hopes that our eyes shall still according to Gods promise see Isa 30. 20 our Teachers and that we shall not be left 2 Chr. 15. 3 without God through the want of a true Gospel Ministery 1. Both because of his abiding compassions notwithstanding our ill deservings from whence in former ages his Church hath been supplyed with a succession of faithful painful Embassadors 2 Chr. 36. 15 though there have been therein many people of very high provocations 2. And also because there is a considerable accession of young men rich in gifts and graces who from time to time seek entrance into the Ministery through the right dore of Ordination though it be an Ordinance wofully sleighted by multitudes yea by some who pretend much love unto the Gospel And therefore seeing Christ who holdeth the stars in his right hand is obliged Rev. 1. 16. Eph. 4. 11 12 13. to maintain his own Officers in the Church till his Saints arrive at perfection we his Ministers in reference to our calling may boldly say We shall not die but live and declare the works of the Lord. Reader Ps 118 15 believe it Nothing more endangereth the loss of the Gospel then contempt and none proficiency Therefore once and againe we most heartily entreat thee to prize and to improve a Gospel Ministery and all other means of grace which the God of thy mercies doth yet vouchsafe To him that hath and fruitfully tradeth what he is trusted with shall be given and he shall have abundance Mat. 23. 29 Let not this book be received in vain which the good hand of providence doth now tender unto thee This field is full of Gospel treasures digged out of Scripture mines for thine enriching in the knowledge of Christ and what knowledge is so necessary excellent or profitable For from hence do issue all things which pertaine unto life and godlinesse Hereby our love to Christ is 2 Pet. 1. 3. enflamed our longings after him enlarged our faith in him confirmed our joyes in him raised yea by the knowledge of him he is possessed and improved both for growth in all graces augmenting of all spiritual comforts and preparation for everlasting glory Therefore commending this book which hath by one of us been diligently and carefully compared with the Authors own notes together with all thy other helps for heaven unto thy faithful improvement we commend thee to the fulnesse of the blessing of the Gospel Rom. 15. 29 through Jesus Christ in whom we desire alwayes to approve our selves May 28. 1656. The real friends and servants of thy soul Simeon Ashe Edm. Calamy William Tayler A TABLE Of the several DOCTRINES handled in this TREATISE 1. A Prelimunary Sermon to the whole discourse that Christ is All and in All. pag. 1 2. Christ a Christians life 11 3. Christ a Christians food 39 4. Christs righteousnesse the Christians robe 67 5. Christ the Protector 87 6. Jesus Christ the Physician 119 7. Christ the true light 225 8. Jesus Christ the great Shepherd 249 9. Jesus Christ the true Vine 282 10. Christ the horn of salvation 324 11. Christ the dew of heaven 351 12. Christ the chief corner stone 385 13. Christ to the wicked a stone of stumbling 432 14. Christ the Sunne of righteousnesse 455 15. Christs Name a precious oyntment 487 16. Jesus Christ the consolation of Israel 509 17. Christ the fountaine opened for penitent sinners 555 Second Part of the Table 18. CHrist the Lamb of God 1 19. Christ a bundle of myrrh 3 20. Christ the way 16 21. Christ the truth 40 22 Christ the glory of his people 80 23. Christ the gift of God 81 24. Jesus the Authour and finisher of our faith 101 25. Christ the rock 121 26. The Word of Christ the sword of the spirit 153 27. Jesus Christ the desire of all Nations 1â—4 28. The Covenant of grace established in Christ 206 29. Christ the hope of salvation 235 30. Jesus Christ as rivers of water in a dry land 258 31. Christ the power of God 288 32. Christ the wisdom of God 306 33. Christ the true brazen Serpent 329 34. Christ the end of the Law 365 35. Christ the holy one of God 379 36. Christ the Christians spiritual Altar 400 37. Christ the Christians Passeover 408 COL 3. last part of ver 11. I. SERM. at Mary Wolnoth Lon. May 18. 1651. Christ is all and in all THe Apostle in the two former Chapters perswadeth these Colossians to constancy in the Faith of the Gospel in which they had been instructed against the practice of those false apostles who laboured to draw them away to judaical ceremonies He doth in this Chapter as his manner is give them sundry Exhortations to holinesse of life And first he stirs them up to the more diligent study of heavenly things by many Arguments verse 1 2 3 4. If ye be risen with Christ seek those things that are above Secondly he perswades them to mortifie their earthly members those vitious motions and affections of corrupt nature which were still too strong in them he doth not only urge this in general but instances in many particulars all which are pressed by several Arguments verse 5 6 7 8 9 10. Amongst other Arguments this is one They have put off the old man and put on the new man ver 9 10. This new man he describes three wayes First it is the renuing of the holinesse of our nature which we lost in Adam Secondly it consists in the knowledge of the mystery of the Gospel Thirdly the example or Archetype according to which this new man is fashioned is the image of God our Creator This Argument the Apostle follows verse 11. he sets it on two wayes 1. By removing the false opinion of some who neglecting this new man did confide in their external priviledges and contemned all such as wanted them this in the former part of the verse where there is neither Greek nor Jew c. that is in this new man it matters not what Nation a person be of whether he be Jew or Gentile nor doth it matter what outward prerogatives a person have whether he be circumcised or uncircumcised nor doth it matter what his outward state be whether he be bond or free c. none of all these differences are looked at or considered No man is more accepted of God for the having of any of these things nor is any less esteemed of him for the want of them There is neither Jew nor Greek c. 2. By opposing the true opinion But Christ is all and in all Qâ—d All those external things which are accounted so honourable without this new man do not availe to salvation nor will the want of all these hinder a person of salvation and acceptance with God if the great work of regeneration be wrought for Christ is all and in all We have such another expression Gal. 3. 27 28. Ye are all
others but an unmeasurable fulnesse of all grace A fulnesse of redundancy which from him might flow out to all the Elect for the filling of them with a fulness of sufficiency Of this the Scripture speaks John 3. 34. and Iohn 1. 16. In all these respects God hath raised him up to be a Horne of salvation Thus much for the opening of the Doctrine The Uses of this Doctrine Vse 1. For Information in two things First The miserable condition of those that are without Iesus Christ Who are without Christ Not onely Jewes and Turks and Pagans but all unbeleevers in the Church Whosoever is without true saving faith is without Christ 'T is faith that makes Christ Actually ours Faith unites us to Christ and Christ to us Their misery is very great Christ is a horn of salvation the onely Horn of salvation he that is without Christ is without salvation God hath put the salvation of men into Christs hands 1 Iohn 5. 11. He hath given us eternal life and this life is in his Sonne And he that hath the Sonne hath life but he that hath not the Son hath not life ver 12. God himself cannot save him that is without an interest in Christ He hath set down this way of salvation and he cannot deny himself It is a question amongst the Schoolmen whether God could have saved sinners without Christs satisfaction They generally conclude upon good grounds that he might but now 't is not so much as a question God hath resolved that whosoever is saved shall be saved by Christ and without mutability he cannot save men another way Better never to have seen the light then to die without an interest in Christ And he that doth not beleeve truely in him hath no saving interest in him Iohn 3. 18. How shall I know whether I do truly beleeve or no I shall here to help you lay down a twofold note of true faith 1. It is a heart-purifying grace This effect of faith the Apostle mentions in Acts 15. 9. Whosoever hath true faith in Christ will find his heart purified and cleansed thereby The efficient cause of the purification of the heart is the Spirit of God who is called the Spirit of Sanctification 2 Thes 2. â—3 The 〈◊〉 cause is Christs blood 1 Iohn â— 7. The instrumental cause is faith This grace purifies the hearâ—â— as it is an instrument whereby the blood of Christ which purifies is conveyed to the soul and as it doth take hold upon the promise of cleansing the promise is I will sprinkle clean water Ezek. 36. 25. Faith applies this promise and improves and so purifies the heart If you have not purification of heart you have not faith and if you have not faith you have not Christ as a Horne of salvation Now that heart may be said to be purified that hath these three properties 1. If it bewaile impurity Impurity that is truly lamented is in Gods account as if it were removed Rom. 7. 23 24. If thy pollution be thy greatest burden thy heart is purified in Gods sight 2. If it be cautious of every thing that may defile A heart that is purified dares not willingly come neere any defiling puddle it will avoid occasions temptations of defilement Iob 31. 1. Carefulnesse of shunning defilement is an infallible note of purification 3. If it be through inadvertency defiled it will not be quiet till it be made clean A purified heart cannot lie in any uncleannesse when God hath once discovered it to him Thus David when he saw his pollution with what earnestnesse doth he run to the Laver that he may be washed Ps 51. 2 7. 2. Saving faith hath very high and precious thoughts of Christ This character is laid down by the Apostle in 1 Pet. 2. 7. No unbeleever can truly have precious thoughts of Christ nay they have low thoughts of him as 1 Pet. 2. 7 8. and Cant. â— 9. Try your faith by this note Now if Christ be truly precious 1 He shall reigâ—â— and rule over thee His precepts will be as precious as his promises His Sovereignty will be as precious as his sacrifice his yoke will be as desirable as his merits the Apostle opposeth saith and disobedience 1 Pet. 2. 7. Where Christ is disobeyed he is not beleeved in 2 If Christ be truly precious to thee his dishonours will pierce thy soul The dishonours done to him in his truths worship government will be a greater grief to thy heart then all the dishonours that are done unto thy selfe 3 If Christ be truly precious to thee it will be thy meat and drink to do him any service Thou wilt make it thy study to set him up and to make him great where ever thou comest 4 If Christ be precious to thee all his Ordinances will be precious Thou wilt have a high esteeme of his Word of his Sacraments of his Sabbaths and that for his sake who hath instituted these things If it be not thus with thee thou art an unbeleever and if an unbeleever thou hast for present no saving interest in him that is the horne of salvation Secondly The impossibility of the perishing of any of the Elect. Their eternal salvation is a thing of absolute certainty They can never perish They may seem to be lost sometimes in their own apprehension I said saith Jonah I am cast out of thy sight Jonah 2. 4. He was in his own eyes as if he had been a cast-aâ—ay 〈…〉 impossible it should be so as in other 〈…〉 so in this because Christ is the horne of their salvation He that hath wrought their salvation is able to preserve salvation for them and them for salvation If Christ be able to save you ye shall be saved When you look upon that in your selves that may seem to hinder your salvation look upon that that is in Christ to maintain your salvation You shall be as certainly saved as Christ himself is saved Father I will that they whom thou hast given me may be with me where I am that they may behold my glory c. John 17. 24. Your salvation is now fully accomplished he that was able to accomplish your salvation is able much more to apply it now it is accomplished Consider these seven Notions to make this out 1 Christ will not lose the merit of his blood nor be deprived of the end of his death and he must do both these if one of his Elect should miss of salvation 2 Christ did not conquer for the Devil but from the Devil Christ will not be at the charge and cost of redemption and when he hath done suffer the devil to go away with the spoile 3 Christ will not impoverish himself to enrich the Devil and impoverished he should be if one of the Elect should perish for every Saint helps to make up his mystical fulnesse So the Apostle tells us Eph. 1. ult 4 Iesus Christ will not rob his Father to enrich the Devil Now if
extra sunt indivisâ— Prophets Act. 10. 43. Apostles 1 John 5. 11. Christ himself Joh. 14. 16. do all bear witnesse to this truth That Jesus Christ is life eternal to every true beleever In what respect Christ is our life of glory I shall shew in the following particulars viz. 1. In regard of merit and acquisition Jesus Christ is the procurer of this life of glory Heaven is called a purchased Redemption or Possession Epb. 1â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the purchaser of this possession and his blood is the price of the purchase As he hath by his death purchased the Elect so hath he also by his blood purchased this life for those redeemed ones 1 John 4. 9. in this was manifested the love of God towards us because he sent his only begotten Sonne into the world that we might live through him Had not Jesus Christ shed his blood no sinner had ever tasted of this life eternal Eternal life is the free gift of God and yet it is merited by Christ Christ who is the price and meritorious cause of life is the free gift of Gods grace and therefore our salvation is both free and yeâ— merited 2. He is our life efficaciously Though salvation be purchased for the Elect yet must the Elect of God be fitted and prepared for this salvation before they can be put into the possession of it The Apostle speaks of making the soule meet for the inheritance of the Saints in light Col. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best of men are unfit for salvation as well as unworthy of salvation Though heaven be prepared for them yet cannot they enter into heaven till they be prepared This fitnesse or preparedness stands in the changing of our nature by the working of grace in the heart and in the merciful acceptation of God covering our infirmities and reckoning our weak endeavours for perfect obedience Natura mentis humanae quantumvis perfect a naturalibus donis absque gratiâ non est susceptibilis gloriae Parisiens lib. de vâ—rt cap. 11. The Apostle tells us that a man must be wrought for glory 2 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of God come into the world rough and unpolished filthy and defiled as well as others and they are not fit for this life till they be refined and polished Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50. Except a man be borne againe he cannot see the Kingdome of heaven Aquinas saith well Gratia haec divina eò infunditur electis ut peragant actiones ordinatas in finem vitae aeternae Now Jesus Christ doth fit and work the Elect for this glory He doth by his Spirit change their nature he doth by his grace renew the spirit of their minde he doth set up his own image in their soules and by working grace fit them for the enjoyment of that life of glory which he hath purchased 3. He is our life He is the fountaine of our eternal glory 1 John 5. 11. This is the record that God hath given to us eternal life and this life is in his Sonne 'T is in him as in the head as in the root as in the fountain or spring All our glory is laid up in Jesus Christ as in a publick treasury Iesus Christ and all beleevers make up one mystical body of which he is the head and they the members therefore is their glory laid up in him 4. Jesus Christ is our life in regard of preparation As he doth prepare us for heaven so doth he prepare heaven for us This is attributed to his Ascension Iohn 14. 2 3. I go to prepare a place for you Not as if the place of glory were not created till the Ascension of Christ There were many souls in heaven glorified before Christ did corporally ascend thither Abel Abraham Isaac Iacob and the Prophets the meaning of it is onely thus much that Iesus Christ did not ascend only for himself to dwell in glory alone but he ascended for our sakes in our stead and place to possesse the purchased inheritance for us and to keep it for us till we actually come to be possessed of it our selves 'T is by way of allusion to the practices of great Kings who send their harbingers before them to make ready for them against their coming Iesus Christ is pleased to stile himself so in reference to the Elect. And therefore the Apostle calls him our forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tells us that he is entred into the vaile for us Heb. 6. 20. and hence it is that we are said to sit down together with Christ in heavenly places Eph. 2. 6. 5. He is our life as the way to life He calls himself the way Iohn 14. 16. No man comes to the Father but by Christ This is that new and living way which the Apostle mentions Heb. 10. 19 20. 'T is through the vaile of Christs flesh that we enter into the Holy of Holies Iacob in his vision at Bethel saw a ladder which reached from heaven to earth Gen. 28. 12. upon this ladder the Angels of God ascended and descended This ladder is Iesus Christ so he tells us himselfe Iohn 1. 51. hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Sonne of man He hath not only shewed us the way to heaven by his example but he is the way himself in which we go to God 6. He is our life in regard of distribution and communication As he hath purchased life for us and keeps possession of it for us so he it is that shall put us into possession of it when we come to enjoy it I will come againe and receive you unto my self Iohn 14. 3. The Apostle speaks of this in 2 Tim. 4 8. There is laid up for me a Crown of righteousnesse which the Lord the righteous Judge shall give me in that day 'T is to be understood of Christ he that hath purchased the Crown for us will in that day visibly set it upon our head Come ye blessed of my Father receive the Kingdome c. Matthew 25. latter end 7. He is our life formally Iesus Christ is the matter of eternal life Our eternal life and glory stands in the full enjoyment of Iesus Christ in heaven The seeing of God the enjoyment of Christ is our very glory Rev. 22. 3 4. The Throne of God and of the lamb shall be in it and his servants shall serve him and they shall see his Face and his Name shall be in their foreheads The glory of heaven is called the eating of the tree of life Rev. 2. 7. Iesus Christ is the tree of life the enjoyment of him is the souls glory Iob therefore reckons up all his eternal glory by this very thing I know that my Redeemer liveth c. I shall behold him not with anothers but with these very eyes Full and perfect â— immediate
Alms shall famish for want of it Vse 2. For Exhortation I. To such as want Christ My counsel to them is that they would labour for an interest in him you cannot be well without him you will famish your soul if you have not Christ for your meat and drink Quest How may we come to have an interest in him 1. Be thorowly perswaded of your need of him This is the first step to the attainment of him Look upon your natural guilt upon all your sinnes upon the severity of the curse of the Law against disobedience upon the exact justice of God in punishing sinne and upon your own helpless nesse either to satisfie justice or to stand out under the deserved wrath of God and you will be convinced of your need of him 2. Wait upon Jesus Christ in that way in which he gives himself to sinners The publick Ordinances chiefly the preaching of the Word In that Christ makes the tender of himself and by that ordinarily faith is wrought in the heart to embrace that tender Rom. 10. 17. Zacheus obtained Christ by being in the way of Christ Luke 19. 4. the Ordinances are the Sycamore-tree Câ—â—mb up into them and stay and wait till Christ come He is to passe by that way 3. Observe his call and embrace it Prov. 9. init Luke 14. 16 17 18. Mark the impressions of the Spirit the knocking 's of Christ Thus did Zacheus Luke 19. 5 6. Zacheus Come down c. And he made haste and came down c. Beg of Christ that he would give a heart to come down when he sayes come down He is the meat and drink of God He that refuseth him sinneth against his own soule Consider seriously of it When you finde your stomack crave meat and drink think O what shall I do for spiritual meat and drink II. To such as have an interest in Christ who is meat and drink let me commend a few things to you 1. Feed on him Eat and drink of this flesh and blood every day Christians grow weak because they let their meat and drink stand by them 'T is not the flesh in the pot but the flesh in the stomack that gives nourishment 'T is not the drink in the vessel but the drink taken down that revives Stir up spiritual hunger and that will make you feed heartily on Christ Eat and drink Christ by Meditation eat and drink him by Application Let your faith draw in Christ in every Ordinance Keep your Spiritual meals as constantly as you do your other meales Your eating will help you to a stomack Satisfaction and hunger are mutual helps one to another Eating and drinking other meat takes away the appetite but it increaseth the spiritual appetite Fixed times of spiritual feeding every day are marvellous profitable When you have prayed call your heart to account what it hath taken in of Christ When you have been reading ask it what nourishment it hath received from the Word When the Lords Supper is over enquire what refreshment is received Put your selves forward to frequent constant actual feeding It 's pitty such precious meat and drink should stand in corners when the soule hath so much need of it 2. Be thankful for this meat and drink That it is provided for any that it is actually dealt out to you That you have that meat and drink which others want There are many that have no other meat but sinne They drink iniquity like water Job 15. 16. Some eat the bread of violence and drink the wine of deceit Some there are that drink the wine of the condemned in the house of their God Amos 2. 8. They eat the flesh of men and drink their blood like new wine Micah 3. 3. The greatest part of men have no other meat then the pulse of worldly comforts no other drink then the puddle water of created things and thou hast the flesh and blood of Jesus Christ to eat and drink prize and value at an high rate the exceeding riches of this grace We are to blesse God for our corporal meat and drink Jesus Christ gave thanks when he ate and drank John 6. 11 And so did the Apostles Acts 27. 35. and so should all men do It is brutish to eat and drink without Thanksgiving How much more cause have we to blesse God for our spiritual meat and drink The corporall is common to us with others This is peculiar onely to the Elect no other shall taste of this provision 3. Let your growth be answerable to such excellent feeding God expects that our spirituall growth should be proportionable to our spiritual feeding Bos Macer pingui in arvo is prodigious Husbandmen expect that when they put their cattel into pastures that are rich where there is plenty of grasse and abundance of water they expect that their growth should be answerable The Saints of God are highly fed They have Angels meat should they not then do Angels work If you do not grow very fast you will bring up an evil report of Christ as if his flesh were not nourishing meat as if his blood were not nourishing drink as if it were meat in shew and not meat indeed as if it were drink in shew not drink indeed Jesus Christ may repent that his body was broken his blood poured out to be meat and drink for you that are still leane and ill-favoured even dwarfs in grace It 's the Saints priviledge that they shall grow because Christ is their feeder and it is their duty because they have such food to be carefully mindful of growing Every limb of the new man should thrive We should grow lower in humility higher in heavenly-mindednesse broader and thicker in spiritual affections c. you cannot expresse your thankfulnesse for this royal meat and drink any other way so much to the contentment of Christ as by growing abundantly It is that which our Saviour requires as a testimony of our union with him and of thankfulnesse for that feeding vertue we receive from him John 15. 5 8. As he is unworthy of meat that doth not labour so is he more unworthy that doth not grow 4. Shew pitty to others that feed on other meat and drink Endeavour to communicate Christ to those that want him We naturally pity famished men lean cheeks and pale faces work some bowels in a miser in an enemy Commend Christ to others perswade them to embrace him You shall feel no want of meat and drink for your selves by communicating Christ to others Though a thousand eat and drink of him no one shall have the lesse 5. Do not despair of spiritual growth and strength 'T is a dishonour to Christ to think that he should starve you His flesh is strengthning flesh his blood is strengthening blood quickening blood 'T is full of spirits 't is full of life Though thy graces be weak thy spiritual diseases violent yet despair not Thou receivest more from Christ then thou canst lose or spend
a quickning vertue There is that in him which is proper for all diseases The Evangelist tells us that when sick persons resorted to Christ in the days of his flesh there went vertue out of him and healed them all Luke 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no vertue could have gone out of him if all vertue had not been treasured up in him Christ hath eye-salve for blinde eyes mollifying grace for hard-hearts enlivening grace for dead soules humbling grace for proud minds God hath given him fulness of all things necessary for sick soules and wisdom to apply the same for the benefit of those that repair to him Secondly how Christ heales spiritual Diseases 1. He heales by justification Sinne brings guilt Lev. 5. 2 3 4 5. Rom. 3. 19. Every sinne makes the creature liable to wrath This guilt is removed by the grace of justification Jesus Christ applies his spotlesse and perfect righteousnesse to the soule and thereby actually removes the guilt of sinne and makes the sinner as pure in the sight of God as if he had never offended Of this the Apostle speaks Romans 5. 18 19. This is called in Scripture the covering of sinne Psal 32. 1 2. Blessed is the man whose unrighteousnesse is forgiven and whose sinne is covered Christ draws the vaile or garment of his own merit and obedience over the spotted soule of a sinner and thereby covers all his guilt In this respect a sinner is perfectly healed Though sinne abide in him yet the guilt is taken away so that it shall never redound upon the person for condemnation Hence it is that God is said not to behold iniquity in his people Numb 23. 21. Of this healing the Psalmist speaks Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Of this healing we are to understand that in 2 Chron. 30. 20. The Lord hearkened to Hezekiah and healed the people He did not reckon nor impute the guilt of that sinne to the people 2. He heales the soule by sanctification Every sinne hath filthinesse in it as well as guilt It is of a defiling nature and leaveth defilement upon the soule of the sinner Matth. 15. 11. Hence it is that sinners are said to be filthy creatures Rev. 22. 11. and Psal 14. 3. they are altogether become filthy This is called Macula or labes peccati the spot or staine of sinne Corruption pollution c. It doth immediately follow every offence of sinne and remaines when the act of sinne is over Look as waters when they break their banks and over-flow the earth leave a filthy slime and sediment behind them so all sinful acts leave upon the soule a filthy slime of corruption This filthinesse Jesus Christ heales by Sanctification He doth by his Spirit plant the seeds of grace in the heart he doth make the soul partaker of the divine natuâ—e 2 Pet. 1. 4. He doth cause all old things to passe away and all things to become new 2 Cor. 5. â—6 He doth write his Lawes in the heart of the sinner Jer. 31. 33. He doth sprinkle cleane water upon the sinner whereby he is cleansed from all his defilements Ezek. 36. 25. And by this meanes the filthinesse of sinne is healed This Sanctâ—fication hath two parts the one is mortification whereby the body of sinne is wasted Rom 8. 13. and Col. 3. 3 5. The other is regeneration or the spiritual resurrection whereby the inward man is strengthened and renewed from day to day the one is the putting off the old man the other is the putting on the new man Now although the sinner is not healed perfectly and at once of the filthinesse of sinne by Sanctification as he is of the guilt of sinne in regard of justification because this is a real change and therefore it 's carried on successively and gradually whereas justification is onely a relative change and therefore is perfect at once yet he is in so sure and certaine a way of healing that Jesus Christ will never let him go out of his hands till he be fully cured He is perfectly healed in respect of parts already and he shall be perfectly healed in respect of degrees he shall see the day when there shall not be the least speck of sinne or filth either upon the soul or body Thirdly the excellency of this Physician above all other Physicians This appears in many respects 1. In regard of the Subject Other Physicians have to deale onely with the body All their businesse lies in the temper constitution parts of the body in preventing removing diseases that annoy the outward man Their line reacheth no farther The soule is not the object or subject of the Physicians Art But now the chief part about which Christ is employed is the soul the conscience the affections the inward man He heales the distempers of the heart which other Physicians as Physicians can neither know nor heal Vid. Esay â—1 1. 2. Jesus Christ is a Physician for all diseases There are some diseases which are opprobria medicorum no Physician in the world is able to cure them But Jesus Christ can cure all diseases all kindes of diseases and every individual disease He knows the cause of every disease and therefore he can cure all Some Physicians though they have a general skill in all diseases yet their excellency lies sometimes in one or two which they have studied more then others and about which they have been imployed more then in others As some Divines are better versed in some one or two Controversies then others so c. But Christ is as exact in all spiritual diseases as he is in any disease He is as good for the diseases in the head as for those that are in the heart and for those that are in the affections as for those that are in the head He can cure ignorance pride unbelief discontent impatience hardnesse of heart c. and he can cure one as well as another that is he can cure all Christ never yet met with a spiritual distemper which he was not able to call by its right name and to prescribe a fit medicine for It 's said of him in the Gospel That he cured all manner of diseases John 5. 4. He can cure all manner of spiritual diseases 3. Jesus Christ can give no hurtful medicine The most learned Physician in the world being he knows but in part may prescribe something which is not proper for the disease unlesse they had spectacles to see into the body they may be mistaken but Christ cannot be mistaken He never appointed any thing but what was fit yea nothing but what was best for the patients condition And indeed Christs Physick is therefore proper because he prescribes it Other Physicians appoint such receipts because they are proper but Christs receipts are proper because he prescribes them If he will use a plaister of clay and spettle it is therefore right because he will use it John 9. 6. That which
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
convince men that they are not evil things It was Austins Observation long since God bestowes outward things upon the worst of men that they may not be thought to be the onely good things and he bestowes them sometimes upon his own people that they may not be thought to be evil things 3. To shew his Dominion and right of disposing even these outward things Should not some godly men enjoy these outward things they would be apt to think that God did not meddle with things of this nature but now the conferring of these things upon the godly disproves that Atheism 4. To let men see even sensual men that it is not in vaine to serve God Worldly men say what profit shall we have if we pray to him Job 21. 15. Now they are not capable of understanding the inward profit of holinesse but they can understand the outward advantages God therefore will prove the profit of piety by such Arguments as they are able to understand 5. To fulfill the letter of his Promise He hath promised these outward things to godly men Psal 112. 2 3. Now men would question his faithfulnesse in keeping promise if it should not sometimes be made good in kinde 6. God makes some of his people rich to help such as are poor Wicked men generally hate the people of God for their very holinesse They are not willing to relieve them though God by his power makes them Authours of good to them Therefore that the 〈…〉 flock may have some to stand by them â—â— conscience sake God is pleased to make some of their number great that the wicked of the world may not alwaies tread them down without opposition Joseph was made great to provide for his fathers house in their povertie Gen. 50. 20. God makes some of his flock rich and great that the poor of his flock may have some to look after them for his sake This is the second Conclusion Thirdly That grace and holinesse is the best and neerest way to attaine to all outward prosperity For although God as soveraigne Lord make rich and poor whom he please yet no man can expect or hope for temporal felicitie but the man that is truly godly 1 Tim. 4. 8. Godlinesse hath the promise of the life that now is and of that which is to come And Matth. 5. 5. The froward do often enjoy much of these outward things but the promise of the inheritance of them belongs onely to the meek Prov. 3. 16. Riches and honour are put into the hand of wisdome and none but wisdomes children can upon any good ground expect to inherit either of them This is the third Fourthly That the enjoyment of these outward things is no infallible evidence of a good condition 'T is possible for a man to possesse a great portion of outward happinesses and yet be unhappy in regard of his soule The purse may be full of gold and yet the heart emptie of saving grace The body may be fat and in good liking and yet the soule leane and withered A man may have great possessions in the world and yet have no interest in God Our Saviour supposeth this Matthew 16. 26. There are foure things required to make up this supposition 1 A man that gaines the whole world must enjoy all the riches honour pleasure of worldly things 2 He must have a heart capable to take delight in all these 3 He must enjoy all these from the first man to the last man from the beginning to the end of the world 4 Freedome from all vexations and troubles of Spirit This no man ever did enjoy And yet our Saviour supposeth that a man may enjoy all this and yet lose his soule That outward prosperitie cannot evidence a man to be in a state of grace appeares by these seven Arguments 1. They are bestowed upon the worst of men The Scripture tells us of many rich men very rich that lived and died wickedlie What think you of him mentioned Luke 12. 16 17 18 19 20. He was exceeding rich his treasury was too little his store-house was too small for his revenues and yet no interest in God at all that might entitle him to salvation a very foole for all his riâ—hes You reade of another in Luke 16. 19. There are all expressions of prosperity that can be imagined and yet v. 23. that very person is in Hell torments You know the story of Nabal 1 Sam. 25. 2 6. he was very wealthie and yet a sinful fool As his name is so is he Nabal is his name and follie is with him You reade of some in Job Chap. 21. 7 8 9 10. that enjoyed much prosperitie and yet desperatelie wicked reade v. 14. They say 〈…〉 from us we desire not the knowledge of 〈…〉 Sodom and Gomorrah were very rich it was a land fruitful as the Garden of God Gen. 13. 10. and yet they that possessed that fruitful land are now suffering the vengeance of eternal fire Jude 7. The Scripture is full of such examples 2. Riches and honour are but common blessings They are the good things of the Foot-stool not the good things of the Throne They are in the left hand of wisdome Prov. 3. 16. Now no common mercie can argue special love Eccles 9. 1. No man knows either love or hatred by any thing that is before him 3. Outward prosperity is very often a hindrance of salvation That of our Saviour would seriously be taken notice of 'T is easier for a camel to go thorough the eye of a needle then for a rich man to enter into the Kingdome of God Mat. 19. 24. Riches too often draw the heart from God they coole zeale quench devotion We see by experience many men that were hot for Religion when they were poore are grown dead cold now they have got estates Our Saviour tells us that the deceitfulnesse of riches choaks the Word and makes the heart unfruitful Vid. Mat. 13. 22. Now that which hinders men from salvation can be no argument of a state of salvation 4. Men may transmit riches to their posterity Now that which a man may have by descent and natural generation can be no evidence of a state of grace No man is born in a state of grace Eph. 2. 2. A man must be borne againe before he can see the Kingdome of Heaven Joh. 3. 3. Many men are borne rich and honourable c. therefore none of these things can entitle a man to heaven 5. If outward prosperity were an Argument of grace then Covetousnesse would be no sinne 'T is no sinne but duty for a man to labour for and to covet evidences of grace We are commanded to do so in Scripture Make your calling and election sure 2 Pet. 1. 10. but covetousnesse is not a duty but a sinne a sinne of a high nature The root of all evil so the Apostle calls it 1 Tim. 6. 10. 'T is idolatrie one of the worst kinds of idolatry 6. Outward prosperity
alwaies reforme with a reservation they leave a nest-egge for Satan to sit on In this thing the Lord be merciful to thy servant saith Naaman 2 King 5. 18. But where there is true grace the reformation is universal Abuses against the first table are reformed as well as abuses against the second Table and abuses against the second table as well as such as are against the first Through thy Commandments saith David I get understanding therefore I hate every false way 4. When it is a Reformation to all good as well as from all evil When the heart is carried out as strongly after the reforming of good things omitted as of evil things committed then 't is a signe that there is grace in the heart When a man shall not onely reforme of oppression and in jâ—stice but reform to liberality and open heartednesse God puts these together 〈…〉 essential branches of all true 〈…〉 Esay 1. 17. Cease to do evil leâ—â— to do 〈…〉 a man shall not onely leave swearing but conscionably take up the work of praying c. Such reformation will evidence grace to be in the soul 5. When it is a setled and fixed Reformation Two things are comprehended in this First resolution never to return to these evils which we have put away never to forsake those holy courses which we have taken up when a man thorough the grace of God doth purpose that his Reformation shall last as long as life lasts He may fall into the same Acts again but 't is against his intention against his prayer against his endeavour Secondly a resolution to carry on his reformation from day to day in regard of degrees never to leave mending and mending till he have mended every thing that is amisse either in excess or defect This I call fixed Reformation 6. The sixth false Rule Quietnesse of conscience Many persons judge themselves to be in a whole condition because they finde no troubles in their spirit They have not those Tormina and gripings in their consciences which other sinners have had therefore they gather that they are in a good condition They think they are well because they do not finde those pains which others have found I have these three things to say about this rule 1. Holinesse is the onely way to true quietnesse of conscience See Jam. 3. 17. Esay 32. 17. disturbance is threatned to the wicked Job 15. 21 24 Job 20. 20. Esay 57. 2. All quietnesse of conscience is not an argument of a good condition This I shall make out by three Arguments viz. 1 A man may be in a very good condition and yet want peace of conscience A good conscience and an unquiet conscience sometimes meet in one man Though purity of conscience be the way to peaceablenesse of conscience yet the conscience may be pure and for the present unpeaceable We have many instances of this in Scripture That of Heman is very remarkable Psal 88. 15 16. a very good man as will appear by many instances in that Psalme yet had a very stormy conscience That instance in Isaiah 50. 10. is another proof of this Yea Jesus Christ himself had alwayes a good conscience but he sometimes wanted a peaceable conscience when he uttered those words Mat. 27. 46. he wanted serenity and peace David a holy man doth often complaine of unquietnesse and of great troublednesse in his conscience In the beginning of the new-birth when the pangs are not well over upon the hiding of Gods face upon the stepping aside into sinne upon want of evidence of grace upon some great assault of Satan in such cases consciences that are very good may be very unquiet 2 A man may be in a very bad condition and yet finde some quietnesse in his conscience See that cleare texâ— to prove this Luke 11. 21. While the strong man armed keeps the palace all is in peace The devil may be in full possession of the soule and yet the soul may be sensible of no unquietnesse at all That rich man in the Gospel sings a Requiem to his soul Luke 12. 19. The Apostle speaks of some that are past feeling Eph. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sin and yet do not feel sin 3 Some quietnesse of 〈…〉 Some peace of conscience ariseth from 〈◊〉 of a mans condition 'T is not peace but secuâ—ity sleepinesse deadnesse yea 't is one of the gâ—eatest judgements God inflicts in this life to afford men quietnesse of conscience in a sinful condition When God lets a man be as Jonah was ready to be drownd and yet fast asleep in the sides of the Ship 3. All that are truly godly shall at last finde peaceablenesse of conscience Though they may be full of tossings and unquietnesses in their consciences yet they shall at last finde peace though not perhaps so much peace as shall free them from doubting yet so much peace as will free them from distrust Peace is promised to them often in Scripture Esay 26. 3. Thou shalt keep him in peace Psalme 85. 8. Psalme 37. 37. Christ hath purchased peace for them The Spirit is a Spirit of peace as well as a Spirit of grace Joy is a fruit of the Spirit as well as Love c. True peace of conscience is an evidence of true Grace Quest How shall a man know true peace of conscience from carnal security They may be distinguished three waies 1. From the rise of them True peace proceeds from true spiritual roots viz. 1. Acquaintance with God Job 22. 21. False peace ariseth rather from ignorance of God forgetfulnesse of God but true peace ariseth from acquaintance and communion with him 2. The knowledge of our justification Of this the Apostle speaks Rom. 5. 1. When a person doth upon good grounds know that his person is put into a state of justification and thereupon finds peace and quietnesse in his spirit this is a night born peace 3. The sense of our walking according to the rule of the Word The Apostle mentions this Gal. 6. 16. He that can derive his peace from such foundations may conclude the work of grace from the work of peace as truly as he may conclude light from the Sun II. From the manner of the working of his peace True sound peace hath usually followed great conflicts of conscience True quietnesse ordinarily grows out of disquietnesse Storms usually go before calmes As it was with that natural outward calme Mar. 4. 39. so it is generally with spiritual calmes Though spiritual stormes are not of the same violence or of the same continuance in all yet some tempestuous blasts go before these serenities III. From the properties of it I shall name these three properties of true peace 1. It will allow no peace with sinne Carnal security is at amity with sinne at least with some sinne but gracious peace is at enmity with all sin The Prophet mentions this fruit of it Psal 85. 8. 2. It raises the heart to enjoy more full
termes set down what is here more covertly propounded saying I am not come to cast the righteous but sinners to repentance In the handling of this doctrine I shall open these foure things 1. Shew that this is Christs usual method 2. How this work of discovery is wrought 3. Why Christ takes this course in the healing of sinners 4. Whether this work be wrought alike in all 1. That this is Christs usual method appears two wayes 1. By our Saviours own declaration We shall finde him in Scripture expressing this two wayes 1 By declaring the end of his coming He came from heaven to save and convert such kinde of persons Luke 19. 10. The Sonne of man came to seek and to save that which was lost Not simply all such as are lost for there are abundance of lost sinners which he neither came to seek or to save intentionally but such as see themselves to be in a lost condition such as are first made sensible of that lost undone condition they are in without Christ So Esay 6â— 1 2. He doth there fully declare both for what sinners he came into the world and how he heales those sinners They are such sinners as are broken-hearted such sinners as mourne they are meekned sinners Christ first breaks their hearts causes them to mourne out of the sense of their sinnes meekens their spirits by a work of conviction and then heales them by the Application of the Promises of grace 2 By the forme of invitation he uses to sinners This is fully exprest by the Evangelist Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest The words are very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ doth not call sinners as sinners but as labouring sinners as burdened sinners such as are even overwhelmed and born down with the heavy weight of sinne Such as see sinne and upon the sight of it are so overwhelmed that they cannot look up but are ready to sink and die under it 2. From the order of this working upon such as he hath healed You can hardly finde any one that ever was healed but in this way but multitudes that have been wrought upon after this manner Those three thousand who were converted by Peters Ministery were first brought to the sight of their sick estate and then were converted Acts 2. 37. What is the meaning else of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was not the least part or point of the heart but it was wounded it was with them as if the sharp points of daggers or stings of Scorpions had been stuck and fastened in their hearts So it was with the Jaylor Acts 16. â—7 〈…〉 those expressions and gestures of his shew that he was first convinced of his sick estate before he was cured The same method is observable in Pauls conversion Acts 9. 4 5 6 9. his falling to the earth his trembling and astonishment the words uttered by him the continuance of his blindnesse for the space of three dayes What are these but evidences of the work of conviction which Christ wrought upon his heart The same course and method in some degree or other doth Christ observe in all those whom he heales of their spiritual diseases especially if they be such as are adulti grown men when this work is wrought upon them This is the first particular 2. How Christ makes this discovery Answ This is wrought ordinarily by the preaching of the Law The Ministery of the Law is the most certain and expeditious way to make the sinner sensible of his sick estate The Law hath a threefold effect upon the soul as to the accomplishing of this work viz. 1. The Law sets before the eye of the sinner the miserable estate which man is in by sinne with the wrath of God due to him for the same All knowledge of sinne is by the Law thorough the convincing power of the Spirit of God Rom. 3. 20. By this meanes the Apostle came to see his sinne Rom. 7. 7 9. He thought inward concupiscence to be no sinne till God by his Law had better informed his judgement He thought his condition while he was a Pharisee to be as good as the condition of the best but when God had tutor'd him a while by the Law then he looked upon himselfe as a dead man when the commandment â—ame sin revived saith he and I died v. 9. 2. It doth convince the conscience of the sinner that he is the guilty person whom the Law threatneth with all that misery The Law of God doth point him out as Nathan did David and tells him that he is the man against whom all that wrath is denounced The Apostle mentions this work of the Law 1 Cor. 14. 24 25. The sinner being smitten with the edge of the Law falls down on his face confessing that he is the very man that is guilty of such sinne and liable to the miseries due to such sin The condition discovered is his condition 3. The Law awakens the sinner out of his security lets him see the impossiblity of his personal satisfying the Law and so works horrour and astonishment in the soule This effect it had on the Jaylor Acts 16. 29. his heart was set on a trembling frame upon the apprehension of that sad guilt and misery under which he lay from which he was not able to deliver himselfe This is that which the Apostle calls the Spirit of bondage Romans 8. 15. which is opposed to the Spirit of Adoption This is the second thing 3. Why Christ takes this course in the healing of sin why will he not heal the sinner till he have him sensible that he is not in a sound condition 1. That sinne may be imbittered Sinne is in it selfe and evil and bitter thing 'T is compared unto gall and wormwood and 't is far more bitter then either of these Now 't is the minde of God that the sinner should taste the bitternesse of sinne before he be healed Jer. 2. 19. Therefore is he pleased to 〈…〉 course 2. That the sinner may be brought to a 〈◊〉 shame for his sinne Sinne is a very shaâ—eful thing 'T is called shame in Scripture and 't is the minde of Christ that all sinners that are recovered shall beare the shame of their sinnes Ezek. 16. 52. Now if the sinner should be healed before his sinne be discovered this designe of God would be frustrated 3. That the sinner may be willing to come up to his termes When Christ begins at first to deale with a soule about the work of Conversion he keeps a huge bogling he doth exceedingly dodge with Jesus Christ to bring him to low termes Christ therefore shewes him his naked condition what he is and what he must expect if he close not with him and by this meanes he is brought to a ready and willing complyance with him We see it in those three thousand which Peter converted when their
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
prayers They must beg of him what they want and he will bestow what he hath promised Jesus Christ cannot deny importunate prayer 2. They must clasp about him by faith Faith is the soule 〈…〉 Jesus Christ A hand 〈…〉 from Jesus Christ And 〈◊〉 4. Surely Christ will 〈…〉 in glory Christ is a Root of glory as 〈…〉 grace We are implanted into Christ in gâ—â—ce in order to our implantation into glory 〈◊〉 we are made meet to be partakers of the inheritance of the Saints in light Col. 1. 12. He that is in Christ by grace shall be with Christ in glory Col. 3. 4. Luk. 1. 69. Hath raised up an horn of salvation XVI SERM. at Mary Wolnoth Lon. Aug. 29. 1652. THese words are a part of that holy Song or Prophecie which was uttered by Zacharias the father of John Baptist after the use of his speech was restored to him God was pleased to deprive him of the use of his speech for a time that he might correct him for his unbelief as you reade v. 20. of this chapter The occasion was this An Angel of the Lord is sent to him as he was burning incense in the Temple to inform him that his wife Elizabeth should conceive and beare him a sonne v. 13. Zacharias knowing that both himself and his wife were now so old that according to the ordinary course of nature they could not expect seed doth in an unbeleeving manner desire a signe from the Angel ver 18. the Angel gives him a signe which was not onely a signe but inflicted upon him as a punishment Thou shalt be dumb and not able to speak ver 20. The childe being born and circumcised on the eighth day according to the Law God remembers his servant and opens his mouth 〈…〉 so long shut 〈…〉 God fills his hear◠〈…〉 by vertue of which 〈…〉 which begins v. 68. and 〈…〉 80. This prophecy hath two parts 〈…〉 Preface or Introduction 1. That that concernes Christ v. 68. to v. 76. 2. That that concernes John v. 76. to v. 80. 1 Concerning Christ there are two things uttered 1. He blessed God for the Mission of Christ v. 68. Blessed be the Lord God of Israel for he hath visited his people 2. He shews the benefit the Elect have by this sending of Christ This is two fold First Redemption This is amplified by many words which signifie one and the same thing He hath redeemed his people he hath raised up a horn of salvation c. Secondly Sanctification This is set down v. 74 75. That he would grant us that being delivered c. We might serve him without fear in holinesse and righteousnesse c. 2. Concerning John there are likewise two things Prophecied 1. The nature of his office He should be an extraordinary Prophet v. 76. 2. The work of this Prophet with the successe he should have in his work v. 76 77 c. Thou shalt go before the face of the Lord to prepare his way c. God that had raised him in an extraordinary manner would blesse him with more them ordinary successe Many of the children of Israel shall he turn unto the Lord his God as the Angel had told him 〈◊〉 The words which I have read are a part of that Prophecy which is uttered concerning Christ They are a glorious title which Zachary gives him before he was borne A horne of salvation From which title we gather this Note Doct. That Jesus Christ is a horne of salvation to the Elect. God hath raised him up for this very purpose to be unto his Elect an horne of salvation God hath raised up saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not yet raised but the time now drew neere God had promised it Faith looks on what God hath promised as a thing already done And then this phrase In the house of his servant David is added to shew the accomplishment of the promise of Christ made to David God had often promised David that he would raise up one out of his loynes to sit upon his Throne and that his Kingdome in Christ should be a perpetual Kingdome Jer. 23. 5. Jer. 30. 9. Now at this time the Kingdome of David was even cast down the Scepter was even departed from Judah the promises of God made to David seemed now to faile his Kingdome was even broken therefore is Christ said here to be raised in the house of David because in Christ the Tabernacle of David was raised up which was even fallen according to that Prophecie Amos 9. 11. And therefore Christ is called also the horn of David Psalm 132. 17. because he was raised up to fulfil the promise made to David for the perpetuation of his Kingdome And he is called the horne of the house of Israel Ezek. 29. 21. 'T is a 〈…〉 interpreters generally 〈…〉 his Elect an horne of salvatiâ—â— In the opening of this three 〈…〉 be explained 1. What salvation is here meant 2. Why Christ is called a horne of â—â—â—vation 3. How he comes to be a horne of salvation to the Eect to deliver them Christ is salvation 1. Privatively Christ is salvation 2. Positively 1. He is a horne of salvation Privatively in three respects 1. In respect of sinne 2. In respect of Satan 3. In respect of men 1. In respect of sinne Sinne is a thing which doth much endanger the soules of the Elect. 'T is indeed the onely great endangerer Neither the devil nor men could endanger them if it were not for sinnes which betray them into the hands of both There are three things in sinne from which the Elect need to be saved 1 The guilt of sinne Guilt is the obligation of the sinner to deserved punishment This doth every sinne expose the sinner unto Lev. 5. 1 2 3 4. Now Jesus Christ is salvation to them in respect of this He hath taken all their guilt upon himself and so freed them from it so that though there be upon them simple guilt yet none that shall for ever redound upon the person The Apostle speaks of this salvation Tâ—â— â— 14. He gave himself for us that he might redâ—â—me us from all iniquity This is that which the Angel tells Joseph from the interpretation of his name Mat. 1. 21. He saves them from then sinne by being made sinne for them as the Apostle speake 2 Cor. 5. 21. From hence is the justification of our persons in Gods sight 2 The Dominion of sinne The Dominion of sinne is the sovereignty and command which sinne exerciseth over all men by nature Hence it is that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle useth this expression Rom. 6. 16 17. To whom ye yield your selves servants to obey his servants ye are to whom ye obey c. Now Christ is a horn of salvation to them in this respect for he doth by the communication of his Spirit undermine and abolish the Lordly dominion of sinne and by the infusion of grace and the
He shall come down like the rain upon the mowen grasse This seems to be more agreeable to the meaning of the Holy Ghost especially because of the clause following which is added by way of Explication As the showers that water the earth As the showers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rain and showers differ onely as lesse and more raine signifies smaller showers and showers signifie greater raine Deut. 32. 2. Raine falling in multitude of drops is called a shower That water the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Zarziph which is here translated water is onely used in this place in all the Bible it signifies to water by dispersion to water by drops The showers are dispersed in drops all over the face of the earth in a very regular and artificial way God hath divided saith Job a water course for the overflowings of waters Job 38. 25. The raine is from the cloud spouted out by drops after such a manner that every part hath its share Thus much for Explication The Observation is this Doct. Jesus Christ is to his Church as the rain to the mowen grasse as the showers of rain that drop down upon the earth Jesus Christ is the spiritual raine of his Church Jesus Christ is a mystical shower to the hearts of his people When God gave Christ out of his bosome he did then if ever raine a golden shower upon the world The Prophets do use this Metaphor in their predictions of Christ Esay 45. 8. Drop down ye heavens from above and let the skies poure down righteousnesse c. Though it be expressely a prediction of that great return of the Church from their captivity Yet as Calvin well observes it relates to the spiritual Kingdome of Christ when all this should be compleatly fulfilled The heavens did never drop down salvation they never rained righteousnesse so abundantly as when they rained down him who is the Lord our righteousnesse In the handling of this Doctrine I shall open three things 1. What that is which in Christ may be compared to the rain 2. Wherein lieth the resemblance between Christ and rain 3. Wherein lies the disproportion there I shall shew how Christ excels all other raine For the firste This Metaphor of raine doth relate to three things of Christ It respects three particulars 1. It hath relation to his Doctrine It is usual in Scripture for Doctrines to be compared to the raine My Doctrine saith Moses shall 〈◊〉 at the raine my speech shall distil as the dew 〈◊〉 Ordinarily the preaching of the Prophets Deut. â—â— â— â—â— câ—lled Dropping Ezek. 20. 46. Drop thy word â—oward the south and Prophecy Ezek. 21. 2. Drop â—â—y word toward the holy places Prophecy against the land of Israel I finde divers Expositors interpreting that Text of Christs Doctrine Saith Chrysostome the coming down of the rain upon the grasse or upon the fleece of wool as he renders it signifies the preaching of Christ in the Synagogue And certainly Christs Doctrine if ever the Doctrine of any person may be well compared to the raine His Doctrine is from above and it hath all the properties of raine The Prophet makes the comparison Esay 55. 10 11. 2. It hath relation to the spiritual Government of his Kingdome The administration of judgement is many times set out by the descending of the raine Job speaking of himselfe as a Magistrate useth this Metaphor Chap. 29. 22 23. My speech saith he dropped upon them They waited for me as for the raine and they opened their mouth wide as for the latter raine Evill Governours are compared to a parching drought whereby the estates of the Subjects are withered they are like those destroying Gardeners that pluck up the very roots of the herbs but good Governours are like Gardeners that do daily water the flowers and so cause them to thrive Jesus Christ is such a Governour as seeks the wealth of all his Subjects he drops down rain upon them whereby they are multiplied and increase The Prophet speaks of this Hos 6. 3. His going forth is prepared as the morning he shall come unto us as the raine as the latter and former raine unto the earth Christs government tends not to the impoverishing but to the enriching of his Subjects In his dayes shall the righteous flourish verse after the Text. Jesus Christ is not a waster but a waterer of the spiritual estates of those that are under the Government of his Scepter The Psalmist compares his Scepter to dew Ps 110. 3. It hath relation to the influences of his Spirit The influences of Christs Spirit are compared to the raine The Prophet useth this Metaphor to set out the distillations of his Spirit upon his Câ—uâ—â—h Joel 3. 18. It shall come to passe in that day that the mountains shall drop down â—â—to â—iâ—e and the â—illâ— shall flow with milk c. When Jesus Christ hâ—d communicated his Spirit to the Church See whâ—t she saith Cant. 5. 5. I opened to my beloved and my hands dropped with myrrh and my fingers with sweet â—â—â—â—lling myrrh upâ—n the handles of the lock Christ did there come down as the raine by the secret vertue of his Spirit he caused many precious drops to fall upon the soul of his Church Calvin expounds this Text of the secret distillations of Christs grace upon his people so that whether we respect Christs Doctrine or his spiritual Government or the secret influx of his Spirit in regard of all these doth he come down as the raine upon the mowen grasse and as the showers that water the earth This is the first thing Qui respectus For the second Quae propoâ—tio Wherein stands the resemblance between Christ and raine I shall mention three particulars 1. The raine is the immediate and proper work of God The Scripture doth by this put a difference between the true God and Idols Jer. 14. 22. Man can neither set abroach the vessels of heaven to cause raine nor can he stop them when God hath set them abroach The key of the raine hangs at Gods girdle Man may speak long enough to the clouds before they give a drop of moisture but if God do but lift up his finger they are dissolved As he brings forth the wine our of his treasures so doth he draw the raine out of his Cellars Jesus Christ comes down like the raine in this respect for he is the immediate and proper gift of God This raine had never fallen from heaven if God had not of his own accord bestowed it had all the Angels of God been conven'd in an Assembly how to restore lost man they could never have found out this way The Scripture attributes the whole work of giving Christ to God alone My Doctrine is not mine Joh. 7. 16. but his that sent me His Doctrine is from God John 12. 49 His Scepter is from God Psal 110. 2. His King he is called Psal 2. 6. He prepared him a body Heb. 10. 5.
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
conviction we may understand that of the Prophet Esay 11. 4. Where speaking of Christ he saith that he shall smite the earth with the rod of his mouth and with the breath of his lips shall slay the wicked When Christ sets upon the work of conviction he comes with so much efficacy that he smites some to submission all to silence 2. For Conversion When Christ descends upon the soul in the work of Conversion what strength doth he put forth the strong holds of sinne are battered down every high thing that exalts it self against the knowledge of Christ is brought into captivity to the obedience of his Scepter 2 Cor. 10. 4. Devils are cast out of the possession which they have kept for many yeares without the least disturbance Strong lusts are mortified and the very constitution of the soul is changed What aileth thee O thou sea that thou fleddest thou Jordan that thou wast driven back ye mountaines that ye skipped like rams c. Ps 114. 5 6. The Prophet speaks those words of the powerful entrance of the children of Israel into Canaan The like is done by Christ in the conversion of a sinner Jordan is driven back the whole course of the soul is altered The mountaines skip like rams There are many mountaines in the soul of a sinner as pâ—ide unbelief self-conceitednesse Atheisme profaneness c. These mountains are plucked up by the roots in a moment when Christ begins the work of Conversion See how the Prophet doth allegorically set out the powerful descension of Christ in this work Esay 11 6 7 8. The wolf shall dwell with the lamb c. All the woolvish ravenous and brutish qualities and affections of the soul are powerfully subdued and brought under All that have known a person before wonder at the great change which is wrought and he wonders more at himselfe then all others can do Christ put his bridle of power into his lips and turned the current of his soul he scarce knows how When Christ came upon the heart of Elisha what a mighty power was put forth 1 Kings 19. 19 20 21. Elijah casts his mantle upon him the Spirit of Christ descends in that action and see how the man is changed He left the oxen and ran after Elijah forsakes all his friends to wait upon the Prophet When Christ by his Word and Spirit descends upon the heart of the Jaylor what a strange work is wrought upon him Acts 16. 33 He takes the Apostles the very same houre and washes their stripes Had any one that had over-night seen him beating the Apostles so cruelly as he did told him well before the morning-light thou shalt wish that all those stripes had been upon thy own body thou shalt before the Sunne arise wash those bloody stripes with thy tears would not he have thought him mad and yet all this came to passe Jesus Christ comes down with so much power that though the will would stand out against him yet it cannot resist Many a person comes to Church perhaps with an intention to laugh at the Preacher Christ poures down a shower upon him which hath so much power that he that came a scorner departs a mourner Zacheus is upon the Sycamore tree Jesus Christ lets a few drops upon him and he is so powerfully subdued that he comes down speedily at the first call Luke 19. 5 6. Matthew sits at the Excise-office gathering tribute Christ raines down but one shower and that hath so much power that the man leaves all and follows him he cannot stay to take one mans money more he ariseth from his profitable seat and runnes after Christ Matth. 9. 9 10. Peter and Andrew are busie as Christ passes by mending their nets Christ distils a few drops upon them in that call of his Follow me and I will make you fishers of men and how mightily are they overpowered they will not stay one tyde more yea they will not give another stitch but arise and follow him Mat. 4. 18 19 20. 3. For Consolation When Christ comes down with a purpose to comfort a sadded heart he comforts it with power See the promise Esay 66. 13. I will comfort you and ye shall be comforted The Consolations of the Word and Spirit of Christ come with such efficacy that the soul cannot shut them out the mourning is presently turned into dancing The Consolations of Christ are called strong consolations Heb. 6. 18. not onely in regard of the matter of them but in regard of the reception of them where ever they come they come with strength Hannah is in bitternesse of Spirit for a time Jesus Christ doth but as she is at prayer poure down a few fresh drops upon her and she goes away and is no more sad 1 Sam. 1. 18. Mary Magdalen stands at the Sepulchre full of sorrow she weeps many a brinish â—eare John 20. 11. Jesus Christ doth but open the cloud and drop a few drops upon her and what jâ—y is in her heart Take the most melancholy and persive sinner though he be like Rachâ—l that would not be comforted yet one promise of Christ rained down upon him and set on by his Spirit will make him lay aside his mourning garments Though Ministers cannot answer the objections of sorrowing Christians yeâ— Christ can answer them so powerfully that the soul shall have nothing to answer againe This is the second particular Thirdly The raine comes down voluntarily undeservedly The Prophet tells us how the dew and showers fall They tarry not for man nor wait for the sonnes of men Micah 7. 5. The raine doth not expect any humane concurrence or causality Though it come down upon us yet it comes down without us The raine descends for our advantage but not for our deserving The distillation of Christ comes down undeservedly on our part The soule meets with many a shower from Christ when it deserves no such thing The good either of Christs Doctrine or his Scepter or his Spirit are not merited by us Should we have no raine from Christ till we did deserve it we should suffer an eternal drought The first grace of Christ is preventing grace I am found of them that sought not after me Esay 65. 1. And all the after-grace of Christ is undeserved grace We do as little to deserve the influences of Christ as we do to deserve the distillations of the clouds All that Christ doth for us is onely from the meer motion of his own grace Esay 55. 1. Of his own will begat he us by the word of truth James 1. 18. We must say Grace grace to all the soul-fatning drops that come from Christ He forgets that Christ comes down as the rain that dreams of merit All the sonnes of men want Christ but none of the sonnes of men can deserve Christ Fourthly The raine comes down unexpectedly Sometimes when the skie is black with clouds the winde riseth and driveth them away without so much as a drop
At another time the raine falls plentifully when no shower is expected Jesus Christ comes down upon the soules of his people many times when they look for no influences from him the Church observes this Cant. 6. 11 12. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomegranates budded Or ever I was aware my soul made me like the chariots of Aminadab Here a shower fell upon her head when she did not look for it The soul sometimes comes to an Ordinance ful of misgiving thoughts expecting no good and before it depart it 's wet from top to toe with the distillations of Christs Spirit The Church found it so when she had the least reason that could be to expect it Cant. 5. 5. She might have expected to have found flames of brimstone in regard of her dealings with Christ and behold she findes the droppings of sweet-smelling myrrh Sometimes in the night-watches Christ raines upon the soule when it never expects any such thing David made his bed to swim Psalme 6. 6. he could not have watered his couch with his teares if Christ had not first watered his heart with his grace Sometimes the soule comes to the Throne of grace parched with hardnesse perhaps as dry as the rock in the Wildernesse and Christ suddenly sends down a shower that it goes savourâ—y weeping from his presence Did not our hearts burne within us while he talked with us by the way Luke 24. 32. Jesus Christ did desâ—end suddenly upon them while they were in conference with him Sometimes a servant of God takes the book of God into his hand when his soul is dry and withered and before he hath read half a Chapter he findes the clouds melting and his soul bedewed with a shower of grace never did a shower comedown so suddenly as the grace of Christ hath sometimes comedown upon the soul Fifthly The raine comes down not for its own benefit but for the benefit of the earth What advantage hath the cloud by all the moisture that drops down from it It empties it selfe that it may enrich the ground Jesus Christ doth by his Word and Spirit and Scepter descend for the benefit of men His Doctrine the influences of his Grace are for the enriching of his Elect. Christ came down at first in his incarnation for our sakes 2 Cor. 8. 9. and all his other descensions are for our good For the filling of our empty soules for the quickning of our dead souls for the comforting of our straitned and distressed souls it is that Christ comes still down into the world His preaching his knocking his striving is onely and meerly for our benefit What profit is it to God that thou are righteous Job 22. 3. Christ hath no more advantage by all the drops he sends down upon thy soule then the clouds have for all the showers they let fall upon the earth Sixthly The rain comes down variously sometimes after a more stormy manner sometimes after a milder manner Christ comes down somtimes by promises comforts enlargments in a way of mildness sometimes he descends in a way of severity by rebukes threatnings The Church hath as much need of stormy showers as milder showers of cold raine as of warmer drops Christs more angry drops are as useful for his people as his more pleasant drops His chiding and frowning distillations make his comforting droppings more sweet His milder showers comfort us but his stormy showers try us more If Christ should not rebuke us as well as comfort us he would indeed lose us The great raine of his anger keeps us from stragling when â—he small raine of his love occasions us to wander Seventhly The raine comes down plentifully Not a drop or two but whole showers Though it come not down all at once yet as much comes down as is useful for the earth Jesus Christ comes down plentifully he doth not scant the soul he doth not give one comfort but many comforts Eat O friends drink abundantly Cant. 5. 1. He hath enough in him to give The soul wants more then a little He is not niggardly but bountiful therefore he gives plentifully and then as the raine falls down in many places at once so doth Christ All the earth for many miles together is sometimes rained upon at oâ—e and the same time the rain waters many fields at once Jesus Christ comes down abundantly he can if he please water many soules yea many Congregations at once So many Churches so many Fleeces so many Congregations so many Pastures Christ can rain upon this Congregation and he can water other Congregations at the same time Jesus Christ if â—e pleaseâ—â— an send down such a shower as shall water every Congregation yea every soul in the world aâ— one and the same time As the drops of a shower cannot be numbred no more can the drops which fall from Jesus Christ upon his Church If we receive not plentifully from Christ 't is because we ask not plentifully For the third particular Quae disproportio And here I shall shew the excellency of Christ above all material raine in six particulars 1. Christ comes down from the highest heavens The raine descends from the visible heavens Philosophers divide the aire into three Regions the highest the middle and the lowest Region Now they all hold that the raine descends onely from the middle Region there it is generated and from thence it descends upon the earth But now Jesus Christ comes down from the invisible Heavens There he sits at the right hand of God Acts 5. 31. and from thence doth every drop which distills upon the hearts of men descend This is that which Peter tells the Jewes Act 2. 33. Being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which now ye see and hear All the good of his Word of his Scepter of his Spirit comes down from the Heaven of heavens There the royal throne is and from thence doth the raine fall You must look above the highest Region of the aire yea above the highest star in the firmament if you expect any drop from Jesus Christ 2. The raine that descends upon the earth doth first ascend from the earth A cloud which is the womb of the raine is a cold and moist vapour exhaled by the heat of the Sunne out of the earth or waters into the middle Region of the aire where it is by the cold condensed and there hangeth till by the heat it be dissolved into a shower So that the showers which do drop upon the earth are first drawn out of the earth Psal 135. 7. But now all the drops which distil from Christ are generated in heaven Jesus Christ is not beholden to the earth to furnish him What ever he distils either in his Word or by his Spirit is originally in and from himself
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
saved by him as well as we but it was more darkly In the Gospel the heavens were opened wider then ever God did never manifest himself so fully and clearly to the world as he hath done by Jesus Christ The Apostle speaks of this Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence is that of the Prophet to the Gospel-Church Isa 60. 1 2. 19. 20. All former light was but like the dawning light of the morning in respect of this mid-day light of the Gospel The Gospel Revelation is full and perfect John 1. 18. God was declared before but never so fully as by Christ The fathers looked for additions but Christ brought to light the whole will of God No further Revelation is to be expected till we come to heaven 2 Pet. 1. 19. MAL. 4. 2. The Sunne of righteousnesse shall arise with healing in his wings SEcondly for the second Christ is called the Sunne of righteousness in two respects 1. In regard of himself He is the holy and just one He hath not nor ever shall have the least spot of unrighteousnesse in his own person he was born righteous and innocent That holy thing that shall be borne of thee shall be called the Son of God so saith the Angel to the Mother Virgin Luke 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the force of the abstract And he lived and dyed righteous The Apostâ—e speaks of him Heb. 7. 26. As of one holy harmless undefiled separate from sinners He was without spot and without guile made like unto us in al things sin only excepted Satan himself though he be the father of lies and full of bitter enmity against Jesus Christ is forced to give this testimony to him that he is the holy one of God Mark 1. 24. He could neithâ—r have redeemed himself from death nor have saved us from the wrath of God if he had not been perfectly righteous 2. In regard of his Elect He is their righteousnesse so the Prophet calls him Jer. 23. 6. Jesus Christ is the beleevers righteousnesse two wayes 1. He is their righteousnesse in regard of justification It is thorough the Imputation of his righteousness unto them that they are made righteous in the sight of God God looking upon them as invested with the righteousnesse of Christ accounts them righteous Of this the Apostle speaks Rom. 3. 21 22 25 26. All ar unrighteous in themselves and it is through him alone that they come to be righteous 2. He is their righteousnesse in regard of sanctification Of this the Apostle speaks 1 Cor. 1. 30. where he tells us that Christ is made unto us of God sanctification as well as righteousnesse Jesus Christ may be as truly called our righteousnesse of sanctification as well as of justification He is so in four respects 1 He is the meritorious cause of it Eph. 5. 25 26. Grace is as truly the purchase of Christ as glory he hath brought holinesse for us as well as heaven sanctification is no lesse the price of Christs blood then salvation We are 1 Cor. 1. 2. sanctified in Christ Jesus propter Christum saith Piscator i. e. propter satisfactionem illius 2 He is the material cause of it It is by the blood of Christ that the filthinesse of the soule is done away Christs blood is the soules laver in which it is washed and made white Heb. 9. 14. And then 3 He is the exemplary cause of it Our sanctification is according to that copy or pattern of holinesse which is in Christ himselfe This is the meaning of that speech of the Apostle Joh. 1. 16. As the print which is made upon the wall answers the engraving or stamp which is upon the seal so doth the believers holinesse answer our holinesse of Christ not in degree and measure but in kinde and quality 4. He is the efficient cause of it 'T is Christ that doth by his spirit through the Ordinances work holinesse in his Saints He stubs up the roots of sinne and sets the routs of grace in the soul Of this the Apostle speaks 1 Cor. 6. 11. And it is he that doth both preserve it and carry it on from one degree to another til it come to perfection So that both in regard of his own person and in regard of his elect he is called the Sunne of righteousnesse This is the second particular 3 For the third Christ excels the natural Sun in these eight particulars viz. 1. The natural Sunne shines but in one hemisphere at once Though it circuit about the earth in a little time yâ—t it doth not shâ—ne in all places at once Yea there are some parts of the world in which the Sunne doth not shine for many moneths together Though it be a great body yet the wings of it are not large enough to compasse the earth all at once when it riseth to us it sets to our Antipodes But now Jesus Christ is able to shine over the whole earth at once Though there be many parts of the world in which Christ hath never appeared yet his wings are large enough to over-spread the whole earth This Sunne of righteousnesse shines in England and in America and all the Christian world over at the same moment of time That which is said of the land of Judea concerning the King of Assyria Esa 8. 8. That the stretching out of his wings should fill the bredth of the land is true of Christ in reference to the whole world The stretchings out of his wings are able to cover the breadth of the whole world at one moment 2. The naturall Sunne gives light but not sight If a man want the benefit of seeing he hath no more benefit by the Sunne in respect of seeing then if there were no Sunne at all but the Sunne-beames descend with never so much power upon a blind Bartimeus his eyes will not thereby be opened But now this Sunne of righteousnesse hath a power to give sight as well as light he did in the dayes of his flesh open the eyes of many that were naturally blinde you read of one Joh. 9. of two others Mat. 20. 30. 34. And he doth still open the eyes of them that are spiritually blinde It was he that by Ananias opened the eyes of Saul Acts 9. 17. The truth is no man doth ever spiritually see till the beames of the Sunne descend upon him he is the spiritual day-spring that gives them power to see who are under the power of the grosse darknesse of sin and iniquity 3. The natural Sunne hath endamaging qualities as well as healing qualities It is many times offensive and prejudiced both to men and fruits 1. It doth fully and deface the beautiful countenance of men Cant. 1. 6. If the eye of the Sunne do but look upon us directly it changes the colour of the face into a sworthy hue 2. The hot beames of the Sunne do sometimes by their vehement shining make men
faint when the Sun beat upon the head of Jonah he fainted Ch. 4. 8. 3. The fruits of the earth are many times scorched and withered to nothing by the violent heat of the Sunne Mat. 13. 6. If God do withhold the raine and send out the burning heat of the Sunne the fruits of the earth mourn and languish But now Jesus Christ the Sunne of righteousnesse hath no hurtful quality his beames neither make the face black nor the spirits faint He ripens the fruits of grace in the soul but he never withers them his beames are destructive to none but to such as will not suffer him to shine upon them Those fruits that have no root Christ withers but where there is root and â—p the beams of Christ are never prejudicial The Sunne hath a hardning vertue but Christ never hardens any unlesse it be by accident because they will not suffer his beames to enter into their hearts 'T is rather the want of Christs beames then the presence of them that occasions hardning in any heart 4. The natural Sunne is the creature of this Sunne of righteousnesse Jesus Christ as he is God made this Sunne that shines in the Firmament and put into it all the glory which is in it For the Evangelist tells us that all things were made by him and without him was not made any thing that was made Joh. 1. 3. He gave it both the light and heat which it gives to us He hath set and appointed it the course which it runs and which it hath run since its creation and he doth by his providence order its setting and rising for the good of the world He is the light of all that light which the Sunne hath He is the fountain both of the being and preservation of all that influence which the Sunne doth cause to descend upon the world The dependence of the Sunne of righteousnesse is upon himself but the dependence of the natural Sunne is upon him 5. The natural Sunne doth communicate his light and heat equally to all He shines as much upon the house and lands of the wicked as he doth upon the righteous He doth impart and dispense his influences alike to all in the same manner and in the same measure This our Saviour notes as an act of the bounty of God Mat. 5. 45. But now it is not so with Jesus Christ the Sunne of righteousnesse He gives light and heat to one and not to another Though all that live under the shining of the Ordinances do receive so much from Jesus Christ as is sufficient to leave them without excuse yet doth he cause peculiar beames to fall upon the hearts of some which do not fall upon another He shines upon one only to conviction on another to conversion He shines only upon the eares of some He lets down hot gleames into the very hearts of others 2 Cor. 4. 6. We have an instance of this in Paul and those that were in company with him Act. 9. 6 7. They saw the light and heard a voice too a confused voice which they did not understand and therefore chap. 22. 9. Paul saith they heard not the voice of him that spake They heard an inarticulate sound or a confused voice but they knew neither who spake nor what was spoken therefore they heard the voice and yet heard it not but now Paul both heard the voice and understood it and was converted by it which we do not finde recorded of any of the rest Some common beames doth Christ cast forth upon all but his special beames and influences are imparted to none but the Elect Nor is this any derogation to the freeness of the grace of Christ or to the fulnesse of it The fulnesse and freenesse of grace consists more in the greatnesse of that he bestowes then in the multitude of them that enjoy what he gives them Read of hidden Manna of a white stone and a new name which Christ gives to some and not to others Rev. 2. 17. This Sunne of righteness shines sometimes on one in a house and leavs the rest still in darknesse 6. The natural Sunne is an inanimate thing Though it be in some sence called the fountaine of life yet it is in it self without life It hath neither the rational nor the sensitive nor the vegetative life And in this respect the least-living creature is more glorious then the Sunne a living dog is better then an inanimate jewel But now Jesus Christ is a living Sunne This Sunne of righteousnesse hath life as well as light and heat Joh. 1. 4. All that spiritual life which is in the soul is communicated from Christ and preserved by Christ the soul is dead till it be imbreathened by Jesus Christ And hence it is that Christ is so often in Scripture called our life as Col. 3. 3 4. because he gives and maintaines both the natural and spiritual life Yea the brightest beame the soul ever had from Christ here is but a little glimpse in respect of what shall be in heaven There he shall shine 1. Perpendicularly 2. In all his strength 3. Without over-casting 7. The natural Sunne is the servant of men It is called Shemesh in the Hebrew from a root that signifieth to minister because it is the great servant of the world in giving light But now Jesus Christ is not our servant but our Lord whom men and Angels must worship It is grosse Idolatry to worship the natural Sunne Job vindicates himself from it chap. 31. 26. Josiah demolished all Sunne worship in his reformation 2 King 23. 5. It s idolatry to worship the Sunne but its grosse impiety not to worship Christ the very Angels of heaven are commanded to worship him Heb. 1. 6. 8. The natural Sunne is onely useful for the time and state of this life Whether the heavens shall be abolished and annihilated at the day of judgement or only renewed is a great question amongst learned men If they shall be only renewed as they probably will be yet they shall not be useful to men in that way they now are The glorified bodies of the Saints have no need in heaven of the light of the Sunne to shine upon them as now they have Rev. 2â— 5. The Saints in heaven shall be above the shining of Ordinances and above the shining of the natural Sunne Every glorified body shall shine as the Sunne in the Kingdome of their Father They shall be farther above the Sunne then the Sunne is now above them But the Sunne of righteousnesse is useful in heaven the Saints shall have the benefit of Christs shining upon them for ever and ever This Sunne of righteousnesse shall cast his beames upon the soul and body glorified for ever Rev. 7. 17. All the glory of heaven is communicated to the Saints through the Lord Jesus Christ The uses of these are Information Exhortation Consolation 1. For Information It teacheth us these foure lessons 1. Behold from hence the glory of
the Holy Ghost Our Saviour was anointed with the Holy Ghost Esay 61. 1. This Peter mentions in his Sermon Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power Now this ointment was shed upon the Lord Jesus in such great plenty that he may well be called by the name of ointment Psal 45. 7. he had more of this spirituall ointment poured upon his humane nature then all the Saints put them altogether The Spirit was not given him by measure but above measure Joh. 3. 34. He was from his conception filled with the holy Ghost He was full of grace and truth Joh. 1. 14. He had not only drops but whole rivers of Oyle poured upon his head He may be denominated ointment from that abundance of spiritual ointment wherewith he was filled his God-head anointed the manhood with an unspeakable fulnesse Col. 1. 19. And 2. Christ is ointment in regard of the excellent vertues which are in him He hath all the good properties of ointment I name five As 1. Oyntment is very fragrant and odoriferous Precious oyntment yeilds a very sweet small When the woman in the Gospel had poured her box of oyntment upon the head of Christ the text saith the whole house was filled with the odour of it John 12. 3. The Lord Jesus Christ is very odoriferous he is sweet in himself and he is exceeding sweet in the nostrils of his Saints the perfume in the Law was type of him Exod. 30 34. He doth perfume all persons and places where ever he comes If there be but one drop of Christ poured upon the soul the whole soul is perfumed with the smell of it When Christ had but put his finger into the hole of the door how was the hand of the Spouse perfumed as with sweet smelling myrrh Cant. 5. 5. That soul wants its spiritual smelling which doth not finde a sweetnesse in Jesus Christ Every thing in Jesus Christ is very fragrant 1 There is a fragrancy in his person He is a bundle of precious myrrh Cant. 1. 13. His life and holy conversation yeilded a sweet smell in the world Psal 45. 8. All thy garments smell of myrrh aloes and cassia The graces of the Spirit of which his life was full His righteousnesse meeknesse piety patience what a sweet smell do they cast abroad in the Gospel to this very day 2. There is fragrancy in his death His death was a sweet favour unto God Eph. 5. 2. His dead body was enbalmed with sweet spices John 19. 39. not that he had need of any such His body did never see corruption Psal 16. 10. So fragrant was the death of Christ that he hath perfumed the grave and made it as a bed of roses to all the Saints 3 There is a sweet fragrancy in his intercession The intercession of Christ is so sweet that it perfumes heaven it self See how it was typified under the Law Lev. 16. 12 13. The odours of the sweetest incense are not so fragrant to the nostrils of men as the odours of Christs intercession are to God So fragrant is his intercession that the services of his people which are unsavory in themselves come up as a cloud of incense before the Lord. See this Cant. 3. 6. It 's spoken of the Church because it 's the feminine gender Quae ista All this sweetnesse which is upon the Church and in her services is because they are perfumed with the incense of Christs mediation 4 There is a fragrancy in the word of Christ The breath of Christs mouth is sweeter then any perfume in the world this is that which the Church mentions Cant. 5. 16. His mouth or palate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetnesses so it is in the original all his promises all his precepts are very favoury 5. There is a fragrancy in all his Ordinances Prayer Sacraments Preaching singing of Psalmes are in themselves and to a gracious heart like sweet smelling oyntment The Church mentions this Cant. 2. 3. No such sweet aire bloweth under heaven as doth in the Church of God where the Ordinances of Christ are dispensed in power and purity In one word there is nothing of Christ but is more sweet then the best oyntment that ever was compounded by man This is the first property of oyntment it 's very sweet 2. Oyntment hath an exhilarating vertue It cheeres the spirits and makes the heart glad This is observed by Solomon Prov. 27. 9. Oyntment and perfume rejoyce the heart When Solomon exhorts men to a cheerful life he makes mention of oyntment let thy head want no ointment alluding to the custome of the ancients who in their banquettings and feastings used such signes of joy And the Prophet expressing the jovialty of those Epicures Amos 6. 6. saith they anoint themselves with the chief oyntments The Lord Jesus Christ hath a cheering vertue The heart of a sinner is never truly merry till it be anointed with the graces of Christ and the comforts of Christ Christ is the onely remover of spiritual heavinesse The oyntment is the onely cure for spiritual melancholy Mat. 11. 28. All spiritual refreshing is from Jesus Christ He was anointed with the oyle of gladnesse that he might work gladnesse in the hearts of others This work is committed to him by God the Father Esay 61. 3. There 's not one drop of the oyle of joy but what comes out of this great olive tree the Lord Jesus that gladnesse which doth not proceed from Christ and which is not bottom'd on Christ is worldly madnesse not true joy He is called the consolation of Israel Luke 2. 25. He hath laid the foundation of Israels comfort and he it is that doth convey to them all their comfort 3 Oyntment hath a mollifying and suppling vertue If there be any hard tumour or swelling upon the body we use oyntment to soften it The holy Ghost alludes to this Esay 1 6. Where speaking of the state diseases he saith they have not been mollified with oyntments Jesus Christ hath a mollifying vertue let a heart of Adamant be but once anointed with this oyntment and it becomes an heart of flesh It was by this oyntment that the hard heart of Manasseh was softned God by his Spirit chafed this oyntment into it and it became tender And it is by the Application of this unction through the warm hands of the Spirit of God that the stony hearts of sinners are softened from day to day Thou that hast now a tender heart wouldest have carried thy stony heart with thee to thy grave if this precious oyntment had not been spread upon it 4. Oyntment is of a shining nature It hath a brightning and beautifying vertue Those Virgins that were prepared for the Persian King did use divers oyntments to make themselves beautiful Est 2. 12. they used six moneths sweet odours and six moneths oyle of myrrh This oyle as those that write of it say had
Iohn 13. 10. he that is washed needeth not to wash save his feet He that hath the least measure of this oyntment shall as certainly finde all the effects of it as if he had the whose vessel poured upon him 5. He excels all other oyntments in the manner of composition All other oyntments are compounded and made by men they are called the oyntments of the Apothecary Eccles 10. 1. God created the materials and he it is that hath given man skil and understanding how to make use of them but the composition is made by men But this precious oyntment is not made by men but by God It is he that hath compounded this golden box of oyntment It was God that anointed Christ with the holy unction of the Spirit Psal 45. 7. and it is he that hath designed him to be oyntment unto others Yea the truth is this oyntment is God himself Though the humanity be a creature yet the Divinity is the Creator Christ is not only unguentum Dei the oyntment of God but unguentum Deus that oyntment which is God himself The Uses These I shall draw 1. From the general Doctrine 2. From the particular resemblances First In general We may take notice of 1. The excellency of Christ He is compared in Scripture to all things that are necessary and to all things that are pleasant and delightful One great piece of the study of Christians in this life is to search into the excellency of Christ To know what Christ is in himself and what he is to us comprehends a very great part of a Christians study in this life Paul desired to know nothing but Jesus Christ and him crucified 1 Cor. 2. 2. This one resemblance shews him to be a precious one he is so excellent that all the choice things in nature are made use of to shadow out his glory His Name saith the Prophet shall be called wonderful Esay 9 6. how wonderful is that Name which is comâ—â—sed of so many excellent things 2. This should draw our hearts exceedingly towards the Lord Iesus It should beget in us desire after him and delight in him Precious oyntment draw the affections of men towards them The best oyntment is but a drug to Jesus Christ If we be not enamoured with him we do despise him He that looks on him as oyntment cannot but be greatly delighted in him It follows in the text Therefore do the virgins love thee draw me we will runne after thee That man doth not value Christ as oyntment that doth not love him and desire to be drawn after him 3. The excellency of grace 'T is the graces of the Spirit in Christ that makes him compared to ointment his sweet oyntments are his meeknesse patience holinesse and the rest of those heavenly graces True grace is a choise thing the Scripâ—ure compares it to the choisest things in all the world Cant. 4 13 14. Next to God and Christ and the Spirit there 's nothing in heaven or earth comparable to Christ 4. That the grace of Christ is not a thing common to all His common graces are communicated to all his special grace is more confined His Name is oyntment The holy oyntment in the Law was poured upon none but upon consecrated things and persons Exod. 30. 2â— 24 25 30. It must not be poured on mans flâ—sh v. 32. Christ is compared here to this oyntment A select number the Elect of God onely those that are spiritual Priests these and these onely â—e made partakers of Christ and his graces Thuâ— much for the general doctrine Secondly particularly First from the fragrancy of Christ 〈◊〉 may learne four thing 1. How unsavoury they are that want Christ Wicked men have animam pro salâ— their soules keep their bodies sweet but what have they then to keep their soules sweet the holy Ghost compares men that are in the state of nature to that which is most unsavory Psal 14. 3. They are unsavory both in their persons and in services that want this oyntment A heart unanointed casts the worst smell of any corrupt thing in the world 2. Acknowledge from whence it is that all your fragrancy proceeds If there be any good smell upon your souls it is because this oyntment hath been poured forth upon you Jesus Christ mentions the sweet smell of his Spouse Cant. 4 10 11. and indeed every beleever is a sweet savour unto God The precious oyntment of the graces of Christ poured upon your head at your conversion is the onely reason of this good savour 't is great pride and ingratitude not to own it 3. This teacheth us all how to make and keep the soul sweet Satan labours to make it musty by breathing the ill ayre of sinne into it and if you would have it smell sweetly you must anoint it with this oyntment every day Drop but every day a drop of this oyntment upon it by prayer meditation or some other holy duty and it will preserved sweet notwithstanding the thick fogs of sinne and temptation Carry Christ in your bosome and you will smell very sweet in every company 4. When ever you smell any sweet savour think on Christ The best use which we can make of perfumes and oyntments is to make them remembrancers to put us in mind of him who perfumes both earth and heaven And then Secondly from the cheering vertue of this oyntment learne two things 1. Whither to go for heart reviving When you finde your spirits dull and melancholy when your hearts are tired out and your souls languish smell to this precious oyntment and it will revive you It 's Christs work to revive the spirit of the humble and to revive the heart of the contrite The smell of the oyntment either of Christs satisfaction or of his promises or of his intercession is the speediest and surest way to be rid from the power of spiritual heavinesse 2. Let them that have this oyntment maintaine spiritual cheerfulnesse God calls for spiritual gladnesse as well as spiritual sorrow Phil. 3. 1. A well grounded cheerfulnesse honours religion as much as holinesse The Scripture was written for consolation as well as for conversion John 15. 11. Rom. 15. 4. The Spirit is a comforter as well as a sanctifier John 15. 26. You that have this oyntment maintaine a holy light-heartednesse There is a vaine mirth and there is a sinful and sensual mirth avoid these but the holy mirth must be kept up It s a disparagement to the holy oyntment to see anointed ones droop in the blackest seasons And then Thirdly from the mollifying vertue of this oyntment learn two things 1. The Scripture remedy against hardnesse of heart It 's a disease the best are troubled with lesse or more chafe this suppling oyntment 〈◊〉 to it and it will grow soft This oyntment was never used aright but it did in time remove the spirituâ—l hardnesse of the soul 2. Ascribe all heart softnesse to Christ Had not this
every 〈◊〉 beleever doth very much resemble Jacob 〈◊〉 that 1. In regard of their godly simplicity It was the commendation of Jacob that he was a plain man Gen. 25. 27. It relates not so much to his outward condition as to the inward frame of his heart Beleevers are a single hearted generation That which our Saviour saith of Nathaniel is true of them at least in desire and affection they are not only without gall but even without guile John 1. 47. they study plainnesse rather then greatnesse they put away deceit far from their Tabernacles 2. In regard of their holy zeal Jacob was a man full of the fire of heavenly zeal How earnest was he in reforming his family Gen 35. 2 3. Here is true zeal it begins reformation at home all true beleevers have sparks of this coelestial fire in their bosomes Tit. 2. 14. They desire that they and theirs may be reformed who ever walk disorderly They resolve as Joshuah I and my house will serve the Lord Joshuah 24. 15. 3. In regard of their wrestlings with God Jacob had the Name of Israel given him because of his violent wrestlings with God by prayer Gen. 32. 28. The Prophet doth fully interpret what this wrestling was Hosea 12. 3 4. His prayers and teares were the two armes by which he wrestled with God Every true beleever is frequent in this exercise I give my self to prayer saith David Psal 109. 4. he that hath true grace loves no exercise better then this of holy wrestling with God Epaphias is described by his frequency in these holy wrastlings with God both for himself and others Col. 4 12. In all holy vertues true beleevers are like Israel and therefore may well be called by his name 2. For the second Christ is the consolation of Israel in two respects By way of purchase By way of conveyance First By way of purchâ—se and merit Whatsoever is an ingredient or cause of true consolation is by the purchase and procurement of Jesus Christ The Scripture makes mention of many grounds of spiritual consolation To instance some particulars 1. Reconciliation with God There can be no true comfort till God and the sinner be made one Reconciliation is the first bottom of Consolation Rom. 5. 2. The begining of his Prodigals joy was the reconciliation of his father to him Luke 15. latter end Now the Scripture tells us that reconciliation is the purchase of Christs blood he is the only atonement of the soule Col. 1. 21 22. There had never been any pacification between heaven and earth if Jesus Christ had not interposed himself He was contented that the Father should make war with him that his fury towards us might cease He is our peace-offering by whom we have peace with God and with our selves 2. The work of grace in the heart Sanctification is one ground of consolation The Kingdom of God is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. That comfort which is true is builded upon righteousnesse The effect of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for 〈◊〉 Esay 32. 17. Now all our holinesse and grace is the purchase of Jesus Christ The shedding of his blood doth not onely procure for us glory hereafter but grace here The conscience is purified by the streames of his blood Heb. 9. 14. He is as properly our sanctification as our salvation 3. The pardon of sinne Remission is an inlet of Consolation Esay 40. 1 2. Comfort ye comfort ye my people tell them that their iniquity is forgiven Sence of pardon is the true ground of spiritual laughter Our Saviours usual receipt for the working of comfort is this Be of good cheer thy sinnes are forgiven So he saith to the paraâ—ytick Mat. 9. 2. the heart may be light in heavinesse when sinne is once remitted Now we know Christs blood is the meritorious cause of the remission of sinne 'T is he that hath expiated our sinnes Col. 2. 13 14. He that will be forgiven any other way shall never be forgiven His blood is the onely bath for the washing away of sin Eph. 1. 7. 4. Right to the promises The promises of the Gospel are the wells of true Comfort The Apostle makes mention of the comfort of the Scriptures Rom. 15. 4. If there be any comfort in the Scriptures it is in the promises Precepts are written for direction threatnings for terror promises chiefly for consolation The Prophet mentions the breasts of the Churches consolation Esay 66. 11. The promises of the Gospel are the breasts of the Churches consolation by sucking at these breasts the heart is made glad Now who but Christ purchased the promises The Apostle saith that all the promises of God are in Christ 2 Cor. 1. 20. They are in him as the procuring and meritorious cause of them all The Covenant of grace which is nothing else but a bundle of rich promises is the purchase of Christs blood The world had never heard of a promise of any good if it had not been for Jesus Christ 5. Hope of salvation Hope is the door of consolation We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. There 's more cause of rejoycing in this then in being able to cast out devils Luke 10. 20 Now we know that it was none but Jesus Christ that did or could unlock the way to heaven He is the way to heaven He is the purchaser â—f heaven God hath given us eternal life and this life is in his Sonne 1 John 5. 11. He is called the salvation of God in this song v. â—0 There would have been no entrance for any of Adams lost seed into glory if Christ had not set the door open it is be that opened the Kingdome of heaven to all beleevers 6. The gift of the Spirit The holy Ghost is called the Comforter John 14. 26. His office is to work consolation â—â—â—he hearts of Gods people Spiritual comfort is therefore called joy in the holy Ghost Rom. 14. 17. because the holy Ghost doth create it in the soul Now we know the in-dwelling of the holy Ghost in us is the purchase of Christ John 15. 26. When the comforter is come whom I will send unto you from the Father The third person had never been our comforter if the second person had not been our Redeemer There is nothing can be thought on which hath any causality or efficiency in our consolation but it is of Christs procurement This is the first Secondly By way of conveyance As all our grace is communicated and conveyed unto us from Christ so is also our consolation Jesus Christ doth by his Spirit in the Ordinances of grace actually convey comfort unto his people as he sees them stand in need of it The Apostle speaks of the beleevers consolation abounding by Christ 2 Cor. 1. 5. All comfort is in Christ as a fountaine in him God hath put it