the Israelites are called ordinarily â—he circumcision Beleevers they and they onely are spiritually circumcised the foreskin of their flesh is mortified and cut off they are circumcised with the circumcision not made with hands Col. 2. 11. The body of sinne is truly mortified in them Hence they are called in Scripture the circumcision as the Israelites were Phil. 3. 3. We are the circumcision saith the Apostle speaking of beleevers which worship God in the Spirit a true Beleever is a true circumcised person 2. In regard of the Law written in their hearts It was the great priviledge of the people of Israel that they had the Law of God amongst them The Apostle mentions this Rom. 2. 2. And the Prophet David long before him Psalme 147. 19. Beleevers have this priviledge above all people under heaven that the Law of God is with them nay the Law of God is in them not the Law of nature but the Law of grace it is not onely written amongst them but it is written in them The Apostle speaks of this Heb. 8. 10. 3. In regard of their neernesse to God It was the great dignity of the people of Israel that they were of all people neerest to God Deut. 4. 7. They were Gods heritage his peculiar people separated from all people under heaven It is the great priviledge of beleevers that they are neerer to God then all other people They are neer to God in affection they are neer to God in relation Of this the Apostle speaks Eph. 2. 13. Thus they are called the Israel of God in regard of the people of Israel Secondly in reference to the 〈…〉 rael Israel is Jacob he had that name 〈◊〉 him of God Gen. 32. 28. Now
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
wait on him for his promises Now a child of God would not willingly cast any reproach either on God or his promises from which he receives so much good Ergo. And then Fourthly They are not unmindful how long and with how much patience God waited on them for their obedience They remember God tarried Sermon after Sermon year after year for their conversion The Apostle speaks of Gods long-suffering in waiting on the old world 1 Pet. 3. 20. Every one of Gods children are sensible of Gods patient waiting on them when they had no minde to know him When they slighted grace when they scorned mercy God waited this makes them so ready to waite on God Esay 30 18. And then Fifthly Their own undeserving of the good promised The children of God know that all Gods promises are free as to them Jacobs acknowledgement will be readily assented unto by them Gon. 32. 10. They know how well they deserve the heaviest threatning but how unworthy they are of the least mercy They do with an unfeigned heart say as David did when God had promised him to build his house 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto A childe of Gods Moâ—to is Lâ—sse then the least of all the mercies of God This makes them wait And Sixthly They know how certain the promises of God are They have had experience how he hath made good the promises that are past and they know he will shew the same unchangeablenesse in those that are to come They know his Name is Jehovah God that hath his own being from himself and that will give being to all his promises This encourages them to wait It was the Apostles Logick in their generation 2 Cor. 1. 10. It is ignorance of God that causes the heart to distrust They that know thy Name saith David will put their trust in thee Psal â— 10. Gods children know his Name therefore they will wait And Seventhly The satisfaction they expect from the enjoyment of what is promised They know every promise of God will bring â—ull contentment of heart when it is fulfilled They cannot now expect so much as they shall then finde in the promises of God They know they are as the Apostle speaks of them in 2 Pet. 1. 4. Exceeding great and precious promises They know the harvest will make amends for all their expectation therefore they wait for it The Uses are for 1. Information 2. Reprehension 3. Exhortation 1. For information This teacheth us three lessons 1. That Godly men have a very good opinion of God They dare take his Word for that which they love with the dearest affection They are willing to wait the whole time of their life for the accomplishment of that good which he hath promised As they dare follow God when they know not whether he will carry them Heb. 11 8. so they dare wait on God when they see no reason for their waiting Did they not bear a singular affection to him they could never with so much satisfaction waite upon him 2. The excellency of grace Grace is a choice thing in it self and its choice in its effects This is one excellent effect of grace that it doth enable the soul to wait on God for things that are most difficult to be brought to passe Corruption teacheth the heart to wrangle with God but grace teacheth the heart to waite on God A gracious spirit is a choice spirit 3. That faith doth not only look to things present but to future things Sense onely mindes things present but faith mindes things that are a great way off Heb 11. 1. It is as willing to wait on God for a future good as it is to receive a present good Faith hath an Eagles eye and a Lions heart It hath a Lions heart to bear present evils and it hath an Eagles eye to see future good It 's said of the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they saw the promises and embraced them afar off Heb. 11. 13. A beleever is as able to live upon good in reversion as on good in present fruition This is the first use of the point 2. For reprehension To those that will not wait for the fulfilling of Gods promises These are of two sorts 1. Such as are over-hasty that would have the promise fulfilled before its time And then 2. Such as never minde the promises of God look no more after them then if they had never been made Simeons practice blames both these First For those that would anticipate God in his promises They are so eager for the fulfilling of the promises that they would have them accomplished before their time I would desire such men to consider these three things 1. This is a very sinful frame of heart Whatever may be pretended as an excuse or extenuation it cannot be denyed but the sinne is great to be over eager with God to give being to his promise before the time Consider five particulars 1 'T is an implicite denyal of Gods right to appoint his own time The Scripture puts times and seasons as well as things and persons under the jurisdiction of God It 's his right to determine times Acts 17. 26. He that made time hath the sole power to appoint and set times Our Saviour tells his Disciples Actâ— 1. 7. That times and seasons God hath put in his own power Now not to be willing to stay Gods time is to devest God as far as we are able and to invest our selves with this great piece of royalty and sovereignty of appointing times It is interpretatively to say that we will be the Lords of time and not God 2 'T is a limiting of God Moses reproves the Jews for this as a great presumption that they limited the holy one of Israel Psal 78. 41. Men that are free will not be limited much more unfit is it that God should be limitted To limit God is to exalt our selves above God as if we were wiser then he We are not wise enough to improve the times which God hath set much lesse are we wise enough to set God â— time To endeavour to reduce or circumscribe God to our time is to take away from him his freedome and liberty in working 3 'T is a questioning of Gods faithfulnesse as if we were fearful he would not be as good as his word When we hurry men too hastily to fulfil their promise before the time we give them cause to think we suspect their honesty as if their words were but winde To be over-hasty with God argues a secret suspition in the heart that God will let time slip 'T is a sign that we do not esteem Gods bond as good as ready payment Abraham by wishing that Ishmael might live Gen. 17 18. did argue some inward doubt whether he should have an Isaac or no. Turbatâ— adbâ—c vacillantis animi vox ista est as Calvin notes Though he did