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TOTHE

READER

Ckrijiian Reader,

His profitable Treatife may occafion both forrowand joy unto our felves and many others 3 who were well acquainted with the Reverend Author. i. Grief, by minding us of our great loflTe in his Death* As the Widows were found weeping^ while they Jhevped the coats and garments which Dorcas made * 9 $*\ while/he was with ihem.

2: Gladneffe, in that though He be dead^Hejetjpe^ Bcb,|I -4.-eth 9 not onclyby his holy Life, but alfoby hisufe-ful Labours, for both which hefljallbehadin everUjiing?hUii 2 .6 remembrance.

This good Man had high natural abilities, which were heightned by Iaduftry, 8c brightened by his Graces, but healwayes had a lowefteemof hicnfelfand bis fervices. When he Wis upon his death*bed, he faid, that he judged not any of his papers worthy publifh-

to the Reader.

ing, but yet he looked upon thefe as moft probably profitable. In thefe Sermons we have the lively pifture of the Man in his Minifterial capacity drawn up by his own pen, reprefented to the Readers view .' whereby is fully difcovered his laborious longings after the ex-cellenc) of the knowledge of Jefus chriji his Lord> to be Phil 1 8. i m p rov ed for his own perfonal benefit, and communicated for the Edification of his Auditours. By his opening the Scripture Metaphors, which familiarly reveal Chrift, befides the many notions which fhall be beamed into the Understanding, the feriousmu-fing-Chriftian will be much advantaged in occafional meditations.

If when thefe Sermons have been diligenxly pcrufed, there could be a clear difcovery anexed of the Authors gifts for prayer (which were more then ordinary) together with his pious winning converfat ion,cheer-ful readinelTe to beaffiftant in all religious cxercifes (wherein he was lovely & exemplary)Then the Judi-qious Reader would lamentingly fay, Oh how great was ton dons lofle by the death of worthy Mafter Rob-infon taken away in his youth, when growing towards greater maturity for the further ferviceofthe Church ofGhrift. In Gods counfejs for the managing of Jjra-els Wans with their Adverfaries, this charge was gi* ven, that fruit-bearing ttees fhonldnot be cut doxon^ and rca,2c,I fs that upon this account, for the treeoj th:field is mans life The Application hereof may be (as we humbly conceive ) feafonable for the awakening of fecure Chfiftians who be not afFefted with the removal of their fruitful Minifters, out of the Land of the living. For thus we argue 5 Mightnotamanextirpaea vege* t.nivephnt, growing in the field of foes, because it was a mejns of life $ how great divine difpleafurc then

do

To the Reader-. do thofe providences exprefle againft this City and N nion, whereby moft generous Plants in Gods own Orchard are cut down andcaft into the duft! How Itartling are fuch difpenfatibn^ whereby the Lord himfelf by the ftroaks of his own hand, taketh away fo nany Minifters, Tajiours according to his own heart } who were wont to feed the fouls of his friends with know* ' ledge and underjianding> But yet his Majefty hath not left us without manifold means of ftrong fupport andconfolation. forever blefied be his Name. We havejuft occafion to break forth into praifes, in the Language of the Pfalmiji, 7heLordlivetb > andhlejfedbe cur Rock, and let the God ofonrfalvation be exalted. a ,x ■

For i * We have not only this ufeful Trcatife with very many more excellent Books, the fruits of the heads and hearts of Gods worthies (with the expectation of snore, to bemadepublickj for our confirmation and edification in grace, but we enjoy the labours of ma-lay famous, orthodox; learncd^rightly conftituted Mi-nifterSj both in this City and other parts of this Nation, who e lives and liberties, wrh hearts todofer-yice,are ftill continued through Gods mercy,notwith* (landing our alUforfettingfins 5 together with the malic* of of Satan, and the inveterate rage of his inftru* ments, who aft againft the Gofpcl under different dif-guifes and apprchenfions, of whom we may fays They compared ur about % yta, they compajfed us about 5 They com. fajjed us about like Been They thruft fore at us that we might pfal f l9 f t fall., but the Lord helped us. The Lord is ourftrength and 12,15,14. Jong-, and ti become ourfalvation.

VVe enjoy the fweet influential prefenceof hisal-fufficient Majefty in our Church* AfTemblies 5 though they be defpifed and deferted by many ignorant, paf-fionate, rafb, feli-coaceited perfonsj in the virtu?

whereof

to the Reader. whereof we do walk aud hope to walk from ftrength toftrength, in the waies of his truth and fear, not-withftanuing A\ our prefent and farther expe&ed difficulties in our journey towards Heaven. Somewhat through Gocis Grace we doexperimenrally know 3 of p 6tA that River, thefireames whereofwill make glad the City of ' God$ And we remember that brave fpeech of magna-* niinous Luther, when dangers from oppofers did threaten him and his affbeiates , Comelet usfingthe fourtyftxthvfalm, and then let them do their worjt.

3. And this especially doth relieve our fpirits, that the Almighty (upon whom we will and do depend)is

1fc.2rf.4- independant & unchangeable. For,howfoever we do

need Ordinances as the means appointed to build us

Aft* 20.31 n yy C t further , till Godfiall be f leafed to give us thepromU

Afts 17.25 f ed ™ heritance * & lor y>y €t h5s H ighnefs neither needeth Minifiery, nor Ordinances\ nor any Inch things D but can ea* fily,and will infallibly accomplilh all the precious pro-mifes of his rich Grace, though more of our beft gifted Minifter9 with the moft taking means of our fpirituat advantage, fhould be quite removed from our reach and ufe. Thofe breathings of faith recorded by the Prophet Uabakhky are warming infuchca;e$, tobe-leeving fouls. Although the fig-tree {hall not blofjom, neu

Bab. 3.17* therjhall fruit be in the Vims, &c* Tetlwillrejoyce in the l *-Lord, IwilljoyintheGodofmyfahation.

4. But hereto we may annex the encouragement of our hopes,^/ our eyesJhalljiill^i ccording toGods pro-

lfi.jo.20. m\(t)fee our Teachers, and that we (hall not be left without God through the want of a true Gofpel Mimftery. \ , Both

iGhr.is 3 becaufe of his abiding compaffions (not withftanding our ill defervings) from whence in former a es his Church hath been fupplyed with a fucceffion of faith-

1Chro.3i.fu], painful Embafladours, though there bav* been

therein

To the Reader.

therein many people of very high provocations. 2. And alfo, becaufe there is a confiderableacceffi* on of young Men, rich in Gifts a»d Graces, whofrom time to time fcek entrance into the Miniftery through the right Door of Ordination, though it bean Ordinance wofully fleighted by multitudes, yea 3 byfome who pretend much love unto the Gofpel. And there, fore feeing Ghrift who holdeth the Jiars in his right Rev. 1.1& hand, is obliged to maintain his own Officers in the E P h * »> Church, till his Saints arrive at perfe8ion$ wehis Mu ***** nifters in reference to our calling, may boldly fay, We /ball not die, but live and declare the works of the Lord, pd.ng.15 Reader beleeveit^othing more endangereth the loffe of the Gofpel, then contempt and non-proficiency. Therefore once and again wemoft heartily intreat thee to prize and to improve a Gofpel Miniftery, and all other means of grace which the God of thy mercies doth yet vouchfafe. To him that hath, (and fruitfully tradeth what he is trufted vrith) Jhall b<e given> and hefhallhave m&az *? abundance .Let not thisBook be received in vain^which the good hand of providence doth now tender unto thee. This field is full of Gofpel treafu res digged out of Scripture Mines, for thine enriching in the kno w-ledge of Ghrift.' and what knowledge is foneceffary, excellent, or profitable? For from hence do ifiucall things which pertain unto life and godlinefle.Hereby 1 p C r. i.g. our love to Ghrift is enflamed, our longings after him enlarged, our faith in him confirmed, our joyes in him raifed, yea, by the knowledge of him he is pof-feffed and improved, both for growth in all graces, augmenting of all fpiritual comforts, and preparation for everlafting glory. Therefore commending this Book, which hath by one of us been diligently and carefully compared with the Authors own Notes ^

together

To the Reader. together with all thy other helps for Heaven, unto thy faithful improvement 5 we commend thee to the/u/-robui^ neffeoftheblejfingof the Gojpel through Jefus Ghrift, in * whom we defire alwaies to approve our felves.

The real friends and May 28. fervantsofthyfoul

1656. Simeon A(he.

Edm. Calamyl Willim Taylor*

TABLE

OF THE

fcverai DOCTRINES

handled in this TREATISE.

Treliminary Sermon to the whole difcourfe that Chrijl is All an din all. pag. I

2. Chrift aChrifiians life. 8

3. Chrift aChrifiians food. 24

4. Chrifis righteoufnefs the Chriftians

SO

5. Chrift tlh Trote&or. 54

6 jeffis chrift the Phyfician. 74

Ji Chrift the tru; light. 141

8. 'jefks Chrift the great shepherd. 156

9- J e J Hf c hrjft the true Vine. 178

10. c hriji the horn of falvation. 204

11. c hrift the dew of heaven. 222

12. ( hrid the chief corner ftohe. 244

13. chrift to the wickedaftone of ftumbling^ 275

h I''} r& Sm of righteoufnefs. 28 f

15. Chrifts

CO

COLg, laftpart of verfe 1i.

-Chriji fa all, and in all.

t

H E Apoftle in the two fotmer Chapters perfwadeth thefe ^^" Colofflans to conft'ancy in the Faith of the Gofpel, in nor ^ L on. which they had been inftruded, againft the pradice of May iS. thole"falfe Apoftles who laboured to draw them away to Judaical \6yu Ceremonies. He doth in this Chapter, as his manner is, give them fundry Exhortations toholinefs of life.

And firft he ftirs them up to the more diligent ftudy of heavenly things, by many Arguments, Verf. i, 2,3,4. If ye be rifen with Chrift) feek^ thofe things that are above.

Secondly, he perfwades them to mortifie their earthly members, thofe vitious motions and affedions of corrupt nature, which were {till too ftrong in them : he doth not only urge this in general, but inftancesin many particulars, ail which are preffed by feveral Arguments , Verf. 5,6, 7, 8,9,10. Amongft other Arguments this is one, They have -put off the old man, and put on the new man, Verf. 9,10. This new man he defcribes three wayes. Firft, it is the renewing of the holinefs of our nature, which we loft in Adam. Secondly, it confifts in the knowledge of the myftery of the Gofpel. Thirdly, the example or Archetype according to which this new man is fafhioned, is the image of God our Creator. This Argument the Apoftle follows, Verfe 11. he fets it on two wayes.

1. By removing the falfe opinion of fome, who negleding this new man, did con.We in their external privileges, and contemned all fuch as wanted them ^ this in the former part of the verfe, where there is neither Greek, nor Jew, &c. that is, in this new man it matters not what Nation a perfon be of, whether he be Jew or Gentile ^ nor doth it matter what outward Prerogatives ?. perfon have, whether he be circumcifed,or uncircumcifed •, nor doth it matter what his outward ftate be,whether he be bond or free,&c.none of all thefe differences are looked at or confidered. No man is more accepted of God for the having of any of thefe things, nor is any lefsefteemed

ChriJlaU s andwa//. of him for want of them, There is neither few, nor Greeks &c.

2. By oppofing the true opinion-, ButChriflisall, andinall.q. d. All thofe external things which are accounted fo honourable without this new man , do not avail to falvation, nor will the want of all thefe hinder a perfon of falvation, and acceptance with God if the great work of regeneration be wrought, for Chrifl is a& 9 and in all. We have fuch another expreifion Gal. 3. 27,28. Te are all the Children of God, &c. for as many of you as have been baptized, &c. there is neither lew, nor Greekj, bond, nor free-, male, nor female : for je are all one in Chrifl Iefus.

The words are a Proportion. In which we have,

1. The Subject,Chrift- But Chrifl.

2, The Predicate, Be trail, and in all. He is all things that are neceffary to falvation, and that in all perfons,who do believe in him, who are renewed and regenerated by his grace. I intend to go over all the comparifons by which Jefus Chrift is fet out in Scripture. And I have begun with this as a Preface or introduction to the reft. I (hall handle it generally, and draw from it this obfervation,i//<,.

Doft. The Lord lefus ChriFl is all things in and to all ferfons that have a true faving interefl in him -, Chrifl is all,and in all. It doth not exclude the Father and Holy Ghoft, but all other things, as cir-cumcifion, uncircumcifion, &c. Alikephrafe, Adis ^. 12. Chrift is all and in all to every believer. Here are two rules to be obferved. 1. We are not to under-ftand this (as excluding the other per fens of the Trinity,) for the wbole God-head is all in all to believers, as well as Jefus Chrift. But becaufe Jefus Chrift the fecond perfon of the Trinity is the head of the myftical body, by virtue of which union true believers are made one myftical body with Chrift, Eph. 1. u/t. therefore is this principaliyappropriated to him,to be all in all to thofe that are united to him by faving Faith. 2. The truth of this propofition is not from the humane nature■, but from the divine: it is from the power of the divine nature in Chrift, that he is all in all to his people • becaufe the fulnefs of the God-head dwells bodily in the humane nature as part of the perfon. Now he is all in all to them in thefe live refpects ,?//*,.

1. By way of merit. Jefus Chrift is meritorioufly all in all to believers. Whatsoever they are, whatfoever they have, whatfoever they do, or can expect, is only upon the fcore and account of his purchafe and merit. They enjoy no good thing upon any other terms, but only upon the confideration of Chrifts merits. Becaufe he

hath

Chrijl all,andin all. hath done and fuffered for them, and in their (lead,therefore do they partake of thofe bleflings which make them happy to all eternity* The Patriarchs in the Old Teftament, Chriflians in the new, have pleaded with God for all bleflings only upon the account of Chrifh Daniel 9.17. Caufe thy face to fhine upon thy San&uary,;that is de-folate, for the Lords fake. Of this the Apoftle fpeaks, when he faith, that Chrift is made unto us of God, Wifdom, Righteoufneffe, fandif cation aodredemption, 1 Cor. 1. 30. Chrift doth beftow upon us, and God is pleafed to accept for us, the merit of Chrifts Paflion, death, obedience, and righteoufnefs.——

2. Chrift is all in all to them by -way of conveyance. As he hath merited all for them, fo 'tis from him and through him that all good things are communicated to them , John 14. 6. As we have all propter Chrift urn, fo we receive all we have, per Chrifturn through Chrift. He is not only the fountain, but the Medium and conduit through whom all a believer hath is conveied to him. Jefus Chrift is a believers root John 15.5. Now as all the fap which is in the branches is communicated through the root, fo all the good which a believer hath is derived through Chrift. God hath put all that good he intends to beftow upon his Elect into Chrifts hands, as a Feoffee in truft, and from him as the greatJLord-Steward is all communicated unto them. Of this the Apoftle fpeaks, Col. 2. 19. From Chrift the head, the Vohole body by joynts and bands having nourifoment mini-Bred and knit together, encreafeth with the increafe'of God. Jefus Chrift is as it were, the hand of God, through which all good things are fent in to us •, He is the door, Iohn 10.7.

3. Chrift is all in all to them, by way of efficiency andcanfality. He it is that works all in all in his Saints, 1 C'or. 12.6. There are diverfities of operations, but it is the fame God ^hich worketh all in all. This our Saviour bears witneffe unto, Iohn 1$. 5. when he tells us, that without him we can do nothing. The foul is the principle of all adion in manjefus Chrift is the principle of all motion and fpiritual adion in his Saints, for he is the foul of their foul. Not a good defire, not a good thoughtjbut what is infpired by Jefus Chriit. The Apoftle doth freely acknowledge this, Gal. 2. 20. / live, yet not 1, but Chrift liveth in me, &c .fo Phil. 2.12,13. Work-out your ownfalvation,&c. For it is God which worketh in you both to will and to do of his good plea-fure.

4. Chrift is all in all to them virtually. He is inftead of all things unto th?m.Solomon faith, that mony aniwereth ail things, £^10.15;.

chriji all, and in all. it is meat, drink, cloaths, houfe, lands, &c. all things that are vendible may he procured by mony. Jefus Chrift is virtually all things, he makes up all things that are wanting, Hence it is that heisiu Scripture compared to all things, to food, to cloathing, tophyfick, to gold, to health, &c. becaule he ftands for all thefe things unto' the fouls of his Saints. Hence is that promife, Rev. 21.7. He that evercomethjball inherit all things. Jefus Chrift is for all ufes and pur-pofes. This is in the text - he is circumeifion to the Gentile,wifdom to the Barbarian, &c. \

5. Chrift is all in all to tkm by Vcay ofbenedittion andfanftifica-tion. It is ftom him that any good they enjoy becomes a bleflin** to them. He makes every thing effectual for thofe ends for which they are appointed. No good thing would be good to us withoutthe benediction of Chrift • yea were it not for his blefling, every good thing would prove a fnare, a crofs and a curfe to us, as they do to them, who havenointereft in Chrift. This is that which Solomon faith, Prov. 10. 22. The bleffjngof the Lorditmaketh rich. Thy health would be thy greateft iickneffe, thy wealth would be thy ru-ine, thy parts and abilities would be a fnare to thee, did not Jefus Chrift fanctifie them by his blefling. All the good the Saints enjoy, depends upon Chrifts bleffings to make them good to them.

The Application follows.

life 1. How injurious to Jefus Chrift are they who mingle other things with Ie/us Chrift, as the caufes of their falvation ? The Papifts mingle their own merits, and righteoufnefs, indulgences, thefufTer-ings of other men, with the merits of Chrift, as the caufes of their juftification and falvation. What elfe is this but to deny the al-fuffi-ciency of Jefus Chrift ? If he be all in all for juftification and falvation , he needs not have his merits eked out with fuch kinde of helps as thefe are. If Chrift be all in all, then thefe are fuperfluous, yea, the addition of thefe doth derogate from, and deftroy thefulneffe and al-fufficiency of Chrift. Yea Chrift who is all in all to beleevers, will be nothing at all to them who are not contented with him a-lone. Chrift is become of none effect to you, whofoever of you are ju-ftified by the JLa'fy-, ye are fallen from Grace, Gal.5.4. Confider this you that are felf-juftitiaries.

Ufe 2. If Chrift be all in all, then is nothing any thing at all without Iejus Chrift. All the world, the riches, pleafures, honours of

the

drift all, and in all.

the world is but emptinefb- without Chrift. Vanity of vanities, all is *^ vanity, fecclef. i .2. That man hath juft nothing, that hath not Chrift who is al) things y the world is but nigrum nihil. Thy wifdoin, thy parts, thy children, thy offices, thy preferments, thy lands and re-vene^s, all thou haft, if thou want him that is all things, can amount to nothing. They are but ciphers whithout a figure. . O that men would confidents I

Ufe 3 • What rich inheritance ha,ve all thofe who are trdy interefted in Iefus Chrift I Chrift us mens ejr omnia. They poflefs him that is all in all, and in pofTefllng him they poflefs all. I have all things my Brother, fauh lacob to Efau, Gen.3 3.11. He that hath him that is all in all, cannot want any thing. All things are yours, (faith the Apoftle) whether things prefent, or things to come, and you are Chrift s, 1 Cor, 3.22. A true. beleever, let him be never fo poor outwardly, is in truth the richeft man in all the world -, he hath all in all, and what can be added to all ?

Ufe 4. It jhews the reafon Why the Saints are fo fearful of lofing le* fus Chrift. They value all things at a low rate in comparifon of him. They would rather lofe all than Chrift, they are contented to part with liberty,eftate,life,rather than with ChriftJs there not caufe for it? Chrift is better than all things elfe. Riches are fomething, liberty is fomething, life is fomething, but Chrift is all in all. There is nothing befides Jefus Chrift that is good for all ufes. Garments are good to cover, but not for food -, Meat is good to feed, but not to warm, &c. but Jefus Chrift is good for every ufe, for all perfons, for all times, for all fexes, for all conditions. They know if they lofe Chrift, they lofe all things. If a man had all his eftate in one Jewel, you would not blame him to be very careful of keeping that. Jefus Chrift is their all, they feek him when they are deprived of him,with greateft care ; they keep him when they have him, with the greatcft diligence , Cant. 3. ult. I fought him , I found him, and would nor let him go-, do not wonder at it 1 for be is their all in all.

Ufe 5. That no foul efteems Chrift aright, that doth -not efteem him all in all. To efteem any thing equal to Chrift, is to difefteem Chrift, Thou doft never truly account him anything , till thou account him all things, yea, better than all things, aid all things as nothing inrefped of him. If thou canft not make up all things in Chrift, thou makeft him but a poor Chrift. If thou canft not make him a friend in the want of a friend • an habitation in the want of an habitation •, if thou canft not make him riches in poverty -, if

there

Chrijl all) and in all.

there be any condition in which Chrift will not fuffice thee- if Chrift be too little to fatisfie thee, thou doft but undervalue him • he is never truly accounted any thing , till he be accounted all things.

life 6. Learn hence, The mifery of thofe that Want Chrift Me that wants Chrift, wants all things. Lord, what wilt thou give me , feeinv Igo childlefle? faith Abraham-, Gen. 15. 2. He had much, and yet becanfe he wanted a child, he wanted every thing. The foul that wants Jefus Chrift hath indeed nothing. The Apoftles pofleffed all things when they had nothing, 2 Cor. 6. 10. Having Chrift they pojfeffed all things. Thofe that want a faving intereft in Chriit, pof-fels nothing, though they may feem to have all things, all they have is emptineffe >, yea, all they have is a curfe, becaule they have not Chrift. O that God would convince men of this truth I

Ufe 7. Its their duty to carry their [elves towards Chrift, as thofe that account him all in all. Kow is that ?

1. Love him and prize him above all. Thy love is better than wine, Cant.1.2. Above wife, husband, children, life. Chrift is not loved at all, till he be loved above 2\\,Matthew> 10. 37.

2. Be contented with Iefus Chrift in the want of all other thines. Make up all thy wants, all thy lofTes in him. Encourage thy felf in Chrift, when thou art difceuraged in all other things. Rejoyce in him, when allthings fail, vid.Hab.^. verf. 17, 18.

3. Make, him thy end in all. Let him be all in all to thee finally. Refer all to Jefus Chriit as the ultimate end of all, hear, pray, meditate, do, fuffer for the glory of Chrit. The Apoftle referr'd all to Chrift as the fupreme end of all, that Chrift may be magnified, &c. ThiLi.ioXi Chrift be not the Alpiea and the Omega, the firit motive, and the laft end of all , thou doft greatly undervalue him.

4. Be fure thou go to Chrift for all thou wanteft. If comfort, if zeal, if pardon, ifftrength,&c. he hath it for thee^andit is for bisdifhonor that thou fhouldell go any other way, 2 Kings 1.3.

5. Do all in Chrifts name and ftrength, Lphefians 5.20. Colofft-ans 3.17.

Ufe 8. HoW careful fhould men be to prove their intereft in Iefus Chrijl t 2Or.13.3- you want all, if you have no an intereft in him. Signs of this. 1. Have you his Spirit ? Rom.8.9. the effects of the fpirit. 2. Are ye like Chrift f 2 Cor. 5. t 7. 3. Are ye willing to be Chrifts ?

life 9. Let th? prj fence ofChrisl in others be all in all to thee .Though thou b? poor, yet if Chrift be in them, though unlearned, &c. if thy

children

children have Chrift , though they want parts, beauty, &c. yet e-fteem them.

COL. g.4.

When Cbritt our life pall appear, then (ball we alfo n -appear with htm in glory. Mary wou

I£ noth Lon.

*Hf"^HE world, and the things of the world are great enemies to ?6$u the work of grace. They do along time hinder the firft JL planting of it in the foul; and when it is planted, they do hinder the growth and progrefs of it. The cares of this world, and the deceifulnefs of riches choak the Word, and it becomes unfruitful, Matth. 13.22. The Apoftle knowing this, doth in the beginning of this Chapter labour to raife the Colojftans to the more diligent meditation, and ftudyingof heavenly things, that being a-bove the world, the work of God might profper better in their hearts. Ifyee be rifenvpith Chrift, &c. v.1,2. This heprefleth by two cogent Arguments. 1. They are dead to the Vvorld. v.3. for ye are dead. By faith they are partakers of Chrifts death, and by their pro-feffion they are under an obligation of dying more & more. 2. Their life is hid with Chrift in God,v.i* They are appointed to a higher kind of life than that which other men live, therefore they ought to feek after thofe things which appertain to this life. Now left any fhould objed, if the life thou fpeakeft of be a hidden life, what advantage will it be to be fo mindful of it ? the Apoftle anfwers, v. 4. thought it be for the prefent a hidden life, yet it fhall be revealed, and that perfectly. When Chrift who is our life fhall appear, &c. In which we have thefe two PropoJitions,viz..

1. Jefus Chrift is a beleevers life.

2. That Chrift who is a Beleevers life (hall appear. Of thefe in Order.

Dott. 1. That Iefus Chrift is a believers life. For the underftand-ing of this, we are to know that a Beleever hath a two-fold life, for I. fhall notfpeak here of the life ofnature, which a Beleever enjoys

not as a Beleever, but as a reafonable creature. Jefus Chrift is a Ee-leevers life, as he lives the life of nature, Ails 17. 28. In him we live, move, and have our being. 'Tis from Chrift that we live the life of men.But to wave that, a Beleever as a Beleever, hath a double life. 1. The life of grace , which he lives afcer he is regenerated by virtue of the Spirit of Chrift living in him, and uniting him to God by Faith. 2. The life of glory , which he ifhall live in heaven to all eternity after this life. The foul begins this life immediately upon its departure out of the body, andthe bodyfhall enterintothe pofieilion of this life immediately after the refurre&ion,and reunion of foul and body.

Both thefe kinds of life are a Beleevers, as he is a Beleever •, an£ Jefus Chrift is a Beleevers life in reference to both thefe. Andbe-caufeboth of thefe are included in the Text, the one of them, the life of grace is but the inchoation of, and a preparation to the life of glory -, I {hall fpeak a of both of them in the handling of the Do&rine.

Iefus Chrift is a Beleevers fpiritual life. He is fo to a Beleever in thefe four refpeds.

1. He is their life originally. It is Jefus Chrift that works this life in their fouls. He is the Creator and Former of life in them; The fecond Adam Was made a quickningffirit, 1 Cor. 15.45. As the Father raifeth the dead, and quickneth them, fo the Son of Man quiche neth whom he will, John 5.21. Thy foul had never fetched out fpi-ritual breath, had not Jefus Chrift breathed into it the breath of life. The time cometb and now is, when the dead fball hear the voice of the Son of God, and they that hear Jhall live, John 5.25.The Ordinances are the inftrumental caufe,but Jefus Chrift is the efficient caule of the animating of the foul by a fpiritual life.

2. He is their life materially. He is that principle by which they live. Every living creature hathfome intrinfecal principle of that life which it lives. Jefus Chrift is the inward principle of a Beleevers life. He is the foul of their foul. The Apoftle fpeaks of this, Gal. 2. 20. lam crucified with Chrift ; neverthelejfe I live, yet net I, but Chrift lives in me. It is only by virtue of the fouls union with Chrift, that it comes to live the life of grace. He is the foundation, or form, as I may fay, of their life.

3. He is their life conservative. He it is that doth prelervethis fpiritual life in their fouls- by continual communication of himfelf-he maintains and upholds the life of grace from dying and perifhing.

When

Chriji a Chrijlians life. f

When they are fleepy, he awakeneth them ^ when they langurfh and faint, he recovers them. He firengthens the things -which remain, that are ready to die: He removes thofe inward ditiempers which wade this fpiritual life, and he,blefTeth thole Ordinances which ked this life. When David was going down the hill, and in regard 01 this fpiritual life was almoft at the duft of death, fo weak that he could fcarce fetch his breath, Jefus Chrift did reftore and renew him again, He re floret h my foul, Pfalm 23.3. he caft water upon the dying plant, and made it green and vigorous again* Of this the ApoPcle, Col. 3. 5. our life is hid with Chrift.

4. He u their life exemvlariter. He is the example and pattern according to which they are to live. Jefus Chriftis the rule according to which they are to walk ♦, he is the copy according to which they are to write. One end of the incarnation and life of Jefus in the flefh,was to fet us an exad and perfect pattern for our imitation, 1 Peter 2.21. And by the diligent viewing and fludying of his example, is our fpiritual life carried on to perfection.

The Ufes of this poynt are thefe. ;

life 1. That all thofe that are without Jefus Chriji are spiritually dead. The Scripture accounts ail unregenerate finners as dead men -, They are dead in fins, they are dead unto God, they are dead unto grace^theyare as truly without fpiritnaMife,as the body is without natural life, from which the foul is departed. This thy Brother was dead, and ts alive again, Lu. 15.3 2.Conversion is called the quickning of the dead,Af**M i. 5.becaufe ail wbo are unconverted are as toall fpiritual confiderations in a dead conditio. And it cannot be otherwife,becaufe they have no intereft in Jefus Chrift, who is the authour and principle of fpiritual life. The Apoftle aflerts this clearly, Ephef 2. i f 12. 1 he tells them at the firft verfe, That they were dead in fins andtrefpaf-; fe-s, he gives them the reafon, v. 12. becaufe at that time they were without Chrift. And fo another Apoftle tells us, 1 John 5. 12. He that hath the Son hath life-Jout he that hath not the Son hath not life, Till Chrift be formed, the foul is a dead thing without either life or motl-' tion. And this is a very miferable condition ^ for a dead foul is far^ worfe than a dead body, in as much as the Soul is more excellent than/ the Body, Coniider a few particulars. 1. Deadfonls are loathfom.) Nothing morenoyfom than a dead body. By this time he ftinketh' John n. 39. Let me bury my dead out of my fight, faith Abraham,

even of his wik,Gen. 34.4.(he that was the delight of his foul while (he was alive, became noyfom to him when (he was dead. The foul that is fpiritually dead, is very loathfom, both to God and man. The Scripture compares them to {linking carrion , Pfalm 14.3. Thy are altogether become Slinking. They defile all that comes near them- whatfoever they meddle with , whatfoever toucheth them,is defiled by them. 2. They that are fpiritually dead, have no ufe of any of their fpiritual fenfes. The foul hath fenfes as well as the body, but he that is dead cannot ufe any of thefe. They cannot hear, they cannot fee, they cannot tafte, they cannot fmelI, they cannot feel, they cannot hear Chrifts voice in the Gofpel, they cannot fee the glory of Chrift, nor of grace, they cannot feel the heavy weight of fin, they cannot tafte the fweet and delicate pleasures of Jefus Chrift , they cannot fmell the fragrancy of Chrifts fweet oyntments. They have nopleafure in thole things that are molt pleafant in themfelves, and moft defirable to fuch as are fpiritually alive : They are to all fpiritual things, and all fpiritual things are to them as if they were not. 3. This fpiritual death, if it be not removed, is a certain fore-runner cf eternal Death. BlefTed and happy is he that hath part in the flrft Refurre&ion, of himthefecond Death (hall have no power, Rev. 20.6. but he that continues ftill in this fpiritual death, fliall for ever be under the power of the fe-cond Death, the eternal Death. And this istheftateof all fuch as want Jefus Chrift.

Ufe 2. That that fpiritual life which is in the foul of a Beleever,

fhall never totally and finally dy. It may be at deaths door,it may be

ready to dy, fo it was with the Church of Sardis , Rev. 3. a. A

Christian may be in regard of his fpiritual life, as a tree in the depth

of winter, no difference to all outward appearance between him and

a dead plant -, but it is impoflible that the fpiritual life (hould utterly

.be extingui(hed, becaufe Jefus Chrift who is our fpiritual life, lives

forever. Teurlifas hid with Chrislin God, Col. 3. 3. hid as in a

root, for fafety and fecurity. Becaufe I live , ye fhall live alfo,

Iohn 14.19. while the root liveth, the plant cannot dy 7 while the

fountain runneth, the ftreams cannot ceafe ^ while the dive-trees

convey their oyl through the pipes into the lamp , the lamp cannot go

out. A living Chritrian ma grow very weak, but he cannot dy.

Jefus Chrift muft ceafe to live, before the life of grace in a Saint do

utterly perifti ^ while the caufe v unttfnueth , the efcd will.

Ufe 3. That there is a true fpiritual mion between Jefus Chrifi and

Chrifi a Chrijlians life.

a Beleever. This is one of the great myfteries of the Gofpel, that Chrifi and a Beleever ihould be made one- its fet out by many examples, as of root and branches, John 15. init. head and members,!;/^. «V3. foundation-ftone , and the fuperftrudory ftones, Eph. 2. 20. meat and eaters, Iohn6. 56. husband and wife, Eph.$. 3 2. Thisvcry dodri ne makes it good. He could not be our life, if he were not united to us, and we to him. 'Tis by virtue of our union with him, that we come to draw life from him. As thefoul and the Body are united, fo are Chrifi and a Beleever • the whole myftical body is called by his name, iCor. 12.12. f0 dfo is Chrift, fpeaking of the Church.

life 4. Deadnefs of ffir it, want of fpiritual Activity is very inex-cufable in a Beleever. The ground of this inference is very clear, Jefus Chrifi is his life. Chrift hath life enough in him, and he is willing enough to communicate more and more of this fpiritual life. If the fountain of this life were a meer creature, fomething might be faydforthy deadnefle and coldneffe 5 but now feeing Jefus Chrift is thy life, thy deadnefle is inexcufable in thy felf, anditisalfo diihonourable to Chrift. The life and greennefle of the branches,is an honour to the root by which they live. Spiritual greennefle and fruitfulnefle is in a Beleever an honour to Jefus Chrift,who is his life. Pfalm 92.12,13,14,15. The righteous fhallftourifh as a Palm- trce^ &f. To jhew that the Lord is upright, &c. The fulnefle of Chrift is manifefted by the fruitfulnefle of a Chriftian.

life 5. It is the duty of a Chriftian to live comfortably on this Do-Brine. It affords very much fcomfort, 1. Againft the weakness of this life in our {elves. What Chriftian is there but finds this life very weak in him at fome times ? well,when it is weakeft in thee, it is then ftrong in Jefus Chrift. And God looks upon thy fpiritual life, not only as it is in thee,but as it is in Chtift.2. Againft the fear of the wanting of the Ordinances of life. 'Tis a great lofle to lofe the Ordinances, Lev. 26. 31. Well, though thou lofe thefe, yet thou doeft not lofe thy life. Thefe are put the pipes, Chrift is the Olive-tree. T heie are but the chanels, Chrift is the fountain. Man liveth not by bread alone, but by the word of blefling. Thy foul liveth by Chrift, not by Ordinances. They are but the Inftrumental caufe, Chrift is the Efficient. 3. Againft the fear ofSatans workings to deftroy this fpiritual life. Tis his great defign to take away this fpiritual life. He labours to ftiflc it by (in • he ftirs up his Inftruments to remove the Ordinances Well, he cannot prevail. He muft deftroy Chrift before he can

C 2 de-

deftroy our life. He muft either wither the root, or he cannot kill the branches.

life 6. Let Beleever s be careful to carry themfelves towards Chrlfl <u he who is their life. i. Acknowledge him the Authourof your life. 2. Go to him when you want life. 3. Strengthen your union with him, Ephefians 4. 15. 4. Live to him who is your life,-#0-mans 14. 8.

Ufe 7. It fhould invite all to lay hold on Christ. A! I men are dead by nature. Ther's no other way to live a fpiritual life. If Chrift be not thy life of grace, he will never be thy life of glory.

COL. 3.4.

When Chrift our life {ball appear, thenjballwealfo appear with him in glory. ill.

SERM. T Have handled the firft Propofition, as ft relates to the life of I grace •, faui. that Jefus Chrift is a Beleevers fpiritual life. I (hall Jfcnow confider it as it refers to the life of glory, and fo fum it up into this conclufion, wt.

Doft. Jefus Chrift is the eternal Ufe of every Beleever. Chrift is the everlafting life of all thofe that are eternally faved. As he is their life of grace, fo he is alfo their life of glory. He is often called in Scripture not only a Saviour, but Salvation. The falvation of GW,Luke 3.6. An horn of falvation , Luke 1. 69. And all becaufe he is the falvation of all the Elect I muft here put in that Caution which I did before, vU. That the Father and Holy Ghoft are not to be excluded •, they are our life as well as Chrift. The Spirit and the "Father are Saviours as well as the Son. Opera Trinitatis ad extra fmtindivifa. Prophets, Atls 10.43. Apoftles, 1 John 5. 11. Chrift himfelf, John 14.. 16. do all bear witneffe tothis truth, That Jefus Chrift is life eternal to every true Beleever. In what relped Chrift is our life of glory, I (hall (hew in the following particulars,

I. In regard of merit and acqvifition. Jefus Chrift is ohe procurer

of

chrijlaChriJlianslife. j~

of this life of glory. Heaven is called a purchafed Redemption, or PolTeffion , Eph. i. ^.^aVo^tV^^^ ^ci^iiiViwJcius ChnlHs the purchafer of this poffeffion , and his blood is the price of the purchafe. As he hath by his death purchafed the Eletf:, fo hath he alfo by his blood purchafed this life for thole redeemed ones,i John 4. 9. in this was manifefted theloveof God towards tts^becaufe hefent his only begotten Son into the World, that we might live through him. Had not Jefus Chrift (bed his blood, no fin-ner had ever tailed of this life eternal. Eternal life is the free gift of God, and yet it is merited by Chrift. Chrift who is the price and meritorious caufe of life, is the tree gift of Gods grace, and therefore our falvati on is both free, and yet merited.-

2. He ps our life eflicaciouflj. Though falvation be purchafed for the Elecl:, yet rauft the Elect of God be fitted and prepared for this falvation before they can be put into the poffeflion of it. The Apo-ftle fpeaks of making the fotil meet for the inheritance of Saints in light, Col. 1. 12. n* h*w<rtwn faa*. The belt of men are unfit for ialvati-on, as well as unworthy of falvation. Though heaven be prepared for them, yet cannot they enter into heaven till they be prepared* This fitnefs or preparednefs ftands in the changing of our nature, by the working of grace in the heart , and in the mercifnl acceptation of God covering our infirmities,and reckoning our weak endeavours for perfed: obedience- Natura mentis human*, quantumvis perfetTa naturalibw donis^obfque gratia non eft fufceptibilis gloria. Pariiienf. lib, de virt. cap. 11. The Apoftle tells us that a man muft be wrought for glory, 2 Cor. 5.5.$ JVI**7i/>>*f«^»/a« * The Elect of God come into the world rough and unpolifhed, filthy and defiled,as well as 0-thers, and they are not fit for this life, till they be polifhed. Elefh and blood cannot inherit the Kingdom of God, 1 Cor. 15.50. Except a man be born 'again he cannot fee the Kingdome of heaven. Aquinas faith well,Gratia hac divina eo infunditur elecJis, ut peragant atli-ones ordinatas in finem vita eteerna. Now Jefus Chrift doth fit and work the Eleft for this glory. He doth by his Spirit change their nature , he doth by his grace renew the fpirit of their mind • he doth fet up his own Image in their Souls, and by working grace, fit them for the enjoyment of that life of glory which he hath purchafed.

3. He is our life. He is the fountain of our eternal glory, ^ohn$, IT. This is the record, that God hath given to us eternal life, and this life is in his Son. 'Tis in him as in the head, as in the root, as in the

foun* *9

fountain, or fpring-, All our glory is laid up in Jefus Chrift , as in a publick treafury. Jefus Chrift and all believers make up one myfti-calbody, of which he is the head, and they the members, therefore is their glory laid up in him.

4. Jefus Chrift is our life in regard, of preparation. As he doth prepare us for Heaven, fo doth he prepare Heaven for us. This is attributed to his Afcention, John 14. 2, 3. I go to prepare a place for yon. Not as if the place of glory were not created till the Afcenfion of Chrift. There were many fouls in heaven glorified before Chrift did corporally afcend thither: Abel, Abraham* Ijaac, Jacob , and the Prophets, rt he meaning of it is only thus much , that Jefus Chrift did not afcend only for himfelf to dwell in glory alone,but he afcen-ded for our fakes, in our ftead and place to poffefs the purchafed inheritance for us, and to keep it for us till we a&ually come to be pof-feffed of it our felves. J Tis by way of allufion to the practices of great Kings, who fend their harbingers before them , to make ready for them againft their coming. Jefus Chrift is pleafed to ftile himfelf fo in reference to the Eieft. And therefore the Apoftle calls him our forerunner, wj&ty^, and tells us that he is entred into the veil for us, Heb. 6. 20. and hence it is that we are faid to fit down together with Chrift in heavenly places^ Eph. 2. 6.

5. He is our life, as the way to life. He calls himfelf the Way, J oh. 14.16. No man comes to the Father but by Chrift. This is that new and living way which the Apoftle mentions, Heb- 10. 19,20. Tis through the veil ofChrifts flefh that we enter into the Holy ofHolies. Jacob in his vifion at Bethel faw a ladder which reached from Heaven to Earth^Gen. 28.12. upon this ladder the Angels of God afcended, and defcended. This ladder is Jefus Chrift, fo he tells us himfelf, John 1. 51. hereafter ye (hall fee Heaven opened, and the AngelsofGod afcending and defcending upon the Son of Man. He hath not only fhewed us the way to Heaven by his example,but he is the way himfelf in Which we go to God.

6. He is our life in regard of diftribution and communication. As he hath purchafed life for us, and keeps pofTeflion of it for us, fo he it is thatfhall put us into pofTeflion of it, when we come to enjoy it. / will come again and receive you unto my felf y John 14. 3. The Apoftle fpeaks of this in 2 Tim. 4. 8. There is laid up for me a Crown of righteoufnefs which the 1 Lordthe righteous fudge /ball give me in that day. Tis to be underftood of Chrift ^ he that hath purchafed theOrown for us,wili in that day vifibly fet it upon our head.

Come

HI

Come ye bleffedof my Father, receive the Kingdome, <&c. Match. 25. latter end.

7. He is our life formally. JefusChriftis the matter of eternal life. Our eternal life and glory ftands in the full enjoyment of Je-fus Chrift in Heaven. The feeing of God, the enjoyment of Chrift, is our very glory, Rev. 22. 3,4. The Throne of God and of the Lamb fballbe in it, and his Servants fhallferve him, and they /hall fee his Face, and his name fhatl be in their foreheads. The glory of Heaven is called the eating of the tree of life, Rev. 2. 7 JefusChriftis the tree of life, the enjoyment of him is the fouls glory, fob therefore reckons up all his eternal glory by this very thing, I know that my Redeemer liveth, &c. 1 /ball behold him not with anothers , but -with thefe very eyes.Vu\l and perfect is immediate communion with Chrift, that is the life , the glory of rhe other World, fid. Rev. 7.17 the lamb which ts in the middeft of the Throne fball feed them, and /ball lead them unto living fountains of waters. The whole felicity of glorified Saints, is heldout in thofe expreftions.

The Ufes of this Point.

life 1. Away then with the Doctrine of % eternallife by the merit of good works- If Jefus Chrift be our life, then cannot the merit of our works be our life or the caufe of ir, either in part or in whole,Chrift and works are oppofites as to this bufinefs of Salvation. The affirming of Chrift is the denial of works, and the affirming of works is the denial of Chrift. All. 4. 11, 12. This u the ft one which was fet at nought of you builders, tjrc. neither is falvation in any ether : for there ts no other name given under Heaven , &c. And the truth is, all the things required to make a work meritorious are wanting in the beft of our good works. A meritorious work muft be,

1. Noftrum. So are none of our good works,£/>/?.2.20.

2. Ferfetlum. So are not our works. Our wine is mixed with water. We halt upon our beft legs, If a. 64. 6. Remember Lord my good deeds, and fpare me, was Nehemiahs prayer, ch. 13.22. we never did any thing we fhould do perfectly, not any one thing. Our moft fublimated thoughts are full of the dreggs of earthly-minded-nefs, our beft words are too fcanty and light, &c.

3. It muft be indebitum. A man cannot purchafe your land by paying an old debt. Ail our obedience to God is an old debt which we owe upon another fcore. Remember that Parable, Lukg 17.9.

Doth

Doth he thankjhat fervant becaufe he did that which was commanded* 1 t<Il you no. That which will notdeferve thanks,cannot merit heaven We are fallen into an erroneous age , Mans will is cried up much. High Arminianifm is within a few days journey of this piece of Popery. •1 is time to give Antidotes when fuch deadly poyfon is featured, and drunk in by many judicious Chnixians. LetPapifts make works their life, let Arminians make free-will their lite, hut letus make Chrift our life. He that will not live by Chrift lo;ely, fhall dy for ever without Chrift. I (hail conclude this wit/ that of the Apoftle, Gal. 5. 4. Chrift is become of none effect to yon, whomever of you are juftified by the La\\\ ye are fallen fro?n Grace.

life 2. The certainty of the falvation of beleevers. They lhall fo certainly be faved , that Scripture lpeaks of their falvation as of a thing already done, 1 Cor. 1.18. the Preaching of the Crofle is unto us that are faved the power of God, Tulfs-o&JtJiif. Tis reported as a thing in fafto not in fieri, Eph. 2. 5. By Grace ye are faved hi o-iMphot y Rom. 8. 30. Whom hejuftified, them he alfo glorified, e/«§«<rf. He writes as if they were already in glory. All this to (hew the certainty of their falvation. This depends on many things, upon this in the text for one if Chrift be their life, they fhali live.

He that will keep them out of Heaven, muft tirft pluck Jefus Chrift out of Heaven ^ becaufe I live,ye /ball live alfo, John 14. 19. if the Son make you free, ye (hall be free indeed : if the Son be your life , ye (hall live, and that for ever,in defpight of Devil, indefpightof corruptiomhe is able to fave ,«$ to nvrfakiHeb. 7. 25.

life 3. Let this provoke all men to get an inter eft in Chrift. There's nothing but eternal death without him. He that hath the Son hath life-, and he that hath not the Son hath not life, but the Wrath of God abidnb on him, 1 Iohn 5.12. There's no way to glory but by him. Deceive not your felves •, cling to him, lay fa ft hold on him, and on him alone: Other foundation can no man lay, than that which ps laid already, even Icfu-i Chrift, I Cor. 3.11.

We hope we have an intereftin Chrift. Well. He that hath a good aflurance that Chrift is his for life, muft ha\ e thele three things,elfe he deceives himfelf.

1. He muft be a true beleever in Chrift, vid. Iohn 3. i 6. He that heli veth on the Son hath everlafttng life ► he that beleeveth not the Son jh.ill not fee life, &c.

2. He muft be an obedient fubjeci to Chrift. Though we exclude obedience from the caufe oi 'alvation, yet we do make it a qualifi-

cation of the perfon that (hall be faved. Chrift is the Author of eternal life unto them that obey him, Heb. 5. 9. Chrift will be King where-ever he is Saviour. , &%i

3. Hemuft live the life of Grace. Ch rift is the Author of fpiritual life, before he be the Author of life eternal. We mull: live in Chrift before we live with Chi id. Chrift muft live in us, before we live with him. Chrift in you the hope if glory ^Col. 1. 27. if Chrift be not in you a fountain of Grace, he will never be yours for glory.

4. Ton that have Chrift for life eternal, carry ycur felves as thofe that believe this truth. 1. DeJ"fair not. No fin difparageth Chrift fo much as defpair: there is more ground of hope and confidence in Chrift, than there can be of diftruft ^in our felves. The facrifice is iufficient for the guilt. Chrift is ^nUvr^n Tim.] 2. 6. aranfome, a full ranfome. Let falvation be fo much the more precious to you for his fake who is the Author of it. 3. Attribute your falvation to Chrift only. 4. Live to Chrift. 5. The greatnefs of Gods love to the Elecl. He gave Chrift to be their life,to dy for them, Rom. 5. 8. 6 Live with Chrift here as much as you can. 7. The greatnefs of mans mifery, he could not be faved without Chrift.

row*wtocfr theft haOT&row&cbcto & cbdtufcftcn 3:towcwj3£o5355a

COL. 3. 4.

When Chrift our liftJhall appear y thenjhati wealfo appear n ith him in glory

I Have handled the firft propofition , that Jefus Chrift is a belee- * V. vers life , both in regard of the life of grace, and of the lifeof SERM * glory. I proceed to the fecond, viz.

Doct. Jefus Chrift who is a beleevers life , Jhall certainly appear. There will be a manifeft appearance of Jefus Chcift. The Scripture makes mention of a threefold appearance of Chrift.

1. A bodily appearance in the flefb. 1 hus Jefus Chrift appeared in his Nativity, when in the fulnefs of time he took our nature in the womb of the Virgin Mary. Of this the Apoftle fpeaks,i Tim. 3.160 God manifefted in the fte/b. Old Simeon in his fong rejoyceth for this,

D Inks

Luhji. 30. Lord, now letteft thou thy fervant depart ia peace,accor-

Vemt ad ^*& t0 *ty Word, for mine eyes h.ive fee ft thj Jalvation. Venit ad ho -

homints mines.

2. A Jpirltual appearance of Chrifi in the preaching of the Gofpel.

1 hus Jcfus Chrift was manifefted to all that received the Gofpel, and

; isftill manifefted. The Apoftle fpeaks of thismanifeftation, Gal. 3.1.

sr?©!}?*- OfooliJbGalatians,&c. before whofe eyes fefus Chrifi hath been c-

* n ' vidently fet forth crucified among jou. And of this the Apoftle

Venn in makes mention , 1 Iohn 1. 2. The life was manifefled , ^nd we have

homines f ecn |^ an d 2 Tim. 1. io. Neither of thefe appearances are to be un-

,. .. derftood in this Text, for it fpeaks of an appearance that is yet to be Vemet can- j ti • r J

frj6omi«M madc lhercrore

Auguft. 3 • A glorious manifefiatvon of Chrifi , yet to be made at his fecond

coming to judgement. And this is chat appearance of which the Apoftle here fpeaks: for then it (hall be, and not till then,that the Saints (hall appear with Chrift in glory. So the Apoftle tells us, 2 Tim. 4.8. Henceforth u laid up for me aCrown of right eoufnefs,which the Lord the righteous Judge fhall give me in that day-,&not to me only,but to all them alfo that love his appeartngX\$2£ this day ofChrifts appearing,that the Saints {hall be perfectly glorious. Having found out what is meant by Chrift appearing, I (hall in the profecution of the Point handle thefefive particular-?.

1. That there (hall be fuch an appearance of Chrift.

2. Why Chrift fliall thus appear,the ends of this appearance.

3. After what manner Chrift {hall appear.

r 4. When {hall be the time of this appearance of Chrift.

5. Why it is deferred.

I. That lefus Chrifi Jhall appear. I (hall evince this, 1. By many expreffe teftimouies of Scripture. There is not any Article of our Taith more clearly fet down in the Book of God than this, Mat. 24. 30. Then fhallappear the fignof the Son of man in heaven, and they Jhall fee the Sin of man coming in the Clouds of heaven. Afts 1. 11. This fame lefus which was taken up from you into heaven,fhal I fo come in like manner as ye have feen him go into heaven. The Apoftle Paul aflerts this truth in exprefs terms, Heb. 9. 28. Vnto them that lool^for him, he {hall appear the(econd time without fin untofalvation. 1 John 3. 2. When he Jhall appear, we {halt be like him, for ^e {hall {ee him as he is. And as the Scripture doth exprefly affirm it -, So 2. God hath taught his people to Vrast for it, and to vray for t>,Cant. 8.8 Come a--maj my beloved , &c, Rev, 22. zo. the laft prayer of the Church is

for

for this very thing, Even Jo ccme Lcrd Jejns. And, Luke 12. 35, 36° they arc commanded to wait for this appearance. Let your loins be oirded, and your lam ps burnings And yet* year Jelves like unto wen, 7bat wait Jor their Lord, &c. God never commanded his People to pray and wait for a fiction or dream which fhall never come to pafs. 3. from the absurdities -which would follow upon the denial of it. We may fay of this, as the Apoftle faith of the denial of the refurredion of the body, 1 Cor. 15. 17,18, 19. If Chrifi Jbtuld net appear, our faith would be in vain •, The dead in Chrift jyere ptrijhed , and we. Jhould only have hope in Chrift in this life , and of all men Jhouldbe mo ft mijorahle. The whole comfort of a Chriflian turns upon the hinge of this Doctrine of Chrifts appearing • lob. 14.18.

II. The ends ojChrifls appearing are, fuch as thefe. I. To declare that fin is abdijhed. This is the meaning of that, Heb 9. 28. i.That he ma) be admired in his Saints , &c. This end of his coming the Apoftle fets down,2 Tbef. 1. 10. he fhall come to be glorified in his Saints, and to be admired in all them that beleeve. One end of the fe-cond coming of Jefus Cbrift,is to communicate his glory to his Saints that have beleeved in him. He fhall put his glory upon them , and fo fhall be glorified in them. Jefus Chrift is glorified in his Saints now, That holinefs and grace which he hath communicated to them already doth render them very glorious: but at his fecond coming his glory will fhine in them with greater fplendor than now it doth. He will then communicate unto them all his glory, and make them glorious as he is glorious. Our Saviour mentions this, John 14. 3. / Vpill come again , and receive you unto'my felf. He comes to fetch all his Elect toneaven, and to reveal his glory both to their Souls and bodies. He fhall then actually put Soul and body into the full pof-feflion of that glorious redemption which hehathpurchafedfor them* Tis called the day of redemption^ Luke 21. 28.

3. To execute thefentence of his wrath upon all his enemies, and the enemies of his people. Jefus Chrift hath feverely threatned all wicked men, that he will vifibly take vengeance on them for the dishonours they have done to him, and the wrongs they have done to his people • And in this fecond manifeftation of himfelf, he will put all thofe threatnings into execution. Of this the Apoftle fpeaks,2 Thef. x '7,%i9>TheLordlefHs Jhall be revealed from heaven in flaming fire taking venge*ce on them that know notGod,&cAnd of thisi^/?prophe-fiedlong agoj ude \6.Behold the Lcrd cometh with ten thoufand Saints to execute judgement on all, &c< Wicked men are now fecure, they

D 2 re-

reproach God and wrong his people; but Jefus chrift will one day vifibiy come from heaven to punifh thefe contempts and injuries. The evil Angels, and finful men fhall then bepublickly adjudged to -foffer that torment which they have deferred.

4. To put an end to his Churches fufferings. Rev. 20. 10. Then fiJill the Divil that deceived the Worlds be caft into the lake of fire and brimftone, wkre the beaH and the faljk Prophet are, And fati, be tormented day and night for ever and ever.

5. To gather together his Elett. This the Evangelift fets down Matthew 24. 3 O, 3 1 • They fhall fee the Son of Man coming in the clouds. And he fhdl fend his Angels, and they fhall gather toge-his EleBfrom the four winds, &c. The Eied of God are fcattered up and down in the feveral quarters of the World, fcarce two or three of them are now together in one Family at the fame time • but then they (hail be collected, never to part afunder to all eternity.

111. What manner of appearing this (hall be. Confider for that thefe tour things.

1. It fhall be a real and corporal appearance. Chrift fhall not appear imaginarily, as fome have thought, nor (hall he only appear according to his Divine Nature, but he fhall appear bodily and truly : the lame human nature which was in the grave, and afterwards afcended into Heaven,fhall defcend from Hewen^Matthew 24.3 o. Then Jhall appear the fign of the Son of Man. The humanity (hall appear • fo the Angels tell the Difciples at his Afcenfion, Atls 1.11. This fame Jeftts which is taken into Heaven, fhall fo come in like manner as ye have feen him go into Heaven. As he did really and bodily afcend, fo {hall he really and corporally defcend. God will honour the Human Nature of Chrift in the World. They Jhall look,, upon him whom they have pierced. The fame fiefh of Chrift which was pierced, fhall be manifefted in his fecond coming.

3. It JhaP.be a fridden appearing. Hiscomming is compared to a Hidden flafh of lightning, Matthew 24. 27. The appearance of Chrift is compared to the 1 igh tning in two refpects. 1. for the evidence of it. It fhall be as clear to the eyes of men as lightning is. 2. Tor the fuddennejfe of it. A flafh of lightning doth fuddenly break forth, & in an inftant fhines from one end of the heaven to another, fo fhall the appearance of Chrift be. And for this very caufe is it compared to the coming of a thief in the night, Luke 12. 39, 40. As it was in the dayes of Noah , fo Jhall it be ^tehtn the Son of

Man

Man cometh, They ate , they drank., &c. Mat. 24. 37. yphen men fay, peace, &c.

3, It fhall be a very glorious abearance. He fhall come with power and great glory , Mai. 24.30. He was not fo mean and de^-fpicable in his firft coming,ashe (hall be majeftical, and renouned in this his fecond coming. His firft appearance was in the form of a Servant. He came not to be miniftred unto, but to minifter. A low kind of appearance was moft fit for fuch work •, but when he appears again, he (hall come as a Judge,as King of Kings, and Lord of Lords-, therefore Ma jelly is fit for him. The Scripture doth fet out the glory of his coming fundry wayes. 1. He fhall come in the clouds of heaven. The bright cloud (hall be his chariot, ^^^24. 30.

2. He (hall come attended with an innumerable company of glorious Angels. Thofe glorious fpirits fhall come in full regiments attending upon his perfon to do him fervice, and to execute his will, Matthew 25.31. He had the beafts to attend on him at his firft coming-, but he (hall have Angels to wait upon him at this coming.

3. He (hall come with the voice of the Archangel , with a mighty fhout , and V?ith the trumpet of God, 2 Thef. 4.16. All thefeexpref-fions are ufed to fet out the glory of it. All outward glory whicb e-ver man beheld, is but darknefTe in this refped.

4. It fhall be a very dreadful and terribbe appearance. Ful of Maje-fty, and therefore full of terror. His firft coming was dreadful, Matthew 4. 5. The Scripture fets out the dreadfulnefle of it by the Antecedents, Concomitants, Confequents of it. The Antecedents are in Matth. 24.29. fuch an alteration frail be made upon the creatures being, that Sun, Moon and ftars being obfcured by the glory of Chrift, (hall ceafe from their fervice, and not be able to (hew their glory as before. The Concomitants, the firing of the world* The Apoftle fpeaks of this, 2 Peter 3. 10. what a dreadful fight will this be to the wicked ? The confequents of i t are, the railing of the dead, the fetting up of the Thrones , the fummoning of all the world to Judgement.Well doth the Scripture call it the terrrible day of the Lord.

IV. When fhall this appearing be . ? you cannot imagine that I fhould be fo bold as to fay any thing of the particular day,monetb ; or year of Chrifts coming. Our Saviour hath for everfifenced all curious enquirers about it, Marke 13.32. The Scripture tells us thus much about the time of it, That it (hall be when the time of the Churches tribulation is ended, Matt. 24, 29, When the number pf

Gods

Gods eied is converted. In the end of dayes, Danid 12.13 .It is one of thofe Novijftma, or laft things, which is to be expeded in the world. V. Why is it deferred f I. Beeaufe the El eel of God are not yet called. All the Veflels of glory are not born into the world, chrift ftayes till thefe Bowers be fprung up. The fetching of thefe to Heaven is one end of his coming • And he will not come till thefe are brought forth. As the world was made at firft, fo doth it ftand and continue for their fakes. 2. That [face and time for repentance may be afforded unto finful men. This realon the Apoitle renders of it, 2 Pe ter 3.9. The Lord is not flacky &c but is long-fuffering to m-ward,not willing that any Jbould perijh y but that all fhould come to repentance. He defers his coming, that flnners may have more tenders of falvation made to them • that fo they may be inexcufable, if they do not return. 3. That the Faith, Hote,Patience of his own Children may be exercifed. The delaying of Cnrifts coming is a very great help both to exercife Faith, Watchfulnefle and Patience. We may fay of this,as the Prophet doth of the delaying of another day of the Lord, Hab.2.4. Though it tarry, waitfsrit, becauje it will furely come, it will not tarry, And the juft /ball live by his faith. 4. That all other of Gods decrees for, and about the things which muft come to paffe before this day , may be accompli/bed. Many things God hath decreed {hall be done before his appearance,which are not yet done in the world. The preaching of the Gofpel to all Nations, Matt* 24.14. The overthrowing of Antichrift, 2 Tkef.i^ ,8* The making of the Jews and Gentiles into one Church, &c. Chrift ftayes, beeaufe thefe decrees muft be accomplilhed.

The Ufes of this Poynt.

Ufe 1. Atoay with thofe Atheifts, aad Epicures, who deny this Do-Brine. In the very dayes of the Apoftles, there were fome fcoffers that did mock at this Doctrine of Chrifts appearing, 2 Peter 3.3,4. Where is the promife of his coming ? we have many fuch fcoffers in our dayes, that deridethe Doctrine of the Refurredion of eternal Life,of Chrifts fecoud coming. The Apeftle tels ns the reafon of this fcof-fing in the fame place, r. The impurity of their hearts. They walk after their own tufts. That's one great ground of Atheiftical and wicked opinions. Such Dodrines curb and check then: lufts, and beeaufe they cannot have their lufts byj retaining fuch Dodrines, they therefore rejed and feoff at tich Dodrines. 2. They walk,.

more

more by fenfe, than by the teftimony of the Word of Ged. Since the Fathers fell afleip , all things continue as they were from the beginning of the Creation •, becaufe they cannot apprehend with their fenle any fuch dodrine, or any ground of it, therefore they re-je& it Such as thefe who will not be convinced by Scripture, we fhall leave to feel the feverity of that coming-, which they will not be-^ leeve. They that now feoff, will have time enough fadly to bewail their fcoffing, they (hall then feel what they will not now be perfwaded to beleeve.

life 2. The dear love of fefus Chrift to his people. As his departure was a rich teftimony of his love^ 'Tis expedient for yon that I go away. foishis returning •, 1 will not leave you comfort-left, I will come unto you, Joh.14.18. Never think of Chrifts returning, but meditate upon the greatnefleofhislove.

life 3. That Chrifi is not now corporally in the world. The Scripture fpeaks of his corporal appearance as of a future thing. The Papifts they make him corporally prefent in the Sacrament. His body fhall delcend but once , and that fhall never be till he come to take his people into glory with himfelf. The Doctrine of the real corporal prefence of Chrift is a dodrine of real falfhood.

life 4. This is a very fad dotlrine to all ungodly finners. Chrift fhall appear. It were well for wicked men, if this Dodrine were an untruth. The very end of his appearing is to bring you to a publick tryalfor all your ads of High-trcafon agaimThis Crown and Dignity. He will appear, and then you fhall appear before him to render an account of, and to fuffer punifhment for all your hard words and cruel adingsagainfthim, and againft his in the world-, when he appears you mall wifh that the mountains might fall upon you to hide you from his fight. The appearance of Chrift to you, will be as the appearance of a fevere Judge to a convided malefadon Conftder of it before-hand, that by timely and thorow repentance, you may prevent that dreadful fentence which will be denounced and executed upon the whicked in that day. Felix trembled when he heard this dodrine, Jets 24.25. ep<po@osyivo$t>o<* If the hearing of it work fuch fear, how great fear will the fight it work ? be humbled and converted, that ye may ftand when the Son of Man appears. You cannot hide any wickednefle from him. You cannot bribe him to excufe your wickednefle.

Ufe 5. Let the friends and favourites of Chrifi draVt comfort from hence. lift up. your heads,, faith our Saviour, when he is preaching

of-

of this very Doctrine, Lu.zi.1%. aWV4a7<,e7raVaxrs rit Kf?«A<b i h <2,, "Tis a day of lifting up the head to you.Think of it, and gather conv fort from it. i. Againft all the fhame you meet with here. That day (hall wipeorTall your fhame, Ifa. 66 5. 2. Againft all falfe judgements and accufations. In that day all (hall be judged over a-gain. Chrift (hall appear, and he will judge righteous judgement. 3. Againft all (landers. 4. The appearing of Chrift is a general Antidote againft all evils you fuffer, 2 Peter 2. 9. Beleeve it, meditate much upon it, Marks 13. 35 Luke 12.42. 5. Prepare for it.

JOHN6.55.

My FlejhijMeat indeed, and my Blood iiDrink^ indeed.

VI. TN this Chapter we have fometing Hiftorical and f omething Do-SERMON. I drinal. The Hiftorical part relates two great miracles done JLby our Saviour •, his feeding five thoufand men with five loaves and two fifties, ver. 1. to 15. his walking upon the water, v.i 5.to 22, The Doctrinal part is from v. 22. adfinem. The firft and principal Do&rine he handles, is to prove himlelf to be the bread of life. He is occafioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread, v. 22, 23, 24,25. feeing a great multitude refort after to Cafernaum y he knowing their intentions, tells them, v.26. that they followed,not becaufe they faw his Divine Power in the late miracle, but that they might fatisfie their natural appetite with bread, and thereupon v. 27. advifeth them that they would mind that fpiritual bread, which did excel the other, as far as the foul did the body, v. 27* And after fome debate with them,when he faw their hearts a little raifed after it, he doth openly declare and profefle himfelf to be that fpiritual bread. And when there was fome contention among the Jewes how he could give them himfelf to eat, v. 52. he doth, v. 5 3. ihew the mifery of them that did not eat him, and v. 54. the happinefle of thofe thatdidfeed upon him ^ and thereupon layes down this affertion in the Text, For my fteft is

meat

meat indeed, &c% The words (taken abfolutely, and excluding the . caufal particle for) contain in them a double Proposition. • i. That Chrifts flefh is meat indeed. 2. That his blood is drink indeed. I begin with the firft. My fiefi, &c. in which we have, i, The fub-jed:, My Pft>> 2. The predicate, Meat indeed*

EXPLICATION.

Myfle/h. Flefh when it is fpoken in relation to Chrift, as here in the Text,fignifies two things. i.Sometimes the Manhood alone. So you have it, John 6.63. It is the Sprit that quickpethjhe fiefi profit-eth nothing. In this place the fkfhfignifies onely the Humanity of Chrift. So Aufiin expounds it, and Calvin after him. The humanity is without advantage, if it be feparated from the Spirit, that is, afpi-ritus virtute, qua perfufa eft caro. Calvin. 'Tis the Divinity that gives efficacy to the Humanity.lt is from the Spirit that the flefh hath any feeding virtue. 2. Sometimes the whole perfon of Chrift, God- • man. And fo it is to be underftood in the Text, My fiefi is meat, that is, lam meat. I, God and man in one perfon. Now why flefh is mentioned here , Cameron gives the reafon -, becaufe our life isin the flefh and blood of Chrift. Si enim carnem & [anguinem Chri-fto toltas, non erit amplius cibus nofter. For that he might be food for our fouls, it was neceffary that he fhould fatisfie the juftice of God, and fo purchafe for us remiffion of fins; Therefore becaufe by the fhedding of his blood, and by the facrificing and offering up of his body upon the crofle, he purchafed this for us, H^.9.22. his flefh isfaid to be our meat, and his blood our drink. ? Is meat, /fy*<r#j. This word is fometimes tranflated rufl, Mat.6. 19, 20. Lay not up. for your [elves treasures on earth, fa* o*t £ &g»cnf *V*r/Jw f hut lay up for your [elves trea[ures in heaven, mmAJri 6f* an «y>£e<. It fignifiesany thing that by ruftor fretting doth eat into metal or other creatures.and fo confumes them. It is alfo tranflated meat, and fignifies generally all kind of food which is for the jupport of life, 2 Cor. 9. 10. Heth at miniftreth [eedtothe foVeer, both minifies bread to your food , «* r# M '* 4*0*1, and multiply ycjtr feed [own, &c. And fo 'tis ufed in the T ext. Indeed, «a»9** > the flefh of Chrift is called meat indeed, in a two-fold refped.

(1.) In refptft 6 f a ll other food. All other food in refpeft of this,

E is

is but cibitatummodo umbra, & z/ana imago, as Cameron faith. As natural life in refpeft of the fpiritual, is but a fhadow of life •, fo the meat that is appointed for the natural life, if compared with the meat of the fpiritual life, is but a very image of meat. Chrifts flefh is real meat.

(2.) In refpeft of that typical meat which the Jews had lately fpo-ken of, v.7,1. Our Fathers did eat Manna in the defart, &c. Our Saviour tells them that is but typical bread, but his flefti is bread indeed ^ it is the real fubftance of which that was but a meer type and ihadow.Thus for Explication. The obfervation is this.

Doct. 1. That the Lord Jefpts Chrifl is really and tmly the food and meat ofBeleevers. Flefh is hereput for the whole perfonof Chrift. Jefus Chrift as he is held out in the Scriptures, is the true, real, and very meat of beleevmgChriftians • Chrift as he is propounded in the Gofpel, dead, broken, crucified. Chrift in all his perfection, compleatneffe, fulneffe, is meat indeed to a trueBeleever. 'Tis the ve* ry fcope of this Sermon, from v. zj. to v. 59. in which this truth is inculcated over and over again, and all objections anfwered, which the carnal reafon, and unbeleef of Mans Heart can make againft it.

I (hall in the Explication of this Doctrine open thefe things. 1. Prove that Chrift is a Beleevers meat. 2. Shew the Analogy between Chrift and other meat. 3. How this meat is eaten and received.

I. That Chrift is the Souls meat. This is proved two wayes. Firft, From the types of Chrift in the Old Teftament. The Ceremonial Law had many types of Chrift. Whatfoever is revealed of Chrift in the New Teftament, was fome way or other typified of him in the Ceremonial Law. There are four types which did fet out Jefus Chrifl as, the Souls meat.

fe The Manna in the Wildernejfe The Hiftory of the Manna is fet down, Exodnsi6. the people being in fome want of provifion in the Wildernefle of Sin, began to murmur againft Mofes and Aaron r v.3 . God promifeth, v. 4. to rain bread from heaven for them,which accordingly was done, v. 14,15. That this was a type of the feeding virtue of Chrift, is plainly difcovcred by our Saviour in this ve-«y Sermon, v. 31, 3 2. The Wildernefle did typifie the ftate of the Church in this world, and the Manna was a plain type of Chrift the Churches meat. z. The Shtw-bn*d. The Law and mannncrof tneShew-bread

you

youhaveatlarge,!^ 24. 5 6,7,8,9. There are two things repre* fenced by this Shew-bread. lirft the multitude of the faithful p re fentcdunto God in his Church, as upon a pure table, continually ferving him : made by faith and holinciTe, as fine cakes • and by the mediation of Chrift, as by incenfe, madeafweetcdour unto God. Secondly, the fpirituai repaft which the Church hath from and before God, who feedeth them wit h Chrift the bread of life.

3. The meat-offerings. Concerning this Minchah or meat-offering you may read at large, Lev.i.i^&c. Thefe meat-offerings were of two forts-, fome were the meat-offerings of the Congregation, fome of particular perfons ^ of thefe 'latter there were feveral forts mentioned in that Chapter. Itisfaid, v. 3. that Aaron and his Sons (ball have the remnant of the meat-oJTenng, that is, all of it, but that which is burned upon the Altar for a memorial, v. 2. Several things were iigniried by the meat offerings. Being referred to Chrift (who by the oblation of his own Body, was our meat-offering, PfaL 40.6. Heb.io.y) they did fhadow out our communion with Chrift ? and participation of his death, and refurre&ion by faith,whereby he becomes unto us fpirituai meat, of which the whole Church are made partakers.

4. The jiejh of the facrifces of the peace-offerings , and others which were given to the Priefts, of which you read , Lev.?* 15. they were to be eaten the fame day it was killed. Now what was meant by the eating of the flefh of thefe facrifices, and of theflefli of the other facriiice which were given to the Priefts to eat, vid.Deuf. 10. 12,13 § 14«. Surely Jefus Chrift, who by his flefh, as by pre-precious meat, feedeth his people who are fpirituai Priefts, untoe-verlafting life.

Secondly, From the Sacraments of nourishment both of the Old and NewTeftament. There were Sacraments of Implantion, or Initiation, and of Growth ^ under the Law, Circumcifion,Pafreover ^ under the Gofpel, Baptifci, Supper of the Lord.

1. The Sacrament of nouriilment under the Old Teftament, was thePalchalLamb. TheLawancTritesofthis^refet^own, Exed.iz. 3 AA,&c. What did this Pafchal Lamb fignific, but Jefus Chrift our Pafleover,the Lamb of God which taketh away the fins of the world ? In this Sacrament was Jefus Chrift fet out as a nourifher. He is that pretious meat upon which all the true Ifrael of God feed continually, who is therefore called our Paffeover, 1 Or.5.7.

2. The Lords Supper. This is the Sacrament of nourishment un-

E 2 der

der the New Teftament. And herein clearly Chrift is exibited as our fpiritual meat. His flefh is the bread , the wine is his blood. As the body is nouriftied by bread and wine, fo is the foul by his body and . blood nourifhed and fed to life eternal. r -v- . II. The Analogy between Chrift and corporal meat, ftandsin thefe three particulars. Three great ends of meat.

i. Corf oral meat is for the prefer nation of the natural life. The na-Suften- tura i iif e ls maintained by meat, through the concurrence of Gods tatim. bleifing. *Tis pabulum vita. Hence bread, under which all other provihon is comprehended, is called the ftaff of Hfe y Efay 3.1. Keep the ftrongeft man from meat but a few dayes, and the life will extin-guifti and go out, 1 Sam. 30.12. Jefus Chriftis the maintainer and preferver of the fpiritual life. As he gives it at firft, fo he upholds it. "Tis by continual influences from him, that the life is kept from expiring. If he withdraw hisinflux never fo little,the foul is at the giving up of the Ghoft,even half dead. VegetA* 2. Corporal meat is good for growth. *Tis by meat that the body tion. is brought from Infancy to Child-hood, from Child-hood to Youth, from Youth to a perfect Man. Jefus Chrift is he that carries on a Chriftian from infancy to perfection. All the fouls growth and in-creafe is from Chrift. So the Apoftle, Col. 2. 19. From him the whole body having nourifhment miniftred, &c. The branches live and increafe by virtue of the fap which is derived from the root. Chrifti-ans grow by virtue of the fap which is to them derived from Jefus Chrift. Every part grows by Chrift. Repay a- 3. Meat is arepayrer of natures decays. When by fome violent tion. fickneffe the fpirits are confumed, the body wafted, the ftrength loft, meat fitly and feafonably taken, helps, through the divine blefling , to recall all again, 1 <S^.30.i2.hisfpiritcame to him again. Jeius Chrift is the repayrer of the fouls decayes. Sometimes a Beleever through the neglect of his duty, through furfetting upon (in, brings fpiritual languilhings upon himfelf, his ftrength is decayed , his vigour is abated, his pulfe beats very weakly, he can fcarcely creep in the wayes of God. In fuch a cafe Jefus Chrift recovers him, repayrs his breaches,and renews his ftrength ,as.in former times.The Pfalmift fpeaksof this, Pfalmz$. 3. Herefioreth my foul , He leadeth me in the paths of righteoufneffe for his Names fake. The Saints have every day experience of this reftoring virtue of Chrift.

III. How this meat is eaten and received. The Scripture makes mention of three things which concur to this ad.

i.The

1. The Ordinances. Thefe are the conduits. Jefus Chrift hath in-ftituted and appointed his Ordinances to be the means of carrying his nourifhing virtue to the foul. The Ordinances are the difhes of gold upon which this heavenly meat is brought. Prayer , Reading, Preaching, Meditation, holy conference , the Sacrament • in thefe Chrift preients himfelf to the foul. He that forfakes theie, can expect no feeding from Chriftt In this Mountain will the Lord of Hofts make a feast of fat things, &c. Efay 25.6. The feaft is made in the mountain of Gods houie,andthe Ordinances are the difhes on which this meat is fee, and the knives by which its carved out to the foul.

2. Saving livelj faith. This is the inftrument. What the hand , and mouth, and ftomack are in the corporal eating, that is faith in this Spiritual eating. Faith is the hand that takes this meat, the mouth that eats it, and the ftomack. that digefts it. Yea, Faith is as the Veins and Arteries that do difperfe and carry this nourifhment to e-very power of the foul. This is abundantly cleared in this very Chapter, v.i 5. He that cometh to me Jball never hunger , he that beleeveth inmefhall never thirft. Cometh is expounded by beleeveth. Earing and drinking are here put for believing. Crede & manducafti. He that beleeves eats, and he that eats not, it is becaufehe beleevs not^ Hie edere eft credere.

Do&. 2. That the Blood of Jefus Chrift is drink, indeed. Blood is here put for the whole perfon, as flefh was. And its rather his Bloodis drink, than that He is drink •, becaufe the great efficacy of all Chrift did, lies principally in his Blood, Hebrews 9-22.And in the fame refpefts, as his flefh is faid to be meat indeed, his blood is faid to be drink indeed* And thofe three things which concur to the ad of eating his flefh, concur alfo to this ad of drinking his blood, The myftical uuion, faving faith, the Ordinances. I fhall therefore onely open two things.

1. Shew that Chrifts blood is drink.

2. The Analogy between his blood and other drink.

I. That the blood of Chrift is fpiritual drink, will appear.

1. From the drink-offerings under the Law. In the Law there were fundry drink-offerings appointed as well as meat-offerings, The daily facrifice which was to be offered continually, every Morning and Evening, had both a meat-offering, and drink annexed to it, Exodus 29, 40, 41. . The dayly Sacrifice did fignifie Three Things.

(i.) That Jefus Chrift the trueLarab of God was available-to the

Church

jo Chrift a Chriji/Mf food.

Church of God, from the Morning of the World,to the Evening,the end of the world.

( 2. ) To fignifie the continual need the Church had of reconciliation by Chrifts blood, which taketh away fin.

( 3. ) To fan&ifie the Morning & Evening Prayers of the Ghurch,

by the interceding facrifices of Chrift the Mediator. And the meat-

offering, and drink-offering added thereunto , r did fignifie, thatJe-

fus Chrift by offering himfeif to God, becomes not onely our re-

- ckmption, but alfo meat and drink to the foul. Thefheafof the firft-

fruits appointed to be offered every year, had both the meat-offering

Numb. 15. and drink-offering added thereunto,*^ v.z 3.1 o, 11,12, : 13 .The like is

init. ' to be obferved in other facrifices.Now as the rre it-offerings didrepre-

fent Chrift as food, lo the drink-offerings did fee him out as our fpi-

ritual drink.

2. From the water ijj'fdng out of the reck: You read the flory of that, Numbers 20. The people in the defartof Zin wanted water. In their neceftity, as their cuftom was, they fall a murmuring, v. 3, 4, 5. God commands Mofes, v. 8. tofpeakunto the rock to give them water , that they and their cattel might drink. Mofes [mites the rock twice (which was his fin, becaufe God only commanded him to fpetiJzjio the rock) and it gave forth its waters in abundance, v. 11. Now what the meaning of this water was, the Apoftle tells us, 1 Cor. 10.4. They drank^ of the rocf^ that followed them, and that rock^ roas Chrifl. The roe ^typified Chrift, and the water of the rock, of which

-they and their cattel drank, typed out the blood of Chrift our fpiri-^ tual drink.

3. From the cup hi the Lords Supper. Why is the cup added to the bread? is it not to let us know, thatjefus Chrift is fpiritual drink, as well as our fpiritual bread ?

4. From the refemblance of the vine. Our Saviour John 15. is compared to a vine. Why to a vine ?

[ 1. ] To (hew the great myftery of the union of all the fpiritual branches with him the root.

[ 2. ] To (ignifie that he is our fpiritual drink.The vine doth yeeld wine which is drink for the body : the Lord Jefus Chrift doth yeeld fpiritual drink for all thofe that are his members. He is the wine of God, as well as the bread of God.

11. §>u<z Analogia ? The Analogy ftands in four things. There are four properties of drink diftinct from meat.

1. Drink* s for nfrefh'mg and cooling. When the body is hot by labour,

bour, ©r by ficknefle, or-travel, drink doth cool and refrefh it. The Hart pantcth after the water-brooks , Pfalm 42.1. The chafed hart when he is heated with hunting, makes to the River, and by drinking is refrefhed. The fweating Traveller goes to the fpring and cools himfelf by drinking of the ftreaming waters. The blood of Je-fus Chlift is of a very refrefhing and cooling nature. When the foul is heated with temptations, parched with the fiery wrath of God in the confeience, when it lies fweating and fwealtring under guilt, one drought of Chrifts blood taken down by faith, yea one drop of it fenfibly falling upon it, doth cool and refrefh it again. Hence he is alfo compared to the Rivers of water in dry places, lfa.23.2. Hence is that invitation, Matthew 11.28. I will give yon reft, <2**&*viw t \ will give you rcfrefhment, fo 'tis tranflated, Phil. 7.« v*dyx?* r»» •V"* etfX7njnxum , nothing indeed can cool the parched Sfoul but Chrifts blood. And this will do it abundantly when \is quite melted with wrath, and burnt up with anguifh.

2. Drink^cleanfeth the body. The inward parts are wafhed and purified as well as refrefhed. As the running water cleanfeth the cha-nel, and carries away rubbifh and filth, fo drink feafonably and fitly taken, carries away the defilements that are contracted within the body. The blood of Chrift is of a cleanfing nature. 'Tis indeed the onely cleanfer. It doth, being taken by faith, carry away all the fil-thineffe of the inward Man. All the Ceremonial purifications were types of the purifying blood of Chrift, Hebrews 9.13, 14. There ye have the typical cleanfings expounded. The blood of Iefus Chrift cleanfeth hs from alt'fin , 1 John 1. 7. Chrift takes away the guilt of fin by Juftification, and he cleanfeth us from the filthinefle of fin by Sandtification. You readinZ>c/?.i3.i.of4 fountain opened for fn y and for uncleanneffe. This fountain is nothing eife but the fountain of Chrifts blood. He that drinks daily of this blood, fhall be cleanfed daily.

3. Drinkjs of a reviving nature. It recovers from faintings, it opens the eyes, helps feebleneffe of Spirit, vid. lad*. 15.18, i^j Sampfon being tyred by that great flaughter of the Philiftines, found his fpirits fink, he prayes for drink, and when he bad refrefhed him-felf with water, his fpirit came again, and he revived. Solomon,, Prov.31.6,7. vreknbes Jirongdrinkjo him that is ready to perijb, and wine to the heavy hearted, that they may forget their poverty .and remembertheir mifery no more. Some drink is called Aqua-vita, becaufe *£ its ufefulneffc and efficacy this way, The blood of Jefus Chrift is

a reviving blood.When the foul is in deliquio fpiritual hwhzn it faints, and dyes, and finks, the fprinklings of this blood will fetch it again, a drop or two of this true Aqua-vit& taken down by faith, will open the eyes and reftore it again. This effed: it had on Afaph, Pfalm 3 7. 26. My heart and myflejb faileth,cjrc. but thou art the flay of my hearty and my portion-for ever. This was foretold of Chrift ioftg before his birth, by that Evangelical Prophet, Efay 61.1. and chap. 57. 15. To revive thefpirit of the humble, and to revive the heart of the contrite ones. It is his blood, and that alone, that healeth the broken in heart.

4. Drinkjs of a cheeringnature.lt doth beget and continue checr-fulnefTe. The Pfalmifi tells jus that wine makethglad the heart of Man,, Pfalm 104.15. The blood of Chrift is a heart-cheering thing. It's the onely foundation, and the only preferver of true joy. It will make the heart merry in adverfity,it will create laughter in heavinefs. Pfalm 4.6,7. Lord-, lift thou up the light of thy Countenance , drc.Thou haft put gladne-ffe in my heart, c^r.The light of Gods Countenance is lifted up onely in, and through Jefus Chrift. Chrifts blood is the one-ly Medicine for fpiritual Melancholy. -When the Church was drinking in Chrifts wine-cellar, taking down this blood, how was her. heart cheered ? Cant. 2.3,4. 1fat down under his JbadoVv^&c The Ufes of this are, 1. For Information jn thefe particulars. I. Take notice of the great myslery of a Beleevers union and oneneffe with Iefus Chrift. The Scripture fets this out, asbyexpreffe tefti-monies,fo by natural refemblances, as of vine and branches, John 15. #Vw*.head & members,!;/^. 1.#/*-.£/>.6 3o.of husband and wife, IE ph. 6.32.ofthefoundation,&fuperftruftoryftones,£p/?.3.2o,2i.andof meat and eaters,as in the Text. .As there is a union between the meat and the body of him that eats it, fo there is an intimate union between a Beleever and Chrift his fpiritual meat.And indeed our union with him is the foundation of our feeding on him. He could not be our meat, if he were not our Head by my flic al union.This is the foundation of this eating-, this makes Chrift ours, gives us right to eat. The Apoftle, Col. 2.19. makes our union with him the foundation of our receiving nourifhment from him, And the fouls feeding on him, proves the fouls union with him. So it follows, verf.56. He that eat-eth my ftefb , anddrinketh my blood , dwelleth in me , and I in him. As the meat which we eat is turned into the fubftance of our body, fo we are turned into Chrift, made ftefb of his ftefb, nnd bone of his bone, 2. Behold

2. Behold here the fp.lnefe of Ckrifl. Whence/hall we have bread, in the Wildcrnejfe to fatisfie fo many , fay the Difciplesto Chrifb, Mark^ 8.4,5. The fulneffe of Chrift appears in this, that he hath enough in him to feed fo many , and to feed every one fo plentifully. He hath fed his people ever fince that promife, Gen. 3.15. and he will feed all his Elect to the end of the world, and he will feed them all abundantly every kind of way-, he feeds them with grace, feeds them with knowledge, feeds them in refpect of juftifkation, and he feeds them in refpect of fanctifkation, &c. and yet is there no abatement of his fulneffe. Did not the fulneffe of the God-head dwell bodily in him * Col. 2. 9 He could not feed fo many fo long every way, without any diminution of his fulneffe • the Children have been eating above five thoufand yeers, and the loaf is ftill whole.

III. Behold the great love of Chrift , and the Father, in giving us thu meat and drinks Remember, "'tis his ftefh that is our meat, his blood that is our drink. He could not have been our meat and drink, if he had not been facrififed •, the Priefts were not to eat of the offerings allowed them till they were facrififed, had not Chrift been facrififed, he could have been no food for us. The love of Chrift and of the father appear the more in it,that he fhould facrifife his Son to be a meat-offering for us,and let out his blood to be a drink-offering for us-, wonder to eternity at this love, John 3. 16. the Scripture exprefles the great love of God to the Ifnaeliter, that he gave them Manna from Heaven, Pfalm 75. 23,24,25. How much greater love doth he exprefle in giving his Son to the Elect to feed them ? That Gods onely Son fhould be torn in pieces to be meat and drink for us. Behold what manner of love the Father hath beftowed upon us, as to feed us with the body and blood of his own Son I

I V. Behold here the compleatneffe of Chrift. The Scripture fpeaks much of his compleatneffe and perfection. Look upon him in what refpect, under what notion you pleafe, and you (hall fee his compleatneffe. Behold him as a Saviour, and fo he is a compleat -, he faves «s rl man*h> Heb. 7. 25. He faves the foul, the body from all evil, unto all good, and that for ever. Confider him as a Thy-fician, and his compleatneffe will appear. He heals the Soul, the body, heals in an inftant, heals to the bottom, &c» whatsoever he is compared to , he is compleatly and perfectly fo. Behold him as a leader, and he is compleat in that notion -, He is not onely meat,nor onely drink>buthe is both meat & drink,compleat nourifhment.The body cannot live without meat, if drink be wanting ^ norcanitfub-

F fift

fift by drink onely without meat. Bread without drink would dry up the blood • drink without meat would in a little time drown the body. A mixture, and fit proportion of both keeps it in health. Je-fus Chriit is both thefe, compleat and perfed: nourifhment. Well may the Apoftlefty, that Chriftians are compleat in him, Col.z.io. he '** ecW» , !«» , Aiip»f4uoi.Heisinhimlelfevery way compleat,and thofe that adhere to him, are perfectly compleat in him.

V. Takj notice of the truth of Chrift s humanity. Marcion, Ew tiehes, Saturnius } Maniches, hold that Chrift was Man onely in appearance. The Scripture doth both afTert the God-head and Man-hood of Chriit. The two natures are perfonally united,never to be feparated. His Namejhallbe called Emmanuel, Mat. i. 23. And the truth of the Man-hood is aflerted in many places, The Wora became flefi, and dwelt among us, John 1. 14. Tons a Child is born, "Efay 9 6. As other Scriptures, fo the Text doth clearly aflert his humanity, for it makes mention of his fle(h and blood. The God-head hath neither flefh nor blood, but the Man-hood hath both. He is perfect God, and perfect Man, of a reafonable foul,and humane flefti fubfifting.

V I. How injurious are the Papifts to the People of God, that deny them his blood?They take away from the Laity (as they call them) the blood of Chrift in the Sacrament. And by this means do in erfed deny them nourifhment. As the body ftandsin need of meat as well as drink, and of drink as well as meat, fo doth the foul. As they wrong Chrift in tranfgreifing his inftitution,who appointed the cup as well as the bread, Matthew 26.26,27. So they are very injurious to the Church , in taking away the one half of their fpiritual food. Abhor their Dodrines, blefle God you are freed from the facrilegious foul-robbers. They that deprive you of Chrifts blood, deprive you of life, for except ye eat the flefh of the Sen of Man, and drinks his blood, ye have no life in you , John 6. 5 3. yea indeed, he that takes away Chrifts blood, takes away whole Chrift from the foul.

VII. The wickednejfe of the Socinian doFlrine that makes nothing that Chrift did , to be meritorious for us, but only exemplary. This is a foul-damning doctrine. Chrift is cur meat and drink. He dyed not onely to teach us to furTer, but to be meat and drink to keep us from ftarving,yea to feed us up to eternal life.

V 11L The miferable condition of thofe that want Chrift. Nothing san keep them from ftarving, who either have not, or will not

Chrtjl a Chrifiians food. g 5

ufe this meat and drinK. The condition of Lazarus wasfad as to h* s outward man, when he had neither meat nor drink, Luke i6.Haga r and her child were in a miierable condition, when the bread wa s eaten, and the bottel empty, Geti. 21.15,16. That condition of that defolate Widow of Sarepta, 1 Kings 17, it, 12. was very fad : far worfe is is theirs who want Chrift ? the ftarving of the foul is worfe than the pining of the body.

I X. None fare fo delicately as Beleevers. That rich glutton fared dcticioxjly every day, Luke 16. 19. What were his delicates to this ? He had the creatures to feed upon j Beleevers feed on God himfeif. Nabal its faid, when he had his fheap-fhearers, made a feafi like thefeaft of a King, 1 Sam. 2$. 36. You read of Ahaftier us his great feaft", Efth. 1.4,5. You read of Solomons daily provifion, 1 Reg. 4. 22,23. this was very great. But the beleeving Beggar hath better provifion than this. What is the flelh of fouls to the flefh of Chrift ? What is the blood of the grape to Chrifts blood ? This is a Beleevers daily food. They have not onely pantm & pot urn Dq» mini, but they have panem & pot urn Dominant.

X. The folly of thoje that do either feed themfelves , or perfwade others to feed tipon their own works and duties. The Papifts fet men works and duties before themfelves, and others, as their fpiri-tual meat and drink. They make the righteoufnefs of man their meat and drink.

( 1.) This doBrineis derogatory to Chrift. To make any thing befides Chrift, the fouls meat and drink,is to deny him to be meat, at leaft fufficient and perfect meat. He will either be our onely food, or not our food at all. Cbrift is incapable of all other mixtures. As the Apoftle argues about grace and works , fo may we argue in this matter about Chrift and works, Romans 11.6. If by grace f hen it is no more of vporkj, &c. If Chrift be our meat and drink, then are not works our meat and drink,otherwife Chrift is no more Chrift; and if works be our meat and drink, then is not Chrift our meat and drink,otherwife works are no more works.

( 2. ) This dotlrine is prejudicial to the foul. It is indeed a foul-ftarving doctrine. Our works cannot feed us. The Prophet tells us, Efay^.. 20. That the Idolater feedeth on afbes. Our beft works and duties are not meat & drink,but afhes. Tis as impoffible that the body fhouidlive upon a(hes,or other fuch train, as that the foulfhould Kve upon its own works. Our works have nourifhing virtue in them. tftSwfbaHttlifetodf&ihout Saviour, ef any of you that isaFa-

¥ 2 ther

ther, Will hs give him a Si one ? Luks n. n, 12. ThePapiftsare unnatural Fathers to their Children. When they ask them bread,they give them aftone^when they ask fi(h,they give the a Serpent-& when they ask them an egg, they give them a Scorpion. A Mans beft works are Stones, Serpents, Scorpions. yea, they are poyfon to him that makes them his food. You read of a fevere threatning of Rabfbakeh, apainft the people of God, 2 Reg. 18. 27. He would make them eat their own dung, &c. ThePapifts put this threatning into practice upon all their followers in a fpiritual fenfe •, They make them eat their own dung, &c . Indeed our beft works and duties in the account of ftrid: juftice are no better, Mai. 2. 3. J will fpread dmg upon your faces, even the dung of pur ownfolemn Feafts. A perfon had better never do any good works, than make them his fpiritual meat and fubdftence.

X I. Behold here the excellency of Jefui Chrift. He is meat and drink. He is indeed compared to all things that are excellent • he doth far excel whatfoever he is compared unto. He is as far above all other meat and drink, as the beft meat and drink are above the coarfeft pulfe, and the muddieft water. See this excellency in a few particulars.

1. Christ is. fpiritual meat and drinks All other meat and drink is only corporeal. ' lis fo in its own nature,, and 'tis fo in regard of the fubjeft -, it nourifheth not the foul but the body only. All their delicacies do not feed the inward Man. Thofe that have the fatteft bodies, have not ahvayes the fatteft fouls. But Chrift is fpiritual meat and drink. He feeds the foul, the confcience, the fpiritual part, ffls blood purgeth the confcience, Hebrews 9.14. It refrefhes the confrience,it chears the confcience^his body ftrengthens the foul, repaires the decayes of the inward man.

2. Chrift is heavenly meat and .drinks, John 6. 32. Mj Father givcik y/m the true bread from heaven. Other meat and drink is terrene and earthly. Your bread growes out of the bowels of the earth. Your wine is the blood of an earthly grape. The flefh you eat is fed of the tender grafle that fprings out of the earth. I? the earth fhould prove barren, you would foon feel a famine. The King himfelf rsfervedby the field, Fcclef.^^. 'Tis true, the blef-(ing comes fr#m heaven,, but all the materials of meat and drink are earthly. But Jefus Chrift is the bread of -heaven, and the wine of heaven. The Manna came from the clouds onely -, but Chrift from the beatifical heaven, even from the bofome of the father.

S. Chrift

3. Chrift is incorruptible meat and drinks All earthly meat and drink is of a fading perifhing nature. The beft bread grows mouldy in a little time, the beft flefh in time putrifies and taints \ the bell: wine grows eager and fowr in a little time, and becomes unfit for the body of Man •, The very Manna it felf, when it was kept till the Morning of the next day, contrary to Gods command, bred worms s andftan^ Exodus 16.20.- But Jefus Chrift knows no corruption. His flefh and blood is now as fweet and pleafant after fo many Ages, as it was the firft hour it was eaten and drank, John 6.27. And it will be as far from corruption at the end of the world, as now it is. The Manna in the golden pot corrupted not, though kept for many Generations. Chrift is Manna in that golden pot, the humanity in the golden pot of the Divinity fhall fee no corruption.

4. Chrift is fuch meat and drinks as preferves from death. Other meat and drink cannot keep Man from the grave. That rich Man thatfared delicioufly every day, was not made immortal -.-The rich man dyed and was buried, Luke 16.22. All that Generation that fed on Manna, and drank the water out of the rock, dyed, John 6.49. But Chrift preferves the foul from Death, John 6. 50. This is the bread of God that came down from Heaven , that a Man may eat thereof and not die. It immortalizes the foul that feeds on it. He that beleeveth on me hath eternal life, verfe 51. And then,

5. Chrift is a foul-fat isfying meat and drinks He that beleeveth on me fha.il never hunger > and he that cometh to me fhall never thirft, John 6. 35. There is a hunger of defire, and a hunger and thirft of total emptineffe and want. He that hath this meat and drink, fhall never totally want him. 'it is not fo with other meat and drink. A Man may have his belly filled with other meat and drink, and may have a good quantity before-hand,and yet may at laft want a morfel, and dy tor want of a draught of water. But he that once hath this fpiritual meat and drink, though he eat but a little, fhall never be utterly deftkute, fohnj. 37, 38. The Widows handful of meal, and fpoonful of oyl, was never fpent till God fent rain upon the earth, 1 Reg. 17.16.He that hath but a handful of Chrifts flefh,and a fpoonful of his blood,fhali never fee want, but fhall have enough to fatisfie him to all eternity.

6. Chrift is fuch meat and drinks as gives life to the dead. Other meat and drink cannot preferve a living body from death, much iefle can it give life, and reftore breath to a dead body. Put the moft delicate meat, the ftrongeft drink into the mouth of a dead man, and

they

they will not give him life if the foul be quite departed. They may recover fromafwoon, they cannot from death. But the flefh and blood of Chrift quicken the dead. Chflft by putting his flefh and blood into the mouth of the dead foul, conveys life into it. His flefh and blood make the lips of the dead to fpeak. As the F.tther raijeth the dead and quickneihthem, fo the Son quickneth whom he ytill^ John 5.21. If thou halt any fpiritual life in thee , thoudidft receive it from the enlivening virtue of Chrifts flefh and blood communicated to thee by the Spirit of life.

7. Chrift vs fnch meat and drink, as tvltt never furfet. All Other meat and drink, if it be taken immoderately and unfeafonably,tends to tickneffe and furfetting. The more lufhious and delicate they are, the fooner do they furfet the body. Hence is Solomons advice, Prov. 25.16. Drunkennefle and furfeting bring more to their long home, than pining famine. But the flefh and blood of Chrift never furfer. A Man cannot eat and drink too much of Chrift, nor can they eat and drink him unfeafonably. There is no killing, no annoying virtue in Jefus Chrift: this meat and drink will never clog, never cloy the ftomack. Chrift is an occafion of death to none but to thofe that refufe him.

8. Chrift is fttch meat and drink^as isfnitable fur allperfons at all times. Other meat and drink is not fit for all perfons, nor for the fame perfon in all conditions. That that will nourifh a Man may kill a Child. That that ftrengthens a Man in health, may kill him in iicknefTe. There is meat for ftrong Men, milk for Babes, &c. But Jefus Chrift is meat and drink for all perfons, for all conditions. He is meat for the ftrong Man, he is milk for the Babe. He is proper for the healthful perfon, and he is fit for the fickly perfon. He is the labouring Mans food, and he is the fick Mans dyet. His blood is Phyfical drink to him that is fick, cooling drink to him that is parched with heat, he is is ftrong cordial-drink to him that faints. He is a fuitable nourifhment.

9- Jefur Chrift is meat and drink, that is freely be ft owed. He is not purchafed by our mony, nor procured by ourinduftry, but freely communicated. Other meat and drink is procured at dear rates. Men muftTill, and Plow, and fow their Land ♦, Men nauft breed up Cattel, Men muft plant Vines, dig Springs and Fountains, otherwife they can expert neither meat nor drink. The Egyptians in a time of Famine pawn'd their Lands for food, they gave their Cattel for bread, and at laft fold their Land out-right that they might

have

Chrift a Chrifiiansfood. ^

have food, GVtf.47.15,16,17,18,19,20. But Chrift is meat and drink, though the moftcoftlyin himfelf, yet coftlefFe to us. Nothing is required on our part, but receiving of him. If any fhould offer mony, Chrift would fay as Peter to Simon Magus , Ads 2. 20. Thy mony perijb with thee. He that will not take this meat and drink as an alms, (hall famuli for want of it.

Vfe 2. Tor Exhortation,

I. To fuch as want Chrift. My counfel to them is, that they would labour for an intereft in him-.you cannot be well without him, you will famifh your foul, if you have not Chrift for your meat and drink.

Que ft. How may we come to have an intereft in him ?

1. Be thorowly f erf waded of your need of him. This is the firft ftep to the attainment of him. Look upon your natural guilt • upon all your fins h upon the feverity of the curfe of the Law againft difo-bedience ^ upon the exact Juftice of God in punniftiing fin •, and upon your own helpleffeneire either to fatisfie Juftice, or toftand out under the deferved wrath of God, and you will be convincedhof your need of him.

2. Wait ftpn fefus Chrift in that way in which be gives himfelf ts finners. The publick Ordinances , chiefly the preaching of the Word. In that Chrift makes the tender of himfelf, and by that ordinarily faith is wrought in the heart to embrace that tender, Rom. 1 o. 17. Zacheus obtained Chrift by being in the way of Chrift, Luke 19.4. The Ordinances are the Sycamore-tree. Climb up into them, and ftay and wait till Chrift come. He is to paffeby that way.

3. Obferve his call and embrace it^ Prov. 9. ink. Luke 14. 16, ij 9 18. Mark the impreflions of the Spirit, the knockings of Chrift* Thus did Zacheus^ Luke 19. 5,6. Zacheus , Comedown-^ <&c> And he made hafte and came down^ &c. Beg of Chrift that he would give a heart to come down, when he fayes, come down. He is the meat and drink of God. He that refufeth him, finneth a-gainft his own foul. Confider ferioufly of it. When you find your ftomack crave meat and drink ^ think, O what fhali I do for fpiritual meat and drink ?

II. To fuch as have an intereft in Chrift,who is meat and drink,let rue commend a few things to you,

i. Teed en him. Eat and drink of this flefh and blood every day. Chrifiians grow weak, becaufethey let their meat and drink ftand by them. Tis not the flefh in the pot, but the flefh in the ftomack that gives nourifhment. 'Tis not the drink in the veflel, but the drink taken down that revives.Stir up fpiritnal hunger,and that will make you feed heartily on Chrift. Eat and drink Chrift by Meditation, eat and drink by him Application. Let your faith draw in Chrift in every Ordinance. Keep your ipirituai meals as conftantly as you do your other meals. Your eating will help you to a ftomack. Satisfaction and hunger are mutual helps one to another. Eating and drinking other meat takes away the appetite, but it increafeth the fpiritual appetite. Fxed times of fpiritual feeding every day, are marvellous profitable. When you have prayed, call your heart to account what it hath taken in of Chrift. When you have been reading, ask it what nourifhment it hath received from the Word .When the Lords'Supper is over, enquire what refrefhment is received. Put your felves forward to frequent, conftant, actual feeding. It's pitty fuch precious meat and drink fhould (land in corners, when the foul hath fo much need of it.

2. Be thanksful for this meat and drink. That it is provided for any-, That it is adually dealt out to you •, That you have that meat and drink which others want. There are many that have no other meat but fin. Thej drink, iniquity like water, fob 15. 16. Some eat the bread of violence, and drinks the wine of deceit. Some there are that drinkjhe -wine of the condemned in the houfe of'their God, Amos 2. 8. They eat the flejbof men , and drinks their blood like new mine, Micah 3.3. The greateft part of Men have no other meat than the pulfc of worldly comforts •, no other drink than the puddle water of created things, and thou haft the flefh and blood of Jefus Chrift to eat and drink: prize and value at an high rate the exceeding riches of this grace. We are to bleiTe God for our corporal meat and drink. Jefus Chrift gave thanks when ate and drank, John 6. il t And fo did the Apoftles, Jtls 27. 35. And fo fhould all Men do. It is bruitifh to eat and drink without Thankfgiving. How much more cauie have w r e to blefTe God for our Ipirituai meat and drink ? The corporal is common to us with others •, This is peculiar onely to the Elect - no other fhall tafte of this pro-vifion.

3. Let jour growth be anfwerable to fuch excellent feeding. God expects that our fpiritual growth fhould be proportionable to our fpiritual feeding. Bos

Bos Maccr pingi.i in arvo , is prodigious. Kusband-rren expect that when they put their Cattel into Failures that are rich, where there is plenty of grafTe , and abundance of water , they expect that their growth ffcould be anfwerable, The Saints of God are highly fed.T hey have Angels meat ; {hould they not then do Angels work t Ifyoudonot grow very fail:, you will bring up an evill report of Chrift • i as if his flefh were not nourifting meat, as if his blood were not nouriihiug drink, as if it were meat in {hew, and not meat in deed ^ as if it were drink in (hew , not drink in deed. Jefus Chrift may repent that his body was broken, his blood poured out to be meat and drink for you that are ftill lean and ill-favoured, even Dwarfs in grace.It's the Saints privilege that they fhould grow, becaufe Chrift is their feeder \ and it is their duty, becaufe they have fuch food, to be carefully mindful of growing. Every Limb of the new Man fhould thrive. We {hould grow lower in Humility, higher in Heavenly-mindednefle , broader and thicker in fpiritual affedions, &c. You cannot expreffe your ThankfulnelTe for this royal meat and drink, any other way fo much to the contentment of Chrift, as by growing abundantly. It is that which our Saviour requires as a teftimony of our union with him, and of Thankfulneffe for that feeding virtue we receive from him, fohn 15. 5,8. Ashe is unworthy of meat that doth not labour, fo is he more unworthy that doth not grow.

4. Shew fifty to others that feed on other meat and drinks Endeavour to communicate Chrift to thofe that want him. We naturally pitty famrfhed Men-,lean cheeks, and pale faces,work fome bowels in a mi-fer, in an enemy. Commend Chrift to others, perfwade them to embrace him. You (hall feel no want of meat and drink for your felves, by communicating Chrift toothers. Though a thoufand eat and drink of him, no one {hall have the lefle.

5. Do not defpair of fpiritaal growth aud ftrengih. J Tis a diflionour to Chrift to think that he {hould ftarve you. His fldh is ftrenthening fleih, his blood is ftrengthening blood, quickning blood. Tis full of Spirits, 'tis full of life. Though thy graces be weak, thy fpiritual dif-eafes violent, yet defpair not. Thou received more from Chrift,thari thou canft loie or fpend.

ROMANS

ROM AN S 13. 14.

Fnt ye on the Lord Jeftts Cbrift.

VII. TNI this Chapter the Apoftle recommends unto Chriftians the SERMON. I practice of feveral excellent duties for the adorning of their holy Aprofedion in the world.

i.SubjeBion to civil Magiftracy. This is urged by fundry Argu-ments,from v. i.to 8.

2. Vnto that heavenly and divine grace of love. This is prefled by manyArguments,from < y.8.to 13.

5. Vnto homfty of converfation, v. 13. He would have them to ab-

ftain from all aft? of Intemperance, fuch as Rioting , Drunken-

nefle, &c. And to walk, wr^^^i » decently and honeftly.

x 4. 'Tisth; putting on of Chrifts righteotifnejfe. This he names to

cUftingui{h Ghriftian graces from moral virtues ^ unlefle Chrift and

his righteoufnefle imputed by Faith be put on, that power to live

holily may be derived from that Fountain, a Chriftians holinefle

(hall not exceed the righteoufnefle of moral Philofophers, andjew-

ifh Pharifees. They did abftain from many works of the fl efh, they

did pfa&ife a&s of Temperance and other virtues, but they did

not draw power from this Fountain Jefus Chrift, being ftrangers to

Chrift and his righteoufnefle, all their eminent virtues gained no

faving acceptance from God. The Apoftle therefore would have

Chriftians not onelytowalk holily, but to draw all power of holy

walking from Chrift the root of all true holinefle, v. 14.

5 . Not to make any fttper'fimtis and inordinate provifiou for the flefo, v. 14. latter end. The Text hath two parts.

1. An Aft, W™$i. It's a Metaphor borrowed from the putting on of garments, ufed by the Apoftle often. In reference to the New-man, 2^.4.24. In reference to the fpiritual Armour, Epb.6. 11. In reference to ads of mercy, Col. 3.12. And here in reference to the application of Chrift. But Put ye on. Z. The Object, The Lord fefw Chrift.

5. Expreffions relating to one and the fame perfon. They are

many

C hrifls right ecufnejfe a ChrifiidtfS robe. $ I ^

many times joyncd together, though ufed fngly and span often. Alls 16.31. Beletve en the Lcrd fefus Chrift ,' and thou fbalt tefar ved; fo in thofe Apoftolical benedidions. The Grace of our Lcrd It-fuJ Chrift be with you all. We may diftinguiftuhem thus.

Lord is a name of Power. Jefus a name of Grace. Chrift a name of Authority.

The words afford a twofold leflbn. The one implyed, the other exprefled, F**. i. That Jefus Chrift is a fpiritual garment. 2. That it's the duty of beleevers to put on this garment.

Doll. 1. The Lerd Jejus Chrift is a fpiritual garment. This is necefifarily implyed under the metaphor of putting on. This lr#wW*i» doth imply Mvh* Jefus Chrift is the fouls cloathing. Chrift is a Chriftians veflment, As he is fpiritual meat and drink, fo he isfpi-ritual Apparel.

Two things here to be opened.

1. To prove that Chrift is a garment.

2. To fhew the Analogy between Chrift and other garments. I. That Chrift is a garment. This will appear two waies.

1. From exprefs Scriptures. All thofe texts where mention is made of the putting on of Chrift, are teftimonies of this truth,GW. 3.07. As many as are baftized into Chrift Joane put on Chrift. That in Bfay 61. 10. / will re Joyce in the Lcrd for he hath cleat hed me with the robes ofrighteoufnefs^ he hath put upon me the garments offalvation. lerom expounds it of Jefus ChnR.falvatorem & juftificatorem noftrum^vho covers us with his own righteoufnefs as with a pretious robe of ialva-tion. This is taught by our Saviour in that counfel which he gives

to the naked Church of Laodicea, Rev. 3. 18. I counfel thee to buy

of me gold, &c. and white rayment that then may ft be c loathed. What are thofe ipau&Mvx* butJefusChrift himfelf imputed and applyed to the Soul, If a. 52. 2? its fpoken of deliverance from Babylon , and more fully of redemption by Chrift.

2. From typical or more myfteriom Scriptures. There are many of this kinde.

( 1. )T hofe garments of skins wherewith God c loathe dour fir ft parents after the fall. You read of them^Ge72.3.31 .This was not without a my-ftery. Feter Martyr hath this note upon that place, that by thefe garments was lhadowed out the promifedMefliah,tbat blefTed feed of

G 2 the

+ the womm,who ftnu'.d be facriaced upon the CrofIe,and cut out (as it were ) into garments for the cloathing of Gods Elect. The like is obferved byIn:erpre;ersfrom chofe kid-skins which Rebeccah but upon the hands of /demand dpon the fmooth of his neck, when fhee fent him to his Father for the blefling, Gen. 27. 16. They did decipher Chrift, with whom the Soal being cloathed obtains a bleffing from the hinds of God.

(2.) Thofe garments of the High Vrhjts. God appointed in the Law that glorious garments fhouldbe made for Aaron. You read of them, Ex-od. 28. 2. What was typified by thofe garments? They related to Chrift. As the High Prieft did typifie Chrift-, fo the garments did fet out the pure adminiftration of Chrift, who offered up hi mfelf without Ipot, Heb. 9.14. and they did alfo teach the people of God ,thatit is Jefus Chrift that colaths their fouls with choife rai-ment,that^»* linnen which is the righteonfnejfe of Saint s^KtY. 12.18. This type is more fully expounded in Zeeh. 3.3,4. Thofe filthy garments noted Iofinah's fins, and the fins of the people. That rayment which was afterward put upon him, did fignifie Chrift and his righteoufnefs, wherewith all fpiritual Priefts are glorioufly decked and cloathed.

(3.) The bedding garment in the Gofpel. You read of it, Matth. 22.11, i2,Whatis meant by this wedding garment, buc Jefus Chrift, who being apprehended, and put on by faith, works and creates the faving fruits of grace in the heart, and in the life ?

II. Whereinftands the Analogy J There are fever alufes of garments , in all which refpefts Chrift is a garment to the foul.

1. Garments are for the covering of the body. Men ufe garments that the nakednefs of their bodies may not appear to the eyes of o-thers^ for this reafon did our iirft parents few fig-leaves together to hide their nakednefs. In the ftate of innocency when the body was without guilt, nakednefTe was the greateft Ornament-, when fin had polluted the body, then was nakednefTe deformity • therefore man fought the belt garments he could to cover that nakednefTe. For the fame reafon did God afterwards make man garments of skins to cloath him, Gen. 3.17. Jelus Chrift is a covering to the foul. He is the Lamb of God that did not only redeem us by his blood,/^ etiam lams operttit faith Ierom. (i.)He covers r he dv r ormity of our natural filthinefle. (2.) He covers che 1 ^linefTe of our a&ual Cms,ffal. 32.2. (3.) He covers all the fpots of our holy duties. The mercy-feat

un«

under the Law, covered the two Tables of the Decalogue,*^. J?*^. 25.17, 18, 21. This mercy-feat did typifie Chrift, who is called $\armo'. Rom. 3. 25. as the mercy-feat is, Heb. 9 5 the Cherubims covered the mercy-feat,and the mercy-feat covered the Ark in which were the two Tables of the Law. Jefus Chrift is [hat covering mercy-feat, that covers or plaifters overall the fins which beleevers commit againft the Law of God. Hence it is that God is faid not to behold iniquity in Iacob, Numb. 23.3.1.He doth not fee it to impute it, be-caufe it is hidden under the covering mercy-feat, Jefus Chrift.

2 Garments are for Otnament. They do fet out the body Viro

veftts magnum deem addit honefia. Garments to the body are as rich hangings or coftly varnifh over a wall of clay,they make it look better than it would do. Garments do mend the crookednefle of bodies that are bowed, and they do fet out the perfections of beautifull bodies. Jefus Chrift may well be compared to a garment in this re-fped, he puts a beauty upon the foul, a rich, lafting, per feci: beauty. Therefore it is that he is compared to the wedding-garment, Matth. 22. 12. and to the High Priefts garments, Exod. 28. 2. which were made for beauty and glory. Hence it is that beleevers that are loath-fom and crooked in themfelves, are made fo excellently beautiful! in Chrift. You read much in Solomons fong of a beleevers comeli-nelfe, Vid. Chap. 4.1^1,$, &c. and again, Chap. 7. 1,2, 3,4, &c. 'Tis becaufe of the beautifull drefle in which he is attired.The comely garment puts comelinefTe on him that wears it. You read of the orient beauty and rich attire of the Kings Daughter,?/^/. 45. 13, 14. The Kings Daughter is the real Saint 3 the cloathing of -wrought gold , and the rajment of nee die-works ^ is nothing but Chrift, and the graces he brings with him in which the foul is invefted. Chrift is the only Ornament indeed. He is a crown and diadem upon the head , he is a jewel in the ba>fome, he is a ring upon the finger. No foul hath a-ny true beauty (though outwardly cloathed in fcarlet) that hath not on it this garment. Chrift is the fouls Ornament, as he is a Juftifier, and as he is a fandifier, 1 Cor. 1.30. He adorns us as he is our jufuv fixation,putting us into a ftate of righteoufnefs. And he adorns us as he is our Sand:ification,by communicating unto us hisown comlinefle in the feeds of holinefTe.

3. Garments are for the defending of the body. They are munimen-ta corporis. They are as light armour upon the body. In the Winter they guard the body againft the nipping cold ^ in the Summer they preferve, and defend it from the parching hear Every blaft would

pinch.

q£ '54, Chrip righteonfmfsaChriftidHsrebe.

pinch the body, were it not tor our garments, every thorn would prick, every ftone would bruife the foot if ic were not fenced by that rayment which is upon it. The garments are a little moveable Gar-rifon in which the body marches through many inconveniences which otherwife it could not do. The Lord Jeius Chrift is the defence of the foul-, he faves it from many a knock which otherwife ic would get.

i. He defends the foul from fin. Sin- hath not that power and dominion over a beleever that is cloathed with Chrift, as it hath over the foul that is uncloathed. Rom. 6. 14. Sin /hall not have dominion 0-verjoa. Chrift keeps fin from bearing that fway in a Saint which it doth in other men. It is a vanquifhed, wounded,crucified Enemy.

2. He defends them from the rage and fun of men. Man would tear them to pieces, if this garment did not interpofe between their rage and the foul* Of this our Saviour fpeaks, Iohn 16.3 3. The (ling cannot touch the skin till it peirce thorow the rayment. The arrow cannot wound the body till it peirce thorow the garment. Je-fus Chrift preferves his people from the devouring teeth of ungodly enraged men.

3. He defends them from the fiery affattlts and onfets the Devil. Si* mon, Simon, Satan hath defired to ft ft thee at wheat ufifted: but 1 have grayed for thee that thy faith may notfail 9 Luk. 22. 32. This ro-ring Lion would tear them into pieces, if this impenetrable garment were not betwixt his teeth and their fouls. Thefe fiery darts would ftrike to their veryhearts,didnot this very garment dead them & beat them back again. That the Devil by his malice and power doth not deftroy you, it is becaufe you are cloathed with this garment. Could Satan either break thorow, or pluck off this garment, he would as foon prevail over you, as he doth over others,

4. He defends them from eternal wrath. God is in himfelf to finfull men a confuming fire Hebrews, 12. 29. This fire doth not burn ,nay it doth not finge the beleever, becaufe hehatb this garment upon him, 1 Thejfalonians 1. 10. Tisa beleevers comfort, that the wrath of God mud burn Jefus Chrift t before it can burn him. The hotteft flames cannot fo much as touch the body till they have burnt thorow the garments. The wrath of God cannot feize any more on Chrift, he hath lain under it once for e-ver , and therefore it (hall never feize upon the beleever that is in-circled about with Chrift, as the body is wuh the garment. The fire cannot devour the man while the fcreen ftands between him and

the

Chrifts righteoufnejfe the Chrifiiam robe. 5 5 -f?

the flame •, Jefus Chrift is a Beleevers fcreen, which Hands continually between him and the devouring flame of Gods anger.

5. Garments are for the warmth of the Body, 'Tis a great piece of the providential care of God,that garmets that have no heat in them, fhould give warmth to the Body, Job 17.17. The garments receive heat from the Body, and then they keep the Body warm, Job 3 1.20. If he were not farmed with the fleece of my [beep. Jefus Chrift is in this refpect truly a garment to the foul-, he keeps the foul in a good warmth. There is indeed no fpirkual warmth till Chrift have wrought it, and when it is wrought, *cis preferved by virtue of this garment. The two Difciples were verychil, as cold as ice till Chrift wrought a holy heat in them • then they began to glow, yea to burn ^ Did not our hearts burn within us, &c. Luke 24. 32 f if you find an holy heat within you, you are to attribute it to this heart-warming garment, as to the only caufe of it. The Ordi v -nances would never heat you, if Chrift did not firft heat them. We are by nature as cold as that child was, when his Spirit was departed, 2 i^.4.34. Aud yet Jefus Chrift by laying himfelf upon us, chafes us into a lively warmth.

6. Garments are ufed for diftinfhion* They differ one fex from a-nother. God would have the fexes diftinguifhed vifibly by their apparel,Zte/*/-.22.5.77^ Manfhall not put on that which appertained to the Woman,&c. And as they diftinguifh fexes,fo they fhould diftinguifh the conditions of Men : They that wear foft raymznt are in Kings Courts,Matthew 1 i.8.The Servant and Mafter now cannot be diftinguifhed by their Apparel unlefTe it be thus, that the Servant excels, the Merchant and Mechanick, the Prince and Peafant fcarce diftinguifhed. God would have it otherwife, rayment fhould diftinguifh conditions as well as fexes. Chrift in this regar4 is fitly compared to a garment. He diftinguifhes between the Beleever and the Unbeleever, between the Regenerate and the Unregenerate, 2 Cor. 5. 17. If any Man be in Chrifl , he is a new creature, and 2 Cor. 13.5. Know ye not that Jefus Chrift u in you except ye be Reprobates ? God hath made Jefus Chrift to be the diftinguifhing Character between him that fhall be faved, and him that fhail perifh.

TheUfesof this Poynt.

L Behold Chrifts excellency. He is all in all* He is compared to

all

all things that are both ncceiTary and excellent. He is life , he is See in meat anC * ^ rulk ' ^e is a £ ai menC - <^^ qt^ras, faith Auftinflmd in John 19. Morion invenias ? fiefuris pants eft, ft fit is aqua, fi in tenebris lumen eft , fi nudns es, immortalitatts tibi veftimentum. Minifters are bound upon all occaiions to preach up Chrift, that men may fee their need ot him, that they may be provoked into a good opinion of him. He is as needful for the Soul, yea, more needful than garments are for the body. He is all good, he hath all good in him, and that in a tranfeendent manner, ^uicquid veils potes & debes eft Dominus Jefus Chriftus. Confider how far he excels all other garments.

1. Jefus Chrift ts a Urge garment. Other garments can cover but one at once. One garment cannot cloath feveral perfons, no more than one morfel can feed feveral Men. But Jefus Chrift is a garment of fuch extent and dimenfion; that he can cover many, though they be at never fo great diftance. Shouldlfear fay th Bernard, that Chrifts righteoufneffe will not ferve for him and me > No, Non eft pallium breve, quod duos operire non poteft. All the Eleftof God, though they live in feveral Nations, though they be a multitude which no Man can number, Rev. 7. 9. Yet they are all cloathed, and all fufficiently cloathed with this one garment. / faw, fayth the Evangelift, a wonder in Heaven, a Woman cloathed with the Sun, Rev. 12.1. This Woman is the whole Church of God This Sun that covers the Woman, is Chrift the Sun of righteoufnejfe , as he .is called, MaL^. 1 .His skirt is large enough to cover his whole Church, and yet never a member can complain of want.

2. Iefus Chrift is a garment for every part. Your material garments will not ferve every part. That which is proper for the head will not cover the loyns • that which fits the body will not fit the feet. Every part of the body hath a diftind: cloathing which is one-ly proper for it felf. But now Chrift is a garment that fits every part. He is the Diadem or Crown upon the head, he is the robe upon the body, he is the fhooes upon the feet, Luke 15. 22. Chrift is a compleat Suit of Apparel, from head to foot,the Soul is perfectly cloathed.

3. Jefus Chrift hath the ufes of all garments* There is no one garment that ferves for all ufes to the body*Some garments are good tor covering, but they are not for beauty. Others ferve for ornament and beauty, but they do not ferve for defence. Some garments are good in the cold, but they are not lo ufeful and fit in a time of heat, Perfons that are of ability have feveral garments for feveral

ufes

i

ufes, becaufe no one garment is fit for all. But Jefus Chrift is a garment for all ufesto the Soul. He is for covering, and for orna-ment,and for defence-,as good for all ufcs as for any ufe.He is a Winter-garment, and he is a Summer-garment •, he is as good for cooling, as for heating. He is the Travellors, and he is the Labourers garment, and he is the Souldiers garment. He is light for walking, thick for ftormy weather-, He is Itrong for fighting, and fpirituai warring againftSatan and his temptations. Chrift fuits all the occafi-ons of the Soul, He is Wifdom, Righteoufneffe, Salification and Redemption^ 1 Cor. 1.30.

4. Ieftis Chritt is a garment fit for all [exes, for allfiz.es, for all conditions. No one garment will fit all bodies. That which is decency in one fex, wouid be monftroufnefTe on the other. That garment that fits a Child, would be unufeful to a grown Man. That which is proper for the Subject, would be unfuitable for the Princes wear. But now Chrift is as proper for one as for another. He is as fit for the Woman, as for the Man 5 for the Child, as for the Father ^ for the King, as for the Subject. As the Apoftle fayth in another cafe, we may fay in this, There is neither Barbarian , Scythian^ Je w ndr Gentile, male nor female, bond nor free, but je are all one in Chrifl, Co!. 3. 11. God hath made Jefus Chrift a fit garment for the Souls of all forts of Men. There is no Soul too big, none too little, none too fmall, none too great for Jefus Chrift to array and cover.

5. Jefus Chrifl is a durable garment. All other garments are of a mouldring nature. The moth corrupts them -, old age takes a-way the beauty of them -, the ftrongeft and fineft garments turn to rags by daily ufe. But Jefus Chrift is alafting garment • the moth cannot fret it, old age cannot wear it thin. Chrift is now as frefh as when he was firft put upon Adam in Paradife. When our bodily gar-____ mentsfhall beplucktoff, yea, when the very garments of our do-bodies, like the mantle of Elijah , {hall fall into duft, then will

this garment abide upon the Soul as beautiful as now it is. The Lord did miraculouQy preferve the garments of the Ifraelit.es from waxing old, Dent. 8.4. Though they were worn forty years in the Wilderneffe, yet.they were not thread-bare. Their bodies wafted, but their garments did notwaite. They were as frefh when they came to Canaan , as they were when they came out of Egypt. Jefus Chrift, though he be worn every day, yet he doth not wax ol&He is as frefh upon the Soul on its dying day, as upon the firft moment of its ..regeneration. H 6. Iefus

6. Ieftts Cbrift is a free garment. All that is required on Mens part is to put him on. He is provided without our coft, without our care. Though he be the moftcoftly garment in himfelf, yet he ts the moft cheap garment in the world. Orher garments 'cannot be had without mony, Chrift is obtained without mony, without price. The Scripture fpeaks of buying him, Rev. 3.18. This buying is free receiving. The Prophet expounds the phrafe, Efay$$. 1. Buy Milk^and Wine without mony, without price. Indeed this garment is io invaluably rich', that all the treafure in the world cannot purchafe one inch of it. He that dreames of buying Chrift, (hall dy without Chrift.

II. Behold the fafticiency of Chrift for Spiritual life. Two things are neceflary for the bodily life, food and rayment, 1 Tim.6.S. Jefus Chrift is both food and rayment. He is fet out as rayment in Bap-tifm,GW.3.27. And he is held out as food in the Sacrament of the Supper. He is every way fufficient for all the concernments of the Soul :, he feeds it, hecloathsit, and that with the beft food, and the beft rayment, with himfelf. His flefh is meat, his blood is drink, his righteoulhelTe iscloathing, fubftantial durable cloathing.

III. Ths mifery of allthofe that are without Chrift. All Men are by nature ftrangers to Chrift, Ephef. 2. 12. He that is without Chrift, is without fpiritual rayment, he is a naked Man. The Scripture calls theftateof nature a ftateof nakednefle, Ez,ek^ 16. 4, 8. and Rev. 3.18. A naked condition is a mifcrable condition. Nakednefle is a very comprehenfive word. A naked Man is expofed to the fcorn of every eye, it is a lhameful object, Rev. 3.18. A naked Man is expofed to every itorm ^ every fhower wets him, every wind pierces him. A naked Man is unfit for imployment •, he is neither lit to fight, nor to labour. Such as are without Chrift are unfpeak-ably milerable. Their condition is full of fhame, their condition is full of danger- they have nothing to cover them from Gods wrath, from the Devils rage. They have nothing to warm their hearts when they are cold with fears, terrors, delpairs, and fpiritual an-

fuifti. A naked body amongft darts and fwords, is not fuch a fpe-tacleof compaffion as a naked Soul expofed to the arrows of Gods wrath. They are as unfit for any work, as the naked Man is for labour and travel, Via. Efay 3.6. He that is without Chriiw hath neither bread nor rayment.

IV. The mifery of thofe that rejct~l Chrift. None but mad Men and barbarous Men rejed: cloathing- 'Tis the character of a diftra-

#ed

fted mad-Man to refufe rayment, Vid. Lvkc 8. 27. You read a fad ftory of a Man poffefled with a Legion of Devils,and the Text faith* he wore nocloaths •, his madnefle is evidenced by that that he would fufFer no cioaths to be put upon him ., for T/.3 5. When Chrift had cured him, the Text fay th, He fat at the feet oflefus cloathed, and in his right jfttafeTfcafigfl that that Man is ipiritually pofTefled with a Legion of Devils, that will not be cloathed with this Spiritual garment. And yet the world is full of thefe fpiritual Bedlams. They will go naked. Lee Minifters fay what they will, let the Spirit of Godufe never fo much importunity , they will not be cloathed. They will have none of Chrift. Thefe garments are hanged out every day in the publick Market, yea, Men are intreated to take them even without mony, and yet they will not. Is it not juft that fuch Men fhould be buried in hell in their own rags, that will not embrace Chrift that they may be cloathed with eternal falvation?

V. None fo well arrayed a* Saints. Dives had purple,&c. Luke 1 6« 1 p. They have Chrift.

V I. Here is Comfort for poor Chriftians, counfel for proud Men, you that will have the beft apparel andnewfafhion.

VII- When you put on your garments , thinks of Chrifi. A fc-rious Chriftian may fpirituallize every thing he ufeth or behold-eth.

VIII. Hinder none from Chrift, J5.mkf 22.27,28. as/<?£ 24.7, Amosz.%.

Doll. 2. It's the duty of Men to fut on the Lord Jefus Chrift. This is often recommended to us in Scripture, Two things I (hall briefly open.

1. WhatitistoputonChrift,Howwemuftputhimon. 2. Why we muft put him on.

I. Chrift is put on two waves. There is a double putting on of Chrift.

1. J putting on of Chrift for )uf if cation. When by faith we apply him unto our felves, by faith for righteoufnefTe. The Apoftle tells us, that Chrift is made unto us of God juftification, 1 Cor.i. 30. He is called Ie hov ah^ our righteoufnejfe, ]er.23.6. 'Tis by his righteoufnefTe that the Beleever is conftituted righteous in foro Dei, which is by an ad ofgrace in God, imputing and reckoning this perfed righteoufnefTe of Chrift unto him, as his own righteoufnefTe. Now then doth a perfon put on Chrift, when by an ad: of faith, he doth apply Chrift and his righteoufnefTe unto himfelf for judication. This was

H 2 that

j2 Chrifis right eonfnefs a chrijiUns robe:

that which the Apoftle cleared, Phil. 3. 9. That he might be found, in Chrift, n>t having his ow<i righteoufncjje which is by the Law, but that which is by the faith of lefw Chrift , the righteoufnejfe of God by faith. When his righteoufnefle is a&aally applyed, received,relyed upon, then is drift put on : This is one piece.

2. A putting on of Chrift by imitation. When we imitate the gracious life of Chrift. This refers to fan&ification, and new obedience. To put on Chrift, is virtute Spirits Chrifti undiqne nos mu-nire, quk idonei adomnes partes fantlitatis reddamur, Calvin. And ioErafmus. Inasmuch asyearefpiritually ingrafted into Chrift, Hmc iff urn induite, eluceat in omni vitb quern fitisprofcjji, .exprimite quern imbibiftis, &c. Zuinglius. When we apply his righteoufnefs for our juftification, when we put on his example, and exprefle his virtues in a courfe of fancYification, then, and not till then , do we put on Chrift,as the Scripture requires.

11. Why we muft put him on. There is good reafon. I .might be large in each, but I (hall onely give general Reasons.

1. Chrift is of noejfeU to us if we do not put him on> Garments neither warm, nor cover, nor defend, nor adorn the body, if they be not put on. Chrift is rendred invalid to fuch as do not apply him. His righteoufnefle will not juftifie you,if you do not by faith put it on as a garment. His holy life will do you no good , if you do not imitate it.His righteoufnefle will periihas to you, his virtues will be loft as to you, if you do not actually put on both. The Apoftle fpeaks of making Chrift of no effeEl, Gai. 5.4.

2. If tye do not put on Chrift both theje wayes,we can have no hopes of falvation. If Jefus Chrift be not put on for righteoufnefle, there is noremiflionof fin, All our guilt is imputed to our ielves. Tis by the imputation of his righteoufnefle that our fins are covered, Rom. 5. 20. And where there is no remiflion, there can be no falvation: And if we do not put on the virtues of Chrift in a courfe of fanftifica-tion, we can have no Scripture-hope of heaven. The Apoftle is expreffe for this. He that hath this hope, purifieth himfelf as Chrift is pure, 1 John 3.3. Our juftification is by Chrifts righteoufnefle, and our fan&ificaiion is an evidence of our juftification. Ergo.

The ufes of this.

1* What jball^t fay of t.hofethat instead of putting on Chrift, put

en

on their own workj and duties I The Papifts teach their Profelytes to cover themfeves not with Chrift and his righteoufnefle x but with their own works," and their own righteoufnefle. They call Imputative righteoufnefle in fcorn putative righteoufnefle. Well, let them cloath themielves with their own fleece, but let us be cloathed onely with Chriils righteoufnefle. Our own righteoufnefle is too thin, and too narrow, it will neither cover us, nor warmus, Efay 28. 20. Our own righteoufnefle is a foyled garment, a very filthy rag, Efay 64.6. The Apoftle Paul was y as touching the righteoufneffe-ofthe Law 9 blameleffe , Phil. 3.6. And yet he durftnot appear before God in the day of Judgement in that garment, but in the garment of Chrifts righteoufnefle, Phil. 3.9. Let us therefore abhor this doctrine ^ rather take Chrifts counfel,than Antichrifts counfel. Antichrifts advice is, buy of him,&c. but Chrifls counfel is to buy of him precious rayment, Rev. 3.18.Let us rather be advifed by the Churches Coun-fellor Clm^Efa.9 6.than by him who is next to Satan the Chnrches greateft outward deftroyer.

l.What {ball we fay ofthofe that infiead of putting on Chrift by imita-tionjut on the Devill. lnftead of exprefling the virtues of Jefus Chrift, holdout the vices of Satan-, live inordinately, unhoiily, ferving divers lufts and pleafures, full of envy, malice, intemperance, co-vetoufnefle, licentioufnefle of every kinde •, inftead of putting on Chrift themfelves, they hate, perfecute all thofe that do thus put him on. Let them know, they that will not put on Chrift by fan-dification, (hall not put him on for juftification. He is made of God tons, Wifdom, Righteoufneffe, Sanclification , Redemption, 1 Cor. i.;o.He that rejects him as tofandification, (hall be rejeded by him asto righteoufnefle and redemption.

3. Be intreated to put on Chrift. Put him on both thefe wayes.

1 Put him on for righteoufnefle. 1. Have you not need all of him? are . you not unrighteous ? are ye not under guilt ? If your righteoufnefles be as file hy rags, what are your unrighteoumefles ? 2. Is there any other garment that will carry you dry thorough the dreadful ftonns of Gods wrath? you mult make another Scripture if you will fln'de another garment. Gods Scripture mentions no other covering but Gods righteoufnefle. Read andremember that Text, R&m.g. 30, 3 1, 3 2. 3. Undervalue not the great love, and deep deiign of God in providing his Son for your rayment,£fe Is n-mde unto us ofGodWifdom, Rightcoufnejfe, 1 Cor. 1.30. Therefore called the rightcutifmflfe af God, Phil. 3, 9, 4. God will accept of nothing you do till you

be mvefted in this garment. He will own none that come not in his own livery. You (hail have no blefling, yea you (hall have his curfe, if you have not the kid-skins of Chrifts righteoufnetfe upon your necks, and upon the fmooth of your hands- your elder brothers garments muft be on you, elfe you cannot be blefTed. Now that you may nut on Chrift, you muft (i.) Put off all thoughts of your own worth. Thefe are inconfiftent, P^.3.7, 8,9. (2.) Beg of him that he would cloath you. Ly at his feet, as Ruth did at the feet o£Boaz, y and fay, Spread thy skirt ever me, for thou art my neer Kinfman Ruth 3.9. I conclude this,with comparing thofe two Scriptures, Ier. 23.6. with Ier.n.16. in the firft, Chrift is called the Lord our righ-teoufneffe, in the other, the Church isfo called. 1. Becaufe th?c which is proper to the head, is common to all the members. 2.They are as willing to apply Chrifts righteoufnefle, as he is to communicate it.

2. Put him on by a holy imitation. Walk as Chrift walked, 1. Chriftianity confifts chiefly in this. Chriftianity is imitatio divine nature, 1 Peter 2.21. 2. 'lis one end of Chrifts Incarnation. He became Man, that that might be a perfect pattern of holinefle in our nature. 3. He that doth not imitate his life,fhall have no benefit by his death, 1 Peter 2. 21.

******* iWWtHWJW!W ********£*

ESAY 3*a-

And a Man Jball be as a hiding place from the wind-

IN this Chapter we have a glorious prophecy of the fpiritual Kingdom of Chrift. It's written by the Prophet for the confo-lation of the Church in her prefent afrli&ed condition. This Prophecy hath four parts.

1. The conititution of this Kingdom, v. 1. to 9.

2. An exhortation given unto the people , by repentance to prevent the miferies which (hould happen before the conftitution of this Kingdom, v. 9. to 15.

3. A defcription of that good which the godly {hould receive from this Kingdom, ^.15,16,17,18,19. 4. The

VIII.

SERMON,

4. The conclusion of all,in that Epipbonema, v. 20. Wherein the Prophet compares the people of God to thofe happy Husbandmen, who are in expectation ©f a plentiful Harveft, after their labours and coft in tilling and lowing. Blejfed are they thatfow be fide all waters , that fend forth thither the feet of the Ox and the Ajfe. In the conftitution of this Kingdom > Two Things are to be ob-ferved.

(1.) The fafe adminiftration of it. This is in the two former verfes. Behold a 'Ki#& &c By King, we are to understand Chrifi the King of his Church •, by Princes we are to understand thofe that do under Chrift adminiiter this Kingdom. 'Tis an Allegory taken from human Kingdoms, in which the King himfelf, and all his Officers do adminifter in righteoufnefTe. The fafety of this govenment is expreffed in the fecond verfe, And a Man fhallbe as a hiding place from the wind, &c.

( 4. ) The true fimplicity of it in the publick. *nd private admini-ftration of all things, and all perfons, verfe 3, 4, 5,6, 7, 8. And the eyes of them that fee fall not be dim, &c. The administration of this Kingdom (hall be with (incerity as well as fafety.God would give Men eyes to fee, and ears to hear. Thofe that before were fpiritually blind and deaf, ihould now have fpiritual eyes to fee, and ears to hear. Thofe that were raft and head) , fh'.nld new underftand knowledge , thofe t\\zi fiammered in the things of Chrifi r /hould now fpeak^ plainly, v.3,4.Yea,there(hould be fuch fimplicity in the adminiitration of this Kingdom, that vices {hould not be called any more by the names of virtues •, evil (hould not be called good, n#r good evil ^ but every thing {hould be called by its own <name, verfe 5. 6, 7,8. The vile perjon Jhall be no more called liberal , nor the churl faid to be bonnti- , ful, &c. HolinefTe {hall be called holinefle, covetoufnefle cove-toufneffe^baleneiTe (hall be called bafenefs, under this fpiritual Kingdom of Chriit.

The Text falls under the firit of thefe, viz. the fafe adminitrati-on of this Kingdom. And a Man, &c We may divide it into Two Parts. 1. A danger hinted, Wind. 2. A remedy difcovered, in which are,

1. The Protetlor. A Man. 'Tlsillevir ^iNM with ap Article^ this Man. Tis the King mentioned in the former verfe ^ He that is there called Kingjs here called a Man. 'Tis Chriit who \% a Man,and more than a Man,God-man. This is the Protestor.

2.. The Protection. This isfet down by way ofcomparifon. Here

arej

56 i Chrift theVrotcttor.

are four refemblances. i. As r a "hiding place from the wind. 2. As ^ f^wr/ /rcw the tempeft. 3. As rivers of water in a dry place. 4. As thejhadow of a great rock, in a weary land. I am now to fpeak of the firft, namely, a. hiding place from the wind. By wind we are to un-derftand, troubles, afflictions, tempeftuous ftormes, whether rhey be outward or inw?rd. Here are four words which all fignifie one and the fame thing j onely they are varycd a little, that they may be fitted to the feveral metaphors: wind, temped, a dry place, a weary land, tryals,tribulations,temptations,are ufualiy called wind in Scrip-turtjis Matthew 7. 27. The rain dcfcended,andthe winds blew^and the floods came, grc. Two obfervations lie clear in the Text.

1. That godly men muft expect windy dayes even in the times or" the Gofpel.

2. That Jefus Chrift is a hiding place to Beleevers in all the windy dayes which they meet with in this life.

I (hall begin whh the firft, viz,.

Doct. 1 • That godly men muft expeft to meet with windy dayes under the Kingdom of Chrift : Chnlts Kingdom, thought it be a glorious Kingdom, yet it is not without ftormy winds and tempells. There is under che Kingdom of Chrift a great deal of inward peace, ferenity and calmneffe under the Kingdom of Chrift. The Scripture foretels this, Pfalm 72- 7. In his dayes Jhall the righteous fourijh, andaboun-dance of peace , jo long as the Moon endureth. Efay 32. 17, 18. The work^of righteoufnejfe Jhall be peace, cfrc. And my people fballdwell in a peaceable habitation, and in fure dwellings, and in quiet reftingplar ces. And the Scripture makes mention of external peace and quiet-uelle which (hall be under the Kingdom of Chrift, Efay 11.6,7,8. The Woolfalfo Jhall dwell with the Lamb, &c. And Micah 4. 3,4. He Jhall judge among many people, and rebuke ftrong Nations afar off ■ And they /hall breakjheir fiords into plcw-/bares,and their fpears into pruning hooks, &c. Thefe and many prophecies of this nature are yet,I fuppofe, to befulfllled,and they fball have their accompluT-ment before the end of this life. But yet beleevers are to meet with windy days even in Gofpel times.

1. Windy dayes of outward troubles. Outward afflictions of all forts are to be expected, ficknefle, weaknefTe, poverty, reproach, perfecution, and all other evils. Thefe winds have blown very (harp upon the Apoftles, Difciples, Martyrs, and other Servants of God in their generations • yea, upon whole Churches, the feven Churches are overturned by them. And chey do fo continue to thi s

very

very day. Through many tribulations we mufi enter into the Kingdom of heaven. This was Pauls Loclrine, Ads 24.22. Te Jhall have tribulation ten dayes ;. this MelTage is fent by Chrift to the Church ot Smyrna, Rev. 3. 10. And our Saviour himfelf foretold the Church before his departure, that thefe winds would arife, John 16. 3 3. In the world ye {hall have tribulation. And Rev. 11.22. The holy City is given unto the Gentiles to be trod under foot fourty two Moneths, and vcrfe 3. of that Chapter , The Witmffes /hall for the /pace of one thoufand two hundred fixty dayes { which is the whole time of Anti« chrifts reignj prophefy in Jacks loth i an d to this very day we fee they have their fackcloath upon their loyns.Till the fall of Antichrift theic windy dayes will not be over.

2. Windy dayes of inward troubles. Temptations, defertions, inward fears and fhakings in the foul. There will be thefe fpiritual earthquakes and agonies in the fouls of Gods people,even in Oofpel-times. This wind did beat violently upon the Apoftles •, without were fightings, within were fears, 2 Cor. 7.5. Paul felt thefe winds make a horrible noife in his bowels, in thofe fierce bufferings of Satan, which he fpeaks of, 2 Cor. 12.7. Yea, thefe winds blew fiercely upon Chrift himfelf, when he uttered thofe doleful words, Eli, Eli, Lamafabachthani, My God , my God, why haft thou forfaken me ? Matthew 27.46. And if the King of the Church met with fuch a windy day of temptation, as we read Matthew \.init. and of de-fertion, as we read in this Text >, the Subjects muft expect to meet with them. I {hall give you a Treble Account of this poynt.

1. There is a Devil, an Antichrift, wicked Men,even under Chrifts Kingdom.

2. There is fin under the Gofpel. And where there is fin, there cannot but be winds. The wind is (as the Philofopher teacheth us) an exhalation arifing from the earth, drawn upwards by the power of the Sun, which meeting with the cold of the midddle region of the air, is beaten back again • it is fo light that it cannot defcend, and fo violently refilled that it cannot afcend • therefore it is carried aflaunt with a mighty violence through the air. The matter of winds

is an exhalation mixed for the mod part of vapours, from whence Magir. it is that the wind is fometimes moid. The fame exhalations or va- p kY f# pours inclofed in the bowels of the earth, and not finding an open pafTage,caufe an earthquake.Sin is the matter of fpiritual winds with-out,and fpiritual earthquakes within. Now as there will be winds and earth- quakes where there is the matter of them-fo there cannot but be

I the

$8 ChriJltheProteffer.

the winds of outward troubles,& the earthquakes of fpiritual troubles where fin is, which doth ingender and breed both thefe. Now the people of God fin under the Gofpel, and from their fins do thefe winds and earthquakes proceed. Sin creates ftormes in Gofpel-dayes.

3. Thefe winds are for the advantage of Beleevers even under the Gofpel •, fe are in afflitlion if need be , through manifold temptations y 1 Peter 1. 6. The winds are not more neceffary for the world, than thefe winds are for the fouls of Gods people even in Gofpel times j I (hall (hew you the ufefulneffe of the winds of heaven for the earth, and (hew you the ufefulneffe of thefe fpiritual winds in the fame re-fpects to the foul. Confider the parallel in five things.

1. The wind is ufeful for purification. The wind cleanfeth and fweetens the air, carries away and difperfes noyfom and infectious vapours that are hurtful to the bodies of Men and other creatures ^ the wind is ventilabrum natura , natures fan, by which all putrify-ing~ vapours- are driven away, Vid. Job 37. 21. Men fee not the bright light which is in the clouds •, but the Wind pajfeth and cleanfeth them. Thefe fpiritual winds, both inward and outward have, when fanctified by God, a purifying virtue. Thofe corrupting infectious mifts and vapours of fin which pollute the foul, are.purged and driven away by the blafts of thefe winds. Dan.i 1.35. Many /ball fall, to try them, and to purge them^ and to make them white. No foul is ordinarily fo full of infectious favour as thofe that want thefe winds. Moab hath beenateafe from his youth , &c. Efay 4$. 11. And no Chriftians have fuch fweet fouls as thofe that are frequently vifited with thefe winds of trouble. Corruption will hardly fatten where thefe winds do ordinarily blow. Saints have foggy fouls in Gofpel-times.

2. The Voind hath afearching virtue. It's a penetrating creature ^ If there be the leaft chink or cranie, the wind will find it out. As the light finds out the leaft hole, fo doth the wind. Thefe fpiritual winds are of a fearching & difcovering nature. Temptations,defertions,out-ward troubles, will fearch the very inward parts of the foul.Chrifti-ans have found out thofe defects in themfelves, which they could never efpy till God fent thefe winds to blow upon them. Many holes andcranies they have feen in their own fpirits, which they could never difcern till thefe windy dayes arofe upon them. Heopeneth their years to difcipline, and fhews them wherein they have exceeded-, Job 36.9. Trangreffions, exceffes, and fpiritual defects too, are

found

found out by thefe winds and tempefts. Our Saviour layes down this ufefulefted of thefe tempeftuousdayes, Matthew 7.25,27. the winds blew 3 &c. and it fell not y &c.Gxe2X winds do difcover whether your houfes be made of firm timber, or of fhaking rotten wood. Thefe fpiritual winds are great difcoverers, efpecially if they be irt extremity. Afwcrdjhall peine thorough thine oVvn foul alfo y that the thoughts of many hearts may be dijcovered. The words of Simeon to the Virgin Mary^ Luke 2.3 5. the ftony ground is not difcovered till thefe winds arife, but then 'tis fully difcovered, Matthew 13. 20, 21. No ChrifUan knows himfelf fo thoroughly, ashethathath travelled thorough thefe gufts of troubles. Peter did not know his own weakneffe, till thefe high winds had fearched him ^ then he faw the unworthy fear andApoltacy of his own heart, Matth.26.7 0,72, 74. Peter did not know his own mi{truftfulneiTe,till the wind began to be boifterous, then he faw he could (ink as well another Man, Matthew 14.30. Saints need felf-difcovery under Chrifts Kingdom.

y* The wind hath a cooling virtue. When the air is heated by the fcorching beams of the Sun,the wind pafleth thorough it,and brings it into a cool temper again. Thefe fpiritual winds cool the foul. Chri-ftiansarefometimesfcalding^hotinthepurfuteofthe world, or perhaps of fome fin. God ftirs up thefe winds and cools that heat. Some fharp winds of diftreffe of confeience, fome guft of temptation, fome peircing blaftof trouble abates thofe feverifh heats, removes that eagernefle which was before in the foul after things that cannot profit.That wind of God that blew in Pauls face, coold that zeal for perfection which was in his heart, Acts 9.1,3,4. • 4. The wind makes Men keep their garments clofer about them.Yovt have heard of the fable of the Sun and the Wind ftriving for the travellers cloak •, the iffue was, the Sun got it ^ the more violently the winds blew the fafter he held it. Thefe fpiritual winds make the foul look better to his fpiritual garments^ he holds all his graces fafter than at another time. He keeps his Faith, his Hope , his Patience, his Integrity tacktclofe about him. fob never was fo careful of keeping his garments, as when he met with thefe winds, Vide Chapter 27. 1,2, 3,4,5,6. As Godliveth, faith he, who hath taken a\\ay my judgement^ &c. All that while my breath is in me^ &c.My rtghteoufnejfejhold faft and will not let it go, tillldy I will not remove my integrity from me. Souldiers never keep their amour fo carefully as when they come to an encounter. Chriftians are never fo

I 2 careful

careful of their fpiritual harnefle, as when the winds of tribulation and temptation beat upon them •, And we have need to keep our garments even under the Gofpel.

5. The )ftrind hath an awakening power. When it lifts up his voice

with violence, the noife is fo dreadful, that fleep is taken away from

thofe that hear it. The Mariner cannot fleep when the winds are

up. The Ship-mafter wondred that Jonah could deep when the winds

were fohigh, and thefea fo raging, Jonah 1. 6. Thefe fpiritual

winds awaken the foul out of (loath and carnal fecurity. When there

is an earthquake of inward trouble in the confcience , when there is

a temped of outward trouble upon the body, the foul is made more

watchful than ever it was-, if the ftorms be fandified it will be fo.

Ffalm 78! 4. Thofi holdsfi mine eyes wakings taith Afaph. That

ftormof temptation which then lay upon him, kept the eyes of his

foul waking, as well as the eyes of his body. That earthquake which

was at midnight,when Paul and Silas fang praifes unto God,awake-

ned the fleepy Jaylor, Acis 16. 26, 27. The natural confcience is

ftartled by fuch providences,much more is the regenerate confcience.

Thefe winds are Gods Phyfick, which heufethto remove fpiritual

fecnrity; and God will make it effedual to accomplifli his end.Jonah

fleptawhile, but God did awake him both in his fleepy body, and

morefleepy foul, before thefe winds ceafed blowing,^?*. 26.40,41,

43. Saints under the Gofpel have need of awakening.

The Ufes of this Poynt.

Ufe I. Expeft thefe windy dayes. Do not think that now the Gofpel is come, now Chrifts Kingdom is fet up, ftorms are at an end. God doth every day confute this folly. The end of one temped hath been the beginning of another. Hitherto it hath been fo, and we can fee nothing to make us think that it (hall yet be other-wife? If you beleeve not this truth, you will have little benefit by the next dodrine. The Windes will be very high in the Church of God. 11 is is evident in Scripture: however it be, this is our comfort winds, if we be godly , will blow us falter to heaven 5 and the higher the winds are, the neerer is the calm. Exped outward ftorms Exped inward tempefts. Do not beleeve your felves to be paft either of thefe. Our former ftorms may perhaps prove calm weather, if they bf compared with our future tempefts. Preparing for them Kill be no prejudice if they never come. When you are out of one

temp-

Chrift theVrote&or. g!

temptation, look for another before Antichrifts utter down-fall.

life 2. Get good.provifion against; thefe Windy days come. Take to your felves the whole Armour of God,thatye may ftand when the Winds are at the higheft. Whether they be tempefts without,or ftorms within ,• outward blafts, or inward earth-quakes. *Tis the Apoftles counfel, E.ph. 6. 13, 14. G<s»d that foretell; evil days, hath provided Armour of proof againft thofe days. Take this Armour. 1. No other Armour will ferve, Sauls Armour will not ferve Gods fouldi-ers. 2. This Armour will ferve, it was never battered, it will never be brokeu. Take it therefore and put it on. 1. Put ic on wholly. 2. Putit onfpeedily. 3. life it when itison. 4. When you have done all, hide your felves in Chrift, who is here called for their comfort, Latibulum a vento: of which comfortable point I fhall fpeak the next time.

ESAY 32.2;

And a Man fiall be aj a hiding place from the wind

IX.

SERMON.

TWo things I obferved in this Text. 1. A danger intimated, in this word. Wind. 2. A remedy preferred, A man fhall be as a hiding place. The Obfervations were two. 1. That Chriftians muft expeclr to meet with windy days,, even under the Ktngdome of Chrift. Of which I have fpoken.

Dod:. 2. That Jefus Chrift is the beleevers hiding place in all the windy days which they meet with all in the World.

He is latibulum, or Abfconfio a vento, whether they be windy days of outward trouble, or windy days of inward trouble, temptation, defertion, difcouraging fears and terrours. Chrift is abiding place to them in all thefe days and in all thefe cafes. Here are four words ufed in this text, which fet out this hiding vertue that is in Chrift , hiding place, covert, rivers of water, fcadow of a rock: Many other Scriptures bear pregnant teftimony to this truth. Efay. 4, 5, 6, The Lord will create upon Mount Skn , upon every dwelling place of

Mount*

Mount Sion, and upon all herajfemblies, a Cloud, &c. This is fpo-kenof Chrift the beautiiull branch of the Lord, v. 2. This gUriow and beautifull branch, the root of the (lock of ^f/f^fhall be a cloud and fmoak, a defence, a Tabernaale, a (hadow, a place of refuge \ a covert, and that not to one,but to every dwelling place of Mount Sion, and to all her Aflemblies. To this agrees that of our Saviour, Cant. 2* 14. O my dove,that art in the clefts of the rock^, and in the fecret pUce of the flairs. Jefus Chrift is this cleft of the rock, he is this fecret plack of the ftairs. Chrift is called Shiloh, Gen. 49. 1 o. Shiloh is from the root nVlU which fignilies in quiete vet face agcre,tranquil-lb & in otio vivere, all fafety is in Chrift. The tunicle in which the infant is wrapt in the Mothers belly, is called by the Hebrews Shiloh. becaufe it lies there fecurely out of fear. In the profecution of this point, I fhall open thefe three things.

1. What it is in Chrift that is a niding place.

2. What it is of theirs that Chrift hides.

3. Why Chrift is a hiding place to them.

I* There are feveral things in Jefus Chrift which make up this hiding place: indeed every thing in Chrift is a hiding place. I fhall inftance in fome.

r. The providence of Chrift. The Scripture tells us that the eyes of the Lord run to and fro throughout the Earth , 2 Chron. 16. 9. Jefus Chrift hath the fame watchfull eyes of providence over his people that the Father hath. Col. 3. 17. By him all things con ftft. It's one Argument Divines bring to prove drifts Divinity, becaufe he governs the World by his providence, as the Father doth, John 5. 27. My Father tyorketh hitherto, and I work.- It's meant of his providential working. And Heb. 1.3. Chrift is faid to uphold all things by the Word of his Power, which is an Ad: of providence. Now as Chrift by his providence watcheth over all things, and creatures ; fo do his eyes watch continually over his people. Efa. 27. .$. 1 the Lord do keep it, I will keep it night and day. This is one great ftone of this hiding place.

2. The Attributes of Chrift. All the divine Attributes are afcri-bed to Chrift as well as to the Father. Eternity, Micah. 5.2. Al-mightinejfe^hy. 9. 7. Omnifcicnce, Heb. 4.13. It's fpoken ofChrift our high Prieft. Wifdome, Prov. 9 1. He is called God only wife, Jude 25. All thefe Attributes are as fo many ftones that make this niding place. Prov* 18. io« The Name of the Lord is a ftrong Tower. Chrifts name the Prophet mentions,^. 9.6. Wondcrfullfiounfellor,

chriJithePreteftor. g%

Xfrc* evere one of thefe names is a room in this hiding place.

3. The promife s of Chrifi. All the promfes of God are in Chrift yea^ni in him Amen } 2 Cor. 1. 20. Chrift hath purchafed them ^ they all have their ratification and accomplifhment in Chrift. The Scripture is full of promifes of all forts-, of protection, provifion, deliverance, falvation. Every promife is a piece of this hiding place. Pf. 18 . 30. The word of the Lord ts trj/ed. He is a buckler to them that truft in him. Chnlts Word of promife is the fouls defence.

4. The merits of Cbrifi. Chrift hath by the (bedding of his blood merited for his Elect whatfoever is neceflary. Thefe merits are a beleevers hiding place.0 my dove that art in the clefts of the n^Can. 2.14. thofe foramina petra are vulnera Chrifti. There the beleever hides himfelf in the time of danger. As the dove when fhe is purfued flies to her windows,fo the beleever fles to the wounds of Chrift, and there is hid

5. The interceffion of Chrifi. The Scripture tells us that Chrift appears continually before the Father for us, he is ftill moving for us at the right hand of God. His Interceffion in heaven is the beleevers Sanctuary on earth. So the Apoftle tells us in two places,He£. 6.18, 19,20.and Heb. 7.25. He is able to fave , &c. becaufe he lives for ever to make interceffion for /# .Chrift dire&sPfm* to this,Luke 22.3 1.

II. What it is of a ^beleever that Chrift is a hiding place unto.

1. Chrift is a hiding place unto the outward man. He hides that in time of ftorms, Chrift hides that two waies.

(1 .) Sometimes he hides it from danger. He keeps his people from the rage of them that would fwallow them. Thus the Church was hid, Rev. 12.6. The woman fled into the Wildemeffe, where fee hath a place prepared of God, that they fhould feed her there one thoufand two hundred fixty dayes.ThusDavid was often hid from the fury oiSaul r and his Courtiers that fought his life.

(2.) Sometimes God hides it in danger. That though his people be in danger, yet they are not deftroyed. Thus the Church was hid in Egypt. The bufh was burning,and yet yeas not confumed, Ex. 3. 2.

2. Cbrifi is a hiding place to the inward man. And herein he excels all other hiding places.

(1.) He hides the foul from /in. The beft of his people would fin more frequently, and more grievoufly, if Jefus Chrift did not hide them from fin.

(2.) He hides the foul from temptations. He chains up Satan front tempting them, that he cannot bait them fo furiouUy as he would ;

andl

and when he fuffers Satan to tempt, he doth not fuffer them to be utterly overcome. Thus he was a hiding place to Peter B Luke 22 31. Thus he was a hiding place to Saint 1W, 2 Cor. 12.7. Though he did not hide him from being buffeted , yet he hid him from being vanquiihed by thofe buffettngs. h

(3.) He hides their graces. Their faith, their hope, their patience their humility, &c. were not Chrift a hiding place to their very gra-<*s,chey would wither, they would dy,they would come to nothing: he hides the root of grace,keeps that warm that it perifh not,ye he io hides it, as that he makes it fructifie.

(4.) He hides their joy, their peace of confidence. Our comforts hare need of Chrifts protection , as well as our graces. Should not he be a hiding to our inward peace and joy ; the wind of terrour and temptation would foon blow them away. In the -worldye Jhall have tribulation , but in me ye Jhall hava peace, John 16. 33. Our peace is built upon Chrift,our peace is laid up inChrift,our peace is preferved and defended by Chrift, The Devil would foon quench our joy, if Chrift were not a hidingplace to ic. Jefus Chrift is in every place and in every thing a hiding place to his people.

III. Why Chrift is a hiding place to them. ^ Neceffity. There is a double ground of it. £ Convenience.

I. It's nectary that Chrift Jhould be their hiding place. This ne-ceflity is grounded upon a double confideration.

1. Beleevers^oant a hiding place. They are expofed to many e-nemies, to many dangers. The World, the Devil, the flefh are af-failing, purfuing, making attempts upon them every day, and that feveral waies. Luthtr was wont to compare the Church to a poor weak Virgin in a wilde WildernefTe, where there is nothing bur ravenous creatures that feek her life. Our Saviours comparifon is fome-what like it, Luke IO. 3. Behold , / fend you forth as Jbeep among -wolves, fofieph is afruitfull bough. The Archers have jhot at him ®c. Gen. 49.23,24, 25. Beleevers are in this world in a ftrauge land • they are not of the world, and therefore the world hates them. They want a hiding place for their bodies,for their fouls,for their traces for their comforts. The chicken doth not want the wing and the neft, more than they do a hiding place.

2. There u none other be fides J efins Chrift that can be a hiding place for them,

Firft

Hrft, they cannot be hiding places for themfeives. They are weak and foolifb, they expofe themfeives to danger-, they know not well how to hide themfeives in Chrift, much more unable are they to be protectors to themfeives. Should Chrift leave the beft of us to our felves, we (hould be our own Butchers,not Protectors.

Secondly, no other creature can protect and hide them. Kings and Princes, they cannot hide us, Pfalm 146.2* and if they cannot, in-feriour men are much more unable, Hories and Armies, they cannot be a hiding place to us, Pfalm 3 3. 16,17. They are foon routed and fcattered. If they could be hiding places to our bodies, yec furely to our fouls they cannot. Gold and Silver cannot be a hiding place to us. Though men fay to their wedge of Gold, thou art my confidence* Job 31. 24. yet will not Mountains of Gold and Silver be fafe hiding places in the day of trouble. The Holy Angels cannot be hiding places to us. They are but fub-protc&ors h they do but fpread Chrifts wings over us. !fhe truth is, all creatures want hiding places for themfeives. 7 he beft of creatures are but as the Dyal,they caft no ihadow unlefle the Sun fhine upon them. Ihe beft of creatures is like Jonahs Gourd , the leaft worm eats them thorow and thorow in afhort time.

IL There is Convenience as well.as Neceflity. Its very expedienr that Chrift (hould be a hiding place to beleevers.

Fitft, he hath all qualifications that may fit him for this work.

1. He hath ftrength. A hiding place muft be locus munitiffimns. Papcr-2ioufes will never be good hiding places. Houies made of reeds or rotten timber will not be fit places for men to hide themfeives in. Jefus Chrift is a place of ftrength. He is the rock of ages. His name is the Mighty God, Efay 9. 6.

2- He hath height. A hiding place muft be hem excelfiffimus. Your low houfes are foon fcaled. Jefus Chrift is a high place ; he is as high as Heaven. He is the Jacobs ladder that reacheth from earth to Heaven , Gene ft s 28. 12. He is too high for men, too high for Devils- no creature can fcale thefe high Wails..

3. He hath fecret places. A hiding place muft be locus abdhijftmus. The more fecret, the more fafe. Now Jefus Chrift hatb many fe-cret chambers that no creatures can ever finde, Canticles 2.14. O my dovejhat art in the fecret places of the flairs 1 As Chrift hath hidden comforts which no man knows but he that receiveth them^o he hath hidden places of fecrecy , which none can rinde out but he that dwells in them. Come my people, enter into thy Chambers,and {but the doors upon thee ,Efay 26.20. K 4. Chrift

4. Chrift is faith full. He chat will hide others, had need be very faithfull. A falfe Jaearted I'roteftor is worfe than an open purfuer. Will the men of Keilah deliver me up, faith David! They wi/l deliver thee up, faith the Lord •, bat now Chrift is faithfull, Rev. 3. 14. He is the faith [nil witnefs ; He cannot be bribed to furrender up any creature thac comes to hide himfelf with him. Chrift will dy before he will betray his truft.

5. Chrift is diligent. Diligence is as neceflary inthofethat will hide others, as faithfulneflfe. AfleepyGuard may betray a Caftle or Garifon as well as a faithlefs Guard. But Jefus Chrift is very diligent and wacchfull, he hath his Intelligencers abroad j yea his own eyes run to and fro in the earth, to fee what contrivances are made , and fet on toot againft thofe who are hid with him, Pfalm 121.3,4. He that keepeth Ifrael, neither flumbersth nor fleepeth.

2. Ground Chrift is fit in re gar d of that propriety he hath in his

Saints. All his relations make him a fit hiding place.

Firft, He is the Captain General of the Church. The Church is compared to an Army with Banners 5 Chrift is the General of this Army, fo/buah 5.13,14. It was Chrift the Angel of the Covenant whom God hath made a Leader and Commander to the people , as the Prophet call him , Efay 5 5.4. Who fhould iecure the Souldiers but the General?

Secondly, He is the Churches King. Pfalm 2.6. The Kings Court is the Subje&s hiding place. Nebuchadnezzar; dream, Dan. 4. 12. (hews that Kings (hould be (belters to their Subjects.

Thirdly , He is the Churches fbepherd John 10.11, 12. Shepherds are to fecure their flocks. David flew the Lion that tore the flock.

Fourthly , He is the Churches Father , Ifaiah 9. 6. The Fathers houfe is the childes Caftle.The childe when he is purfued makes ftrait to his Fathers Jap, and there he is hid.

Fifthly, He is the Churches Husband, Ephef. 5,25* The houfe of the Husband is the Wives Garifon.There fhe is hid and protected, as well as nouriftied.

THE

ESAY i%.%.

And a Man JJjall be as a hiding place from the wind.

X.

THe Doftrine was,that Jefus Chrift is unto a beleever a hidingSERMON. place from the wind. ^Information. The Ufes are three ^Exhortation. JjConfolation. 1. For Information. This confifts of four Branches. 1. That Beleevers are Chriftochari, very precious in theefteemof Chrift. Beleevers are perfons of great worth. They are called excellent ones. Pfal. 1613 ♦ They arc more excellent than any perfons in the world befides. They are flowers, rofes, and Lilies, thebeftof flowers, Cant. 2. 2. They are fine gold, others are the drofs of Silver, Jer.6.tdt. They are wheat, others are but chaff, Mat. 13.30. Lam . ^ 2 . They are precious ftones,others are but common ftones •, They are light, others are darknefTe. Their worth appears by this ,that Jefus Chrift hides them in times of danger. Men do no ufe to hide rubbifh or lumber • but their jewels, their writings, things of value. The Saints are the jewels of Chrift, they are the jewels of the Crown; Chrift will lofe all, rather than one of the fe,Mai. 3.17. They jhall - be mine in that day when I make up my jewels. They are Gods hidden ones, Pfalm 83.5. Jefus Chrift will venture all the world to fave one of his Saints. While he is able to protect himfelf, he will protect them j they are his very members, a part of himfelf} he keeps them . with the fame care he keeps himfelf. Wicked men look upon them as vile and mean things, but Chrift accounts them his precious ones ^ he keeps the very number of their hairs, Mat 10. 30. It was a figne that Jacob refpected Rachel and Iofeph more than all the reft of his houfhold, becaufehewasfocarefulloftheirprefervation t C^. 32.2. He puts the handmaids and theit children foremoft, then Leah and her children, and then Rachel and Itfeph. If there be but one place of fafety to be found in the world, Jefus Chrift will put the belee-

K 2 vcr

ver there. The Scripture faith, that Noah found favour in the eyes of the Lord, Gen. 6. 8. How is this grace of God to him evidenced ? When all the world was expofed to the violence of the deluge, God takes care to make an Ark for his prefervation. 'Tis a figne of the pretious thoughts of Chrift towards his Saints , that he makes him-felf a hiding place for their prefervation. Though they be never fo mean in the eyes oi men, they are incomparably precious in the e-fteem of Chrift.

2. How impejfible is it that an) true beleever fbould eternally ferifh. The Scripture faith that they can never perifh, John 10.28. They may feem to be loft in the judgement of men, they may be as loft in their own apprehenfion, but they cannot be loft. Amongft other reafons this is one , Chrift hides them. Satan muft ftorm and l«vei this hiding place, before he can reach a beleever to deftroy him.The treafury muft be broken before the treafure that is hid in it can be carried away, the jewels cannot be taken away before the cheft that keeps them be broken. The hiding place muft be entred before that wch is hidden in it be removed.Chriftftands between his ele& ^danger. The Devil muft peirce Chrift himfelf, before he can touch a Saint to deftroy him. The beleever is hid in Chrift, and Chrift muft fuffer before he can fuffer. Jefus Chrift did once conquer the devil for the beleevers freedom , and the devil muft conquer Chrift before he can finally overcome the beleever.

3. See here the al-fufficiency of Chrift. He is to his holy ones every thing they ftand in need of. He is their life, he is their food, he is their rayment, andhe is their hiding place. A hiding place is as ne-ceffary fometimes as meat and cloathing. The Saints here are militant •, they could not live if they were not hid. Though Chrift were every thing elfe, yet if he were not an hiding place, he were not e-nough:, but he is a hiding place as well as food. Jefus Chrift ferves all the neceflities of the foul. The Saints of God are in Scripture compared to (heep, John 10.14 Now a fold is as neceffary for fheep as paftures • as the pafture preferves them from ftarving, fo the fold preferves them from worrying. Cnrift now is both fold and pafture, and fo a fuflicient (hepheard. The Church of Chrift is compared to an Army, Cant. 6. 10. A place of retreat is as necdfull to an Army as any other provifion. Chrift is a retreating place to his Souldiers^ he doth not feed and cloath them, but he hides them too. He doth not only give them ammunition to fight when they are in the field, hut he is a hiding place to them when they are beaten out of the field.

The

The Church of Chrift is compared to a Ship 3 Efay 54, n. A Haven is as neceflary for a Ship, as either Malls or Sails, or Auchors. Jefus Chrift doth not onely provide Sailes and Tackling for his Ship, but he provides a Haven alio • yea, he himfelfisthe Haven- when his Ship is weather-beaten by long voyages and (harp ftorms, he brings her into the Haven,& there (he's out of danger.He is fit for all the exigencies and neceilities of the foul, a compleat all-fufficient Saviour.

4. The mifery of thofe -who are out of Chrift. One great work of the Miniftery is to diicoverthe mifery of aChriftleffe condition. All unbeleevers are without Chrift. Though they be in Chrift by outward profeflion, yet they are without Chrift in regard of laving union, Ephefians 2.12. The mifery of being uninterefled in Chrift is unfpcakable,even in this regard, that he is without a hiding place. No greater emblem of mifery ,than tofee aManin a (harp ftorm without a (belter. He that is without Chrift hath neither (belter for foul nor body. When Men affault him, when Devils tempt him, when fin fets upon him, he hath no place to retire to, where he 'can, have any fecurity. He that is without Chrift hath not one bufhto defend him, either from Men, Devils, his own Confcience, or from the indignation of God, He lies open to all the hoftilein-curfions of Men, Devils, of the wrath of God, which is as a con-fuming fire. All his confidence is but as the (hadow of a ipiders Web, which will never keep him warm, nor fafe,

Vfe 2. Exhortation.

1. Let not Beleevers be inordinately afraid in times of danger. Should fuch a Man as I fiie, faith Nehemiah ? and n ho being as I, would go into the Temple to fave his life i Neh. 6. 11, A fear of providence becomes the people of God as well as others ^ but fear of anxiety or diftruft fhould be far from them • vvonderous confident have the Saints of God been in times of danger, upon this very ground. God is our refuge and ftrengtb, faith the Church, a prefent help in time of trouble-therefore Vpe will not fear though the earth be moved^&c* F/.46. 1,2,3 -A Saint that beleeves this,may laugh at fear,he may efteem iron as ftraw,& braffe as rotten wood^s theScnpture faith of ihz Leviathan, Job 41.27, 28. J Tis a difparagement to your hidingplace,that} ou fhould be afraid. If Chrift be be able to hide you, you (hall not be undefended, Lee the World rage , lee Devills roar, let Men Ufc

m

up their voyce, lee fin be never fo furious, Chriftis a hiding place-, he hides you from Gods Wrath, and he will hide you from Mans fury.Let unguarded finners fear & tremble-,but let Chrifts hidden ones reft in fetled peace, in firtti fecurky. Your finking doth upbraid your hiding place with weaknefle and inefficiency.

2. Ac.knowledge from whince all your fafety and protection comes. That you are hid from danger, when others are expofed to danger-, that you are fheltred, when others are without fhelter ■ that your Souls, Bodies, Graces, Comforts are fecured, it is not becaufe of your own care, but becaufe Chnft hides you. // the Lord bimfelf had not been on our fide, now may Ifraelfay, they had fwa/lowed m upamck^ when their wrath was kindled agatnft us y Pfalm 124. 1, 2. It Chrift did not prepare a place for the Woman, the Church, and if he did not give her the two Wings of an Eagle to carry her to her hiding place , the Dragon would foon devour both her and her Child, Rcz. 12.14. Acknowledge the protection of Chriil, let him have the praife of all your farety. The ancient Remans ufed to pay tribute for (hadows : letChrift have praifes for his (hadowy protection. "Whofoever are the inftruments,he is the principal Author of all your hiding,

2. Take heed of making any other hiding places. Men are very apt when danger approacheth to dig created hiding places for them-felves. We may read how the Prophet reproves this practife, Efay 22.9,10,11. A providential ufe of outward means, is not onely lawful, but neceflary, but carnal trufUng to any fuch hiding place is finful. To truft to creatures in time of danger, is very Atheiftical. God hath curfed fuch confidence, Jer. ij.%,6. But to defcend to particulars • There are fundry places which Men create to themfelves in time of danger.

( 1.) Many make great Men their hiding place. When troubles arife they have recourfe to Men, that by the ftrength of Hories and Armies they may hide them. Alafle , what a vain confidence is this ? Aha<, thought to have hid hirafelf under the King of Affjria : but what was the event > 2 Chron. 28.20. The King of Ajfyria cams nnto him, but Jhengthened him not. The skirt of Men, the ftrength of Horfes is weak and very vain, Prov . 21.31. The Horfe is prepared againfl the day of battel, butfafety is of the Lord, We muft fay as the Church, Lord give us help in trouble, for vain is the help of Man. He that makes a Chariot his hiding place,(hall not be hid. God will drive the wheels over their own back. If Men and Horfes

could

chrifttbeProtetfor. -r r

could be a hiding place from Men to your bodies, they cannot be a-ny competent (belters to your fouls -, they cannot hide the inward Man. 1 dull conclude this with Pfalm 20. 7. Some truft in chariots &c. They are brought down and fallen, but We are rifen and ftand upright. He that makes Men and Horfes his hiding place,(hall bring down the fire of Gods anger upon his hiding place, and upon him-felf, Efity 31. 1,3. When God (hallftretch out his hand- both he that helpeth (bail fall, and he that is holpen (hall fall down, and they all (hall fall together.

(2.) Others mak? ftrong Caftles and defenced Cities their hiding place. When danger approaches they flie to fuch places, and there think to be fate. But alafle, how infecure are all thefe places ? The high walls otjericfo fell down with a (hout, when Jefus Chrifr gave commandment for their downfall, Jofhuah 61 20. Such hiding places' 7 are made of periihabie materials* Niniveh was a ftrong place, but^ it conld not fecure the Inhabitants thereof. See how the Prophec derides their confidence , Nahum 3.12, 13, 14. Tyrm was very ftrong, Ez,ek^ 17. n. The Gammadims wre in thy Towers. They were a people of Phoenicia, called Gammadims, as if we (hould fay, viri cubit ales, becaufeof the great ftrength they had in their arms. Viri robufti & lacertofi, faith fmitts. And yet for all their ftrength they could not preferve theirTowers,nor theirTowers them from the rage of Nebuchadnezzar , Chapter 26. 7,8, 9. If any defenced place could hide you , yet it could but hide the outward Man, it could be no fecurity to the Soul, either from fin or temptations. Devils can climb the higheft Walls-, brazen Walls cannot keep out his temptations, much lefle can they fecure you from the wrath of God.

( 3. ) Others make their fiver and gold a hiding place. The rich>-^ Mans Wealth is his ftrong City, and as a high wall in his conceit^. Prov. 18. 11. But alafle , how unable are thefe things to fecure us ? Riches fometime lay Men open to danger:, Poverty is a better fecurer than Riches, even from bodily danger. Ofiander reports that in that . bloody Pari fan Maflacre many rich Papifts were murthered for their E P lC 'C«n&. Wealth as well as Proteftants. Though their profeiTion made them^ ' ' Papifts, yet their Wealth made them Hugonots as well as others. However, Riches cannct fecure a Man from a difeafe, nor from death, Luks *6. Nor from temptation,nor from troubles of confci-ence, nor from the wrath of God, Prov. 11.4. and Zephan. i.i8» Neither their fdver mr gold can deliver them in the day of the Lord? anger. ( 4. ) Others

7 2 Chrijl the Vrotettor.

( 4. ) Others maki their outward privileges a hiding place. This the carnal Jews did ever betake themfelves to, when the Prophets threat-ned any ftorms. Nothing is more frequent in Scripture*than this, fer.J. 4. The Temple of the Lord, drc. Micah 3. 11. and Matthew 3. 9. Thinks not to fay within your feves^ we have Abraham to our father, &c. But alafle, all this will not hide you. Go to my place at tffo'/oJb, faith God, Jer. 7. 12. Go to ferufalem, and lee how it is there-, Go to the feaven Churches of Afia, and fee how it is there. Thefe privileges arefo far from being hiding places T that if he thaten-joyes them be not hid favingly inChrift,they will expofe him to more Hidden, more certain, and more dreadful ruine. Read Matthew 11. 20,21, 22,23,24. Ioab was (lain at the horns of the Altar.Gods Temple fhall not be a Sanctuary, except he who is the Lord of the Temple be our hiding place. Indeed whatever hiding place is made, befides Chrift, fhall not {belter when ftorms come.We may fay of all thefe hiding places, as the Prophet doth of that one, Efay 28. 15,16,17,18. Every hiding place befides Chrift is a hiding place of falftiood.

4. Be perfwaded actually to hide your ftlves with lefus Chrift. To have a hiding place, and not to ufe it,is as bad as to want one: fly to Chrift^run into the holes of thisrock.Three things muft be done by all thofe that would hide themfelves with Chrift. _^ (1.) Tou muft put atyay fin by repentance. Jefus Chrift will not be a Sanctuary for Rebels, he will not protect evil-doers, Chrift will never hide the Devil, nor any of his Servants, Efay 5 5. 6, 7. La the ungodly forfake his way^&c* David knew this, therefore he prayes that God v/onld teach him to do his Will, Pfalm 143.9,10. Deliver me, &c, I fly unto thee to hide me. Teach me to do thy Will, He that will not do the Will of Chrift, {hall receive no protection from Chrift. Protetlio ftqmtur Allegiar.tiam , You muft be his Liege People, if you will have him to defend you , Job 22.

23^5-

( 2.) Tou muft pray th-\t he would hide you. The promife is made

to prayer, Efay 65. 10. Sharon foall be a j r old offtockj ; the valley of Achor y a place for the flocks tc lie do\Vn in , for my people that have fought me.He that prayes moft fervently is like to be hid moftfecure-ly. And then,

(3.) Jon muft beleeve in him. Faith is the Key that opens the Door of this biding place, and locks it again. One word in the Hebrew fignifiestotruft, and to make a refuge, Pfalm 57.1. He that

doth

doth not make Chrift his truft, fhatl not have Chrift for his hiding place} he will hide none but thofe that commit themfelves to him. l^ill fethim en high, becaufe he hath knoVpn my name, Pfalm 91,9, 14. Dependance on Chrift is not the caufe^of his hiding us, but it is the qualification of the perfon that (hall be hid.

Vfe 3.Confolation.

1. It V comfortable againfl the malice of all their enemies. Though Devils rage, though Men roar, yet here is (helter againft both. Satan is a deftroyer, but Chrift is a hiding place. This made David fo fecure, Pfalm 4.8. / will both lay me down in peace andfleep, for thou Lord make ft me dwell infafety.

2. When other hiding places fail. Gods people often findeby experience that the places of their protection are places of deftru&i-on. "Well, when all other places fail , Chrift will not fail. See how it was with David, Pfalm 142. 4, 5. And when his hiding place at Ziglakjwzs gone, yet his Saviour was not gone, 2 Sam. 30.6. He encouraged himfelf in the Lord his God. Tis a mighty encouragement to beleevers, that Chrift is a hiding place. 1. He is a fafe and ftrong hiding place, Bfay. 33.16. Chrift is a rock, and he that is in Chrift, is in the Munitions of rocks. 2. He is a large hiding place. Ther's room enough for his Eled:. His Skirt is large. 3. He is a hiding place to the foul at we 11 at to the body. 4. He hath undertaken to hide us. God hath committed all hisEleft to Chrift, that he fhould hide them. 5. Chrift is a Man. As he is God and fo able, fo he is Man alfo y he hath not put offhis humanity, he ispit-tiful to his own flelh. I fuppofe Chrift is here called a Man for the comfort of Men.

MATTHEW

■

MATTHEW 9.12.

r— They that be whole need not a Pbyjzcian, but they Xi. that areJicJ^

SERMON.

THIS Text is an Apology made by our Saviour in defence of his charitable practice in converfing with Publicans and Sin-ners,for the good of their fouls. Matt hew the Publican is called by Chrift from the Receipt of Cuftom to be one of his Followers, Verfe 9.

Note. Chrifts preventing grace, Mar.1.16^17.

Luke 19.$ Note.Jefus Chrift is able to convert the worst and greateft offtmers.

Luke 8.2 Matt hey? the Publican, Z ache us the Extortioner, Mary Magdalen

2 Chro.3$ ^j. k a j f even devils in her, Manajfeh a bloody Murtherer, a great

&ts9?2 * Idolater, afinner of thefirft magnitude. Paula. Perfecutor. All

* thefe are converted and brought home to God, Gods grace is fo

djRcacious, that it can over-power, and bring in the worft of finners.

No finners greater than Publicans, and yet many of them converted

by Chrift. This Matthew being called, prefently follows, v.g.Hc arofc

And followed him*

Note. Thofe that favinglj receive the call of Chrift, dofrefently yeeld obedience. Zacheus no fooner called down from the Syca-mt>re-tree, but prefently comes down fpeedily, Luke 19.6. Elifha no fooner effectually called , but prefently leaves the plow and follows Elijah, 1 Kings 19.19,20. Paul no fooner effectually called, but he obeyes prefently, Alls 9.6. Gal. 1. 16. Simon and Andrew as foon as they were favingly called,lefc their nets and followed Chrift, Mark^ 1.16,17,18. Chrift when he calls effectually gives out ftrength with his call to fubmit to it. This Convert makes Chrift a feaft, Luke 5.29. which isimplyedin v. 10. of this Chap.

Note. New Converts are ffill of affetlion and love to Chrift. Matthew feafts our Saviour, and fo did Zacheus , Luke 19. 6. Thofe tkat before converfion would have been glad to ftone him, do now kindly and familiarly entertain him. A true Convert thinKs nothing

so

to good, too dear for Jefus Chrift. At this feaft many Publicans and finners were prefent, perhaps invited by Matthew for their fouls good.

Note. Such as are truly brought to Chrift themselves , do what they can to bring ethers to Chrift. We have two clear examples of it, fohn 1.40,41, &c. Andrei being called, calls Simon. Philip being called, calls Nathanael, v. 45. Another example in the Woman of Samaria , John 4.28, 29. The Scribes and Pharifees observing thefe paflages, begin to quarrel with Chrifts Difciples, Verfe 11. Saint Luke faith, they murmured againft his Difciples, Chapter 5. 30.

Notz.'Tis agriefto wickedMen to fee others brought home to Chrift. This arifeth from envy to Chrift, and hatred to Men. And then they qneftion with his Difciples about this. Why eatethj&c.

Note. '7 'is the markjfa Man defperately wicked, to endeavour to draw Chrifts Difciples from their obedience. The Pharifees were often fcandalizing Chrift, and blafting him to his Difciples, that fa they might draw them from their allegiance. Btit why do they go to the Difciples, and not to Chrift ? They thought the Difciples were weak, and therefore might be more eafily won.

Note. ie Tis the property of corrupters and feducers to makj their hotteft attempts on fuch as are the weakjft* Satan fet firft in Para-dife on the weaker veffel, Genefts 3. and fo do all others that follow that trade. Young Chap-men are moft likely to be deceived

Our Saviour hears this diipute, and fteps in with them in his own perfon. 'Tis likely the Difciples acquainted him with it,as they ufuai-ly did in other cafes -, orelfe by the flocking of the multitude a-bout them, he obferved it •, or by the omnifcience of his Divinity he Knew it ^ however it was,the Text faith, he appeared in the contro-verfie,^. 12.

Note. lefus Chrift will plead for them that are quarreld with for his fake. The Difciples are baited by the fubtile Scribes and Pharifes, and fee how ready Chrift is to come to their refcue. Chrift will back all thofe that (land up for him. Now the Anfwer which our Saviour gives to this cavil in the Text. They that are whole, &c. Which is more plainly expounded in the next verfe, I came not, &c Our Saviour tells them, that he did in this aftion the office of a good Phy-fician • took all opportunities for the good of finful fouls, q.d. If a Phyfician may vifit infeded perfons, &c. And he doth withall feebly intimate to them their mifery, that while they continued in

L 2 their

their prefent felf-conceitednefle, they could expecl: no benefit at all by him. They that are whole need not, ef-c.

They that are whole , 01 'tr^vop-n;. They that are of ability or ftrengch. 'Tis referr'd in Scripture both to the body, and to the foul ; and it notes either truth offtrength,or opinion of ftrength • that Man that is either really, or conceitedly ftrong in body is trz6"', and he that is fpiritually ftronger conceitedly fo, is a whole Man, • <<r;to«> : here it means Men that are opinionated and conceited ef their own ability. It doth fecretly poynt out the Pharifees diftemper. Though they were as other Men in regard of their fpiritual condition , yet they had good thoughts of themfelves^ they were ftrong Men in their own conceit.

Need not , *x*"'** *X** The word fignifies neceffiey and ufeful-neffe,ic<?w. 12.23.Contributing to the necefiities of Saints, ml* x?** 4 ** Matthew ? 6.8» Tour heavenly Father knows what things yon have need of, &c •> xs"* 9 ** i7f > The word fignifies alfo a neccflary office, as Atls 6. 3. Look-out among you [even Men, &c. -whom Vpe maj anoint over thi* bufinejfe, Sari rh xt tla i **'» Men that are whole, as before, they can make no ufc, they have no want of a Phyfician. A Phyfician, Ut(S. The word fignifies a Healer. The work of a Phyfician is to heal. God hath given Men infight into that ftudy, to prevent difeafes, , and to cure difeafes.

But they that are fick? 1 <**<•* ot"7«.They that are evil affe&ed/Tis referr'd both to the outward and inward Man. There is a ficknefTe ©f the body, and of the minde alfo -, and the phrafe exprefTes the nature of ficknefTe. Health is «*?/* corporis,^ right temperature ©f body. 'Tis mains habitus corporis. Spiritual ficknefTe is malm habitus animi. When the fpiritual part is dif-affe&ed, the foul is fpiritually fick. In this place it relates to both.

The words are a double Propofition,in which arc, rirft, the Subject, this is twofold. Secondly, the Predicate ,twofold.

1. That Men that are whole ?Need not a Phyfician. z. That Men that are fick JDo need a Phyfician.

The*fum of all amounts to thefe Rxc Obfervations. 1. Sin is a fpiritual ficknefie,a fpiritual difeafe.

2, Jefus Chrift is a Phyfician for the curing of this difeafe.

3. Some Turners are fpiritually fick, and yet think themfeWes whole. 4. Chri

Jefos Chrift the Vhyfichn. jy

4. Chrift is not a Phyfician to thofc that think thcmfelves fpiri-

tually whole. 5; Thofe that fee their fpiritual ficknefle, (ball find Jefus Chrift

ready to heal them.

I begin with the firft, viz. Doct. 1. Sin is a fpiritual ficknefle. This is intimated in the Text. 'Tis the very foundation of this defence of Chrift. He poynts out thefe Publicans, with whom he now converfed, as fo many difeafed Men. Every finis a fpiritual difeafe, every iniquity is a real malady. Sinful Men are truly fick Men, fin hath many names in Scripture, a Burden , a Wound , Darknefle, Bonds, Folly, and here a ficknefle. Two things I fhall open here by way of Explication.

1. Prove that fin is a ficknefle.

■2. Shew what kmde of ficknefle it is.

, I. That fin is a ficknefle. This is proved twowayes.

i. From clear teftimonies ofScripture. The Word of God calls it a ficknefle, Efaj 1.5. The whole head is fick., &c. It hath relation both to ferufalems miferies, and to ferufalems fins. She was fick with mifery,and fick with fin ■ therefore fick with mifery,becaufe fick of fin, Ez,ek 34.4. TheProphetsof Ifraelixz compared to fhep-herds, and they are charged with this, that they did notftrengthen the difeafed y nor heal that which was fick: What is meant by the fick and difeafed, but thefinful members of that Church, whofeconverfion.. and reformation the Prophets had not endeavoured?And Ecclef.6.2. Solomon calls covetoufnefle an evil difeafe. Hence alfo it is that fin is called in Scripture by the name of difeafes. * Tis called the plague of the heart, 1 Kings 8.38.- There are as many difeafes of the foul as there are of the body. DrunkennefTe is a fpiricual Dropfie •, Security is a fpiritual Lethargy • Envy is a fpirtual canker 5 Luft is a fpiritual; Peaver, Hofi 7.4. They are all adulterers, as an oven is heated by the Baker. Apoftacy and backfliding is the fpiritual falling-fickuefle :, hardnefle of heart is the fpiritual ftone-, fearednefle of Conscience is a fpiritual Apoplexy •, unfetlednefle of Judgement is a fpiritual Palfie •, Pride a fpiritual tumor •, vain-glory a fpiritual Itch. Thereis not any ficknefle of the body, but there is fome diftemper of the foul that might be parallel'd with it, and bear the name of it. Hence alfo it is in*Scripture , that the pardoning of fin is called healing,

ffalm-

Pfatm 103. 3. who forgiveth all thine iniquities t whohsaleth all thy difeafes.

2. From the effects of fin. Sin doth produce all thofe effects upon the foul which fickneffes do upon the body.

(1.) Sicknejje unfits the body for atlion. Men that are active in health, they are in fickneffe indifpofed for anything. The Mariner cannot row, the foldier cannot fight,the husband-man cannot till, the Merchant cannot trade. It doth take a man quite off from all his labours • and that both in regard of Ad, and in regard of Affecti -on, Ecclef. 12. 1. what was loved before yields no pleafure.Sin doth unfit the foul forfpiritual employments^ it takes men off from prayer, from hearing, from meditation, &c. and the more power it hath over the foul, the more is the foul indifpofed for holy exercifes. E-ven Gods own children, when they have fallen into fome fpiritual ficknefTe , are exceedingly indifpofed to the things of God. Their zeal, their forwardneffe, their activity is much abated. David when he had fallen into that long ficknefs, how unlike himfelf was he? he had no actual repentance , till Urathan. came to him with a meffage from God and quickned him. Sin quenchetntke Spirit in Godly men, as the water quencheth the fire. Sin takes off the edge of the foul, deads the appetite and affection to the things of God. It locks up the heart that it cannot act as it was wont to do.

(2 ) Sickneffc begets torment and anguifb in the body. When fick* neffeis in extremity in the body, how doth a man cry out of pain I head, and heart, and every part is under torment.What reftleffe tailings are men under when difeafes are violent ? hear how lob complains, Chap. 30. 16,17, 18. Sin is a Creator of torment 12ndpain-fulneffe in the foul. Felix his fin made him tremble, AEis 24. 25. Cains fin put his fpirit into fuch anguifh,that he cries owt^My punifh-ment is greater than I can bear, Gen. 4. 13, 14. Iudas his fin did bring fuch defpairing torment upon his foul, that he takes away his life to end his uiifery, Matth. 27. init. and even Gods own people, when they fall into this fpiritual difeafe, they are pained at the very heat, till by pardon and remilTion, they have obtained a healing from God. How full of pain was Davids fpirit by reafon of his fin ? He was as a man upon the rack for a long time, if he did ever recover his former ferenity. Vid. Pfalm6. pertotnm^Pfalm 38.?^ tot. Many of the dear children of God,do by fin fill their hearts with fuch anguifh, that they are never without much fmart to the day of their death.

(30 Sicknejfe

JefusChrifitheThyficiaH. . ,

(3.) Sichefc doth bring mcomlinefte. The moft beautifull body in

the world, jfpinmgficknefles continue long upon it, becomes like a garment that is moth-eaten, the ey es fi„£, & colo ' ur fi^™

skin is fhnveld, the bones ftick out,& c . lob obferve? rh c r) ' /

Sickneffe makes itre.ght bod.es bow down,beautifullfaces looTXft-^.^-totenred cheeks look pale, and oftentimes the more beau-ufull fickneffe hndesus, the more uncomely doth it leav™ Sick nefle turns youth into old age, rid. Lam. ? \ Mv it.n. j ,■ hath he male ^.Sickneffe <&» up the fpirit' \™J 1^***7 **

h^ndothgoodlike^medkine^a broken[fmtdriesnpthe^one'AZ'IC 3 away the comlinefle of the foul. The Ufmfull &k ne X h " entered into the world hath turned the fouls and bodies It M^ kind into deformity and uglineffe.Could we fee the oicWnf iT*"' foul in the ftate pf innoceScy, and compare k ■ ffl22* *£Z difeafed with fin, we would wonder at the fad change Si a ^ deformed th.ng. ,t turned Angels of light into ugly devils Thofe

of fin, what deformed fouls have they? they have not one foot of beauty upon them, Pfil z 4 . 3. The] are a ll gn herbuZe Sin? A dead carrion, a putnfied carcafle is as beaufrfnll JnZ I ** g ' obiedasafinfulldffeafedfoul. Yea, e^SSw f| l^Tt falhng into fin though but in one or two particular aS do Iofe much of their beauty. They do not look with that S thJ*5 before. Every ad of fin calls I dark thick fhadow ^SSodP* deep wounds leave skars upon the body, fo finfiKleave fo^ skars of infamy upon the foul. A Saint doth not lookSi the fame man he was before he fell into fin. me

Longficknefles, ,f they be not removed,wi!i brine the fir'nt^i? k 7 * dy to the duft of death. Sickneffe is indeed Si/ ltron g e ft °o-

n^ h th a T y c J nfts biou , d - K Wi11 -^'ySglttuf^tS

y uiucr ucwieii,. I iliall fee it ouc in a few particulars.

J*

1. Itfciz.eth upon the moft noble part of Man. All other ficknef-fcs do infeft the Body onely, but fin is a difeal'e in the foul. Thole fick-nefles are moft painful and moft mortal, which feize upon the vitals and inward parts. A difeafe that feeds upon the fpirits, doth foon drink up the natural moifture, and is not fo cafily cured. Sin is a difeafe that doth immediately reach the fpirits. Tis the fick-neffe of the heart. O Jerufalem, wajh thy heart from Vvickednejfejhat thoft may eft befaved, Jer.4.14. The Apoftle, it's true, fpeaks of the filthineile of the fleih, and of thefpirit, 2 Cor.j.i. Some (ins are onely a&edbythebrutifh, flefhly, audfenfitive part \ others reft in the fpirit,as pride, vain-glory, envy, &c. Yet notwithstanding, e-ven thofe filthinefles of the fiefh have their chief feat and refidence in the heart, according to that of our Saviour, Matthew 15.19. Out of the heart proceed evill thoughts, &c. All fin is fpiritual wickjdnefs, in regard of the fountain and root of it. As grace is feated in the heart, fo alfo is fin, Jfr.4.18. This is thy wickednefs^ becaufe it is bitter, be caufe it reacheth unto thy heart.

2. Sin is a fickpeffe which Cod never made. All bodily difeafes are the handy-work of God. He created Plagues, Feavers, Confumpti-ons, &c. Amos 3. 6. But fin is a ficknefle of which God never was the Author.' Tis true, God fometimes puniftieth fin by fin, not by creating fin,but by fuffering a finful creature to fill up his fin, by withdrawing, denying his grace, which onely can prefcrve from fin.

3. Sin isaficknejfe Vehich feparates between God and Men, No o-ther difeafe can divide between God and the Soul. He^ekjahs Plague, Afa's Gout, lobs fores, none of all thefe did make any division between God and them. Some fickneffes do fcparate between the Husband and the Wife, the Father and the Child, at leaftin regard of a&ual communion, though not in regard of affection ^ but no bodily ficknefle divides between God and Men. But fin doth fepa-rate between God and the Soul, Efay 59. 2. It makes God ftand at a diftance from his own Children , to hide his face from them, and to deal with them as with enemies.

4. Sin is the caufe of all other ficknejfes. All bodily difeafes come from this difeafe. Haft th$u not procured this unto thy felf f Thine own doings fhall correll thee, &c. Jeremiah 2. 19. A diftempered Soul is the true caufe of a diftempered body. Sin was the firft difeafe that ever was in the world, and the caufe of all that ever followed.

5. Sin is a difeafe that cannot be cured by any natural medicine in the

-world.

world. No drug in the Apothecaries fhop is able to heal this difeafe, Ierem.2.22.T hough thou wafb thee with nitre; and maks thy felf never fo clean, &c. There is no bodily difeafe, but there is iomething in nature, if it could be found out, able by Gods ordinary bleffing to cure it. But there is nothing in nature can heal fin. There is but one medicine in all the world able to cure a difeafed Soul, and that's the blood of Jefus Chrift.

6. Sin is the moft loathfom difeafe in all the world,and the mofi infe" clious. ThefmallPox, the Peliilence, the Leprofie, thefe are delightful, pleafant difeafes in refped of fin. Sin doth pollute every thing it comes neer-, it pollutes the Confcience, it pollutes the Ordinances, it pollutes Relations, it pollutes Perfons, it pollutes Nations, If it were poflible that one drop of fin could come into Heaven, it would turn Heaven into Hell. It's compared in Scripture to all loathfom things. 'Tis compared to the Plague of Peftilence, of Leprofie, i King.$.s%. The Leprofie in the Law wasatypeof it. It's compared to poyfon, Pfalm 140. 3, To the vomit'of a dog, Vid m 2 Pet.z.22. It's called Filthineffe, Abomination, Lewdnefle. All the things that are loathfom in the World, are ufed in Scripture to (ha-dow out the loathfomnefle of fin.There is a difeafe called the foul difeafe : Sin is a fouler difeafe than that.

7. Sin is a propagating difeafe •, Not onely becaufe it fpreads o-ver the whole Man, but becaufe it fpreads it felf to pofterity5 it de-fcends from Parents to Children. Some bodily difeafes, they fay, are hereditary, yet not fo hereditary, but fome Children fcape them. But this is aficknefle that conveys it felf to all a Mans pofterity. This fick-nefTeis intervowenin the very efTence of a perfon, which he doth, together with his being,communicate to all his feed. As a Man begets a Man ^ fo doth he get a difeafed Man. Enpfi.

The ufes of this.

1. Oh the multitude offtck^perfons that are in the World I There is not one perfon living, but is lefleor more troubled with this fick-neffe. The World is nothing but an Hofpital of fick perfons. There is not a Family in which this Plague of fin is not. In many things we offend all. The root of the matter is in the bell: of us, Efaj 64. 6.

2. What's the re afon that there are no more crjings out of this fick: nejfe ? Sin is a ficknefie, and yet few bewail it. Other fickneffes are lamented. You cannot meet in any company, but you (hall hear Men

M cry

cry out of their fickneffes. One Man of his Gout, another of his Stone, another of his Confumption, &c. but little fpoken of fin: The reafonis, becaufe fin is a fpiritual difeafe, and fo not difcerned but by grace. And this is indeed the dreadfulnefle of this fickneife, that it kills many before they feel it •, ic fends Men to Hell before they know themfelves to be lick. 'Tis with Tinners as with the drunkard in the Proverbs , Chapter 23. 35. They have ftricken me, and\I Was net

fick:

3. They are not jour enemies that are folicitous to ketp you from fin. Naturally we account them our friends which would prevent us from painful difcafes^ and yet we naturally account them our enemies, who would prevent us from falling into fin. I hate him, faith Ahab of Michaiah^ 1 King. 22. 8. A wicked Man hates none fo much as thofe that would preferve him from fin. Well,whatcver you think, they are your bed friends, and that you will acknowledge another day. If you (hould be at the door of an infeded Houfe, ready to go in, and one (hould whifper you in the ear, Sir, the Plague is in that Houfe, have a care of your felf ; would you reproach him ? nay, would you not thank him ? Why will you think them your enemies, that would preferve you from fin ?They know the dreaftilnefle of this fickneffe, and they would preferve others from falling into it: Bar vid bleffes God for Abigail , and gives her many thanks for her great care of him, 1 Samuel 25. 32, 33. God fets it down for friend-(hip, and whether you be faved or damned, you will cleerly fee it another day.

4. Watch again ft fin as you watch against fickneffe. How cautious are many Men of their bodily health? They will eat and drink nothing that may prejudice their health. If they know any thing that willdifturb the quiet of their bodies, they will not meddle with it, though their affcftion be never fo much inclined to it. And why will you not be as cautious of fin > Take heed to your felvcs •, remember, {wearing is a ficknefie, lying is a difeafe,pride is a fickneffe,&c. Avoid all occafios of fin, all tgptations to it,Pray againft it,Watch againft it. Sin is a ficknefs will keep you out of Heaven : fin is a fieknefs will provoke God to hate you. Keep fin out ef your family. Let not lyars, fwearers, drnnkards,&c.lodge a night under your roof,Pfalm 101.7. No fickneffe is fo catching as fin is. All Men have the root of it, an inclination so it in their hearts. Preferve your Children from this ficknefle. Tis worfe than the fmall pox, worfe than the Plague. Other difcafes will kill the bodies of your Children, fin will kill both

body

body and foul. Keep watch and ward over your hearts, over your families, that fin may not enter thither, nor that any of yours may go where this catching fickneffc is.

5. What caufe have they to bleffe God that are cured of this difeafe ? We are never perfectly cured of it till we come to Heaven , wq (hall have feme grudgir gs of it while we live here. But when fin is pardoned, then 'tis healed: Pfalm 103.3. When grace is thoroughly wrought, then is fin healed. 'lis healed as to the guilt of it, that is done away. Tis healed as to the damnation of it. 'Tis the reigning fin that ts the damning fin. And'tis healed in part, as to the pollution and filthinefTe of it. J Tis in a fure fpeedy way of healing. How glad are Men when they are healed of old difeafes I A Man that hath been troubled with the Stone, Gout, Head-ach for many years, [how glad, how thankful is he when he is recovered ? he will be telling e-very one of the Man, of the medicine that cured him. Let them whofe fpiritual ficknefTe God hath healed, be very thankful and blefe his name.

David calls upon his foul to praife God for this kindneffe, Pfalm 103. init. Though you be full of other infirmities, yet be of good cheer, the damning ficknefTe is healed. Tis better to have a healthy foul in a crazy body , than to have a found body and a difeafed foul. And (hew your thankfulnefTe for healing,by being careful to prevent recidivations into (in again. Take your counfel of Chrift to that Man that was lately cured of his infirmity, of which he had fmarted thirty eight yeers, John 5. 14. Thou art made whole, fin no more, left a worfe thing come unto thee. 'Tis a ileighting of your Phyfician, and a vilifying of your difeafe, not to be as careful as you can, that you may not relapfe. And know this, for the encreafing of your thank-fuinefs, that when this difeafe is once cured, all your difeafes are cured. They are cured, as to the malignity, as to the hurt of them. They cannot deftroy you , though they may difquiet you. The inhabitants fh all not fay J amfickjthe people that dwell therein Jhall be forgiven their iniq nit}, Efay 3 3*fr. The peril and dreadfulneffe of other difeafes depends upon this • and when this is removed, the evil of all the reft is removed alfo,

Doft. 2. That fefus Chrift is a Phyfician for the healing of tbefc fjirttxal difeafes. Chrift is a Phyfician to the body as well as to the foul He heals the wounds and fores of the outward Man, as well as of the inward Man. We read that in the dayes of his flefli, be

M 2 cured

cured immediately fometimes,and fometimes by the ufe of means,ma-ny bodily maladies. Such as were poflefTedwith Devils, fuchas'had the Palfie, fuch as were Leprous,fuch as had Feavers, fuch as laboured under feveral other difeafes, were brought unto him, and he healed them, Luke 6.17,18,19. And Matthew^. 14,15,16. He healed many that were incurable. When other Phyficians had given them over, they were brought toChrift and lie healed ihzm 9 Luke 8.43.Concerning the Woman Tick of a bloody iflue, (he had fpent all her living upon Phyficians, and could not be healed of any, and yet by the touch of Chrifts garment her bloody iflue was ftanched. He cured a Man that had an infirmity thirty eight yews, Joh. 5.5. Yea,he healed thofe that brought their difeafes with them into the world. Oncthat was born blind, was recovered to fight by him, John 9.6, 7. The Text faith, He healed all manner of difeafes, Mat .4.23. And he doth ftill heal bodily difeafes. In three rcfpe&s he is a Phyfician to the body.

1. He created all thofe ftmples that are ufefulfor cure. Every Herb, every Plant, every Mineral, whatfoever inrerum Natura, is Medicinal and Phyfical, was created by the Lord Chrift ^ and whatfoever was created by him, is preferved by him, Genefis 2.5.Nothing fprung up of it felf , the roots of all healing Herbs were fet by his hand,and by his providential care, they are kept from periihing to this very day.

2. He it is that gave skilly and ftill doth give skill unto Phyficians to make »Je of thofe materials. All Arts and Sciences are his invention. What is faid of Bezaleel and Aholiab, Exod. 31.2,3,4,5,6. is as true of all other more noble Arts. Men by fludy could never have fuch infight into the fecrees of Nature, if Jefus Chrift did not inftrud them. He enables them t© know difeafes, and to know what is proper and fuitable for thofe difeafes. He that is the Lord of Nature, doth discover the fecrets of Nature in Men when they ftudy them. He teaches them how to mingle and compound feveral fimples together to make an apt medicine, pfida-^m I*/x«7wy, 1 Cor. 12. 9. Chrift is the Father of all Arts and Artifis. If he hide skill from the Phyfician, the Phyfician can never find out the difeafe, nor prefcribc a fit medicine to remove it.

3. He bleffeth the applications that are made. The moft proper and apt medicine that ever was prefcribed by Man, reeds the bleflmg of Chrift to make it erTe&ual. As Man livcth net by bread, but by the word ofbleffing^ Mat. 4,4. So neither is Man cured by Phyfick alone,

but

but by the benedi&ion of Chrift upon the ufing of Phyfick. He fuf-pends the operation and efficacy of medicines when he pleafeth, and when it is his will they are falutiferous and healing, Thus is he a Phyfician to the outward Man.

But his chief fubject is the fonl. He is in an efpecial manner a Phyfician to that. He doth feveral times in the Gofpel compare him felf to a Phyiician. In this Text, and in Mark^z. 17. We have the fame companfon, Luke 4.23. He was prophefied of before his incarnation, as a Phyfician, Vid. Efay 61. 1. Binding up is the work of a healer. Chrift was fent into the World to be a binder up of the broken in heart. The Prophet Mai achy fpeaks of him as of a fpiri-tual Phyfician. Chapter 4.2. The Sun of righteoufnejfe Jhall arife with healing in his Vvinrs. This is that which is held out in the Gof-pel,in that parable of the wounded Man , and the Samaritan, Luke 10. 30,31, &c Jefus Chrift is that Samaritan who doth by that parable preach himfelf to be a Phyfician of fouls.

In the handling of thisDo&rine, I (hall open three things.

1. That Chrift is a Phyfician.

2. How Chrift heals fin fick fouls.

3. The excellency of Chrift above other Phyficians.

Firft, That Chrift is a fpiritual Phyfician.This is manifeft.

1. Tou may fee his commijfion.God authorized him with power .The Prophet afTerts this, Efay 61. 1. He hath anionted me to bind up the broken-hearted. This Prophecy is applyed to Chrift, Z#^4-18. God hath given Chrift his Gratiam ad frafticandum. Thofe that are Phyficians amongft Men, muft receive commiffion to practice before they ought to ufe that Art. The bodies of Men are of that worth, that in all well-ordered Kingdoms & Common-wealths, none are permitted to profeffe the Art of Phvfick till they be tryed by fuch as have skill, and enabled by pubiick authority to excercife that faculty •, hereby profeffed Phyficians are diftinguifhed from illiterate, and cheating Mountebanks. How God hath conferred on Jefus Chrift underhand and feal,full authority to be a fpiritual Phyfician to heal the fouls of Men. And therefore it is that all are invited to come to him for cure, Mat.i t. 28. Come' mto me, &c.

2. Chrifi hath ability as well as authority* Whatfoever is reqmfite for the healing of fouls, is to be found in Jefus Chrift. This the Prophet exprefly affirms, Mat 4. z-. The Sun of right eoufnefe jha 11 a-

rifi.

rife with he ding in his Wings. Healing is a large word ; The Geneva tranflation reads it, health (hall be under his wings. Now there could not be health or healing under Chrifts wings, if there were not in him whatfoever is neceffary to Health or fpiritual healing.

The Apoflle faith , That it hath f leafed the Father that in him fbould allfulneffe dwell, Col. i. 19. Chrift is a garden fo well furnifh-ed, that there is in him every root and plant that is requifite to make a fpiritual medicine. He hath a purging virtue, a ftrengthening virtue , a comforting virtue, a cheering virtue, a quickening virtue. There is that in him which is proper for all difeafes. The Evange-lift tells us, that when fick perfons referred to Chrift in the dayes of hisfk{h, there went virtue outofhim^ and healed them all, Luke 16. 19. Afap#s «£*»Vx* Tt » no virtue coutd have gone out of him, if all virtue had not been treafured up in him. Chrift hath eye-falve for blind eyes, mollifying grace for hard hearts, enlivening grace for dead fouls, humbling grace for proud minds. God hath given him fulnefTe of all things necefTary for lick fouls, and wifdomto apply the fame for the benefit of thofe that repair to him.

Secondly, how Chrift heals fpiritual difeafes.

1. He heals by juftification. Sin brings guilt, Lev. 5. 2, 3,4, 5. Rom. 3.19. Every (in makes the creature liable to wrath. This guilt is removed by the grace of juftification. Jefus Chrift applyes his fpotlefsandperfedrighteoumeffetothefoul, and thereby adually removes the guilt of fin, and makes the finner as pure in the fight of God, as if he had never offended. Of this the Apoftle fpeaks, Rom. 5.18,19. This is called in Scripture the covering of fin, Pfalm 3 2. 1, 2. Blejfed is the Man whofe unrighteoufneffe is forgiven, and whofe fin is covered. Chrift draws the veil or garment of his own merit and obedience over the fpotted foul ofafinner,and thereby covers all his guilt. In this refpeft a finner is perfectly healed. Though fin abide in him, yet the guilt is taken away, fo that it {hall never redound upon the perfon for condemnation. Hence it is that God is faid,wor to behold iniquity in his feople, Numb. 23.21. Of this healing the Pfal-mift fpeaks, Pfalm 103. 3. Who forgiveth all thy iniquities , who healeth all thy difeafes. Of this healing we are to underftand that in 2 Chronicles 30.20. The Lord hearkened to He^ekjah, and healed the people.He did not reckon nor impute the guiltof that fin to the people.

2. He

Jefus Chrift the Phyftcun. Qy

2. He heals the foul by fanBification, Every fin hath filthineffc in ic as well as guilt. It is of a defiling nature , and leaveth defilement upon the foul of the {inner, Matthew 15. ir. Hence it is that finners arefaid to be filthy creatures,Rev. 12.1 i.and Pfal. 24.3. They are altogether become filthy. This is called Macula, or labes peccati, the fpot or ftain of fin. Corruption, pcilution,&c. It doth immediately follow every offence of fin,and remains when the ad of (in is over. Look as waters,when they break their banks and over-flow the earth* leave a filthy flime and fediment behind them • fo all finful acts leave upon the foul a filthy fiime of corruption. This fikhinefle Jefus Chrifc heals by Sandification. He doth by his Spirit plant the kad$ of grace in the 'heart • he doth make the foul partaker of the divine nature, 2 Peter 1.4. He doth caufe all old things to pap away, and. Ml things to become nety, 2 Cor. J. 16. He doth write his Laws in the heart of thefinner, fer. 31.33. He doth fprinkje clean water upon the finner, whereby he is cleanfed from all his defilements, E^eld-36.25. And by this means the filthineffe of fin is healed. This Sandification hath two parts > 9 the one is Mortification , whereby the body of fin is wafted, Romans 8.13. and Col. 3.3,5. The other is Regeneration , or the spiritual refurretlion , whereby the inward Man is ftrengthened 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 finner is not healed perfectly, and at once, of the filthineffe of fin by Sandification, as he is of the guilt of fin, in regard of justification, becaufe this is a real change, and therefore its carried on fucceffively and gradually, whereas juftification is onely a relative change, and therefore isperfedat once-, yet he is info fure and certain a way of healing, that Jefus Chrift will never let him go out of his hands till he be fully cured. He is perfectly healed in refped of parts already,and he (hall be perfectly healed in refped of degrees^ he (ball fee the day when there (hall not be the leaft fpeck of fin or filth, either upon the foul or body.

Thirdly, The excellency of this Phyfician above all other Phyfici-

ans. This appears in many refpeds. 1. In regard of the Subjctt. Other Phyficiani have to deal onely with the body. All their bufinefle lies in the temper, conftitution, parts of the body, in preventing,in^emoving difeafes that annoy the outward Man. Their line reacheth no farther. The foul is not the objedor fubjeftof the Phyficians Art. But now the chief part a-

boue

bout which Chrift is employed, is the foul, the conference, the affections, the inward Man. He heals the diftempers of the heart,which other Phyficians as Phyficians can neither know, nor heal, Vid. Efay6i i.

2. fefhs Chrift is a Phyfician for all difcafes. There arefome difeafes which are offrobria me die or um , no Phyfician in the world is able to cure them. But Jefus Chrift can cure all difeafes, all kinds of difeafes, and every individual difeafe. - He knows the caule of every difeafe, and therefore he can cure all. Some Phyficians, though they have a general skill in all difeafes, yet their excellency lies fometimes in one or two, which they have ftudied more than others, and about which they have been imployed more than in others. As fome Divines are better verfed in fome one or two Controverfies than others, fo, &c. But Chrift he is as exad in all fpiritual difeafes, as he is in any difeafe. He is as good for the difeafes in the head , as for thofe that are in the heart •, and for thofe that are in the affections, as for thofe that are in the head. He can cure ignorance, pride, unbeleef, difcontent, impatience, hardnefTe of heart, &c. And he can cure one as well as another, that is, he can cure all. Chrift never met with a fpiritual diftemper, which he was not able to call by its right name, and to prefcribe a fit medicine for. It's faid of him in the Gofpel, That he cured all manner of difeafes, fohn 5.4. He can cure all manuer of fpiritual difeafes.

3. Iefhs Chrift can give no hurtful medicine. Themoft learned phyfician in the world, being he knows but in part, may prefcribe fomething which is not proper for the difeafe •, unlefle they had Spectacles to fee into the body, they may be miftaken •, but Chrift cannot be miftaken. He never appointed any thing but what was fit, yea, nothing but what was beft for the patients condition. And indeed Chrifts Phyfick is therefore proper, becaufe he prefcribes it. Other Phyficians appoint fuch Receipts, becaufe they are proper, but Chrifts Receipts are proper, becaufe he prefcribes them. If he will ufe a plaifter of clay and fpittle, it is therefore right, becaufe he will ufe it, John 9.6. That which would have made a feeing Man blind,ii it had been done by a Man,will make a blind Man fee when it is done by Chrift.

4. Iefus Chrift heals fyeedily. Other Phyficians are long in healing-, We ufe to fay, difeafes come on Horfeback, but go away on foot. No Phyfician can cure in a moment. They muft obferve method. A cure oYcr-haftened may be as prejudicial to the patient as

a

,

Jefus Chrijl the thyfician. g 9

adtfeafe negle&ed. But Chrift can heal in anlnftant. Manyadif-eafed Sinner,who hath laboured for many years under many fpiritual diftempers, have been cured by Jefus Chrift in a trice of time. We read in the GofpeU that Chrift did immediately cure fome that had laboured a long time under difeafes, in a moment. Take up thy bed and walk^y Vid. Mat. 8.3. Immediately his lefrofie Vcas healed, Mat. 20. 34. Immediotelj their eyes received fight,MMk 1.31. Immediately thefeaver left her -, many inftances ot like nature. Immediate cures are not the Ads of creatures, though never fo learned, though never fo wife. Many a dead, lame, blind, impenitent Sinner hath come fick into the Church, and gon out whole. When Chrift pleafes,he can heal prefentiy.

5. Chrift can blcffe his Phyfick. He can make it effectual for what he pleafeth. No Phyfkian in the world is able to do it. He applyes Phyfick, but he cannot fay this {ball cure it. He muft feek a bleffing from Chrift. The efficacy of that which other Phyficians prefcribe, doth depend upon the fuitablenefTe of it,and principally uponChrifts blefling i but the efficacy of Chrifts Phyfick depends upon his Application. Chrift can fay peremptorily,I will remove fuch a fpiritual di-ftemper.The Leper acknowledged! this, Matthew $.2. Lordifthon wilt, thou canft make me clean. I "toill, fay th Chrift, Be thou cleanse. He hath all fpiritual difeafes at his beck. The Centurion acknowledg-eth it, Do but/peak, thewerd, and my Servant /ball be healed, &c. Mat. 8. 8. If Chrift fay to impenitency, to unbeleef, &c. Be healed, they will be healed- if Chrift fay , I will by fuch a Sermon heal fuch a Sinner, the work will be done. His Word is cure enough for a-ny difeafe.

6. Chrift heals the foor as Bellas the rich. Many Phyficians do not care to take poor patients in hand •, but Jefus Chrift is as willing to vifit and and heal the poor as well as the rich. He is as ready to go to the Beggar on the dunghil, as to the King on the Throne. Jefus Chrift in che dayes of his flefh, was as ready to heal the Servant as the Mafter, Luke 18 35,36. The noble and ignoble, the great and the fmall are all alike to him. Chrift looks not at outward qualities, but at fpiritual diftempers.

j. Chrift heals ail freely. Other Phyficians take rewards. 'Tis their calling, and they ought to live upon their calling. Many of them are very exacting. If they have not a daily fee, they care not for vifiting. The Gofpel fpeaks of one that had fpent all her living on Phyficians , Luke 8.43. But now Chrift takes nothing from.

N his

j$ Jefes Chrijl the Vhyfician.

his patients, whether they be rich or poor. He gives them their Phyfick freely. Nay, he gives rewards to all his patients*Other Phy-licians receive from their patients, but here the Patient receives from the Phyfician. He provides -meat,drink, attendants for all his patients. Chrift is a Nurfe as well as a Phyfician. You may fee this in that Parable, Luke 10.34,35.Phyficians are not bound to take care oftheir patients in this fence, but Chrift doth.

8. Chrift offers himfelf. Other Phyficians ft ay till they be fen for. No fick Man expeds a Phyfician till he be called • he is glad if he can fee him then ^ but Chrift comes without calling-, indeed he (hould never come, if he did not come without a call. The fick foul would dy before he would fend for Chrift. Other Phyficians are intreated to come to the fick, but here the fick are intreated to come to the Phyfician, Matthew 1 1. 28.The work of the Miniftery is to befeech Sinners that they would be healed, Fid* 2 Cor. 5. 20. fefus Chrift came tofeek^ and fave that which was loft, firft to fcek them, then to fave them.

9. Chrift doth not depart though he be reviled, &c. Other Phyficians they abfent themielves if they be unkindly ufed. Who would expeft a Phyfician fliould come daily to one that reproaches and reviles him, yea, to one that fhuts the door on him when he comes, much lefle to one that beats him, &c? The fick Sinner ufeth Chrift uncivilly, difcourteoufly ^ he frowns on him, he fhuts the door on him, he reviles him, he beats him, andftoneshim, and yet the Phyfician will not depart-, though he ieem to be angry,and to with-draw for a time, yet returns again.Chrift will put up a thoufand abufes, rather than fuffer one of his eled to dy in their fins. Though Chrift fee that we throw his Phyfick into his face, and that we tear and burn his bills in his prefence, that we fend for Empyricks and prefer their advice before his, yet he waits with patience, and will not be driven away by the worft ufage.

10. Chrift himfelf is the ftck^ Mans Phyfick; Other Phyficians do not heal their patients with their own flefh, but Chrift doth. O-thcr Phyficians do fometimes take away the blood of their patients, but Chrift lets himfelf blood to heal his patients. By hisftripes we are healed, Efay 53.5. Chrift makes a wound in himfelf to heal our wounds. The Phyfician dyes to fave the patients life from the grave* To him that loved us , and Vtafied away our ftns with his blood , Revelations 1.5. Neither the guilt nor filth of one (in would have been removed, if the Phyficians blood had not been fiicd for it.

ll.Chrift is a ChWurgion as weU as a Vhyfician, Mffr comprehends both.

Thellfes.

i. That Christ will kindly accept all endeavours of Men, for the heating ofthefpiritual diftempers of their Brethren. He is a Pnyfici-an for fpirituai fores • and thofe are moft like him that defire to heal and dreiTe fuch fores as thefe are.

2. Let Men bring their fouls to Chrifts Defperet nemo, Prefent your felves before Chrift: he is a Phyfician,fea, he indeed is the only Phyfirian. All others are meer Empyricks and Mountebanks,they will cheat you, they cannot heal you. Thofe that would fend you, to works, to duties, ro Angels, &c. They are deftroyers of your fouls. Here is good news for a lick world, that Chrift is a Phyfician : lay all your d feafes before him. See how Men did for their bodily difeafes, Matthew 4. 24. Do fo by your fpiriual difeafes •, bring your ignorant hearts, your proud hearts, your impatient hearts, your cove-vetous hearts, &c And lay them at Chrifts feet, &c. Here is Chrifts pool where he heals.

1 (hall lay down for the encouragement of Sinners five Arguments againftdefpairof being healed, viz,.

1. Hot? many Chrift hath cured* Thoufands and Ten Thou-fands are now in Heaven, that have been as fick as thou canft be.

2. Chrift is fill in a way of curing. His hand is in.Indced his hand is never out.

3. He hath undertaken to cure all thy difeafes. He hath given the hand to his Father.

4. He hath healed them all already. He hath done that which will heal you. He hath fhed his blood- he hath poured out his Spirit, &c.

5. He is relatedtoyou. Your Brother, yourKinfman, yourHuf-band, your Head, a part of your felf. If a fick Man had a Brother, or Husband, a Phyfician which could cure him,would he defpair,&c ? Why fhould a fick Chriftian defpair of cure, whofe Husband is fuch a Fhyfician ?

1. Objett. But I have many difeafes upon me, what hope fhall

Sol. Chrift can cure all manner of difeafes. He cured Paul a blaf-

N J 1 ' phemer.

mer,&c.He cured Mary Magdalen. He cured ManaQethjkcLzt thy difeafe be what it will, lb Chrift be thy Phyfician.

2. ObjeSl But my difeafes have been long upon me,what hope (hall I have?

Sol. Chrift can cure long difeafes. He cured one that was eighteen years difeafed, Luke 13. 16. Another that had been (ick thirty eight years, fohn 5. 5. All the difeafes he cures, are old difeafes, The original fountain of all is from the fall of Adam.

3. ObjeSt. But I have relapfed, &c. What hopes (hall I have ? Sol. There is a peculiar promife for this difeafe, Hof. 14.4. Peter relapfed, and Chrift healed him,&c. What ever your difeafes are, if you will be willing to be cured, Chrift is willing to heal you. Onely you muft,

Firft, Take Chrifts counfel. Follow his Direction. Never any mif-carried that took Chrifts advice.

Secondly, Keep back no difeafe. Let him heal all, or he will heal none. Oh that Chrift might get fome cuftom with you this day. 4. ObjeSl. But I am worfe fince Chrift took me in hand, &c. Sol. 1. Thou art fo much the better, becaufe thou thinkeft thy fclf worfe, if it be thy complaint that thou art worfe.

2. Let Chrift alone with the cure , he goes the fafeft way , yea, he goes the neareft way , when he feeras to go the fartheft way.

3. Take notice of the a/l-fufticiency of Chrifi. He is every thing to the foul which it wants. The foul wants bread, Chrift is that •, the foul wants drink, Chrift is that ^ the foul wants rayment, Chrift is that •, the foul wants a fhadow, Chrift is that • the foul wants a Phy-fician, and Chrift is a Phyfician •, not a Mountebank , but a learned skilful Phyfician. The foul th?t hath Chrift hath every thing. One JefuS Chrift is enongh for all the neceftitiesof the foul.

4. What comfort is this for the Children of God 1 We get new falls every day, we breed new difeafes every day. We contract new guilt, new filth'. Chriftis a Phyikian , he hath healing in his wings h he can cure your deadneffe, your dulneffe, your hardnefTe, your blind-nefTe, &c f He is a companionate Phyfician. He is touched with the fenfe of your iniimities, Heb. 4.15. Get nearer and nearer to Chrift, get farther under his healing wings, &c.

5. Rob not Chrifi oft he honour of this BoBrine. Chrift is robbed of the honour of a Phyfician two wayes

1. When we go to other Phyliuans.To creatures,to duties, to carnal mirth, &c. all which are phyficians of no value.

2. When

2. When we attribute our fpiritual healing to our felves, or any creature, and not to Chrift. He that robs Chrift of the honour of a Phyiician , (hall, when he is fick, perhaps, want a Phyfician.

Doc~t. 3. That there are many ficl^ of this fpiritual difeafe, nho thinks them felves to be whole. As in regard of the body, many that are very full of difeafes, judge themfelves to be healthy and ftrong, fo very many there are who are mortally (ick of fpiritual maladies, and yet conceive themfelves to be in perfect health. As many that are fpiritually healed thiak themfelves fick unto death ^ fo many that are fpiritually (ick unto death, judge themfelves to be in a healthful eftate. Thus it was with the vain-glorious Pharifee , Lake 18.11. He thought himfelf perfectly in health, when as he was ready to drop into his Grave j yea, to fall into Hell through the abundance of his fpiritual fickneffes. Thus it was with thofe other Pharifces, John 9.3 9,40. Our Saviour hints their fad condition to them,^ 3 9. They imagined themfelves unconcerned in what was fpoken. Are roe alfo blind ? q. d. our eyes are as clear as the eyes of any in the world, we are far from blindncffe. They thought themfelves to fee as perfectly as any, v. 40. Thus was it with the Church of Laodicea, Rev. 3.17. She thought her condition as good asthebeftin the world, when (he was indeed as fad a fpe&acle as the earth bore. Experience fhewsittobefoftill, and that with the greateft part of Men in the world. Come to Men that are groffely profane, tell them of their dangerous condition •, ask them why they will not think of another courfe, &c What is their anfwer ? Trouble not your felf about us, w r e are well,our condition is good,we hope to be faved as well as you that are fo ftrid, and fo zealous •, Heaven belongs to us as well as to you,&c.

But whence comes this to pafle? I (hall reduce all to thefe heads or fprings.

Firft, Ignorance. The greateft part of Men are groffely ignorant of their fpiritual eftate. They know not, they do not underftand their inward eftate. The Scripture tells us that a carnal condition is an ignorant condition, Ephef. 4.18. 1 Peter 1.14. A carnal heart is fpiritually an ignorant and blind heart, The ftate of nature is called aftateof darkneife, A&si6.i%. And a ftate of folly, Pnw.5.23. And all fuch Men are calied fpiritual fools, Pfalm 14.1. They may know much in outward things, they may know much of the let ter of the Scripture, but as to faving knowledge, they'are very ignorant,

and

and without undemanding. And as they are ignorant of other matters, fo they are ignorant of their fpiritual condition. This ignorance is to be alcribed to thefe four heads.

1. They \\>ant the Spirit of God. The holy Spirit is the principle of all faving light. It is called by the Apoftle, The Spirit of wifdom and revelation,E<ph. i. 17. Becaufe all true wifdom and faving illumination is the work of the Spirit •, the Spirit gives us power to dif-cern, and light whereby to fee fpiritual things. Pregnancy of natural Wit without the Spirit of God, can never make a perfon wife unto falvation. Eliha rells fob^ Chapter 32. 8. There is a Spirit in Man, andtheinfpiration ef the Almighty giveth him wifdom. He that wants this Spirit cannot poflibly know his fpiritual eftate. But now many Men, all unregenerate Men, want this Spirit, Ergo. This the Apoftle largely difputes, in 1 Cor. 2.10,11,12,13,14.

2. They do not fearch into their own hearts. He that would know his fpiritual condition, muft carefully and confeionably dive into his own Spirit by ferious examination of himfelf. He muft turn his eyes inward.This the Apoftle tels us, 2 Cor. 13-5 Uut»s ae<s«$7i, «&*i^2>7i. We muft peirce thorough our own hearts before we can fee whether they be found or rotten. We muft prove our felves as the Gold-fmith doth his metal, whether it be right or not •, We muft caft our hearts into the fire, and bring them to the touchftone, &c. He that is not a felf-vifitor, a felf-examiner , can never attain to any competent knowledge of himfelf. Now there are many Men, who never did fpend one hour in the tryal of themfelves, they are as great ftrangers to their own hearts, as they are to forein Countries, this makes them ignorant.

3. They do not confult with this fpiritual Vhyfician. Jefus Chrift is the great principal Phyfician. Under Chrift the Minifters of the Gof-pcl are Phyficians, 2 Cor. 6. 1. o-w*^>w7i$. 'Tis their office to be helpers of Gods people in their fpiritual condition, and 'tis the duty of the fervants of God to confult them about the ftate of their fouls, Mai. 2. 6. 'Tis not onely to be underftood of publick preaching, but of private conference. They are to difcover their fpiritual ftate to the Minifters of Chrift, that they may help them in knowing what they do not underftand, and in healing thofe diftempers which they have difcovered : we are not to reft upon their bare opinion > 9 no, we muft feek the Law at his mouth : if they fay any thing without the Law,or befide the Law, they are not to be heard ; they muft judge according to Scrip:ure,othenvife they are notto be heard. But

yet

yet by advifing with them, fome light and knowledge of our fpiritu-tual condition may be attained from the rules of Scripture. They are Spiritual Seers in their model and meafure , as the Prophets of old were, 2 Kings 17.13. As they help Men by the direction of the Word of God, to know what they are to do, and what they are to beleeve • fo they may be very beneficial by comparing the fpiritu-al ftate of Men with the rule, to help them to a better, and more perfect knowledge of tjjemfelves than they had before. But now the greateft part of Men negledt this. Men generally go to the Lawyer to be informed about their outward eftate, they go to the bodily Phy-fician to be helped in the knowlege of their coporal ftate • but they never make conicienceof enquiring of theftate of their fouls at the mouth of the fpiritual Phyfician. This makes them fo Ignorant., and becaufe they are Ignorant, they think their condition to be good, when its bad and miferable. 4, They confult with Mountebanks , which are weak or flattering Secondly, Pride. Man is naturally a very proud fwelling creature, willing to fee what may make him excellent,un willing to acknowledg any thing in himfelf that may render him contemptible, either in his own eyes, or in the eyes of others. Simon Magus the Sorcerer gave out that himfelf was fome great one, Ads 8. 9. He would be pi^sj Tif. All Men by nature have a fpice of that difeafe. How comes it to pafTe elfe that Men are fo impatient to bear rebuke, that they are fo unwilling to be inftru&cd, that they are fo a-verfe to have their fpiritual condition fearched, that they are fo raging under affli&ion ? Is it not becaufe of that pride and conceitednefle that is in their hearts > Hence alfo is it, that though they be lick unto death , yet they judge themfelves to be in a found, healthy, faving condition, left by acknowleging their fpiritual fick-nefles, they (hould be laid low in the thoughts of Men.See how proudly the Jews fpeak to Chrift, when he would convince them of their fpiritual bondage, John 8. 3 3. We are Abrahams children , and how Jayeft thou, ye/hall be made free f They thought it a mighty Injury to a people of their quality to beiold of bondage and fubje&ion.'Tis want of humility that makes finful Men hold fuch groundleffe conclusions about that their fpiritual welfare.

Thirdly, Love of eafe. Men naturally love their eafe and quiet. They would not be diilurbed. iff acharfaw that reft was good, and therefore he couched down between two burthens, Gene ft s 49. 14,1 J. MoftMenareforfpirituals, as Ijfachar was for his outward condition t.

_

Jefus Chrijl the Vhyfician. r „ thev rrefer anunfafe reft before a fafe unquietnefle. They ! ' rh.rVoncethevfee, or acknowlege themfelves to be fpirira-k ^ rrk hev muft ente into a courfe of fpiritual Phyfick. They

ouit tahe QOW1 ,J h j As t IS wt {, many foohfh Ken

fere they concede* ey «™™* ^ ^ many y difeafo , yet

T^ntheray th ey are will, than meddle with Phyfick-, they theyTiad rather^ Y ^ ^hind theirback lh c

willingly caft.the tnougn^ coft of _ Juft fo u 1S ^

?^ m ,?fickMen If they fcouldfay they are lick, then they muft fp T S means They muft pray, they muft repent, their fins

ma fl^eTSt they muft have fome fpiritual d.fturbance &c. muft be pffgrtwt, Jr lude th are whol and ot .

n ^Cn5»Sirbefo« they will acknowledge that they ten ^p down «»«», { ^ t \ y f ayth that rich fool m ftandinneedof Ph>i.c^ i <_ j This love of P «*/*/m/<

f ° fourthly They j«fc* of their ffiritmlftatc byUfe Rules. Jis vervfad to confider what groundleffe, rotten foundations Men i^ w« of hea ven upon. . Our Saviour fpeaKs of two forts ot tiers in he Gofpel? under which all the Sons of Men are compre-Snd d: the one builds his Houfe upon a Rock, the other upon the j ,V 1 ~ , A ,< 26 27. Every Man is a builder, and eve-

Jnft Men build upon the Sand, conclude themfelves to be well upon foch Sruentt Uwdl not hold in the:day of tryal. I (hall both difco-ver them and (hew the rottennefle of them.

, Palfe Rule. F««A»w /»» /m«W«« fUgmout fins. Many Wen think thev are fpiritually whole, becaule they are not lick ot SofeSteSfperatt ^ifeafes which other Sinners have upon them. TM y Sith«Thicves, nor Whores, nor Drunkards, nor Op-' orSoB nor Cheaters, nor Murtherers, tor. They live fobeny, ' c villy, orderly amongft Men, no Man can charge them with any e-; normous act. Hereupon they gather that they are fpintually whole ' that thev have no mortal difeafeupon them. This was the ground ot that msjudgement which thePharifee made of himfel , Lukji*. I?-nTdlthanhhee that I «mmt as other Mtn&c. It's very hke the Pharifee fpake no more than what was true, for they were generally Men very inoffenfive as to all fuch things. For the d.fcovenng of

this falfe foundation, I (bail lay down fourc things, viz.

i. 'Tis a very great mercy to be freed from thefe fcandalous fins. 4. Propo-If God have preferved you from thefe vifibLe difeafes, that you have ficions none of thefe botches of Egypt upon you, it is to be acknowledged c *" r j n f as a very great blefling. The Pharifee did not amiffe in bleffing God^* 1 ^-that he was no Extortioner, if he had done it upon a right ground, if he had not gone on to cenfure the Publican,he had not been blamed, but commended for it. David blefTes God for preferving him from the fin of murther upon Abigails perfwafion. Fid. 1 Sam. 25. 32,33. And there is very great reafon for it, Tor

( 1.) Hereby we are delivered from much angnifh and torment °f lt p r0 pQfa conference. Thefe fcandalous fins as they do in an extraordinary t { 0lL manner wafte the confeience, fo they do lay a foundation of much horreur and trouble in the Soul 5 Every fin creates much torment, but thefe great abominations create exceeding much. What horrour did Davids Adultery and Murther call: into his Spirit'. Though God pardoned them both to him, yet he was filled with angufn a long time after, Vid. Pfalm6. Pfal.3%. Pfal. 50.1; Now tis a great mercy, when God prevents any anguifh.

( 2. ) Hereby nve are delivered from being hurtful examples to other Men. GrofTe fcandalous offences are very prejudicial to otherrs' The hearts of thofe that are good are grieved, and fuch as are wicked are caufed to (tumble oftentimes to their eternal ruine' David's fin gave great occafion of fin to others Now it's a great mercy when God keeps a perfon from being an inftument of hurt to others,efpeci-ally of hurt to their Souls.

2. Such as expel} Salvation mufl keep themfelves from fuch wickj p ednejfej. Vid. 1 Cor.6. 9, 10. Heaven is not a place of common re-fi^ 0 ** 0 " ceipt for good and bad.' Tis not like your ordinary Inns, which lodge

all kind of paffengers without difference •, fuch Lepers fo living and dying, rauft expe&togo to another place, Jfcv.22.15. Withooutfhall be dogs, &c.

3. 'Tis poffiblefor a perfon to be free from thefe abominations , and

jet to be mortally ficl^of fpiritml difeafes. Every fick Man hath not 5 , . Pro P°* the Plague, A Mian may dy of a ConJumption as well as of aFeaver. 0lh A perfon may be in a damnable ftate, that never committed murther or uncleannefs.

( 1. ) The Pharifee was free from all thefe impieties , and yet deadly Min hit Soul, Luke 18.11. Paul when he was a Pharifee, faith, that he was blamelefle concerning all fuch Enormities, Phil. 3. 6.

O and

and yet at that time lick even unto death •, fo he in Mat.zi. i i.fo the five Virgins, Mat. 25. i. Thofe in 2 Pet. 2.18, 20. A natural confidence may keep Fien fromfuch enormities. The Penalty of humane Laws may preferve men from thefe great wickednefies. Civil education may preferve a Man from falling into thefe wicKednefles, A defire to keep our Reputation in the World with Men,with whom we converfe,may keep us from thefe high impieties. Meer reftraint may do this.

( 2. ) Iffreedom from thefe offences were enough to proclame men to be fyiritnatty Vvhole, then no hypocrite Jbould be fick. A man muft he free from all thefe fins, before he be advanced into the hypocrites form. Now we know that every hypocrite is fpiritually and mortally fick. Yea, the Scripture tellsusthat hell is prepared for the hypocrites, other finners are faid to have their portion Voith the hypocrites , Matthew 24. 51. The hypocrite is of all finners the ipecial Proprietor of Hell, and yet he is free from all thefe offences.

C 3 • ) I t>s poffiblefor one that hath nofaving Grace in his heart, t* be free from thefe 0 fences. Though every one thathath Grace will abandon thefe fins, yet every one that is free from thefe fins hath not Grace. The inftances mentioned before will prove this. But every one that wants faving Grace, is under the rage of fpiritual fickneffes. Yea, he that is without true Grace,is not only fick in fin, but dead in fln, Eph.2.1. And yet thofe that are dead in fin may be free from thefe wickednefies.

(4. ) Although many be free from the 'aclnal commijfton of thefe (ins, yet they have the roots of thefe fins in their hearts. Every finis in that bundle of fin which we call original. There is Pride, and Murther, and Theft, &c Now the pollution of nature, if it be not healed by jaftifying Grace, and pardoning Mercy, and fandi fy-ing grace is enongh to make the foul fick, and that unto death. Yea, indeed the great ficknefle of the foul lies there. There lies the ftrengthoffin,and the heat of Cm.David when he bewails his Murther goes to that as the root of it, Pfalm$i* 5- All a Mans actual fins, be they never fo grofle, might foon be healed if that were but healedThis is the fountain of blood. This is the law of fin,here is the Devils magazine

(5.) Though thou art free from thefe foul fins, yet thou may eft have r mefecret Idol or other ftt up in thy heart 1 Now the leaft fin, a vain thought is a mortal ficknefs in it felf j and if it be not healed, will

nn, a J, will prove-

Jefaehriftthe Vhyficim. prove a foul-deftroying fickneffe. The Papifts have devifedadi-ftindion, of fins venial, and fins mortal. That there are fome fins that in their own nature do not make a Man lyable'to eternal death, but onely to temporal chafticement: fo Eellarmine teaches. The Scripture knows no fuch diftindion, nor can we allow it. All fins are venial to true repentance, except tharone fin againft the Holy Ghoft -, He that commits that (hall never be forgiven. But there is no fin venial in its own nature -, the leaft is a mrrtal ficknefle,and de> ferves eternal death. So faith the Scripture, Gal.$.10. Rom.t.ult. The Apoftle fpeaks of all fin that is oppofed to legal righteoufnefle y and there is no fin fo fmall, but it is a breach of the Law of God.For of every idle Vcord that a Manjhall fpeak^, he /ball give an Account at the day of judgement, Math. 12.36. What is lefle than an idle word ? and yet that doth in its own nature deferve wrath. By all thefe things it appears that a Man may be fplritually fick, and yet neither Thief, nor Drunkard, &c.

4. let may a perfon gather evidences of grace from his acting Againft fin, in fome cafes. David argues fo, PfalmiS.2^. And therefore "for the winding up of this poynt, I (hall lay down fome Rules,where-by a perfon may know whether his ading againft fin be from a principle of faving grace, or meerly from common reftraint.

1. He that forbears fin from a principle of true grace, doth act from the Authority and declaration of a naked truth. When the immedate declaration of Gods Will in his Word, without any inveftiture of promife or threatning carries a Man out againft fin,then is his abftain-ingfrom fin, from a principle of true grace. Not butthat he that hath true grace may look both at the word of promife and the word of threatning. God hath propounded both promifes and threat-nings,to be as helps to preferve his people from finning,but the prin-pal ground of ading againft fin, is the revelation of Gods Will forbidding fuch adions. This is that which David faith of himfelf, Pfal. 119. 161. My heart ftandeth in a-a> of thy Word. He was kept from fin upon the meer awful refped that his heart bore to the naked Word of God. So Pfal. 119.11. Thy Word have I hid within my heart, that I might not fin againft thee. Sojojepb, Gen.19.9. When the heart and the Word of God are fhut up alone ^ when Heaven and Hell, promifes and threatnings are laid afide, and the heart and Gods comand are alone • if chen thou be reftrained from (infill adions upon the account of Gods command, then is thy forbearing of fin from a principle of grace, Fid. Pfalm 17.4. By the Vords of thy lips -,

Q z Ba-

Balaam (hews himfelf an Hypocrite in this very thing. He pretends to abftainfrom (in upon the Authority of Gods Word , Numb. 22. 18. Yet afterwards in that very ad: goes away from God, out of a covetous principle.

2. He that forbears fitful aUitions from a principle of Grace, alls a-gainfi fin out of love to holineffe. He abftains from fin not onely as it is a deadly thing, but as it is a loathfom thing, Pfalm 119. 140. Thy word is very pure , therefore thy Servant lovethit; David&b-ftained from fin, becaufe of his love to the purity of Gods Law, out of his love to righteoufnefie. This is that which is in fer. 3 2 40. / will put my fear in their hearts, that thy/ball not depart from me.When we are kept from fin becanfe of the fear of God, then its a right ab-ftinence, Neb. 5.15. Bfay 3 o. 22. When fin is caft away and abftain-cdfrom as a menftruous cloath, becaufe it hath fUthineffe in it, and becaufeit pollutes them that meddle with it, fuch forbearance of fin argues truth of Grace, Pfalm 119.113.

3. He that abftains from fin upon principles of Grace, will abfiain from all fin. From profitable and pleafurable fins, as well as difpa-raging, difgracing fins 5 from fraall fins as well as great fins -, from jSnful Anger as well as Murther-, from finful Words well as finful A&ions. He will abftain from walking and (landing, as well as from fitting with the ungodly, Pfalm 1.1. He will pray with David, Pfal. J39.ult. See if there be any wicked way, Pfalm 119. 104. 1 hate every falfe way. This is clear from what goes before-, heabftainx from fin out of refpect to Gods Law, and out of love to holinefle: therefore he cannot but defire to forbear all -, becaufe every fin is unholy, every fin is derogatory to Gods Law.

4. He that forbears fin from a principle of Grace, will act as well againfi: the being ef fin in his nature, as the breakings out of fin in his life. He will labour to fuppreffe the corruption of his heart, as the excurfion of his feet,P/k/.51.5. In iniquity was IJbapen,&c.\{t would be delivered faom a polluted heart, as well as from a polluted hand. So it was with Paul, Rom.7.23,24. He that a&s againfi fin from common reftraint, will never much care for the inhabitation of fin • but he that hath Grace, is molt careful andforrowful for that: he would keep down the filthinefTe of the Spirit as vvel as of the flefh, 2 Cor. 7.1. The finful habit is worfetoa gracious Man, than the finful Actions.

5. He that forbears fin from a principle of Grace,is as earfulef doing good , as of training from evil. He prayes as David did,

Pfalm

Tfalm 119. 5- 0 that my wayes were direfted to keep thyftatutes. He that hath onely reftraining 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 chufeth the way of obedience, as well as refufeth the way of difobedience. A godly Man is defcnbed by this character, that he chufeth the things that pleafe God, lfa.56.4. He is every jot as careful for the Pofitives, as he is for the Negatives of Religion. When thefe things concur, then the forbearance of fin will witneiTe your condition to be good • otherwife it will benoe-vidence.

2. The fecond falfe Rule is, Outward Profejpon. There are 2. Falfe many who do conclude that they are in a good condition for their rulc * Souls, meerly becaufe they are members of the Church, efpecially if they hear, pray,&c. This is the general rule whereby carnal Pro-feflbrs judge their condition to be good. They have been baptized, they have come to Gods Table, they have lived in the Church, &c. Therefore furely they are in a very healthful condition. I have four things to fay for this particular. Mols° V °'

1. 'Tis a great honour to be-a Member of the Church though it be c i ear j n « onely by vifibleprofejfion. Theodofius accounted it a greater honour the falfe to be Membrum Ecclefia^ than Caput Imperii. It was that which rule, advanced the people of Ifrael above all other people, Rom 3.1,2.The *\ Pro P°" Church of God is the moft honorable fociety upon earth.Such as arc n * the Members of the Church are nearer to God than any others. They

enjoy fuch priviledges as none elfe enjoy. They have more helps to falvation than any others. We can never be fufficiehtly thankful for this favour.

2. To pray^and to)hear,and to frequent the publicly Ordinances^ &c. 2; Propo* is thai which all that hope to be faved^ or to do. That Man is in a bad*" 1011 * eftate that flights thefe duties. The wrath of the Lord lies upon them

that do not call upon the Name of the Lord, fer. 10.25. He. that wilfully negle&s thefe, can never be faved, Tfalm. 14.14. Not to call upon God, is the character of a worker of iniquity.

3. Tet all this may be done, and yet a perfon may be in a very fickj- %. Propo-ftate. fuion.

C*0 There are many infiances in Scripture to prove this. Was not /yto^/circumcifed? was not he a Member of the Church? Gen.17. 26. And yet without any faving intereft in the promife. Was not E-fau facobs Brother ? was not he likewife a Member of the Church ? and yet lived and dyed a profane Wretch, Heb. 12. 16. JD'id not Cain

fa-

facrifice as well as Abel ? Gen 4. iniu and yet the Apoftle faith, he was of that wicked one, 1 John 3.11. What think you of Saul] A-hab, and all thofe wicked Men ? did not they live in'the Church ? did they not obfcrve outwardly the Worfhip of God } and yet the Sons of Belial. In the New Teftamcnt, did not the Publicans raft and pray, LukeiS. 12. Was not Judas a Difciple ? did not he preach as well as others ? and yet a Child of perdition. Was not Simon Ma-gns baptized ? A Els 8.13. Did not Ananias and Saphira walk with the Church ofGod a long time, Afts$.i. Andyetthey lived and dyed wickedly, v. 5.6,1 o. Had not the five foolifh Virgins lamps, as well as the Wife ? Matthew 25.1,2,3. And yet they were excluded out of Heaven, Verfe n, 12. So rhe three forts of ground, Matthew 13. 4^,6,7.

( 2. ) God takes Men off in Script are from re fling upon this. And that both in the Old Teftamcnt and in the New. In the Old Te-{lament, fer. 7. 4. In the New Teftament, Matthew 3. 9. Now for a Man to make that an argument of a good condition,which God faith is no argument, is to no purpofe.

( 3 • ) Our Saviour tells that many will plead this , at the day of judgement in vain, Luke 13. 2^27.

( 4.) A Afan cannot be a Hypocrite, till he do all thefe things. A Hypocrite may pray, and faft, and hear as often, and as well externally, as a (incere Chriftian, Efay$S. 3. And more plainly, Efaj 48.1,2. lege. Therefore the bare performance of thefe duties, doth not argue a Man to be in a good condition. 4. ^Propo 4- And laftly, Ye t may a perfonfrom the performance of thefe duties Union, in evidence himfelf to be in a good condition God-Ward, when he doth per-it 3. parri-jfyrfl* them according to thoje rules which the Word of Ged layes down. I culars. fhall reduce them to three heads.

Parr T " '^ !ien ***h difpofitions are brought with us to duties. Several dif-pofitions the Word of God requires in every duty.

( 1. ) Holy fear and reverence of God. Of this David fpeaks, Pfalm 5. 7. In thy fear will IWcrfiip towards thy holy Temple. * Tis meet rhe heart fhould be pofTefled with an holy reverential awe of God, when it comes before him in any duty , Heb. 12. 28. The diftance that is between God and Man , the confideration of that pollution that is upon the Souls of the beft, (hould breed this reverence: We cannot fanctifie God,if this fear be not in our hearts, £/. 8. 12. Now that Man that can find fuch a dtfpofition in his heart, when he comes to hear, or to pray, may conclude that there is a principle

of

of grace in his heart. Though bear hearing, and bare praying will not argue our eftate to be good •, yet trembling at the hearing of the Word, and a filial awe of God upon the heart in prayer,will evince a fpiritual principle. -

(2.) Humility offpirir. God expects that thofe that come to worihip him fhould come very humbly, with low, mean, vile appre-henfions of themfeives. So came the Publican, Luke 18.13. There are many things that teftifie his low conceit of himfelf. He flood afar off. He Would not [0 much m lift up his eyes to heaven. He fmote his breafi, &c. Thus it was with Abraham , Gen 18.27. And thus it was with Ez>ra. Chap.g.6. Now though bare prayer will be no Argument of a good condition, yet praying in godly humility will, if it be from the heart, ii it be from a deep fpiritual ienfe of our own vile- , nefTe. If our iouls lie in the duft before the Lord, when we come to Worfhip him 1 fuch Worfhip will argue grace. i

(3.) Taithin thePromife. J Tis the mind of God that wefhould bring faith with us to God in every duty. He that cometh unto God mpifl beleeveJAzh. 11.6. Now when in hearing we can clofe with God by applying what we hear, when in prayer we are able in fome meaiure to caft our felves upon God, to rely and depend on him for audience, for acceptance •, When we can pray as David faith to God, and look up for an Anfwer, Pfal. 5.3. Such difpofitions in duties are Arguments of a work of grace upon the heart.

( 4.) Hungrings after God. God looks that we fhould have ftrong defires after the duties of Gods Worfhip. David fainted and longed for the CourtsofGody Pfalm 6$.init.Vfa\m 84.2. Pfalm 42.1. When we do not only pray, but hunger after prayer. When we are glad of an opportunity of hearing, as David was, Pfalm 1 22.2.efpecially if thefe hungrings be to private<luties,as well as to publick,fucn prayers are evidences of grace.

2. When a Man hath right ends in duties. God looks much at the a.Particu-ends which Men propofe to themfeives in all their actions. And To do l ar, Jr 0 IC holy Men. I fhall firft negatively remove thofe carnal ends which c ^ dSt ng Hypocrites and carnal ProfefTors propound in the duties of Religion.

Firft, The pleafing of Men. Moft propound no higher, no other end of their holy fervices but this. The Apoftle dif-owns this end, Gal.i.io.

Secondly f Cuftom. When a Man prayes. and hears, became it hath been his wont Co to do.Many Men have no other end,bui meei ly a religious,

ligious wont. They and their fore-fathers have been ufed to do fo, therefore they continue it.

Thirdly , To avoid Penaltie of the Lawes. This many Men make their end in religious duties.

Fourthly, To get Honour, Preferment , Refute with Men. When Men fhall pray', hear, meerly becaufe they would be accounted Religious. And thus the Shechemites wercCircumcited, Genefts 34-23-

"Fifthly, To flop the voice of Conference. Many Men fometimes Pray, Hear, Read the Scriptures, that they may (top the mouth of Conference, accufing them for fome fin committed. This is nothing elfe but fpiritual bribery.

Sixthly, When duties are made a mask^ to cover fome foul fin , either

ends^n done or intended to be done. As Jez,abels falling, 1 Kings 21. 9, The

duties. Pharifees long prayers, Matthew 23.14. He that makes thefe, or a-

ny fuch things as thefe, the end of his dutes connot conclude a prin-

cip le of grace from the performance of them y although they be

never fo frequently done. But the right ends are fuch as thefe.

1. Obedience to the Divine command. When a perfon fhall upon ferious examination find that his end in Praying, Hearing,&c. is,that he may (hew his fubje&ion to the Divine Precept. He prayes not only becaufe he wants fome mercy, but becaufe he would honour God by performing his Commands. When a perfon can fay with David, Pfalm 119.4,5- Thou haft commanded, &c. He may from the performanceof fuch fuch fervices comfortably conclude , that there is a principle of grace in his heart. When we can appeal to God, that we wait upon his Ordinances, becaufe we would do that Duty we owe to God/j in fuch cafe, we may argue from duties to grace.

(2.) A deftre to get and keep Communion wtth God. This is one end for which holy duties are appointed, that by them God and the foul may come together. And this hath been the end which holy Men have propounded to themfelves in holy duties, Pfalm 27.4. Thy Pace LordWill I feekflhwsit was with X)4Z//^,Pfaltn42 i.WhenJball J come and appear before God r And Pfalm 63.2. To fee thy power, and thy glory, fo as Ihavefeen in the Sanctury. Now when a perfon can in the uprightneiTe of his foulfay, that his end in coming to duties publick and private, is becaufe he would fee him whom his foul lo-veth - and therefore he is not fatisfied with a duty, if he meet not with

God

..

God in it, he may then comfortably conclude from the performing of duties, a principle of grace in his heart.

( 3. ) A defire to get Corruption tyeakjied, and grace flrenthened. This is one end why God hath inftituted his Ordinances, that fin may be outed thereby, and grace confirmed, 2 Cor. 1 0.4. And 1 Pet:z.z. Now when a perfon can in the integrity ofhis foul fay,that he prays, hears, &c. That he may get Love increafed, Faith confirmed, Grace exercifed-, that he may get his Heart warmed, his Confcience purified -, then he may comfortably conclude from fuch duties, that his Heart is upright with God.

3. When the deportment is fair after duties. I fhall here name two things.

Firft, Whence blefle Godfor duties. 'Tis a great Mercy to enjoy the Ordinances of God, Pfalm 147.19,20. Now when you return from Prayer, Hearing, &c. If you can from your fouls blefTe the Lord, that you have had fuch an oppertunity, from a fincere Heart j then "you may conclude that your Hearts have a principle in them above nature, when you look upon them as priviledges.

Secondly, When the doing of duties make you fruitful. When you Hear, and give up your felves to be ruled by the Word you hear, Rom.6.17. When you defire as well to be doers of the Word, as hearers of it, James 1.22,23,24. When you Pray, and defire to live the Prayers you make to God. When your Souls are troubled that you cannot find that fruitful efficacy of your duties upon your Hearts, and in your lives, which you would fain find.You can heartily chide your felves that you are no better for your duties. When you go«to Prayer, or to Hearing, or to the Table of the Lord, your earneft Prayer to God is, that he would make you better by every duty. When you goe into your Clofet to read the Word, you fend up fome ejaculation to Heaven, that the Word may be effectual upon your Souls, &c. Then you may comfortably conclude, that there is a fupernatural work upon your hearts. But if thefe things be not in you in fome degree and meafure ^ the bare performance of duties, though they be done never fo frequently, never fo exactly as to the outwards of them, will be no ground to you for the Reafons above mentioned,that you are in a good condition. This is the fecond falfe Rule.

3. The third falfe Rule«, Outward Profperity. Multitudes of Men judge of Men judge of their fpiritual condition by the Rule of outward Profperity. They think their fouls are in health t becaufe their

P bodies

bodies are in health, they think they are inwardly profperous,becaufe they are outwardly happy. They have great Revenews, a full Trading, they have a multitude of Chi!dreii,their Flocks and their Heards areincreafed, they are advanced to great honours-, therefore they blefle themfelves and fay, God loves them, and they are highly in his favour.They think tney are the Heirs of Heaven,becaufe they are the pofTeflbrs of the earth. Thus it was with the ten tribes ; when the Prophets threatned the judgements of Godagainit them for their fins, they ran to this Sandhiary to fecure themfelves, they concluded Gods fpecial favor from outward Prosperity,F*^ Hofea 12 8.' Tis the general and common refuge of wordiy Men. They think their hearts are full of grace, becaufe their Purfes are full of Gold^ becaufe the World dandles them upon her Lap, they think God dandles them upon his Knee. For the removeal of this, I (hall propound four things.

Firft, *Tis a Mercy in it [elf to enjoy a competency ofthefe outward things. To have Health, Wealth, Profperity, Plenty, is a Mercy to be received with much thankfulnefTe from God. To be poor fickly, weak, is initfeifamevil • and to be rich, ftrong, healthful' is in its own nature a blefling j which I (hall prove by thefc two Arguments.

1. The Scripture puts outward Profperity amongft bleffiogs. Deut. 28.3,4,5. t0 *5- So Xfv.26.3,4,&c. Now what the Scripture calls blefling, is in its own nature a blefling. The judgement of God is according to truth.

2. Thofe that are rich 9 &c. Have more oppertunities of doing good, thanfuch as are poor. They may by their outward Eftaces promote Religion, help to advance the Wor(hip of God in the world, be in-ftruments of planting theGofpel in forreign parts. A good Purfe and a gracious heart meeting together, may be very inftrumental fundry wayes for the glory of God , and the good of Men. They may be the means of bringing in many to God, both by their example, which is very prevalent in the world, and by giving unto Men rewards for godlinefle fake. One rich Man inaParifh maybe a great help to make a Pari(h religious, if not in heart, yet in profeflion ^ which is a great Mercy. Rich men have a capacity of doing that good, which Men of meaner condition want. They may relieve Prifoners, cloath theNaked, feed the Hungry, ranfome Captives- which other Men cannot do. Now it's a Mercy to be put into a capacity oi doing good. It's a grief to a good Man, when he is not capable of doing the

good

;u

JefaChr'ijl the Vhyficim. \66

good he would, though it be but a temporal good. Tis a greater trouble to a good Man not to be able to give, than it is to the pootf to be turned away without giving. Though in fuch cafe the libera-rality of the heart is accepted initeadof the liberality of the hand. He that would give when he hath not to give,is fet down in Gods Ka-leudar,for a bountiful Man, though he give nothing at all.This is the firft conclusion.

Secondly, Riches audgrace do fometiesgo together. Outward Pro-fperity and inward, do fometimes meet in the fame perfon. Tis not 2 « Concln. impbfiiblethat rich Men (hould be good Men. We have fome in-fiances of this in Scripture. Abraham was very holy, Called the righteous Man, Efay 41.2. Fhe Father of the Faithful\ The Friend ofGod,&c. And yet Abraham was very rich, (7ftf.24.35. fob was exceeding pious, a Man whom God boafts of to Satan , Job.i.%. And yet he was very rich.He had plenty of Children fthofe are firft put in the Inventory) and he was rich in all other Wealth, ver. 5. He h ad fe ven thoufand fhe^p, three thoufand camels, five hundred yoke of oxen, five hundred (he afles, and a very great houfhold , and Chap. nit. when his Eftate is furveyed again, you will find it doubled, verfeiz. Many other inftances we have in Scripture of the AfTociation of grace and greatneffe. This God doth for thefe fix Reafons.

1. To confute the judgement of the world. Plain dealing is a jewel faith the World, but he that ufethitwilldy a beggar, God gives thefe things to his People, to crofs that wicked Proverb.

2. To convince Men that they are not evil things. It was Auftins Obfervation long fince. God bellows outward things upon the worft of Men, that they may not be thought to be the onely good things; and he beftows them fometimes upon his own people, that they may not be thought to be evil things.

3. To fhewhis Dominion and right as difpfivg even thefe outward things. Shonld not fome godly Men enjoy thefe outward things, they would be apt to think that God did not meddle with things of thfe nature, but now the conferring of thefethings upon the godly disproves that Atheifm.

. 4. To let men fee , even fenfual Men, that it is not in vain toferve God. Worldly Men fay, what profit /halt we have if we pray to him ? ' J?'W ^ owtne y are not capable of undemanding the inward J^ c of nollneffe > hut they canpnderjland the outward advantages* Godtherfore will prove the profit of piety by Arguments as they •are able to understand. P 2 %. Ta

J. To fulfil the Leter of his Promife. He hath promifed thefc out-things to godly Men, Pfalm 112 2,3. Now Men would queftion his raithfulneffe in keeping promife , if it fhould not fometimes be made good in kind.

6» God makes (ome of his people rich to help fnch as are poor. Wicked Men generally hate the people of God for their very holinefle. They are not willing to relieve them, though God by his power makes them Authors of good to them. Therefore that the poor of Gods flock may have fome to (land by them, for confcience fake, God is pleafed to make fome of their number great, that the wicked of the world may not alwayes tread them down without opposition, fofeph was made great, to provide for his Fathers houfe in their povercy, Gen. 50.20. God makes fome of his flock rich and great, that the poor of his flock may have fome to look after them for his fake. This is the fecond Conclufion.

I Condu^ Thirdly , That grace and holinejfe is the beft and nearefl way to attain to all outward Prefperity. For although God as fove-reign Lord, make rich and poor, whom hepleafe^ yee no man can expert or hope for temporal felicity but the Man that is truly godly , 1 Timothy 4.8. Godlinejfe hath the promife of the life that #oV? is , and of that which is to come. And Matthew 5. 5. The froward do often enjoy much of thefe outward things, but the promife of the inheritance of them belongs only to the meek r Prov. 3. 16. Riches and honour arc put into the hand of wifdom, and none but wifdoms Children can upon any good ground expert to inherit either of them. This is the third.

^Conclu. Fourthly, That the enjoyment of thefe outward things , is no infallible evidence of a good condition. J Tis poflible for a Man to pof-fefs a great portion of outward happinefles, and yet be unhappy in regard of his Soul, The purfe may be full of Gold,andyet the heart empty of faving grace. The Body may be fat and in good liking, and yet the Soul lean and withered. A Man may have great pofleffions in the World, and yet have no intereft in God. Our Saviour fup-pofeth this, Mat. 16.26. There are four things required to make up thisfuppofition.

(1.) A Man that gains the whole World muft enjoy all the riches, honour, pleafure of worldly things.

(2.) He muft have a Heart capable to take delight in all thefe. ( 3. J He muft enjoy all thefe from the firft Man to the

laft

laft Mail, from the beginning to the end of the World.

(4. ) Freedom from all vexations, and troubles of Spirit. This no Man ever did enjoy. And yet our Saviour fuppofeth, that a Man may enjoy all this, and yet lofe his Soul. That outward profperity cannot evidence a Man to be in a date of grace,appears by thefe feven Arguments.

1. They are beftoyed upon the \\>erft of Men. The Scripture tells us Oatward of many rich men, very rich, that lived and dyed wickedly. \Vhat ?rof P eri * think you of him mentioned, Luke 12. 16,17,18, 19,20. He was^*™° c exceeding rich, his Treafury was too little, his Store-Houfe was too a grace fmall for hisRevenews, and yet no interelt in God at all that might proved, entitle him to falvation •, a very fool for all his riches. You read by 7. Ar-of another in Luke 16.19. There are all expreffions of profperity guments. that can be imagined, and yet ^.23. that very perfon is in Hell torments. Youknowtheftoryof Nabal y 1 ^7^25.2,6. He was very . wealthy, andyetafinfulfool. As his name is, foishe, Nabal is his name, and folly is with him. You read of fomein Job, Chap.21. 7,8,9, io.That enfoyed much profperity,and yet defperately wicked;

read v, 14. They fay unto God, depart f om w, -we defire not the knowledge of thy wayes. Sodom wAGomorrah were very rich, it was a Land fruitful as the Garden of God, Gen. 13.10 And yet they that pofleffed that fruitful Land, are now fuffering the vengeance of eternal fire. Judej. The Scripture is full of fuch examples.

2. Riches and Honour are but common bleflings. They are the good things of the Foot-flool, not the good things of the Throne. They are in the left hand of Wildom, Frov. 3.16. Now no common mercy can argne fpecial [owQ^Bcclefg.i^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 fcrioufly be taken notice of» 'Tis eafter for a Camel to go thorough the eye of a needle, than for a rich Man to enter into the Kingdom of God, Mat. 19.24. Riches too often draw the Heart from God, they cool Zeal, quench Devotion. We fee by experience many Men that were hot for Religion when they were poorr , are grown dead, cold, now the have got eftates. Our Sa^ viour tells us, that the deceitfulnefTe of riches choaks the Word, and makes the Heart unfruitful, Vide Matthew 13.22. Now that which hinders Men from Salvation, can be no argument of a ftate of Salvation.

4. Men may tranfmit riches to their pofterity, Now that wh/ c h a .

Man

ro^ J e fe* thrift the ThyficUn.

Man may have by defcent and natural generation, can be no evidence of a ftateof grace. No man is born in a ftate of grace, Eph. 2. 2. A Man mvft be born again before he can fee the Kingdom of Heaven. Job. 3.3. Many Men are born rich and honourable, &c. therefore none of thefe things can entitle a Man toHeaven.

5. If outward prosperity were an Argument of grace , thenCove-toufneffe would be no finn. 'Tis no fin but duty, for a Man to labour for, and to covet evidences of grace. We are commanded to do fo in Scripture^ Make jour calling and eletlion fure, 2 Pet. i.jo. But covetoufnefs is not a duty, but a fin, a (in of a high nature,77?e root of all evil, fothe Apoftle calls it, iTim.6.10. ■ Tis idolatry ,one of the word kinds of Idolatry.

6. Outward Prosperity may be quite lofl. Therefore it can be no evidence of a (late of grace. Evidences of true grace can never totally be loft where once they are ^ the knowledge of the evidence may be loft, but the ground of the evidence cannot be loft •

% but all outward profpertty may be loft. Riches are not Forever, Prov. 27.24. Honours dye before he that had them dye. Haman will be an example of that-, our own age hath given us frefh precedents in gbundance, of the peri(hingne(Te of thefe things. Do not many that were cloathed in Skarlet embrace ihe Dung4nl ? Are not rich Men made poor , and poor rich ?

7. Outward prosperity is fometimes given in Wrath. He gave them a King in his Anger, and tooJ^ him away in his Wrath, Hof. 13. n. God gave quails to the Ifraelites , but his Wrath came along with thcm>Pfal.j$. 3 0,3 i/Tis true of all outward thing?.T^ prosperity of Tools fhall defiroy them,Prov, 1.3 2. Profperity kills more than Adver-fity* But now, that which is an evidence of falvation is never given in Wrath. I (hall anfwer one queftion, and then I (hall (hut up this Rule, vi^.

Queftion. How (hall I know whether outward things are given in Mercy ?

1. When they make the heart more spiritual. Riches when ihey are

Anfwer. g[ ven [ n Anger, make the heart fenfual, ftubborn. When they are given in Love, they do fpiritualize, enlarge the heart God-ward: We may fee it in Hannah, 1 Sam.2 2. My heart u enlarged : outward Mercies naturally make the heart carnal, but when they are given in Mercy they makeitfpiritual.Seeitin David, Pfalm23. 5.6. IwiH dwell iu the Houfe of the Lord for ever. When Health, Riches, &c. raife the heart nearer Heaven, then'tis a fign they are beftowed in Mercy.

Jefus Chrifi the Thyftcian. no

. 2- When they make the heart more humble. Naturally outward profperity fwells the heart. That Caution, i Tim. 6. 17. Notes the diftemper. A full Purfe ordinrily makes a big heart. If therefore you find your fpirits humble under your outward enjoyments, you may coudude they are given you in Mercy. See it in Jacob •, Kow humble was he ? Gen. 3 2.1 o. His Spirit was as low when he marched with his two bands,as when he travelled with his fcrip and ftafTe from his Fathers houfe. Soi.twas with David, 2 Sam.7.12.13. There is a promife of great profperity to David and to his houfe. See how humble this made Davids Spirit ? v. 18,19. Who am I , O Lord God r and W-hat is my houfe that thou haft brought me hitherto <

3. 1 Vhen \X>e are as ready to lay them out for God, as to receive them from God. When God gives thee an eftate , and thou groweft covetous, art loath to part with it, to promote either the ferviceof God, or the good of his people- When God gives thee a healthful body, and thou careft not to ferve him with thy health, &c. This is a fign that thefe things are given in Anger .But when thou canft freely pare with thyfubftance, when thou Jmdieft, how thoumayeft honour God with thy eftate, as the Wife-man enjoynes, Frov. 3 9. When thou art willing to feed Gods hungry,and cloath his naked,and lodge his houfleife ones, &c. This is an Argument that God gives thee thy eftate in mercy. But now if thou fquandreft it away in the ferviceof thy lulls, or if thou canft not find in thy heart to lay it out forGod^ thou mayeftfufped that God gave thee what thou haft in great anger.Thus much for the third falfe Rule.

4. The fourth falfe Rule. The judgement of ethers. There are ve- Fourth ry many in the World, who conclude themfeives to be in a good con-falfe rule, dition, becaufe others have a good opinion of them. They think

they are perfectly well, becaufe others tell them ; they are well. E-fpecially if they be fuch as are godly and religious. The Apoftle hints at this, Gal.6.4. I (hall lay down two things.

1. 'Tit a very great Mercy to be well refuted of by fuch as are godly. j 0 j c 2-The good Opinion of one godly Man, is better than the accla'mati- Proportions of many wicked. It's an honour to any Man to have agoodons report amonft them that fear the Lord in (incerity, It's recorded concerning T JMOTHT, that he was**// reported of by the Brethren that were at Lyftra, and Iconium , Ads 16.2. ift*w«i». They that are godly are more knowing than others, as having the Spirit of God, and fo better able to difcera of Men than others are. And then the are moie &khf«l than others *, They dare not willing-

ly call evil good, or good evil. The teftimony of one godly Man,is to be preferrd , and valued before the teftimony of many wicked.lt is a great comfort and {lengthening to a godly Man, when fuch as are of a difcerning Spirit approve of his condition.

2. It's poffible for a Man to be in a very fickleftate,and jet to be well reputed of by godly Men, the W if eft, the Faithfuleft. I (hall give three Arguments to clear out this,***.

(I,) We have fever at in fiances ofit in Scripture. What think youof Judas? he was a very wretched Man, ourSaviour callshim* Devil, John 6.70. And yet all the eleven had a very good opinion of him. If Judas had defired it, he might have had a Teftimony under the hands of all the Difciples, that they judged him to be a very godly Man. When our Saviour told them, that one of them (houid betray him 5 every one of them was more ready to fufped: himfelf than Judas, Mat.26.21,22 They were exceeding forrowful, and began to fay unto him one by one, Mafter is it I ? Ananias and Sapphira were (without doubt) well reputed of by the people of God, and yet you know, AQs 5.1,2. How great Hypocrites they were : they both agreed together to tempt the Spirit of the Lord. Was not Demas once highly approved of by the Apoftle Paul ? and yet a very painted rotten hearted Hypocrite, one that forfook the Apoftle to embrace the prefent World, 2 Tim.4. 1 o. What, (hould I tell you of John, tiymeneus and Alexander, and many others who were highly efteemedof by the Servants of God in that generation? Onr prefent Age will furnifh us with too many precedents of this nature -, many, very many have turned fearful Apoftates, of whom the Servants of God judged far better then ever they durft of their own hearts.

( 2.) No Man doth infallibly know theftate of another Mans heart* 9 Tis made by fome a queftion,whether a Man can know the ftate of his own heart infallibly ? Though I do not queftion that, yet I be-leeve,

1. That no Man can do it at all times.

2. That no Man can do it without the extraordinary affiftance of the Spirit of God bearing witnefle with his Spirit, Rom.%.16. Sure it is, no man can infallibly know the ftate of his Brothers heart. All the knowledge we have of other Men is but conjectural. A faithful Brother, as Ifuppofe, faith the Apoftle concerning Sylvanus, 1 Pet. 5.12. 'Tis Gods Prerogative infallibly to know the hearts of Men. You cannot infallibly know a Mans temporal eftate unlefle it be discovered, muchlefshisfpiritualcftate. ($.) That

Jefus ChrifttheThyJicia*. f 113

( 3.) Thatjhat will be a good ground to another man t9 judge'well of us, will not be a Jefficient ground for m to judge well of our fllves. Others are bound to judge well of us, n they fee no evil in us. Charity beletveth all things ', hopeth all things, thinketh no evil % Vid. i Cor. 13.5 y 6j. A fair outward deportment free from offence, is a fufficient ground for another Man to judge charitably of me, and for me to judge charitably of another. But now more than this is required to give me a ground of judging well of my felf. I muft leefome inward faving work of grace in my heart before I can judge, before I ought to judge my own condition to be good. That, that will evince me to be a cenfurer of another if I do not judge well of him, will prove me a flatterer if I do judge well of my felf upon fuch grounds, becaufel muft know pofitively my condition to be good, before I conclude it to be good. Thus much for this Rule*

5. The fifthfalfe Rule-, Some outward Reformation. Many $.Falfc Men conclude themfelves to be in a very healthful condition, Rule* becaufe they are better than they were. They have left fome fins which formerly they walked in, &c. Therefore they hope their condition is good in the fight of God. They were wont to fwear ' at every word, but now they fwear not at all-, if they do, 'tis but very feldom, &c. Vide 2 Cor. 16.12. I have four things to fay j„ 4. p m about this Rule. ticolari.

1. 9 Tts a very great Mercy tyhen Men are on the mending hand.

When they grow better any manner of way, in any degree, they ,# * artJcl1 * have caufe to blefs God exceedingly.When he that was a common Swearer, can now fpeak without an Oath. When he that was a Cheater, doth now deal honeftly with men. When he that was a Drunkard,doth now live foberly. There is fome better hopes g of this Man, then there is of another who goes on full in his old wayes. When a Man can fay, I was an Extortioner, an Oppref-for, a Liar, &c. But now I have left thefe fins. He hath very great caufe to bleffe God that hath made him better^ to leave one finisagreaterMercythantogain the world.

2. No Man can have hopes of Heaven, that doth not mend his life. He that doth not outwardly reform (hall not go to Heaven, fob 22.23. C0/.3.4, 5.

3. It'sfoftible thataMan.may outwardly re form fome things } 2%fmku9 and yet be in a very fickjonditien ftill. AMan maybe better than

he was, and yet far (hort of a good condition. A Man may be

Q^ lefs

lefs wicked than he was, and yet not at all truly good tn the figkc of God. Conner four things to clear this.

(i.) A Man m^y part with fome one fin to make mm fea-roomt for fomtr other fm. Though all lulls are from the Devil, and lead to the Devil, and all are contrary to Holinefs, yet there is fome oppofition between one luft and ; another, fo that one cannot aft vigoroufly , unlefs another which oppofeth it be brought under. Prodigality is contrary to covetoufnefs, &c. Now it's poffiblc for a Man to leave fome fin out of love to another fi n . to part with covetoufnefle out of love to prodigality A Man may put out fome of his children to make more room for the firft- born, and yet he accounts them all his children, A Mans heart may be fo much addicted to one fin, that he may feem to neglect all the reft, to make the better provifionfor that which is moft dearly beloved.

( 2.) A . Man may leave fome fins, becanfe he hath not ability or opportunity to commit them as before. The Prodigal Man hath fo fan* wafted his eftate that he hath not ability to be fo waftful as before. The Adulterer hath fo impaired his Health and ftrength, that he is not able to ad his fin as he did before. A Thief may have reformed his Theevery, becaufe he hath not that opportu-n ity to purloin as he had before. He is better watched than he was.

( 3.) A Man may part mth feme fins meerly tspleafe Men with whom he Imps company. Hoc becaufe he hates the (in, but becaufe he (ball difpieafe others whom he would not difpleafe. A Man may forbear fome difh of meat which he loves, becaufe his friend whom he hath invited doth not affe&it. % l^ 4. ) A Man may part rvithfomefin^ecaufe he hath found fom; ofdtwardfmartby it. He hath impaired his Health by immoderate i drinking, and therefore he will now be foher. He loves the fin as well as ever he did, but lie cannot without the hazarding of his Life or Health frequent it. Many a Man abftains from fome meats, not becaufe he hates the meat, but becaufe the meat doth not love him. St» it is in refpect of fin. It hath been a chargeable fin to him, and will be fo ftiil if he ufe it, therefore he puts it away. By all thefe things it appears that fome outward Reformation may be attained unto, and yet the Soul ftitl in a fick condition. This is the third thing.

4- Hoy*

\

4. How may a Man know then whether his Reformation be .

fuch as will evince his condition to begoed. Thefe things wille- jo^wf 1 " 10, vidence this.

1. If it proceed from a true dif^Hcency and hatred of it. When Anfxver. loathing of fin goes along with leaving of fin. When the heart is His c?il difaffecte<Lwkh4t. When the filthinefTe of fin is apprehended as Iifc -well as the deftructivenefTe of fin, Efaj 30*22. True grace doth

hate fin more for its filthinefTe, than for its damnablenefs • more becaufe of its oppofition to God, than for its hurtfulneffe to him-felf. He that can find this, may conclude his Reformation to be an argument of grace.

2. If care be taken as well to fupprefs the root as to reform the cutwardatt. Every finful act doth proceed from a fintial habit Out of the heart proceed evil thoughts, Mnrthers^ Fornications,&C. Matthew 15.19. Now if you can find that the outward Reformation, and the inward Reformation go together 4 you may conclude the prefen.ee of grace from fuch acts of Reformation. This is that which the Apoftle fpeaks of 2 Cor. 7.1. Nowifasgre&t care be ofed to be freed from the filthinefs of the Spirit as from the filthinefs of the flefh, 'tis a fign the fear of God is there. Tut away your iniquities from before mine eyes, faith the Lord, Efay 1.16. What is it to put away our iniquities from before the eyes of God, but to take care that they may be blotted out of the heart, as well as put away from the hand.

3. If the Reformation be general. If we mend in one thing as well as another, we may conclude grace is in the heart. Hypocrites alwaies reform with a refervation •, they leave a neft-egg for Satan to fit on. In this things the Lord be merciful to thy Servant^ (kith Naaman^ 2 King. 5.18. But where there is true grace, the Reformation is univerfal. Abufes againft the firft Table are reformed, as well as abufes againft thefecond Table •, and abufes a-gainft the fecond Table, as well as fuch as are againft the firft. Through thy Commandments Ja.iihDavid,Iget underflanding^there-fore I hate every falfe way.

4. When it is a Reformation to all gtod 9 as Vrell as from all evil. When the heart is carried out as ftrongly after the reforming of good things omitted, as of evil things committed, then 'tis a fign tkat there is grace in ihe heart. When a Man flhali not onely reform of oppreflion andinjuftice, but reform to liberality and open*heartedncflfe. God puts tftffe together as equal and eflential

0^2 branches

Ug JefusehriJtthePkyfician.

branches of all trde Reformation, Efay 1.17. Ceafetodoevit, learn to do well. When a Man (hall not onely leave fwearing, but confeionably take up the work of praying,&c. Such Reformation will evidence grace to be in the Soul.

5. When it is a fetled and fixed Reformation, Two things are comprehended in this.

Firft, Refolution never to return to thofe evils which we have put away,never to forfake thofe holy courfes which we have taken up \ when a Man through the grace of God doth purpofe that kis Reformation (hall laft as long as life lads. He may fall into the fame Acts again, but 'tis againft his intention, againfl his prayer, againft his endeavour.

Secondly, a Refolution 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 amiffe either in excefs or defect. This I call fixed Reformation. 6. Falfe 6 - The fixth falfe Rule ^ gnietnefs of Conference. Many per-* Rule. fons judge themfelves to be in a whole condition,becauie they find no troubles in their Spirit. They have not thofe Tormina and gripings in their Conferences which other (inners have had, therefore they gather that they are in a good condition. They think they are well, becaufe they do not find thofe pains which others have found. I have thefe three things to fay about this Rule.

1. Holrnejfe is the onelj way to true quietneffe of Conference. See fumes '3.17- Efdy 52. 17. Disturbance is threatned to the wicked, fob 15.21,24. Job 20.20. Efaj 57.

'2. All quietneffe of Conference is not an argument of a good condition. This I {hall make out by three Arguments,, viz.

( 1.) A Man may be in a very good condition , and yet want peace of'Conference* A good Conference, and an unquiet Conference, fometimes meet in one Man. Though purity of Confci-ence be the way to peaceableneffe of Confcience •, yet the Con-fcience may be pure, and for the prefent unpeaceable. We have many inftances of this in Scripture. That of He man is very remarkable, Pfalm 88.15,16. Avery good Man, as will appear by many inftances in that Pfalm^tt had a very ftormy Confcience That inllance in Efarah 50.1 o. is another proof of this. Yea, Jefus Chrift himfelf had alwaies a good Confcience, but he fometimes wanted a peaceable Confcience , when he uttered thofe words* Matthew 27.40. He wanted ferenity and peace, David a holy

v Man

Man doth often complain of unquietnefle, and of great troubled-nefle in his Confcience. In the beginning of the new-birth, when the pangs are not well over •, upon the hiding of Gods face, upon the ftepping alide into (in, upon want of evidence of grace, upon fome great affault of Satan •, in fnch cafes Confciences that are very good, may be very unquiet.

( 2. ) A Man may be in a very bad condition , and yet find fome quietnefs in his Confcience. See that clear Text to prove this, Luke 11. 21. While the ftrong Man armed keeps the Palace, all is in peace. The Devil may be in full poffeflion of the Soul, and yet the Soul may be fenfible of no unquietnefle at all. That rich Man in the Gofpel fings a Requiem to his Soul, Luke 12.19. The Apoftle fpeakes of fome that are paft feeling > Efhef. 4.19. di*xyn**'ni. They fin, and yet do not feel fin.

( 3.) Some quietneffe of Confcience is a difeafe. Some peace of Confcience arifeth from ignorance of a Mans Condition. *Tis not peace,but fecurity,flcepineffe,deadnefle,yea 'tis one of the greateft Judgements God inflicts in this life, to afford Men quietnefle of Confcience in afinful condition. When God lets a Man be as Jonah was, ready to be drownd, and yet fall a fleep in the fides of the (hip.

3. All that are truly godly 9 Jhall at laftfindpeaceablenejfe ofConfci* ence. Though they may be full of tofling5 and unquietne/Tes in their Confciences, yet they (hall at laft find peace y though not perhaps fo much peace as (hall free them from doubting, yetfo much peace as will free the from diftruft.Peace is promifed to them often in Scripture, Efay 26.3. Thou {halt keep him in peace , Pfal. 858. Pfalm 37.37. Chrift hath purchafed peace for them. The Spirit is a Spirit of peace as well as a Spirit of grace* Joy is the fruit of the Spirit as well as Love, &c. True peace ofCcnJcience is an evidence of true Grace,

SZuett. How (hall a Man know true peace of Confcience from c<3 e ft* carnal fecurity f They may bediftingui(hed three wayes.

I. From the rife of them. True peace proceeds from truefpiri- J* n f wer * tual roots, zuc.

1. Acquaintance with God } fob 22.21. Falfe peace arifeth ra^ ther from ignorance of God , forgetfulnefs of God •, but true peace arifeth from acquaintance and communion with him.

2. The knowledge of our Jujhfication., Of this the Apoftle fpeaks Rpm.f. 1. When a perfon doth upon good grounds^ know that

his

hisperfonis putintoalUteof juftification, and thereupon finds peace and quietnefs in his Spirit, this is a right born peace.

3. tiff Jenfe of our walking according to the rule of the Word. The Apoftle mentions this, Gal.6.16. He thai: can derive his peace from fuch foundations, may conclude the work of grace from the work ol peace, as truely as he may conclude light from the Sun.

I LJrrom the manner of the working of his peace.Ttut found peace hath ufually followed great conflicts ©f Confcience.True quietnefs ordinarily grows out of difquietnefs. Storms ufually go before calms.As it was with that natural outward ca\m,Mar.4. 3 9.S0 it is generally with fpiritual calms. Though fpiritual ftorms are not of the fame violence, or of the fame continuance in all, yet fome tempeftuous blafts go before thefe ferenities.

III. From the properties of it. I (hall name thefe three properties of true peace.

1. It -will allow no peace with fin. Carnal fecurity is at amity with fin, atleaftwith fome fin; but gracious peace is at enmity with all fin. The Prophet mentions this fruit of it, Pfalm%$. 8.

2. It raifes the heart to enjoy more full communion With God. The heart is made more active in all holinefs •, whereas carnal fecurity deads the heart. Its a heart-ruling peace, CV.3.15. Ahfcart-keeping peace, fbil.4.7.

3. True peace continues even in outward trouble. Outward troubles dafh carnal fecurity, not true peace, unlefs God hide his face in trouble fob, 16.33. This is the fixth Rule.

f 7. Ihefeventhfalfe Rule-, Comparing a Mans felf with others.

Rule? C ^ er y man Y do build much upon this foundation. They judge themfelves to be in a healthful eftate, becaufe they are not fo fick as other Men. They fee abundance worfe than they are, and therefore they conclude all is well with themfelves. This was the pharifees cafe, God 1 thanh^thee $ that 1 am not as other Men are 9 Lake 18.11. This is a general common cafe. I have two things to fay about this head.

Firft, 'lis a great mercy that thou doefk in any degree or mafurt

I. Panic. exceec i aH y 0 fxhe Sons of Men. As we are bound to blefle God that o-

thers do go beyond us,fo'tis our duty heartily to blefsGod,that he

hach made us in any degree better than the viteft of Men. And we

have great reafon to do lo in four refpects.

I. Becaufe our Nature is as bad a* the Nature'of the tvorjt Man. Original corruption, as it doth abide in all, fo it » equal m

all)

Jefus €hrifl the Thyjician. Up

all. No Man is bette* than another by nature. The image of the old Adam is by Nature as deep, and as black, and broad in every one of our Souls, as it was in the Soul offudat, Cain, Saul, or any of thofe that are at this day in the place of torment, PJalm 14. 3. They are all gone a fide, they are altogether become filthy. The Apoftle citing this place, Jcow.3.9,io,&c. Refers it to the natural eftate of ail the Sons of Adam, both Jewes and Gentiles. And therefore it is that he pronounceth the ElecT:, and regenerate, as well as others, to be by Nature the children of wrath, Epef.a,$. This being true, it appears to be a Mercy, that we are in any thing better than the vileft of Men. Though we be not fo good as many, yet 'tis fome happinefs that we be not as vile as any.

2. In as much as a perfon is lejfe evifthan others, hispunijhment Quality, will be lefsthan thepnnijhment of others. There are certainly degrees

of torment in Hell. Though extenfivk in regard of duration there is no difference (the torment of every damned Creature is an eternal torment •, ) yet intenfivh in regard of degree & quantity there is lefTer & greater.Thofethatqueltion whether there be degrees of glory in heaven,do hold without queftio chat there are degrees of punifhment in Hell. The juftice of God diftributes punifh-m£t for fin as the wages of it, & therfore according to the quantity of fin (hall be the meafure of punifhment. And the Scripture is expreffetothispurpofe, Matthew 11.22,24. Tyre and Si don (hall not undergo fo much torment as Cher'azin and Bethfaida. Sodom znd Gomorrah {hull beinferiourin punifhment to Caper-naum. Capernaum out-finned Sodom and Gomorrah , and therefore (ball exceed them in degrees of punifhment. Now 'tis a mercy to have any abatement of torments. Though a Man be (hut out of Heaven •, yet if he have a milder punifhment in Hell than others, it is a great mercy.

3. He that is lefs evil than others, dijbonours Godlefs then others. The great evil of lin confifts in this, that it cafts difhonour and contempt upon God. Sin is worfe as it is a God-provoking thing, then as it is a Creature-damning thing. Every ad of fin greatly difhonours God ^ and the more a&s of fin a man commits, the more doth he difhonour God. Now 'tis a great mercy that we do not difhonour God fo much as others. Though it be a great; unhappineffe that we do not glorifie God as much as any, yet it is fome happineffe that we do not difhonour him as much as any. To be preserved from dtfhonouring God by any finful action, is ■

12 o Jefus Chrift the fhyfician.

initfelf a greater mercy then to enjoy the greateft outward advantage in the worlds the difhonouring of God ,( though it be but by one ad:, the leaft that is imaginable) is a greater mifery, than to lofe all the world, becaufe the Name of God is better than all the world ^ fo to be delivered from difhonouring, though but in one ad,is a far greater happinefs than to acquire the beft outward advantage, which the world hath to heftow.

4. He that islefs evil than others, is delivered from fome filthinefs. Sin is a great defiler. Tistheonely Soul-defiler in the world. The Scripture refembles it to the moft filthy things ■, To the vomit of a dog, to a miry puddle. You have both thele in one place, 2 Vet.2.22. To a menftruous cloth, Bfay 64 6. 'Tis often called filthinefs in the abftradt, Xww.3.9. Now 'tis amercy, though a Man be not clean, yet 'tis fome mercy, that he is not altogether fo filthy as he might be. To be preferved from any one fpot of this filthinefs, is a very great kindnefs, a kindnefs to be acknowledged with the greateft thankfulnefle. This is the firft con-clufion. a Parric. Secondly-, It's fojfible for a Man to be better than others ', and ' yet to be in a very bad condition.A Man may be flck unto death,and yet not fo far fpent in his body as fome others are. A Man may have a greater eftate than many hundreds, and yet be no very rich Man for all that. So'tis for fpirituals. Thou mayeft peradventure be nearer Heaven than many hundreds are, and yet be in the high-way to Hell, and deftruction. That young Man in the Gof-pel that came to Chrift, had out-ftript thoufands of his Neigh-bours.When Chrift told him,ThouJbalt not commit Adultery , thou fhalt not kill ', th^u fhalt not bear faIfe mtnejfe, honour thy Father and thy Mother -, Thou fhalt love thy Neighbour as thy/elf: What anfwer did he make f All thefe things have I kef t from my youth up, Matth.19.zo. There were millions in the world at that time, that were inferiour to him, and yet he was under the power of mortal difeafes. The greateft part of the world are in a very bad eftate. Our Saviour tells us, th&t many are called, but few are chofen, Matth.22.14. The greateft part of Men in the world walk in the broad way. Judas, Saul, Jehu, were better in manyre-fpects, then multitudes that then lived in the world ♦, and yet every one of them fick unto death. God hath no where in Scripture faid that that Man is in a good condition that is better than o-w thers, unleffe thofe others whom he excels be in a faving regenerate condition. 8. The

Jefus chrtft the Vhyftcun. \ $ t

8. The eight falfe Rule • K wwkdgt offiiritual things. Many Men 8. Falfe think themfeives in afaving condition, becaufe they have attained Rule, to a good meafure of knowledge in the things of God. They underftand ;he Doctrine of the Bible, they are well verfed in the principles of Religion, they can anfwer almoft any queftion in Divinity •, and therefore they judge their eftate to be very good. I have three things to fay concerning this head, #*t. *• ^oncl.

1. a Tis a very great mercy to have the knowledge of faving and x.Condu. ftiritual things. 'Tis a happinefs to have a deep knowledge in natural things. Humane knowledge, if the face of it could be feen,

is far brighter then the morning (tar. Knowledge never had, never will have any enemy but Ignorance. What faith Solomon ? Ecclef.z. 13. He tells us, that Wifdom excels Folly as far as light excels •dark*efs. But efpecially the knowledge of Divine things. This is a rare jewel indeed. Knowledge is one of the excellencies of God, He is a God of Knowledge^ 1 Sam.2.3. Knowledge was one of the perfections of Man in the date of Innocen-cy. A knowing Man finds more content in Knowledge, even in the Knowledge of natural things, than ever he couldfindin gold, or filver,or any fuch things.You have heard of fome that have caft away their outward eftate, that they might not be taken offfrom fearching after Knowledge. But of all Knowledge, the Knowledge of Heavenly things is moft excellent.T^ price of this Know* ledge is better than Wifdom, audthe Merchandise of it than fine gold, Prov. 3.14,15, No outward gain in the world is comparable to the gain of this Knowledge. By knowledge we come to know what is to be done, what is not to be done •, what is to be beleeved , what is to be rejected. Hereby we are enabled to guide others, to regulate our own a&ions. By Knowledge the moft principal and higheft faculty of the Soul, thellnderftanding, comes to be enriched. Knowledge makes a Mans face to (hine. Many high commendations are given in Scripture to this precious Pearl of Knowledge, To know fpiritual things is a greater Mercy by farr, than to be made Ruler over the whole world > and to want Knowledge. He that wants Knowledge is brutifh, he is under the cu'rfe of Nebuchadnezzar, Dan.4.16. Let a beafts heart be given him. An ignorant Man is more truly a Beaft than a Man.

2. It's the datj of all that expeft to bejaved, to labour after this *.Conclu. Knowledge. God commands it often in Scripture, Pr^.4.5,6,7.

Get Wifdom, get Vnderftanding. Search the Scriptures, ^.5.5 9*

R Let

Jt7 J e fa Chriji the Pfyjtcian:

Let the Word ofChrifl dwell richly in you, in all Wifdom, Col. 3.16. An ignorant heart is a bad heart h I mean, a heart totally ignorant of the things of God, for without Knowledge the mind is _ not good. Knowledge is as neceflary unto pra&ife as light is to adion. A Man muft know the Will of God before he can do it. Ignorance is the Mother of Popifh Devotion, but Knowledge is the Mother of true Devotion. A Chriftian can do nothing acceptably without Knowledge. Want of Knowledge is a deitructive thing, eipecially if it be where God affords the means of Knowledge, Efay27.11. Hof^.6. Want of Knowledge doth ftirup Controverhes between God and Men, Hof, 4.1. A Man may go to Hell for want of Knowledge, as well as for want of Faith or other graces. God puts fuch a high efteem upon Knowledge, that he faith, It is life eternal to know him* and Jefits Chrifi whom behathfent, foh.iy 3. It's the Character of the worft of wicked Men, that they deftre not the Knowledge of Gods wayes, fob 21.14. Knowledge in its kind and degree is neceflary to falvation, as well as holinefs. Why is Piety in Scripture fo often fet out by the name of Wifdom, Knowledge, Underftanding, but to let us fee how neceflary it is to the attainment of true Piety ? * Conclu. 3- It'spojfible to be very knowing in fpritual things, and yet to be ' in a fickle ondition. A Phyfician may know the nature of all dif-eafes, and yet be fick of the word of them. A perfon may be well verfed in the Hiftory of the Scriptures, in the Syfteme of Divinity,, and yet for all that be in a bad condition as to his eternal eftate. This I (hall make good by thefe four Arguments.

1. From the Apoftles fuppofition, 1 Cor. 13.1,2.. TheApoftle fuppofeth a great meafure of Knowledge. Very few Men attain to that height of Knowledgewhich is ihere fuppofed. See the expreflions. To fpeak^ with the tongue of Men and Angels. To have the gift of Prophecy , which God bellowed upon many in the Primitive times, to underfhnd allMyderies and all Knowledge-, yet its poilible that ail this may be without one fparkof true grace. Though a Man could fay all the Bible memoriter y could refolve all the difficult cafes in Divinity •, yet its poilible that fuch a Man may be deftitute of all faving grace.

2. From experience. There are at prefent, there have been in former ages, many knowing and learned Men, who had not the Teaft meafure of true holinefs. ftidas was (without doubt) a Man of great Knowledge. We do not find.any thing in Scripture, that

he

jfe/k Chrift theThyfician. 123

he was inferiour to any of the Apoftles in notional Knowledge. He could ("for ought we find to the contrary^) preach as well as any of the Apoftles, and yet a very wicked Man. What need we in-ftanceinMen, when as the very Devils are fo great intelligent Creatures ^ their name carries Knowledge in it, M'^v qnafiJkri^ap g-narus i per it us. The Devil underftands Scripture as to the letter of it, farr more exa&iy than the beft of Men. Now that which the word of Men, and the worft of Devills may attain unto, can be no infallible Argument of a good eftate. We fee by experience many Drunkards, Swearers,and debauchtMen, do in all manner of literal Knowledge excell thofe that defire to fear God in upriohtneffe. The Pharifees were very knowing,#0w.2.i8,i 9,20.

3. Natural abilities and education may help Men to notional Knowledge. All this kind of Knowledge is attained by induftry and education, by the concurrence of Gods ordinary bleffing. Buc now grace andholinefs are not by education,or induftry, or from natural abilities, but from the fpecial grace of God. Knowledge is but a common gift,which is bellowed promifcuoufly upon the good and bad.Now no common gift can entitle a Man toHeaven.

4. The Scripture doth not make Knowledge {imply , but faving fantJified Knowledge an evidence offalvation. Notional^Knowledge may be without fandifying Knowledge. San&ified Knowledge will evidence a Mans condition to be good, but Notional Knowledge will not.

How (hall a Man know whether that Knowledge he hath be a a^eff. fanctified faving Knowledge, ormeerlya Notional Knowledge? °^ I (hall lay down thefe evidences of it, and fo fhut up this point.

( 1. ) Santlified andJaving Knowledge is an humbling know- ^J 7 *' ledge. Meer literal Knowledge fwells and puffs up the heart, 1 Cor&.i. Makes Men conceited and proud, and to defpife others-, but holy Knowledge makes the heart low and felf-denying. See it in Afaph, Pfal. 73.22. He was one of the wife men of his time,and yet how vilifyingly doth he fpeak of himfelf ? Sofoolifb was land ignorant^ I was as a Beaft before thee. Agur a very intelligent good Man, and yet how humble is he? Prov. 30. 2, 3. The reafon of this humbling property of knowledge is, becaufe it helps Men to fee their own vilenefs: as their Knowledge increafetb, fo the Knowledge & fenfe of their own unworthinefs increafetb.

( 2. ) Saving [antlified Knowledge doth not abide in the Head onely, but in the heart. Notional Knowledge lies onely in the

R 2 head

head and in the brain, it hath no influence upon the heart to pti-rifie it and purge it,onely it fwims in the brain ^ But faving Knowledge, it doth diftill, anddefcend upon the heart, it hath its chief relidence in the inward Man , it purifieth andcleanfeth the Soul, makes it more holy than ever it was. The Apoftle makes purification one effect of true Wifdom, fames 3.17. The Wifdom that is from above, isfirftpure. Notional Knowledge is often a heart-corrupting Knowledge,but favingKnowledge is ever a heart purifying Knowledge.

3. Saving Knowledge is a life reforming Knowledge. Notional Knowledge is often a itfe-difordering Knowledge, it makes Men loofe, licentious 9 we have too much experience of this ^ but faving Knowledge regulates the converfation. He that knows fpiri* tual things favingly, defires as well to pra&ife as to know. His Knowledge doth not pleafe him, unlefs hispractife becomforma-ble to his Knowledge. Very excellent is that prayer oiDavid, Pfalm25*4^. Saving Knowledge would not onely fee Gods wayes, but would be led in Gods wayes» It's ever practical. You have fach another prayer of David, Pfalm 14310. Teach me u do thy Will, lead me into the land of uprightnefe. He that can find thefe properties , may from his Knowledge, whether it be much or little, argue grace ^ otherwife meer Knowledge though it be never fo exact, will not infallibly argue a good condition. The Ufes of this Point.

I. Ho\V wceffarj is it for the Miniflers of theGojfel to be frequent in the Dotirine of Convillion. They are under Jefus Chrift fpirituai Phyficians, whole office it is, minifterially to cure the fpiritual maladies 01 the Soul. One effectual means to do this, is to endeavour to fet fin upon the Conference. To difcover Mens fpiritual eftate unto their Confciences that fo they may be delivered from thofe groffe miitakes about their condition under which they are held. 'Tis a very hard thing to perfwade Men that they are fick. Men are naturally apt to run away with a conceit that all is well with them, therefore'tis needful to bring fin to fight. The cure is as good as done when this is done. Conviction of fin isthefirft work of the Spirit of God , lohn 16.8. He is a convincing Spirit before he be a comforting Spirit. You muftgivetheMiniftersof Chhft leave to fet fin upon the Confidence. The fallow ground muic be broken up before the k^d of comfort becaftim Afin-convincing Miniftery is moft likely to

be

^

Jefas Chrift the Vhyficim. 1*5

be a foul-con verting Miniftery. They cannot difcover to Men their righteoufnefTe, Job 33.23. until they have convinced them of their unrighteoufnefs.

2. Do not wonder thatfj>ir•itml PhyfickJ* fo generally contemned. 'Tis at firft fight a yery great wonder that the offers of grace and falvation fliould be fo defpifed •, That the Word of falvation fhould do fo little good in the World. Chrift is tendred, life is held out in the preaching of the Gefpel from day to day. Wif-dom crieth without, and lifts up her voice in the concourfe of the City, and yet Men do not come in. Minifters may complain as the Prophet, Bfay 49.4. What is the reafon ? Tis becaufeMen run away with an opinion that they are well, that their condition is good, and therefore are the precious tenders of falvation fo generally fleighted.

3. See the reafon why there is fo little complaining of fin. Never more fin, never lefs fpiritual complaining of fin Tis a great rarity to hear any Soul crying out, Whatfhall I do to befaved ? You may hear in every corner complaints of bodily difeafes, one of his Gout, a fecond of his Head, a third of the Stone, but very few cr \' ing out of fin. How comes this about ? It is becaufe Men think they have no fin, they fee not their difeafes. They think they are found Men,and therefore they are quiet, and make no complaints either to God or Men.

4. 'Tis a marvellous great Mercy to have a true difcover] of our ffiiritttaI difeafes. 'lis not a happinefsto be fpiritually difeafed, no, no ■, fin is a miiery,but'tis a mercy that thofe that are difeafed,are convinced of their condition. Many Men think they are well, when they are indeed going down to the Chambers of death ^ if therefore God have fo far opened 'your eyes as to let you fee your difeafe, you have caufe to biefle his Name. Such conviction though it be not the cure of fin, yet it is the ready way to the cure of fin. It may be, your forrow after conviction is greater than it was before : you are now full of fears and horrours 3 which before you were free from^ but certainly your condition is far fafer. Blefs God for the work of conviction, and he will bring it on to the work of conversion.

Doft. 4. Jefm Chrift is not a Phyficlan to any that think* them- * z ^ l3 ~ fthe spiritually whole. It was the mtfery of the Pharifees, that they dreamed themfelvesto be in a very healthful eftate. Tliey looked upon all others as Men mortally fick, and upon themfelves

as found Men. Our Saviour therefore declines them as Patients unfit for him to meddle with, and applies himfeli to the poor Publicans and Tinners, who did fee and acknowledge themfelves to be Tick of fin and ready to perifh. Jefus Chrift doth not immediately heal doners as they are finners •, but his conftant general method is, firft to take them off that conceit that is naturally in their hearts, that they are in a good eftate • and when he hath (hewed them their ficknefs, then he goes in hand with the cure. The making of the heart fenfible of (in is the work of Chrift, as well as the healing of fin. Did not Chrift give the (inner a fight of his mifery, he would never be able to fee his miicry. Convi&ion of fin is as truly the work of Chriit,as converfion from (in, Joh.i6&. Nature is as unable to difcover fin, as it is to heal fin when it is dif-covered.All that is meant in the Doctrine is this, that Jefus Chrift doth not ordinarily heal any Soul, till he have firft delivered them from the mifconceit of their condition ,and given them eyes to fee, that it is otherwife with them than they did before imagine. This is the full fcope of this Docerine^andofchis Te:;:,as is clear from v. 13 .where our Saviour doth in plain and exprefs :erms fet down, what is here more covertly propounded, faying, lam not come to call the righteous y but finners to repentance.

In the handling of this Doctrine, Ilhall open thefe four things. 1. Shew that this is Chrifts ufual method. I, 2. How this work of difco very is wrought.

3. Why Chrift takes this coutfe in the healing of (inners. ^ 4. Whether this work be wrought alike in all.

1. That this is Chrifts ufual method, appears twowayes. 1. By our Saviours own declaration. We (hall find him in Scripture exprefling this two wayes.

( 1. ) By declaring the end of his coming.Wt came from Heaven , to fave and convert fuch kind of perfons , Lufce 19.1 o. The Son of Man came to Jee^ and to fave that which rras loft. Not (imply all fuch as are loft (Tor there are abundance of loft (inners, which he neither cametofeek or to fave intentionally) but fuch as fee themfelvs to be in a loft condition,fuch as are firft made fenfible of that loft undone condition they are irf without Chrift. So Efay 61.1,2. He doth there fully declare, both for what finners he came into the World, and how he heals thofe (inners. They are fuch finners as are broken-hearted •, fuch (inners as mourn •, they are meeknedfinners. Girift firft breaks their hearts, cauies them

to

Jefus chrifithe Thyjician. j $j

to mourn out of the fenfe of their fins 5 meekens their Spirits by a work of conviction •, and then heals them by the Application of the Promifes of grace.

C 2. ) B] the form of invitation he ufes to finners. This is fully expreftby the Evangelift, Matth.i 1.2%.Come unto me all ye that labour and are heavy laden and 1 will give you refi. The words are ver y fignificant, kcswti?, mpfTiv$joi' Chrift doth not call fin-ners as finners, but as labouring finners , as burdened finners, fuch as are even overwhelmed and borne down with the heavy weight of fin. Such as fee fin, and upon the fight of itarefo overwhelmed, that they cannot look up, but are ready to fink and die under it.

2. From the order of this working upon fuch as he hath healed" 2 * You can hardly find any one that ever was healed but'in this way j but multitudes that have been wrought upon after this manner. Thofe three thoufandwho were converted by Peters Miniftery, who were firft brought to the fight of their fick eftate, and then were converted, Alls 2.17. What is the meaning elfe of thofe words x&nwy»<r<t» rn wtfi*; There was not the leait part or point, of the heart, but it was wounded ^ it was with them as if the fharp points of daggers, or ftings of Scorpions had been ftuck and fattened in their hearts. So it waswith the Jaylor , Alls 16. 27, 29,30. All thofe exprefiions and geftures of his (hew, that he was firft convinced of his i : cke0.ate before he was cured. The fame method is obfervable in Pauls co.nverfion, Alls 9.4. 5, 6,9 his falling to the earth, his trembling and aftonifhment, the words uttered by him, the continuance of his blindnefle for the fpace of three dayes. What are thefe, but evidences of the work of conviction which Chrift wrought upon his heart. The fame courfe and method in fome degree or other, doth Chrift ob-ferve in all thofe whom he heals of their fpjritual. difeafes, efpeci-ally if they be fuch as are adulii, grown men, when this work is wrought upon them. This is the firft particular. II.

2. How Chrift makes this difcovery ? ^eft.

Anfw. This is wrought ordinarily by the preaching of the Law. An ^ wer * The Miniftery of the Law is the moft certain and expeditious way to make the finner fenfible of his fick eftate. The Law hath a threefold effect upon the Soul, as to the accomplifhing of this work, viz.

1, The Law fits before the eye of the [inner the miferabh eftate

which

which Man is in bj fin, with the wrath of God due to him for the fame. All Knowledge of finis by the Law through the convincing power of the Spirit of God, Rom. 3.20. By this means the Apo-ftle came to fee hisrfin, Rom.j.j, 9. He thought inward Concupiscence to be no (in, till God by his Law had better informed his Judgement. He thought his condition while he was a Pha-rifee, to be as good as the condition of the belt: but when God had tutor'd him] a while by the Law, then he looked upon him-felfasadead Man; when the commandment came, fin revived (faith he) and Idytd, v. 9.

2. It doth convince the Conference of the finner ^that he is the guilty per/on whom the Law threatneth with all that mifery. The Law of God doth point him out, as Nathan did David , and tells him that he is the Man againft whom all that wrath is denounced.The Apoftle mentions this work of the Law, 1 Cor. 14.24,25. The (inner being fmitten with the edge of the Law, falls down on his face , confeifmg that he is the very Man that is guilty of fuch fin, and liable to the miferies due to fuch fin. The condition difcover-ed is his condition.

3. The Law awakens the finner out of his fecurity, lets him fee the impofiibility of hisperfonal fatisfying the Law, andfo works hor-rour and aftonifhment in the Soul. This effect it had on the Jaylor, Alls 16.29. his heart was fet on a trembling frame, upon the ap-prehenfion of that fad guilt and mifery under which he lay, from which he was not able to deliver himfelf. This is that which the Apoftlecalls, the Spirit of bondage , K0W.8.15. which is oppofed to the Spirit of Adoption. This is the fecond thing.

in 3' W Q yChrift takes this courfe in the healing of fin? why will

3ue(i ^ c not ^ ca * tne fi fln ^ r > till he have him fenfible that he is not in a *~ ' found condition ?

Anfwer. *• Thdt fin may be imbittered. Sin is in it felf an evil and bit-

' ter thing. 'Tis compared unto gall and wormwood, and 'tis far

more bitter then either of thefe. Now 'tis the mind of God, that

the finner fhould tafte the bitternefTe of fin before he be healed,

Jer.2. 19. Therefore he is pleafed to take this courfe. ^

2. That the finner may be brought to a holy fiame for his fin» Sin is a very {hameful thing. 'Tis called (hame in Scripture •, and 'tis the mind of Chrift, that all finners that are recovered fhall bear the (hame of their fins, Ez,ek* 16. 52. Now if the finner fhould be healed before his fin be difcovered, this defign of God would be fruftrated. 3 3*h*t

JefaikriftthePbjtftcia*. * lt f

3. That theftmer may be -willing to come up to his terms. When Chrift begins <ufirft to deal with a Soul about the work of Conversion, ne keeps a huge bogling, he doth exeedingly dodge with Jefus Chrift to bring him to low terms. Chrift therefore (hews him his naked condition, what he is,and what he muft expedfc if he dofe not with him,and by this means he is brought to a ready and willing complyance with him. We fee it in thofe three thoufand which Peter converted, when their condition was difcovered, when anguifti and horrour was upon their Spirits, then they were contented to do any thing, AEls 2.37 .What[hull me do to befavedi Thus alfo it was with Saul, AcIsq.6. When Chrift had created thofe tremblings and aftoniftiments in his Spirit,then he comes off fully to Chrift, Lord y what wilt thou have me to do t So it was with the Jaylor: when he had a true reprefentation of his eftate, then he cries out, AEls 16.3 O' Sirs, What muft 1 do to be faved ? A Man that is in extremity will do any thing to fave his life. When he fees that he muft perilh if he do not prefently confent to what is propofed, then he lingers not: if he muft throw all his goods o-verboard,he is contented to caft them out prefentlyjbecaufe death is before him.

4. That the mercy of the cure may be more highly valued. Salvation from Heil is a very great work which mould be valued by all on whom it is beftowed. The Prophet David calls upon his Soul, and all that is within his Soul, to praife God for fuch a mercy, fjalm 103 .ink. He that confiders the work of falvation, theunworthinefsofthe perfons enjoying it,the coftlinefs of it,the multitudes that fhall never partake of it •, muft needs acknowledge it a thing worthy to be efteemed. But fo unthankful a piece is the heart of Man, that he doth not value it at any confiderable rate. Jefu9 Chrift therefore, before he bring any into fuch a ftate, will difcover their mifery to themfelves, that fo he may provoke the to extraordinary thankfulnefs for it.And the truth is, nothing doth fo much inhance the price of falvation in our hearts, as a clear manifeftation of our wretched condition. See how the A-poftles heart is enlarged upon this very confideration, 1 Tim. 1.15. Had h* not feen himfelf to be the chief of finners, he would ne-vcr have Jiought falvation by Chrift worthy of all acceptation, as now he did.

J. That the skill of the Phyfcian may be more clearly difcovered* Jcfus Chrift thinks to advance his own glory in all the works he

S does

does for the Sons of Men •, As in other his works, fo cfpecially in this great work of Converfion. Therefore it is, that he will not heal any till he have (hewed them their fad eftace ^ that they may fee his Wifdom, Power, Goodnefs, in healing them. Men that think little or nothing ailes them, do not half fo much value the Phyficians pains, orskil, as thofe that fee themfelves at the very brink or the grave, when the Phyfician takes them in hand. Jefus Chrift therefore will (hew them every fore, that fo they may publifh his glory that \yrought it for them. I was brought low , and he helped me, faith David , Pfalm 116.6. See how the poor blind man proclaims the Honour of Chrift, fohn 9. 3 2. * y 4 Whether Jelus Chrift obferve the fame method in this work

£&ft- of difcovering the Tinners eftate to himfelf? Whether all finners

have the fame meafure of humbling and terrour, and whether

they continue for the fame time under Apprehensions of Wrath >

Anfw* feftts Chrifl u a free Agent. He is nottyedto anycer-

Anfwer. tain method* nor doth he alwaies wall^in the fame tray. His difpen. fations in the work of convincing Men of (in, are various and different. The work is wrought on all fo far as to make the Soul fenfible of fins bitternefs above all other bitternefs, and to make it (enfibie of Chrifts excellency above all other excellent things. But that it is done in the fame violent minner in all, or that it is of the fame continuance, cannot be affirmed. Convi&ion and Converfion may be wrought at the fame Sermon, as we fee it was with thofe three thoufand, Acls 2.3 7.41 They were no fooner pricked in their hearts, but they gladly received the Word. There was great difference between this work in Lydia and in the Jaylor, Acls 16.14. God (hewed her her licknefs in a more mild way.The Lord opened her heart, that (h^ attended unco the things which were fpoken of Paul. But the Jaylor, he had an earth-quake, and great horrours in his confeience, ^.27.29.

1. Seme finners have bten more fcanduious thtn others. Thefe are brought to Chrift with greater troubles, fo it was with ths. Taylor: he had been a cryei bloody Man ^ God layes him under deep forrow.

2. God hath a greater tyork^to do by fome finners than others.Thek he ufes to deal with in a more rough way , that he may prepare them for fervice the better. This leems to be the reafon of his fo iharp dealing with Saul, Acls 9.15,16.

3. Some finners are of amors rough turbulent nature than others.

Thefe

Thefe moft be handled more feverely. Some men muft be bound before they will be ruled. So it is with feme kind of finners. Thus with Manaffeh, 2 Chron.$ 3. 11.

4. Some have been [inner s of a longer fianding than ethers. Thefc Chrift ufeth to be more (harp withal in his way of curing*

5. Some finners have been more confident in their civil righteoufnes than others. As Paul was in his Pharifaifnt, Fhil. 3. Thefe Chrift ufes to handle more (harply. Jefus Chrift is a wife Phyfician, he obferves the nature of all his Patients, and accordingly prefcribes Medicines for them. He that hath the leaft mcafure of this Conviction, hath fo much,as that he fees himfelfloft,undone,hclplefs, bopelefs in himfelf. He fees the evil of fin, he fees Chrift an excellent, futable, all-fufficient good for his Soul. This one thing I add more. Where there is the leaft forrow before Converfion, there is many times greater forrow, and more troubles of Spirit after Converfion.

The Ufes of this Point.

1. How fad is the condition ofthofe that nevtrjet wen truly made fensible of their sickjftate. They never yet had a true, lively, fen-fible apprehenfion of their fick condition. They were never fo much as pricked in their hearts for fin, fo as to make them loath it. They were never taken from all their high conceits of their own natural eftate, &c. Thefe men have caufe to fufpeft that fin is not yet cured. A perfon may have fome conviction of his mifery and not be healed but a man cannot be healed without fome convidion.' The heart cannot be broken for fin without the fight of fin, Eze kz 3 6.31. There can be no felf-loathing,till there be a remembring of our waies and doings that have not been good.

2. Hoty necejfarj the preaching of the Lay? is to true Conversion, A man will never be taken off from the opinion of his own healthfulnefs but by the preaching of the Law. The Law (hews men what they are, what they may expeclr, &c.The fallow ground of the heart will never be broken up, without the Plough of the Law, fcr.4.. 3. The Plough of the Law muft go and make deep furrows too before the feed of Comfort be caft in. Though the preaching of the Law do not convert, yet it helps forward Con* verfion, in as much as it works that preparatory work, without which converfion ordinarily is not; as the needle makes way for

S2 the

the threed, fo the Law makes way for Converfion. The Spirit of Bondage makes way for the Spirit of Adoption,and that is wrought by the preaching of the Law.

3. The mlftake of thofe who are againft all kind of ?>r:f "ration/ to Conversion. They would have mercy held out to finners as Turners, not as finners fo and fo qualified. Surely the Scripture hath laid down qualifications for finners to » T hom the Gofpel is tendred. Theymuft be humbled finners, burdened finners, ^c The mercy of the Gofpel is not to be proftituted to finners as fin-ners, but to broken-hearted finners, to *ieart-wounded ^iners, to finners that fee themfelves loft in thenfelves, tohungring and thirfting finners. The brazen Serr .,c was onely for fuch to look upon as wereftung with Serpen's. Such as are in forre meafure fcnfible of the flinging nature of fin, are to Se invited to lay hold on Chrift. As it is an undoing to wounded finners, to k-ep them from Chrift, fo 'tis an undoing to fuch finners as are not in fome meafure preffed with fin to apply the promifes of the Gofpel. This was prefigured in the Leper, The Leper muft cry unclean, &c. Every (inner is this Leper ^ fight of fin muft go before healing of fin.

4. Lt+ Mmfters take the fame way yphicb Chrift takes fo- the c/tri g .j finners. Jefus Chrift is both an able and faithful Phyfici-an. ■ Tis no difj * agement to ufe his method, yea, tis the greateft Wtfdr«i to prvifcribe tbe feme receits which T ~fus Chrift prefcribes^ he ufes to take men off from the opinion they have of their own Way. His manner is to let men fee they are fick, to convince them of fin before he apply healing medicines. All thofe Minifters that defire to have their endeavours fuceflcful, muft do fo like-wife. People muft be contented to fuffer their condition to be known, to fuffer themfelves to be made fick, that fo they may be cured. This is Chriftsway, this is afafeway, this muft be our way. Though fuch kind of preaching put you to fome prefenr trouble, yet it will be to your eternal advantage. Your fores cannot be healed comfortably till you fee them to be fores and feftred fores. You muft be contented to fuffer the ploughings of the Law, that you may be prepared for the comforts of the Gofpel. You msuft be contented to be caft down, that you may be prepared for railing up. You muft be contented to be led to the gates of Hell, that you may be brought to the Kingdom of Heaven. Better a great deal to go to Heaven through Hell,

then

*]efns Chrift the fhyfician. gg»

tbento&il through an imaginary Heaven, and land at the dark {lairs of Hell in the end.

Doft. S -Thofe that find them/elves to be ffiritually sick^fiall find fefus Chrift a Physician ready to heal them. Mo Phyfician was e-ver fo ready to heal a fick Brother, as Jefus Chrift will be to cure a fin-iick (inner. We find in the Gofpel that Chrift was very willing to heal thofe that came to him fick of bodily infirmities We do not, that I remember, read of any one tha: was fent away un-cured, that eameftly begg'd his help either for themfelves or any of theirs.Thc Leprous, the Paralytick, the Demoniack, the Lame, the Blind, thofe that were fickof Feavefs, thofe that had bloody iflues. Whatever ficknefles men had , they obtained favour, Matth.A.zi. Chrift ever valued the Soul above the Body, there* fore he will be much more ready to heal ths fickneffes thereof. He healed many of the fic u Publicans, when they faw their difeafes^ As Zach?Hs , Matthew, &c y And he will be to the end of the World, ready to afford the fame mercy to any that are or (hall be in their condition.

Thrc things are here to be unfolded by way of Explication. Explicatk i. What it is to be fpirituaily fick of fin. on,

2. That Chrift will be -eady tohealfuch.

3. What are the reafons of this readinefs.

i. To be fick of fin comprehends t^fe fix particulars. I»

Firft, A true sight of our sinful condition. That man who never yet had the fight of his finful eftate, was never yet truly fick of fin, the Soul muft be convinced, that it is in a finful eftate. Thus ic was with the Publican, Luke 18. 13. He acknowledged himfelf tobeafinner, *wt*\ti. Nor is all fight of fin fufficient: but. that fight of fin which is an ingredient of fpiritual ficknefs, muft: have thefe two properties.

1. It muft arifefrom the Word of God. This was the foundation-of the Apoftles fight of fin, Rom. 7. 9. When the Commandment came , faith he, sin revived andjdied^ Thus alfoit was with thofe three thoufand> Atlsz.^j. When they heard this, they were f ricked in their hearts. The fenfe of fin did arifc from fomething; which was delivered to them out of the Word of God. No other light befides this divine light will difco ver fin fo as to make the Soul fick of it.

ijL I mean original birth-fin,as well as aftual fin. Poffibly the fight of fin may arile firft from fomc actual tranfgrefiion. So it was with thofe Converts, Afls 2. 3 7. That bloody act of theirs againft Je-fus Chrift, was the firft fin they faw. Actual fins are more obvious to the eye than original fin. This is a fin lying under ground, more remote, at a greater diftance from the cognizance of a (Inner, therefore peradventure fome actual offence firft is fct upon the Confcience, but fooner or later doth this actual fin bring to the finners Conference, the fight of that fin, which is the root both of this and of all other actual fins ^ namely y that body of death f that Law of the members , as the Apoftle calls it, ltow.7.23. Which continually warreth againft the Law of the mind.

Secondly, A ferious apprehension of the mifery and danger the Soul isinby reafonofsindifcovered. No man is fick of fin till he fee the danger which fin hath, and which it is likely further to plunge him into.Thus it was with thofe Converts,^?/ 2. 37.The qucftion they propound, What flail we do to befaved ? doth imply clearly enough, that they looked upon themfelves, as men in aftatcof damnation in their prefent condition* And indeed the fame Word of God which difcovers fin, doth difcovcr wrath alfo as the wages of fin , fo that the fick (inner is one that lies under the apprc-henfion of wrath, which he expects fuddenly to fall upon him.

Thirdly, Compuntlion and contrition is wrought in the foul by reafon of sin. The heart throbs and akes by reafon of that referable ftate which by fin he i*i>rought into. Thus it was with thofe Converts, Alls 2.3 j. They were pricked in their hearts, their Spirits were full of grief and vexation, to remember what they had done, and what they were like to fuffer. Thus it was with the Publican, Lukei%. 13. He/mote his breaft, faith the Text, . his heart was overwhelmed with grief, fhame,fear, forrow. There was a mixture of all thefe paffions in him at once. Thus it is with all thofe that are fpiritually fick. This is that which onr Saviour calls labouring, and being heavy loaden, Matth. 11.28. Sicknefs when 'tis feen, is evermore accompanied with pain and anguifh.

fourthly., DiJ*~fatisfatlion with the prefent condition t This followes upon the former ^ And you will find it hath ever been in fuch as have feen their fpiritual ficknefs. What is the meaning of thofe queftions which were propounded by the three

thoufand

thoufand, AEtsi. 37- Bythejaylor, ^^16.30. AndbylW, Alls 9.6. Do they not dearly evince that they were unfatisfied with their prefent eftate ? It was no pleafing thing to them to con. tinue any longer in that condition. As if they (hould have faid^ 'tis no abiding in this eftate. ' Tis fuch a kind of reafoning as the four Lepers had among themfeives, when the Famine was fo raging in Samaria, 2 Kings 7.3. Why fit we here mtil we die t What ever the fucccfs or event be, we muft think of fomi other courfe. Juft fo it is with a Confcience-wounded (inner, he cannot be contented with that eftate. Though he know not how to get out/yet he cannot be content to abide there.

Fifthly, Dsjpair of deliverance by any thing in himfelf. He that is fickof fin, looks upon himfelf as utterly unable to nelp himfelf. This is that which is called in another place fpiritual poverty. And, faith Calvin, Nemofpiritu pauper, nifi qui in nihilum apttdfe re-daclus. Thus it was with thofe lick finners before named. Their asking fo ferioufly what they muft do, did clearly imply that they themfeives knew not what to do ? fomeching they thought muft be done, and yet they knew not what it was. No man is truly fick, bat he that doth clearly fee that in regard of himfelf, he is both helplefs and hopelefs. Self-infufficiency is one ingredient of fpiritual (icknefles Self-deny al and Soul ficknefs are evermore Companions. This is clear from the Publicans Confcflion and Prayer, Luke 18.13. He goes out of himfelf to God , acknowledging that if ever he was healed, he muft be healed by mercy.

Sixthly, A willingnejfe to take any courfe God would have him*, fo he may he healed. I his is implied in that queftion fo often men-tioned,.4#j2.37./f#j 9.6.Jc!s i6-30.Theyare very ready to follow the Advice of God, given by his Miniiters for a fpcedy cure. Cut them, lance them, fear them, bleed them, purge them, any thing to free them from fin, any thing to lave them from Wrath, which is ready to devour them. They will ftick at nothing, let God take his own way , and ufe his own medicines j whatever he prefcribes, they are refolved to drink it down be it never fo bitter, be it never fo unfavory, be it never fo contrary to their corrupt conftitution. They hope he can heal them,they are willing he fhould ufe his own method for the healing of them. This is the firft thing, wherein fpiritual ficknefs confifts.

2.That Chrift is ready to heal fuch finners asthefe.This appears II* three way^ is..,£f#.

XI He inviteth fuch to come to him for cur a. The invitations of Chrift are noc empty complements as the invitations of men often are, but real things. He is not in jeft, but in good earneft, when he bids men repair to him. Never did one Friend fend to another with fo much heartineffe, as Chrift doth to men. Now we (hall find him inviting finners under thi; qualification. That's a famous place in Afttthe- 1:. 28. Come unto me all ye that labour y and are havy loaden, dndltyiMgive you reft. And again, Efay 55.1. Ho every one that thirfteth, cumeye tothe waters, tfr.Who is he that thirfteth, who is he that hath no money , but fuch Sinners as I have defcribed ? Thefearethe Patients which Chrift invites.

2. He hath promifed to take care for the curing of fuch. The pro-mifes of Jefus Chrift are not falfe, ambiguous, or fallacious as the promifes of men too frequently are. He is the faithful witnefs, the Amen, Revela. 3.14. All his words are fpoken in Simplicity and Verity. Now 'tis his promife to cure heart-wounded Sinners. That in Matth. 11.28, hath an exprefle promife annexed to the invitation. The promife of refrefhing or giving reft, is as good as if he had faid, J vii heal you. To this agrees that in Matth. 5. 3,4,6. Poverty of Spirit, mournfulnefs of Spirit, hungring and thirfting do all go in into the description of the ficknefs of the Soul, and to each of thefe doth Chrift make exprefs and full promifes of fpiritual healing. Chrifts promife is the beft fecurity Heaven or Earth can afford.

3. God the father hath promifed it in Chrifts behalf. You will

many times find that the Prophets which have prophecied of him

before his incarnation, have by Gods appointment, and in Gods

Name engaged themfelves that he fhould heal fuch Sinners. That

is a very full place amongft others, Efay 42.3. That it's meant of

Chrift, is clear from Matthew 12.20. Where this Text is applyed

to Chrift, and it's applyed to him upon this account, that he heal-

td the man with a withered hand, v. 1 o. 13. and multitudes of other

difeafed perfons 3 ,v. 15. Whereupon thisof the Prophet is brought

in, Beholdmy fervant, &c. A bruifed reed fball he not breaks &c.

The words are a Meiofts, more is underftood then is expreflcd.

He flail not bruife, the meaning is, helhallftrengthenit,^^^

not quench, the meaning is, he (hall caufe it to flame, and nour-

i(h it. By the bruifed reed y and thefmokjng flax.vJC arc to under-

ftand fuch Sinners as are bruifed. and bowed down under the

fenic

fenfe of their great wretchednefTe •, thefe Sinners thrift will be ready to cheriHi. You have it kz out by another Metaphor, Chapter 40. 11. tie [ball carry the Lambs, And gently leadthem that are with young. Who are the Lambs,and fuch as with young, but broken-ipirited Chriftians that are overwhelmed and prefled down with the apprehenfion of their own mifery ? Chrift will be fo far from negieding thefe that he will put them in hisbofome, a place of warmth, tenderneffe andTecurity.

3. Why Chrift is fo ready to help poor iinners. IITj

1. He doth it in obedience to his Commiffion. God the Father, when he fent him into the World, gave him a very fpecial charge concerning thefe perfons.He was on purpofe anointed to the place and office of a Phyfician, that he might take care of fuch as thefe. You may read his Commiffion fet down at large. Efay 61 .1, 2,3. There you have the Patients defcribed,«*nd the Phyfick applyed, and the Authority en joyning and enabling. The Patients are deferred by fuch terms as fet out the fenfibleneffe of their condition. The meek, the broken-hearted, the Captives, them that are bound, them that mourn in Zion, them that fit in afhes, them that are under the Spirit of heavinefTe. The cure is fet down in ex-preflions fuitable to the nature of thefe fkknefTes. To the meek good tidings, to the broken hearted binding up, to the Captives liberty, to them that are bound, the opening of tke Prifon, to them that mourn, comfort, the oyl of joy • to them are in afhes, beauty •, to the Spirit of heavinefTe, the garment of praife.The Authority en joyning, this is the Divine Un&ion of the Father by the Spirit. The Spirit of the Lord God is uponjnejhe Lord hath anointed me. So Efa. 5 0.4. Jefus Chrift is a very exad obferver of his Fathers Commandment. He hath his Commiffion not onely in his hand, but even in his heart, ?y*/j» 40. 8. in the middeft of his bowels. Now becaufe God hath in fo peculiars manner recommended thefe to his care, therefore doth he apply himfelf to them for their cure.

2. From the infiigation ef his own mercifulneffe. Jefus Chrift is very tender-hearted, he is full of the bowels of compaflion. The Apoftle calls him a merciful and faithful High Priefi, Heb.z.ij. He could not be acompleatHigh Prieft, if he wanted either of thefe. Now being fo merciful and companionate, he will not tarn away his bowels from them that are in fo dejeded a condition. Thisisrendred as the reafonwhyhe was fo ready to heal

T the

the wounded travellor, Luke 10. 35, 34. When he fd^ him, fa hadcompaffion on him f and b$und up his wounds. Jtfus Chrift hath loft none of his tender neffe by going into Heaven.He is (till touched with the fenfible feeling of our infirmities, Heb. 4.15. this inclines him to this rcadinefle.

3, That he may not lofe the glory of that work^ which he hath begun* The humbling and convincing of proud Sinners, is as truly the work of Chrift as the reftoring of humbled Sinners. 'Tis his work to prick the heart as well as to comfort the heart. Now if he fhould humble and convince a Sinner,and then leave him 5 and proceed no farther, he would lofe the honour of what he hath done. The Soul doth not heartily praife Chrift for Conviction, till Conviction be carried on to Conversion. The Soul fo long as it abides only under the pains of Conviction apprehends no love, but onely wrath and anger,and fo lo*g as the love of Chrift is unfeen,the glory of Chrift is not proclaimed. Now Chrift will not lofe the glory of the firft work, therefore is he fo careful and ready to carry on the fecond work.

TheUfesofthisPoynt.

1. Let this preferve all that are in fuch a condition from defpair-I Satans great plot upon convinced and humbled finners, is to drive them to despair. As he endeavours to heighten, and harden unbroken Sinners to prefumption, fo his great defignis to a fright humbled finners to defpair. This doctrine is a good prefervative againft fuch temptations h you that fee fin and complain of your fpiritual ficknefles, know this to your comfort, that as Chrift hath prepared you for healing, fo he will be ready to heal you.

ObyeEh. I have been a long time und^r thefe heart-pricking

Ob jell. Convictions, and yet cannot find any healing-, my wounds are as

wide and as deep as ever efcey were. I have ly en many moneths,

yea many years under the apprehenfions of Sin and Wrath, and

yet am net healed. How (hall I believe this Doctrine ?

g Q l Sol. 2. Many Sinners are healed who do not apprehend themfelves

to be bealed.M&ny wounded Sinners will not believe themfelves to be hcaled^unleiTe they could find no fear or fpot of fin upon them.

They

Jcfts €brifltheVhyf!cidft. ,^

They think they arc not healed of fin, becaufe they are not quite delivered both from the being, and a&ing of fin. They even look to find as perfect healing on earth, as they fhall have in Heaven. But we muft know that a perfon may be healed, both of the guilt of fin by Juftification, and of the dominion of fin by San&ification, and yet ftill find many fores of fin upon, and new fores breaking out every day in him. Paul was healed, when he cried out, O miferaole Man that I am , who jhall deliver me fr$m ^the body of this death f Romans 7. 24. David was healed, and yet cries out, My wounds ftir\ and are corrupt through my fooliJhnefs y Pfaim 58.5. And again j^/r/i? 7. My loyncs are filled with a loathfom difeafe, and there is nofoundnefs in my flejh. When the love of fin, the fecret delight in fin, the allowance of fin, the commanding rule of fin are removed, though there continue many wounds and fcarres too upon the Soul, the cure of fin is wrougnt, and that which is wanting fhall perfectly be finifhed.

2. Many Sinners keep themselves from being healed by their oVvn default They do keep terrour and appreheniions of wrath upon their Souis, becaufe they will not clofe with the promifcs of the Gofpcl. Though the comforts of the Gofpel be held out never fo clearly, and with never fo much perfwadingneffe, yet they will have none of them. They are not humbled enough, as they think, they are not fo prepared as they (hould be, therefore they will not come to Chrift to clofe with him as with a Saviour, nor apply the promifes of the Gofpel, but reject them, and put them away as none of their portion. This is the cafe of abundance of Sinners. Is it any wonder if fuch fay, they are not healed ? 'Tis becaufe they will not be healed. They are not worthy of mercy, and therefore they will have none. They do not cpnfider that all our worthinefs ftands in the fenfe of our own unworthinefs. They do not confider that they do not come to bring fulnefTe to Chrift, but to draw out of Chrifts fulnefs, John r. 14. If fuchfinners would but lay afide this fpiritual pride, and clofe with Chrift, becaufe they fee they are unworthy of him, they (hould find that he would in a fhort time fpiritually heal them. For he is willing to heal, and willing to do it fpeedily. * Jefus Chrift never did, never will put any fin-lamenting finner to any unneceflary trouble to any unneceflary delay.*

2. Let all the people of God, efpicxally the Mini'fiery of God be ready to follow Chrifls example. When you fee or know of any Soul chat is wounded with fin, apply what healing medicines you can, that they may be healed. 'lis given in charge to the Ministers of God, both in the Old and in the New Teftament, Efay 35.3. and 1 Thef$.14. As it is cruel mercy to proftitute the comforts of the Gofpel to proud Sinners, fo is it great cruelty to withhold the cordials of the Gofpel fromfuch Sinners as are burthened with their (ins. Jefus Chrift will take it very kindly at any Mans hand, that wijl help forward the curing of a wounded Sinner, he expects it at the hands of his Minifters. As they muft be Boanerges '/ to fecure fleepy Sinners,fo they muft be Barnabajfes to mourning Sinners. A wounded Spirit is an unfupportable burthen,Pm/.i8. 14. The more infupportable the burden is, the greater charity is it to be a means to fupport the Spirit under it.

l.Let this be a Motive to all ftck^S inner s to com; to Chrifi.'This IBv is enough to perfwade you to come to him, becaufe there is none elfe can heal you. You muft either come to Jiim 3 or elfe you muft die in your fins. But this is more,he is willing to heal you. There is a natural fhynefle in Sinners, that fee their fin to come to Chrift. *Ti$ hard to drive them. Caft away this finfulnefle , floath-fulneffe and come to him, caft your feivesat his feet, and fay, Lord healtis.

Object 1. / have been a Sinner of a very great magnitude. Object 1. Sol. 1. Not greater then Chrift hath cured. Not greater then he can cure, Efay 1.18. Efay 55.8,9.

2. Did ever Chrift upbraid any with the greatneife of their fins, S°l' that did fee them and bewail them?

3. Make them not greater,by refufing the Phyfician which God hath fent from his bofom to cure you.

Object. 2. / have continued long in them* Ob jell 2. 1. They are not of fo long a continuance asfome that Chrift ^- hath cured.

2. Make them not of longer continuance by ftaying ffiH in them.

Qbjett 3. Object. 3. I fear the time of healing is paft. 1. While Chrift calls, the time is not paft. SqL 2. ' Tis a fin for any man to think the time paft.

3. Hecanheal thee at thelaft gafp. Adventure on Sinner! *ti$ better to dye coming to (were: it fo) than running from Chrift. x You

You' have both his promife and his Oath , that he will not caft you out. He that came to call Sinners to Repentance, will not reject repenting Sinners.

JOHN 8.12. lam the Light of the World.

IN the former Chapter we read of the cruel feverity of the 'XIT High Priefts andPharifees againft our Saviour. He had by the S E R M. excellency of his preaching gained much upon the affections of v, 5 2, the people that reforted to hear him •, very many beleeved on him, faith the Text,and faidyVhen Chrifi comethjvill he do more miracles '* f * then thefe Vehich this Man hath done I The chief Priefts and Pha-rifees hearing that fuch things were murmured among the people, prefently fend away Officers to apprehend his perfon , and Vt 3 2 -bring him before the Councel. The Officers infiead of bringing Chnlts perfon, were fo taken with his preaching, that they return with a full teftimony both of his Perfon and Doctrine. Never V»4& Man ft*ke like this Man. Whereepon the Phariiees are fo en-raped , that they prefently denounce execrations upon all that adhere :o him. Nicedemas who was one of tbe Ccuncel ftands V*49* up • and by a Political Argument ftaves them off from any further proceedings againft Chrift, till they had heard him ipeak. He doth not directly defend either the perfon or dodrine 0 f v ** 0# * !v Chrift, but by a prudent and fober Argument, labours that all further difpute about him might be laid afide , till according to the Law of God, they had heard him, and received full proof of his adions. This doth incenfe their envious hearts not onely againft Kicodemus, but even againft his Country alfo. And V.52*. thereupon by the wonderful power of God, the Aifembly is bro* ken up,not without fome tumultuous confufion. And ever j Man went to his own Hcufe. Our Saviour that night deparrs from Je- v » 5 ^ rufalem, and lodgethin the Mount of Olives, a place not far, bomforufalw, whither he was wont oft to reforc. -He would *P« 8 '*-

not

j - 5 Cbrtft the true light.

not lodge info bloody and ingrateful a City , nor did he eve c lodge in Jerufalem again (as Chemnitius obierves) till the nigh 4 before his Pafiion. The Inhabitants of firufalem , for fear o their Governorss, durft not receive him into their Houfes, and Chrift knowing their Malice, would not cruft himfelf amongft them-, and therefore departs to the Mount of Olives, partly t® refrefhhis body with neceiTary reft, and partly that he might have more liberty for meditation and prayer. The next day our Savi-V. 2. our comes early in the Morning to the Temple , and there firs down,as his manner was,to teach the People.Though they fought to take away his life, yet he ftill endeavoured to fave their Souls, and therefore comes early to teach in the Temple. The Scribes and Pharifees underflanding that he Was teaching in the Temple, thinking to. find an occasion againfi him, brought to him a Woman taken in the Atl of Adultery, and defire to know his judgement in the ,1t^ cafe,whether according to the La #j of Mofes, Jhejhould he fionedt» death or no. Our Saviour knowing their hearts , declines 10 be a Judge in the cafe. He came not into the World to be a political Judge,& therefore will not determineeither one way or other.But V.- 6,7. though he will not be a Judge, yet will he be a fpiritual Phyfician, and therefore.that he may convince them of their hypocrific fpeaksthus. He that is without Jin among you , let him cafi the V.7. firfi flone at her. -Thefe words fo work upon their Confidences, that they depart one by one as Men felf-condemncd > and leave V.p. Jefus alone, and the Woman ^nding in the midft. Our Saviour after he had given fome fpiritual counfei to the Woman, difmif-fethTier, and returns to preach again to the people, from which V. 10. 11. he had been hindred too long by this impertinent ad of the envious Scribes and Pfearifees. The iirft Doctrine he delivers to them is contained in the Text, / am the light of the. World. Here / are two words to be explained a little, Light , World.

Light This word is taken in Scripture two wayes.

1. Properly.

2, Metaphorically, or improperly.

Pirft, Properly. For that noble quality which enlightens the World, called the light of this World, John 11. 9. Lux eft clari-tat &filendcr in corpore luminofc, vel extra a corpore luminofo ex-iens, qudt & lumen dicitur. This natural light was the firft perfect vifible Creature that God made. It was the firft dayes work, Gene ft s I. 3.

Secondly,

chrifi the true light. t^

Secondly, Improperly, or Metaphorically. Andfo its put for feveralthings, as they carry fotae refemblance to light, vU. i. The Word of God, Pfalm 119.105. 2 Pet.i. 19.

2. FortheMiniftersofGod, Matth.$.i^.

3. For Regenerate Men. Eph. 5. 8.

4. Fortheftateof converfion, ^^26,18.

5. For profperity, and Comfort, Efth.8. 16. Pfal.97.11.

6. For deliverance from trouble, Efay 9.2.

7. For all outward good, fob 30.26.

* 8. For the glory of Heaven, Col. 1.12. 9. For knowledge, Zte* 5.11.2:7*760. 3.

# 10. For Gods fpecial favour, P/W. 4.6.

11. For pofterity, Prov.20. 20. 1 JCwg-f 11.36.

12. For God himfelf, 1 John 1. 5.

13. For Chrift •, fo 'tis ufed in the Text. In what refpects we (hall afterwards fee.

The World. The Greek word isx#V/*©*, Mundm -from that reall and orderly digeftion, and composition of things that are in the World. God hath made all things in number, weight, and meafure. The World is an orderly beautiful piece. It's ufed here (fome think) to take away the difference between Jews and Gentiles. Others think it's taken for the World of the Elect. But I rather thinkin this place, it's taken for all forts of men to whom this light is offered. This benefit faith Calvin, is not offered to one, or a itxw, but to-all the World : though few receive it, yet the tender of it is made to all, according to that of our Saviour , Mark^ 16. 15. The words are a Proportion : In which are,

L; The Subject, fefm Chrifi.

2. The Predicate, The light of the World-

3. The Copulative, joyningthefe together,'**-", All put

together make this obfervation.

Doctrine. That fefm Chrifi is the jpiritual lightpfthe World. ^ a. Jefus Chrift in three refpects is the natural light of the World as he j n ^ ^

^ : I refpefts

i. He created the light. The firft light that ever (bined in the Chrift is World was his Creature. The Sun, Moon and Stars, which are rhe light the vefkls of natural light, are the works of his hands. He as well °J^ h ^ d as the Father is that Jehovah, who at firft faid, Let there be tight, l °£ e Lft

and ' Si!

and there was light, Gen. 1.3. For all things were made by him,and -without him was not made any thing that was made, John 1.3. All the Luminaries of Heaven , which carry the light of nature a-broad, are his Creatures.

2 Refpecl 2 * Hepreferves the light. The fin of Mankind would extinguish ^ C thofe veflels of light, thofe lamps of the World, did not the Lord Jefus Chrift by his Divine power and Providence keep them burning- When the Sun is fet, and darkneffe fpread upon the World, it would never rife again if Chrift did not give it a Command.

, UelttU 3' ^ € ** %i t ^ >/lt create dthe eye of Man, and endued it with power to fee the light. It is he that (m God J formed the eye of Man, and gave it power to behold tjie light of the Sun. It is he alfo that by his providence opens the eye, when it is by deep (hut up in darkneffe. Thefe windows of the body would be pitched up for ever, if Chrift did not open them morning by morning. David's prayer, Pflm 13.3. muft be our daily prayer, Lighten mine eyes, kfl I fleep the jleep of death. In all thefe refpects, Chrift according as he is God, is the natural light of the World. And as Mediator he is the fpiritual light of the world. He was fo when he was on Earth, and that both by his doctrine, and by his example. And he is ftill the fpiritual light of Men. The Scripture doth often affirm this of Chrift. See a few places, John 1. 9. that was ( fpeaking of ChriftJ the true light which lighteth every man that cometh into the world, John 12.35, 36, 46. What can be more cxprefs > The Prophets who prophecied of him , fpake of him1 as a light, Efay^.2.6. J give thee for a Covenant of the people, for a light of the Gentiles* And Efay 49-6. J will give thee for a light to the Gentiles, that thoumayefi be my falvation to the end of the Earth. He*is therefore, compared to the day-ftar, Luke 1.78. To the Sun, Mai* 4.2. As all natural light is collected into the veffel of the Sun, and by it difpenced to the world, fo all fpiritual light is gathered together, and placed in Chrift the Sunofrighteoufnefs, and by him communicated unto all thofe whom God hath given him.

In the opening of this Doctrine,4 (hall handle three- things.

1. Wherein the proportion between Chrift and light ftands.

2. How Chrift doth difpence the light which is in him.

3. How is Chrift differenced from ail other lights.

Firft

C hrijl the tme Light. j * *

Tirft, The refemblance between Chrift and light ftands in

feven things. f' T M eRc "

1. Light hath amanifefiative quality. It doth difcover and ? u _ n " caufe to appear things that do in darknefs lie unfeen. Darknefs twecil isathickveile and fnadow under which things and perfons are chrift Sc concealed, but light removes that fliadow, and (hews both it felf Light, and every other thing in its own nature. When you would fee 1 Me/em. what a thing is, if you do not know it, you bring it forth to the light, and then it appears. Whatfoever doth make manifeft, the fame is light, Ephef.5.1 3. Jefus Chrift in this refpect is well compared to light. He discovers and makes manifeft to Men that which they never faw before. How many rare myfteries hath Chrift difcovered to the Sons of Men ? When he came into the World, he revealed thofe fecrets that before were either not known, or notfo fully known. The Apoftleipeaks of this, Ephef. 3.2,3,4,5, 6,8,9. When Chrift comes to a Soul, what difcoveries doth he make there?

( 1. ) That fin which lay hid for many years is now manifeft ^ that Pride, that Unbeleef, that Covetoufnefs which was not difcovered before, is now made manifeft. The very fecrets of the heart are made known when this light begins to fhine, 1 Cor. 14. 25.TheSoul wonders, thatfo much wickednefsIhould be fo long undifcerned.

( 2.) That fhining beauty which is in grace, which was not before difcerned, is now made manifeft. He fees godlinefs to be a-nother kind of thing then he ever apprehended it to be. He fees a lovelineffe in every duty of Gods wor(hip, alovelinefTe in every ad of holineffe which he could not have beleeved, fo that he is able to fay with the blind man reftored by Chrift, \Thu I k»ow 9 that whereas I rets blind, noVplfee. Chrift hath th,e difcovering quality of light.

2. Light hath a directive virtue. It guides men in their way. 2 Refem. The Traveller by the benefit of the light, kts what path to keep, which way to turn to his intended journey. Cur Saviour mentions this effect of light, fohn 11.9,1 o. Now Chrift is fitly cal led a light in this regard. He it is that doth direct the Sons of men in the way to life. And therefore he is called, not onely the light by which we fee, but the guide that leads us, Lukj 1.79. Yea, he is called not onely the light and the guide, but the way in which we walk, fob, 14,6 Jefus Chrift is fent by his Father from Heaven,

to direct his Elect to heaven. He is the great Pilot of his Church, that doch fteer ic through the tempeftuous feas of this world to the haven of glory. R f 3 • Light hath a penetrating vert tie. Light is of all crea-

$Rej*m. turcs t j lat are mat erial, t h e mo ft immaterial ^ it is of fo fubtil a nature, that itconveyes it fclf into the leaft crevife. You can hardly make any fence fo clofe, as wholly to keep out the light. Jefus Chrift hath a penetrating and fearching power. No heart fo clofe, but his eye is in it •, no confeience fo dark, but he fees to the bottom of it. See what the Apoftle faith of him, H^.4.13. All things are naked and of en te his eyes, and everj creature is manifejt in his fight

$Refem. 4. Light hatha cheering and warming verttte. The light contributes much to the vegetation, and growth, and life of plants, and other creatures. Light and motion are the caufe of that heat which the heavenly bodies fend down upon the earth. Light is that inftrument whereby all the influences of heaven are communicated and difpenfed to the world. The motions of nature are both quickened and comforted by the light, and by it all the births of nature are cheered and comforted. Jefus Chrift hath a cheering, comforting, and quickening vertue. 'Tis by influences from Cnriu\fpiritual life and comfort are obtained and preferved. The Prophet fpeaks of this vertue of Chrift, under this very Metaphor of light, Mal.^. 2. Ail that fpiritual livelinefs and brisk-nefe that believers have at any time in their hearts^ is from £he. beaming wings of thrift the Son of righteoufnefTe. He 8' a heart-chearing, a heart-warming , a heart-quickening Saviour.

5 Rtftm, 5. Light hatha purifying vertue. Fogs and Mifts that are gathered in darkneffe , are difperfed and fcattered when the light comes. When a candle is lighted and fet up in a room, if there be any damps, they gather about it. Light is the fining-pot of Nature. The world would be an unwholfom Pefthoufe if it had not light. Jefus Chrift hath a purifying and cleanfing vertue. By vertue from him it is, that thofe nafty filthineffes of fin which are in the foul, are purged away, Heb. 8* 14, All the Levi-tical Ceremonial Purifications ufed in the Law, were Types of him. The Prophet compares him to a refiner and purifier of fil-wtr 9 Mal. 3.3. By his blood he purifies the foul from the guile of fin. By his grace he cleanfeth die foul from the filth of fin.

The

The Prophet compares him to a Fountain fet open for purification, Ez,*k: I 31 AW that ever were, all that ever fhall be cleanfed from the filthineffe of fin, arecleanfed by Jefus Chrift.

6. Light is of an mdtflable nature. Though it pafs through

finks, and the moft polluted places, yet it contracts no defilement. 6 Re f mt It cleanfeth all things, but is defiled by nothing. It is a quality fo fpiritual, that nothing can fatten upon it to pollute it. Jefus Chrift is fitly refemblcd to light in this refpefr He is not capable of any defilement. He affumed finful nature without the leaft fin. He had the likenefs of finful flefti, Rom. 8.3. but not the leaft fin in his flefti. In the dayes of his flefh he did as a fpiritual Phyfieian, repair to all forts of finners, but he carried away from them no pollution at all. He converfed with Mary Magdalen , with Zacheus the Publican, and other Publicans and tinners, without the leaft taint of corruption. He was born, he lived and died in a corrupt generation, in a very Peft-houfe of fin, without the leaft tin&ure of fin. He lived and died holy, harm* lefs, undefilcd, and feparated from finners, as the Apoftle faith, Heb. 7. 16.

7. The nature of the Light is hard to be known. The Philofo-phers are much troubled about the defining and describing of it. 7 ^w» 'Tis not a fubftantial form, becaufe it is perceived by the fight, which no fubftantial form is. *Tis not a body, becaufe then when

the light paffeth through a perfpicuous body, two bodies would be in one place, which is againft all Philofophy andreafon. Nor is it an efflux from a luminous body, for then the Sunne by his continual {Tuning would be deprived of light • but it is an accidental form, or a patible quality , and fo very hard to be def cribed. The Scripture fpeaks of the difficulty of fearch-ingout the nature of the light perfectly by any mortal man, fob 38.19,20,21,24. Only he who is the Father of lights doth perfedly underftand it. Jefus Chrift is not perfedly to be under-ftood by any living man. Who can declare his generation^ he is the Son of God f Efay 53.8, Who can declare his conception exatlly, as he is the Son of man ? the Holy Ghoft hath overihadowed it, Luke 1.35. Hethatcreated the flefh of Chrift, is onely able perfectly to underftand the manner of it. Who is able to declare the myftery of the hypoftatical union of the two natures in one perfon exactly ? We believe thefe things, comprehend them perfectly we are not able. His name is wonderful, Bfay 9,6. there

V 2 are

, 4.8. Cbrift the true Light.

are fuch wonderful myfteries in the nature of thislight,a$no man,

no creature can fully and perfe&ly comprehend. Secondly, Chrift difpenfes this light thefe two wayes. ChritTdif- *■ fy { ^ e ^ r "^' in l of his Golf el in the fublick^Miniflerj pcnfeth thereof. The Minifters are called Stars ^ and the Miniftery or this light. Preaching of the Gofpel, is that Orb in which this light {hines,

1 Wty' and by which it is communicated and difpenfed to the world.

We Preach Chrift crucified^ i Cor. 1.23. Where the Gofpel hath never been preached, this light hath never yet fhined This is the chariot in which this glorious light is carried about ordinarily in the world, 2 Cor. 4.3,4*5 A

2. By the vertrnm efficacy of his Spirit in his Miniftery. The

2 Vt*h moft powerful preaching of Chrift that can be, will be to no

purpofe without thefe inward workings of the Spirit. By the Spirit of Chrift three things are done.

(ij Theblindnefs of the mind is removed. The holy Ghoft caufes the fcales to fall off the eyes.

(2) A vifive faculty is befiowed. This is that which the A-• poftle calls the enlightening of the eyes of the underftanding, £-phef. 1. 18.'

(3 j Power is given actually to clofe tyith the light. The foul is enabled to follow -the light, or to walk in the light, as our Saviours phrafe is,fohn 12.3 5. So that by thefe two means this light is communicated. By the preaching of the Gofpel, the objed: is made prefers j and by the Spirit of Chrift the object is made vifrbie, the faculty of fight is beftowed, and a power of following 3 The ex- tne light is created.

C f Chrift Thirdly, Chrift is differenced from all other lights, viz,. Pro-abovcallo- P nets > Apoftles who are called lights, Mat. 5.14. He is differen-ther lights ced from all them five wayes.

1 £*«?/. 1. The j are lights only Mwifteriallj. They are lights onely as

they do by their office holdout this light. They are lights, as the candlefuck may be called a light, becaufe it carries the candle where the light is. But Chrift is a light of and in himfelf: He is a light, notMinifterially,but Originally. The fountain of light. -, . 2. They are fmaU lights. Chrift is a great light. They were but

like little tarthing candies, Chrift is as a great Torch which reach-eth from heaven to earth. They are light as the Stars are light, a little glimmering, borrowed light. Chrift is light as the Sunne, and therefore he is called., The Sun of right eoufnejfe, Mai. 4.2.

All

All the Prophets and Apoftles were but ScintilltiU luck^ little fparks of light, meer glow-worms, but Jefus Chrift is an immenfe incomparable light, Efay 9.2.

3. They are lights that have fome darknefs in them. The clear- 3 Excel eft and brightcft of the Prophets and Apoftles were not without fome darknefs and obfcurity. But fefns Chrift is light , and in him

there it no darknefj'eatall. Chrift is a light that hath nofnurTin him. He ever burns and (bines brightly.

4. They were lights that could not give fight. They were not

able to make men either fee their light, or follow their light. 4 ExceL They could not give eyes to the blind -, but Jefus Chrift is fuch a light as can give fight, He can open the blind eyes, He can overpower the foul to follow the light.

5. They Were fetting lights. They when they had run their $ % xa i courfe left (hining, they were wafting, decaying lights, fohn Baptift was a burning and (hining light, but now he is neither

as to this world, onelyhis Example and Doctrine fhines ftillin the Scripture. But Jefus Chrift is an everlafting light. He hath been fhining ever fince that promife made to Adam^Gtn. 3, 5. And he fhall be a light for ever and and ever. He is the light of grace here, and he (hall be the light of glory in heaven.

Information,

The Ufes are, ^Exhortation.

Confolation,

1. Information. In four particulars.

Eirft, Behold the neceffity of Chrift. He is as neceflary for the 1 ufc of foul, as light is for the body. Light is a very needfull and Inform, m pleafant thing. Jefus Chrift is as neceffary as he is pleafant. : 4 Leflbns.

•Secondly, The-miferable condition of fuch as want an intereft l ^j?"' in Chrift. Whether they be Nations or Perfons, their condition 2 e ^° n * is marvellous fad. They are indeed in a ftate of darknefs. The Scripture affirms all to be in darknefs that are without Chrift, Eph. 5.8. Ye were fometimes darkneffe, &c. Luke 1.79. Efay 9. 2. The people that fatein darknefs have ken a great light. Themife-Where this day-ftar did never yet (hine/tis yet midnight with ry of a that foul. A dark condition is k very miferable condition, The mi- <|ar k c ? ns fcry of it will appear in three particulars, ^pardc^

(1) Ada-recondition is a condition of fear. Thofe that can be bold j ars ^

in i ?muc>

x 50 thrift the true light.

in the light,are ufually furprifed with fears in darknes.A black day is a terrible day, fob 3.5. Let the blackne^e of the day terrifie it. Thofe that are without fefus Chnft are fubjed: to many terrors and fears, which the children of light are delivered from. The Scripture makes mention of horrible dread which the wicked arc expofed unto. The name of Fafkttr may be given to every one that is without Chrift, Magor Miffabib y Jer.20. 3. becaufethey are liable to fuch (baking pannick feares, Frov. 28.1. The wicked flee when no man fttrfueth them. God threatens fears to the wicked as their portion, Lev. 26. 36. J wiH fend a faintneffe in their hearts, the fofind of afhaken leaf fiall chafe them. Wicked men are fometimes without adual (bakings, they have fome kind of Joy, Peace and Security. But

[1] They are alwaycs liable to feares. They are under guilt, which layes the foundation of fear,

[2] Their peace, when it feems to be mod ftrong and fetled, is prefently upon the lead fpark of Gods anger thrown into their confidences, turned into terror. We have an inftance of it in Beljbaz.^ar^ Dan. 5.5,6, The lead manifeftation of Gods anger daflies all their joy, and creates great trembling in their fpi-rits. The Prophet fets out this terror by an excellent Metaphor, Efay 57.20. The fea is fometimes fo calm and fmooth, that you may caft a die upon the face of it, but one quarter of an houres tempeft puts it into a dreadful combuftion. 2?mlc. (2) A dark^ condition is a mifguiding condition. 'Tis full of wandrings. When men want the light of this world, how do they miflead others ? how eafily are they milled by others f He that walketh in darkpefs (faith our Saviour J knowethnot whither he goeth, John 12.35. Thofe that are without Jefus Chrift, are in a afpiritual maze or labyrinth. They miflead all that follow them, they are mifled by every blind guide that goes before them. Men that are without Chrift are great wanderers. You may ea-(II y carry them into the mod dangerous wayes. This is the true reafon of all thofe fad wandrings and deviations of men from the truth of God, and from the old wayes of holinefs which are at this very day. Though they pretend not onely light, but a greater meafure of light then others have attained unto $ yet the truth is, they want this true light, this cceleftial light, and therefore are carried away after the fhining of every ignis fAt hus that Satan cafts in their way. They wander from verity to falfbood,

from

from a feeming ftri&nefs to prophanenefs, from one corrupt principle to another, till they turn meer Skepticks, meer Atheifts, without all Religion. The Apoftle calls them ***nrrai -Vilfic, ?udei$. to whom, if they return not from their wandrings, is referved the blacknefs of darknefc for ever.

(3) A dark^condition is a condition unfit for atlion. We call $ Panic. darknefs blind mans holy-day, becaufe indarknefs a feeing man can w*rk no more then a blind man. When that fearful darknefs was over the Land of Egypt, they did not ftir from their feats for three dayes together, Exod. 10.23. Man gocth forth to his work and labour until the evening, PfaL 104. 3. When the black fhadow of the night hath drawn the curtain of nature over the world , then tre inftruments of working laid afide. Thofe that are without Jefus Chrift are unfit for any fpiritual work. They can neither pray r nor repent, nor believe, &c. Whatever work of this nature they take in hand, they fpoil it utterly. They marr all the work of God for want of light, lohn 15.5. The Apoftle tells us that the natural man doth not under-ftand the things of the Sfirit, neither can he know them, becaufe they are ffiritually<difcerned, 1 Cor. 2.14. A man is as able to polifli a jewel at midnight without a candle, as a man that is without Jefus Chrift is able handfomly to perfect any fpiritual work. This is the fecond Inference, the mifcry of men without Chrift.

("3) The excellency of Jefus Chrift. Light is a very excellent and glorious creature. Truly light is pleafant, faith Solomon, and a joyful thing it is for the eyes to fee the Sun, Eccl. 11. 7. Jefus Chrift is an excellent and precious perfon. He is very pleafant and defirable to thofe that have eyes to behold him. He is all things fpirkually to the foul which it wants, which it can deiire ; bread, drink, phyfick, life, rayment, light, all in all. The Scripture fpeaksmuch of his glory and brightnefs. No creature compa-t able to the light for glory. God is therefore faid to be cloathed with light as with a garment, Pfalm 104.2. Chrift is unglorious to the eyes of blind men, fo the Prophets foretold, Efay 5 3. 2,3» A ( m ^ But to them that have eyes to fee him, he is a very glorious per-fold Ex-: fon. Jefus Chrift hath a four-fold excellency above other cdlency lights. of Chrift

above o-

C56

Brft, They are created lights. The Sun, Moan, and Stars, the ^erLh veflfclsof light are but creatures, Gen. u. Yoareadof the time

and.

and manner of their creation. But Chrift is an uncreated light: The humanity indeed is'a creature, but the Divinity which doth enlighten thehumanity is not a creature. Athanafius calls him light of lights, very God of very God. He is the Father of Lights in regard of his Divinity.

Secondly, They are lights that cannot give fight. Bring men that are blind to the Sun,let it (bine with his greateft fplendor upon them, and they will not be recovered. The light of the Sun hath dazeld and helpt to put out many feeing eyes, it never re-ftored to fight one blind eye. But Jems Chrift is a light that gives fight to the blind.He is an enlightning light,he doth by his (hining upon the foul, create in the foul a faculty of feeing, which it never had before, 2 Cor. 4.6. When this light fhines in the heart, the light of the knowledge of God is created. Hence the Apo-ftle calls Chrift a light that enlighteneth every man that cometh into theworld y John 1. 9.

UI # Thirdly, They are lights ontly to the body. The foul is not bet-

ter for the light of the Sun. But Chrift is a fpiritual light •, he is alight to the confcience, to the will, to the afTe&ions, to the whole inward man.

IIII. Fourthly, They give light but in one place at once. The Sun ftiines but in one Hemifphere at once. 'Tis night with us, when 'tis day with our Antipodes >, and when the Sun fhincs there, it is darknefs with us. But now Jems Chrift fhines as a light in all places of the world at one and the fame time. He can caft his beams when he pleafeth all the world over. Chrift (bines in England and in America at one and the fame moment. And he hath told us of a time when he will give light to all the world. This is the third inference, Chrifts excellency.

(4) Behold from hence the excellency of the Gofpel. Jefus Chrift 4 Leflon. is the light of the worldj as he is held out in the Gofpel, The Gofpel is the Candleftick in which this Candle is fet, the Gofpel is the Orb in which this Sun (hines. There is no other fuffr-cient and fafe way of difcovery of Chrift befides the Gofpel.

There are three Lights which God hath afforded to the Heathen.

The light of Creation, Rom. 1.19,20. The light of Rightcoufnefs, which the Schools call Sjn-terefim

Now

The light of a natural confcience, Rom. 2. 15. Now alth ough thefe be true lights, yet they are not fufficient lights. They make a difcovery of a Godhead unto men, Rom. 1.19,20. They difcover fo much to men, as to leave them without excufe, Rom. 1.20. but they cannot difcover a Saviour to man. They cannot difcover a Mediator, God and man in one perfon. None of the wife Philofophers of the world, that had ftudied the myfteriesof nature, and attained to very great experience in them, were able to find out reconciliation by Chrift. No, no, the Gofpel is the onely ordinary way of this difcovery, fohn 539. Search the Scriptures. They /ire they nhkh teftifie of me,Rom. 1. 16,17. I am not ajhamedof the Gofpel of Chrift • for therein is the righteoufnejje of God revealed from faith to faith* So 1 Cor. 1.21. After that in the wife dome of God, the world fa wifedome knew not God, Itpleafed God by the foolifhnefs of preach* ing to fave them that believe. Now then tne Gofpel being the onely ftanding-way of difcovering Chrift to men, ic muft needs be a very excellent thing. Hence it is that the Gofpel is called a lightas well as Chrift, Pfalm 119.105. Thy Word is as a lamp unto my feet, &c. And 2 Ret. 1.18,19. WV have a more fat-e word of Prophecie, &c. Herein lies the great glory and dignity of the Gofpel, that it is the onely mediate fixed Candleftick, in and by which Jefus Chrift the true light is discovered and made known. This is the firft life.

life 2. Exhortation. It commends four things to us. tVC f

1. Blefs God for this light. We have very great caufc to blefs j jy^tj. God for the natural lightf, that he hath fet up fo glorious a torch asthe Sun is, to give light to the inhabitants of the earth. What caufe have we then to blefs God for this fpiritual light, that this day-ft ar from on high hath vifitedpts? We might have wandred in darknefs as the Heathen do, if this light had not in the glorious Gofpel fhined amongft us. Blefs God every day for this light, efpecially you that have Chrift not onely a light to you, but a light in you. You that have this Sun rifen, and (Lining in your hearts, in and by converfion, you have caule to blefs God. Many (hall be damned and perifh that have Chrift as a light to them, but they (hall eternally be faved that have Chrift the true light fliining in them. How much caule had the Ifradites in Gofien

X to

to blefs God, that had light in their dwellings,!;.*^. 10.23. when ikttc was thick darknefs in the land of Egypt * much more caufe have you to blefs his great name, that the Lord Chrift is a burning light fet up in your nearts, when as abundance that live under toe fame light that you do, are lull in the darknefs of an unconverted eftate i Te werefometimes darknefs, bue noVv areje light in the Lord,B^h. 5.8. This calls for loud, cordial, lafting, everla-iafting praifes to God and Jefus Chrift, that this light is made a faving light to you, when it is a damning light occafionally to very many.

2. Whenever you fee the tight, remember Jefus Chrifi. When 3 Daty. you open your eyes in the morning, and behold the light of the Sun, then think of Chrift the true Sun of righteoufnefle. When you fee the neceffity of light, when you fee the benefit of light, then think of the neceffity men have of, and benefit which they receive by Jefus Chrift. He is far more ufeful then the natuf al light, in as muchas he enlightens the foul. God would have us to fpirituallize the whole Creation. There is hardly any creature tfhich is of fpecialand common ufe, but it doth or mayferve a$ a fodder ©n which we may afcend into heaven, and be brought rieerer to God: bread,water, garments, the rain, the dew, the fight, and a thoufand other creatures, do dayly preach fome fpi-rutttrt Doctrine to us. It will be happy for us if we take out fpiri-tual leffons from earthly things. 3 Duty. 3. Improve the light. In three things.

I (ij 3fa not contented that Chrifi is a light to you, but labour

that he may be a light within you. Get Chrift into your hearts, f«f# y&ttf conferences. Tis damnable to live in darknefs, even Mmn theMghf of the creatures fhines, Rem 1.20. Tis double tSMuMft to fcVfc lit darknefs, where Jefus Chrift the true light tffln&v Ari(i i fitee, for the the Ugh is come, (faith the Prophet Mr ihtCfew^R) Mfitj'6o. 1. If y<iu be not enlightned favingly by ehf*hghT> if had betn better for you you had never heard of it, tfe»t yCUhatf rtevef feefi it Better you had never feen this pillar Of fife, then not co be favingly enlightned by it. K (2) Bt f*r< uikdkj* the tight. This is our Saviours coun*&,

fiUm 1 &f£ Wfc« ft tt to walX iit the light, but to trartfkre the light fiitoour life ? To tfilk a* children of the ligir, Bfktf 5 8. T<* watfc ift th* ttght of Cftrtffr example • to walit according to *e <fc^atefr<tf Chlife D$*nw. Tfc waft regaterly, evenly,

in-

ifloffcnfivdy, t<vhwe<wr«m^*tioa as b t amtih dttgolpel Fhil. 1.27. This is the way to honofrdw Jifjte ^ tiiH^ii *h*p»y to communicate the light to others. He that walks as Chrift walked, holds out this light to tfce wrJd $ a holy cswer&tion snakes a Chriftian as a golden t*n#eftkk to ioW <^€fcii$:*o fe*i* do not fee him.

(3) Acknowledge from Vvheace ad fwr light comes. That HI. you have the light of knowledge, the light of laving grace, the light of fjpiritual comfort, k is from jefus Chrift. Ke is tlie fountain of all true fpiritual light. The light ycru kmM **«» <tf this Sun. You had never enjoyed one fpark of it, had aotChrift freely communicated it.

4. Receive nothing as light, but what comes from fefftsChrift.4l)\x$z That that thwarts fefw Chrifl, if noti^fcut dttkaefc That which comes not fcora Chflflf Word, jsnot li§ht, batdarkrfcfs, Men talk of muA light no wadtyei. Tiieyuli£ii*chgjta:,dark-neis light. Well, tie ooeiy way 1© jud#r ofsrue Jighfc iW b»Mg icto Chrift j and tofcriRg « wChqft, fexp bring« to the Scrip* cures. There ins AatCte&fiiaies, there it is thawnithihum A written ReveiaticMi few So^uwei* jaonrfcre dlnas immediate Revelation fr<*a Heaven. So die ApcftkJtclsus, 2#*. !. 18,19. J**^ tryaM Rtvelaitmsby Sixfyure. Ho* the J&JiGb-ftone is more fure then that which is tried by it. There are feme things which me* cry »p m iigte> wlrch qpenda ChriS the true light, tfee t&ftrwie W the fcm&mt, Attnmtns^ Papfa fc£

Th» iaa>y eotftfert xfe<hMcmt£G^midi theix^rdie^iarfe- \Jf *•" nefles. The Saints of God are in tlx»h& aedtr taaa$ dbri&fcfib. They im unfertile datrfcjKrfr of &*, rat nmtef *fce j>0#er of it €W. t, *y. Yet dtafftifrcff Bl &»** of this dadcatfs ih them, ffeeyartui«iertttt4a^kiiefe o/jgffloxaiiice^ for Ifcty know hifcin jw*. Tk'yiK^uBderthedirtot^of aiiD»ai*diQSK3iot2 # ^S«^8. Tlwy awriMtJer d* 4*rk«eft of ff&rkoal itfcaaaib^ JocHtfiMq^ £/*/ 50.10. Well, here is your xzstfoctp Chri&ts ligfaf m tdi theferefptf* ffewtfult light He» * c»iia«wtati*£ light. Mr is **^*fcwywf*«&«t. £<*t<*tea:ttt dM th*4 cafcs, depend upon him • put him in mind of this Name of his, and y*U t&lfiMt&K tewiH tiffff your tetef* i&tt* hgfit HewxH be sfrgfrttS' <**&*** yot§, to MbO, p mnto vtt>» tfr ^ttokeij

X 2 •' • von.

you. He hath received all the light he hath as Mediator, that he may communicate it to you.

Heb. 13.20.

s E R m. — Our Lord Jefus Chrift that great Shepherd *f XIlL thejheep. /4 fym.m /fc# : ^

THis Verfe is a part of the Epilogue or Condufion of the whole Epiftle. The Conclufion begins at verfe 18. and it reacheth to the end of the Chapter. He had ver. 18., 19. in-treated their remembrance of him : In this verfe as an argument to perfwade them, he falls a praying for them. The thing he prayes for on their behalf, is laid down ver. 21. Make yon per-/<?#, &c. The pcrfon to whom he prayes, is God, whom he de-fcribes by that glorious title, The God of peace. The Arguments he hath to fupport his faith for the Audience of his prayer, are thefe three.

Firfk, The power of God •, this he exprefleth by one great Ad of his Power , The RefurreclioH of Chrift from the dead.

The Second is, From Chrifts Office or Relation to the Church for whom he prayes, He is the great Shepherd of the fheep. He prays in his name who was nearly related to the Church,therefore he did not doubt of audience

The Third is the way whereby he expe&ed his requefts to be granted, The blood of the everlafting Covenant ♦, he came to a God oi peace by a Mediator through a Covenant of blood, therefore he did not fear the fpeeding and ifluing of his requefts, The words which I have read, have two things in ;hem which (hall- be the parts of the Text.

1. A dejeription of the people of God. They 2Xt fheep.

2. A description of Chrift in relation to them. That great Shep. herd.

Sheep. This word is taken in Scripture either Properly or Metaphorically. Properly, for that kind of creatures which are

known

known by this name. Improperly or Metaphorically, and fo k hath a double fignification. It's taken fometimes for harmletfe and innocent people. So it's ufed, 2 Sam. 24.17. 2. For the ElecT: of God, efpecially fuchof them as are regenerated and called, And fo it's ufed in this Text.

Shepherd. This word is likewife ufed in a Proper, and in a Metaphorical fenfe.

In a proper fenfe it's ufed for fuch as keep and feed flocks, whether they be flocks of fheep, or of other cattel. In this fenfe Abel is called a fhepherd, Gen. 4.2. The fons of Jacob that kept cattel are called fhepherds in this fenfe,becaufe they dealt in fheep, and other cattel, Gen. 46. 32,54- In this fenfe Mofes is called a fhepherd, Exod. 3.1. And David before his anointing to the office of a King, Pfal. 78. 70 71.

In a Metaphorical fenfe, and fo it's referred to other per-fons and employments, as they carry fome refemblance to this office. As,

U Magistrates are called fhepherds. Cyrus hath this name given him of God, Efay 44.28. Thus Mofes the Ruler of If-rael is called the/bepherd of Godsfloc^, Efay 63.11. Homer calls Agamemnon, wov#«a«£v. Tis an ufual expreilion in Scripture to call Magiftrates fhepherds, fer. 6.3. The fhepherds with their flock* Shall come unto her. That is, foreign Princes with their fouldiers prepared for War. So Mic. 5. 5. We fhall raife again ft him feven Jhepherds^and eight principal men.

2. Minifiers. Governors or the Church are called fhepherds, fir. 3.15. I will give you paftors, or Shepherds after mine own heart, Jer. 17.16. I have not hafiened jrom being a Pafior, or fiepherd from following thee 9 Eizy 56.11. fpeaking of the (loathful Mini-iters, he faith, They are Shepherds that cannot underftand. And the ufua! notion whereby Minifiers are fetouc in the New Teitament is, paftors and Teachers, Ephef. 4.12. There is a greac af-< finity between the work of a Minifter , and the work of a fhepherd.

3. God hlmfelf i s called a (hepherd. David gives him that name, Pfal. 23... 1. And again, Pfal.?, 0,1. He is called the fhepherd cf If rael •, becaufe his care or If rael hath great refemblance to the -:are of a fhepherd over his tic ;k.

4. Jefus Chrift is called ? >coherd, asin many other places, Uy in this Text. ' f is him of whom we are to anderftand this

X 3 Text.

■

IjS JeJI**4rifl the gn*t shepherd.

Text, am %erd ftfmt, ibrt gv*t Jbepberd, He is culled rh vv&i* *fc*i>ur» todiiUnguifhhim from all other ihepherds, who in C&mparifon of htm are very fmall and inconfiderable ftepherds, Thus much for Explication. The Obfervations are two, according to the two Metaphors, vhe.

i. The people of God are fheep.

2. Jefus Chrift is thegreac Shepherd of thefefheep.

DoB. I. Do#. i. The people of God are fieep. Tis a] very ufual Metaphor whereby godly perfons are defcnbed in Scripture.Sometimes they-are called Gods fieep, Ezek. 34.6,11,12. Sometimes they ate wiledChrifts fee?', fofrequently, fohn 10. and fohn21.16. Feed my Jbeep. faith Chrift to Peter* And fometimes they arc called fheep without any mention of the owner of them. Take hit two* or three Texts for further confirmation, Pfal. 74.1. Why doth thine anger [moke againfi the {beep of thy pafiure ? Pfal. 79. *j. S^^e^tkjftoch^maJhsepof thjpafiure^id\* iqo.^. Wo are the fleepefbis pafiure In the handling of this Point, I (hall open two thing*.

1. in what 1. Tn w&aerefpefts they are compared to fheep.

Godsp^ 2 - HwAeycometobefttep.

pic are

likcfhcep. . Firft, They are likofhee^in fiverrfpeds.

1 Rejpecl, r, Stoep- am i^^hanmls^A and inxocevt creatures* Wojves, tft$y teaa*, and hurt, and* do mtfthie^v bus ftieep are innocent ^nd tftQffenflve-cr«a«upe» $ (hey neuh$* bice with their teech. ntr fcfcfe m*h &e heel, a&oj&8# creacunea do» Innocent add karai-'teffe-perfea* ^called (keepin Scripture, 2kSaw..%4~ 1 j>* Tkefe fee* what have t&ofdeHt'fr The people of Gediarea frar®k*ofte anikMUKen* generation^ tiiou^ihewritt^l^okt^pootitc^ as tufoiitefle-, ##. They fenow k m the xu&<o§ Go& thai they, fce harmlefsand blamelefs, Phil. 2.15. and they defirethafctfafijrWfly fc-wafltt '£hsy d*foeandeiwkwurtk^thcyiiiaf-wa&widiout o^p€d, tlMf i^mftfl may recorver trbfi lfcaft dtuaeiesw <jr $mm-dke &y*hem- ertBe* i»< temporal or &uri£asij$. ¥©1* eswy fee this in the Apoftle Paul, Jtts 24. rd. tfir femEdefoeeiii aikfce fteenofChtiftr an*if ehey 4^*i»^kraiftaAcoi:ii»fc'€rc&ncy

yefut Cbrifi the gem $h§pberd. tff

harm any, they arc never at reft till they have made them repari* tion and fatisfa&itfn.

2. Sheep are mteh^and patient Creatures. The fheep is an ZR*fpe&' Embleme of meeknefs. The fheep fuffers the fheerer to take his

fleece, and the butcher his blood, without the lead frowardnefs or refiftance. The meeknefs of the lamb is grown into a Proverb. £2j4um fervet maxime, tarn placidum qnam ovem neddo. Terent. The people of God are a patient and meek people. They are called in Scripture the meek of the earth, becaufe they excel in this grace, ffal. 76. 9. Zeph. 2. 3. They can endure loffes, bear afflictions, fuf&r perfecutions for the name of Chrift without impatience. They do not render reviling for reviling, nor railing for railing. Yea, they repay fweet for bitter, J>leffing for curfing. When Shimei railes on David, Come am then man of blood, &c how meekly doth he bear it ? Let him curfe, for God hath bid him curfe David 9 2 Sam. 16.1o. When he was fa unnaturally ufedby his fon Abfalom, how fwectly doth he fub-je& himfelf and kiffe the rod ? Pfal. 3 9,0. A child of God may fometimes fall into a fit of frowardnefs and impatience, as J<m*% did: Even meek Mofes was once too much tranfported witfr pafiion, Numb. 20.10, 11. but they are much grieved for fuefi angry heats. The frame and bent of their hearts is towards the grace of meeknefs 5 and what the heart of a perfon would be, tnat God interprets it really to be. Wicked men are iRfcti m bluftring and turbulent fpirits, bat Gods people are of acalm placid temper.

3. Sheep are clean Creaturef. Swine they ufe to W*U0W m fit* n.u t n. thy and miry places. But fheep delire and dilight tt> prefefve* ** themfelves clean, they love pure ftre&mt* tfnd gf«*n jwrfftaw.

The people of Godare a dean and holy fpn&mm* mk haw the Holy Ghoft defch&esrhtm, f/*/, f% %* Osr Siwfcwr ®t\fo themihepttreifihtertiMtf* $,#• It^Mtyh&t^iXfttypntf for holineffe, they allew m fpot, yea they are ft*»*tily g"fi«*e£ when they dobetmre themfdvet, tMire ftever aenft ciff-t&ey be cleanfedagam. SeethePtoptoet D*wid* wiwfe he ba&tetim into the mireattd defifed himfelf, item eaflftefir is-fee w#h Oml for dusnfi&g, Pfal. $1.2. andagsrit, *.j. atwl yeta-ginv ** *<^ Crme ittma, dean heon O Gtfd* He that hmiir the tt3***e oi a traefftetp of Ghrift in him, tntwghbe &wyiMtnt&fm, ytt t» #ftftiotltt*n4\«gtU0W ^i>fid«ftAtM^otiicwi^cd49.

t R r fh ^" ^ n $ are fi m P^ e Creatures. Some kind of brute creatures 4 Kejpett are ver y cunn j n g anc j cra f t y f a s the Fox, the Ape, &c. but the

(heep is of a fimple nature. Ye ufe to call filly men fheepifh men. The people of God are a fimple plain-hearted people, not onely without gall, but without guile, Pful. 32.2. That which is laid of their Father facob, Gen. 25. 27. it is true of all his poUerity in their proportion, they are plain-hearted men. Though they have hypocrifie in them, as they have other corrupt tions, yet they are not hypocrites. They know not, nor are they defirous to learn the Art of diffimulation, equivocation. They cannot look one way, and row another • they love not to have oyl in their mouths, and fwords in their hearts. They de-fire to bq fincere, without mixture. They cannot carry fire in one hand, and water in the other. They are ftrangers, and they defiretobe ftrangers for ever to thole doubling*, and fraudu-lencies, and fubtile artifices which hypocrites ufe. They can pray, and do pray with David, Pfal. 119.8. Let my heart be found inthj flatutes.&c. Their tongue and heart go both one way; they r'-^re that God would keep their hearts right, and they deiirethat their tongue may be the Interpreter of their heart; they choofe to aft, not according to principles of carnal policy, but the rules of Gofpel-piety •, they had rather be the mea-ncft'of Chrifts Difciples , then the higheft of Machiavels Scholars. 5 RefpeB 5, Sheep are creatures of a tractable nature. They are eafie to be led. A child may drive a flock of ftieep with more eafe, then many can a herd of other cattel. The people of God are of a ductile, tradable nature. They are more eafily guided then other men. Shew them what the mind of God is, let them have the Rule clear, and then a little child may lead them. We have a Gofpel-prophecy of the tameneis which Grace works upon the hearts of men, when it comes in power upon them, Efay ii.6. Other men cannot be ruled by all the importunity that God and men ufe. Though precept be upon precept, and line upon line, Efay 28. 10. yet they will be extravagant and loofe •, but godly men are of a ductile frame. They defire that God would lead them, and guide them in his way, and they are willing to be led. They will not refill: truth, they will not ftand out againft convictions as other men do. They are plyable and yeilding to all divine Revelations from the Word of God. No

man

Jefos Chrijl the great Shepherd. \6i

man fhall lead them by his fancy or opinion without a Rule, though he be never fo wife, or never fo feemingly godly •, but any man (hallguide them, and turn them any way, even an enemy, an inferiour, if he can bring a fufficient Authority from Gods word. Shew us the Father, and it fufficeth.

Secondly , How they come to be fheep. They are not fo by 2 How nature , for by nature they are Goats, Wolves, Tygers. They Gods peos have not one property of a fheep in them by nature. They P Ie come are as bad as the word by nature, Eph. 2.2. How then are they j£ ^ (beep? 'Tisby Grace and Regeneration. Jefus Chrift the lamb F ' of God communicates his nature to them by his Spirit^ andfo of Goats makes them Sheep. He infufeth into them a new nature, and fo makes them fheep.

1. God choofeth them for his fheep.

2. Chriit purchafsch them. 1.

3. Having chofen them from eternity, andpurchafed them, 2. he doth in ume by his Spirit change their natures, bring them 3* into his fold, and puts all the good properties of fheep into them:, whereas they were before hurtful, he makes them harm-

lefs ^ whereas they were froward , he makes them patient • whereas they were filthy, he makes them clean >, whereas they were hypocritical, he makes them plain-hearted s and whereas they were before unruly, he now makes them tradable.

Thellfes of this Point.

Vfes.

1. See then the great difference between converted md unconvm- \ Lefcn, td. The one zxtFlowers 9 the other are weeds ^ the one Light , the other Darlenefs s the one Wheat, the other Tares ^ the one Goats, the other Sheep. Grace puts a great difference between man and man, Prov. 12.26,

2' Let all of us labour that we may be jheep. Beg of Chrift[that . -he would remove the wolvifhneffe of thy nature, and make thee 2 ' u S on -a fheep. At the day of judgment all men would be glad to be placed among the fheep, Matth. 25. 32,33.

3. Let all the people of God carry themfelves as fheep. Study thofe 3 ?Xf |T^. things which I named before, be fure they be found in you, o- * therwife you cannot have any hopes that you are fheep. And Properties to thofe let me add two or three duties more, which are found °f fheep to in all the fheep of God and Chrift, viz,. beimira-

i. (ij Labour to be profitable. Sheep are very profitable crea-

tures. Their flefli is for food, their fleece is for cloathing, their milk is for nourifhing •, their very excrements are profitable, the Husbandman finds benefit even by them. A believer {hould be a profitable creature. It's faid of Onefimus, that after he was converted, he became a profitable fervant, Phil. n. Chriftians (hould endeavour to be profitable every way as (heep are. You (hould feed others by your knowledge, you (hould nourifh others by your comforts, you (hould refrefti others by your graces. All your fpeeches, all your aftions (hould fome way or other tend to the benefit of your brethren. An unprofitable (heep is a contradiction. Tis a glorious thing to profit others. *Tis one end of all that good which God hatn bellowed upon you. The manifeflation of the Spirit Is given to every man to profit wit hall, jAs the Apoftle faith, i Cor. 12.7. 2. (2) Labour to be fruitful. Sheep are a very fruitful creature,

they do much enrich him that keeps them, they often bring forth twins, Cant. 4.2* Believers (hould be fruitful ^ Rich in rood works ^ 1 Tim. 6. 18. Filled with the fruits of righteoufnefs, Phil. 1.11. A Chriftian (hould be like thofe (heep which are mentioned Cant. 4. 2. Chrift feeds his (heep in large paftures , and in fat paftures, therefore they (hould bring forth good fruit, and much fruit. 3. (3) Labour to be fociable one ^toithanother. No creatures are

of a more fociable nature then (heep •, they feed together, and fold together, and live quietly together. The (heep is a rare Embleme of unity. Believers (hould in this be like fheep, they (hould maintain love and unity amongft themfelves. This grace, love, and unity, and onenefs of mind is much prefled in Scripture, Eph. 4, init. Phil. 2. init. Biting and devouring one another, is not to be like the (heep, but rather like the wolf. Tke greater noifethe devouring creatures make, the clofer do (heep keep together. Motives to O that Cbriftiaus would be like (heep in this property I Fear-unity* ful things are fpoken againft them that make divifions in the Church of God. Vid. Rom. 16.17,18.

2. How great is the advantage which Gods people will get by uniting amongft themfelves!

Firft, Vnity is their ftrength. Fellow-travellers, while they keep together, ftrengthenone another againft invaders •, if they divide, tney are eafily deftroyed. Se-

Secondly, Vnity is their glory* Pfal. 133.1. Pearls are called Vniones Qfome fay J becaufe they are feidom found two together-, Others fay to denote the precioufnefs of Union. Unity amongft Gods people is the beft pearl they can wear, Cant. 4,9*

Thirdly, Vnity makes way for the communication of gifts Eph^. 15, 16.

Fourthly, Remember the communion of Saints, 1 John 1.3.

Fifthly, Remember how often Chrift prayed for it, fehn 17. 21,22,23. *Tis hisgreat honour^ onely we mud know that all our Union muft be in the truthj Union in the Lord ^ otherwife it is not the Union of ftieep, but the Union of Robbers, Prov. i, 10. 11,12,13,14-

D0&.2. The Lcrdfefvs Chrift is the great Shepherd of thefe fieep. j) 0 ft t 2 . In many places of Scripture the name and office of a Shepherd is attributed to ChriflConfider thefe that follow, Efay 40.11. He /hall feed his flock, as a Shepherd, 'Tis a prophecy of Chrift, as the context (hews, Ez^ek, 34.2,3. God promifeth Chrift under this notion, I will jet one Shepherd over them , and he fballfeed them -, even my fervant David -, And again, £3^37.24. David my fervant fhak be King over them^and they allfhall have one Shep* herd, Zach. 13.7. Awake O fword again si my Shepherd\&c. Smite the Shepherd^ and the /beep fall be fcattered ; 'Tis applyed to Chrift, Matth.i6.$i. Our Saviour himfelfdoth give himfelf this name, John 10,11 ,14,16. lam the good Shepherd, &c. The A-poftle Yeter calls him fo, 1 Pet. 2.25. The Shepherd and Bijbop of our finis, and Chap. 5.4. He calls him, itxwp**** The chief Shepherd : when the chiefShepherd fball appear , ye fhall receive a Crown of glory that fadeth no t aVpay.

Two things I (hall open by way of Explication.

u The parallel between Ghrift and a fhepherd. 2. Why Chrift is called that great fhepherd.

Firft, the parallel between Chrift and a (hepherd, ftands in thefe 1. The five particulars, viz,. Refcm-

1. A /hepherd feeds his flock. 'Tis his work to provide both^ nccs pafture and water for his fheep. Paftour afafcendo, Ezek. 34.2. chrfft& a Should not the fhepherds feea the flocks ? A good fhepherd will fhepherd. take care that his flock may have both grafs and water. When 1. Re/em, they have eaten one place bare, he drives them to another ^ when one Fountain is dry, he leads them to another-, he had rather

Y 2 want

want bread himfelf, then that his fheep fhould wane prflvifion. He feeds them with his own flejh and blood, John 6. $c Jefus Chrift provides fufficient food and nourifhment for his fheep. Three things prove Chrift a Feeder. Chrift (0 He hath provided Ordinances for them Every Ordinance

fhewcs' is a fpiritual pafture, a fpiritual fountain for the feeding of Chrifts himfclfa fl^p, The Pfalraift fpeaks of this, Pfal. 23.2. He makjthme Feeder 3 to lie down in green paftures-, he leadetbme be fide the (till Waters. What are thole paftures of tender grafs ? What are thofe waters of quietnefs, but the Ordinances of the Gofpel, the fields where Chrifts fheep feed,the Rivers where they drink. The variety of the the Ordinances fhewes the variety of feeding ^ the richnefs andfulnefsof the Ordinances, fhewes the plentifulnefs of Chrifts feeding: here are many paftures, and every pafture fo rich, that it can never be eaten bare ^ here are many ftreams, and every ftream fo deep and broad, that it can never be drawn dry: the (beep have been eating in thefe paftures ever fince Chrift had a Church on earth, and yet they are as full of grafs as ever. The fheep have been drinking at thefe ftreams ever fince Adam y and yet they are brim full to this very day ; and they will fo continue, till the fheep be above the ufe of them in Heaven.

( 2 ) He hath provided Shepherds to dijpenfe thefe Ordinances. The fheep can neither feed tnemfelves, nor water themfelves,. unlefs they have fome to help them. The Minifters of the Gofpel do by vertue of their Office open thefe paftures, and lead the fheep into them ^ they roll away the ftone from the mouth of thefe Wells, and draw water for them, that they may drink and be fatisfied. The Apoftle tells us, thatPaftors and Teachers are given of Chrift, for the edification of his Church, Eph. 4. 11, 12. This was the work of the Prophets in their time, of Apo-ftles and Evangelifts, in their generation, and of Paftors and Teachers, the prefent Minifters of his Church • yea we fhall find how feverely Chrift hath charged them, under the pain of his higheft difpleafure, to be diligent in feeding the flocks See 2 Tim. 4.1,2. and he hath allured them by the mod glorious promifes, that they fhould be careful in this work. See 1 Pet. 5,2,4. and John 21. 15,16. And he furnifheth them with gifts and abilities for this very purpofe. Via. Luke 12.42*. 3. ( 3 ) He doth by bis S fir it blefs the feeding which he hath provi*

ded*

ded. He hath promifed to be prefent with the (beep and Shepherds when-ever they eome to feed in thefe paftures, and drink ac the'fe waters •, he hath promifed (I fay,) to be prefent to blefs their food and water for the good of their fouls. He promifed it, Mat. z%. nit. and he doth to this day make it good, he doth walk, and he will walk in the midft of the Golden Candie-fticks', to blefs the feeding of the fheep to the end of the world. He hath purchafed the Holy Ghoft to be beftowed both on the fheep and fhepherds for this very purpofe.

2. A Shepherd knows his ftoc{. He knows the number of his 2 Ae/ewfc (heep, and he knows them particularly from other (heep. Thofe phrafes which are ufed in Scripture concerning the fheeps paffing under the rod, Lev. 27.3 2. and of pajftng under the hand of him that telleth them, Jer. 33.13. (hew the knowledge that good (hep-herds have of their flocks, they know one of their own (heep, though it be in the midft of a ftrange flock •, Jcfus Chrift knows his fheep exadly. He knows his people, quot fent, & quinam ftnt, both the number, and the particular perfons, John 10.14.. though they be in dungeons, prifons, though the wool be fcratcht off, and the skin torn by persecution, yet Sill they are within the H?w knowledge of Chrift. Confidc'r four things. knows his

Firft, He knotys them as they are given to him by the Father in fheep. his eternal Election. God the Father hath given all the Eleft un- 1. to Chrift from eternity, John ij.6. By vertue of this donation doth Chrift know them. He hath taken them by number from the Father, and he is to furrender them by number to him again. Their names are all written from eternity in the Lambs book of life, Rev. 21.27. while this book continues, they cannot wear out of the knowledge of Chrift.

Secondly, He knows them y ai he fees in them his own image. E-very fheep of Chrift doth partake by. grace of theimage of Chrift There is a conformity of likenefs between him and them. His Fathers name is written upon their foreheads, Rev. 14.1. What is this name of God but that Divine Nature, which is from Chrift communicated to every (beep of the fold h So long as this name abides on their foreheads (and.it (hall abide for ever} they cannot wear out of the knowledge of Chrift

thirdly, He knows them as he fees the ff>r inklings of"his oVcn 3. blood upon them. Every (beep of Chrift is wvVhed white in the Lambs blood, Rev.. 714. They are cloathed with his righteoufc

Y 3 nefs

nefs for the juftification of their perfons. They have his me-r.cs, in which they are inverted. Now fo long as the garment remains upon them ( and it can never be worn off, or ftolen off) Jefus Chrift muft needs know them. Fourthly, He knows them, as he remembers the ferzice they have

done for him in the world. Every fheep of Chrift that hath at-attained unto years of discretion, hath with care fervedChrift in its generation. They have often prayed to him, they have often worfhipped him, they have to their very uttermoft laid out themfelves for his glory in the world, &c. Jefus Chrift hath recorded and let down all their good anions-, and as long as he remembers their works, he cannot forget or be ignorant of their perfons. This we may gather from that which ftands on Record, Matth. 2 5. 3 4,3 5, &c. They have kd him in his hungry members, they have cloathed him in his naked rnembers,&c. Chrift will never forget tLefe holy adions • therefore he can never forget the peifcns of them, by whom they were performed. They have both dene for him, and fuffered for him, therefore he knows them, and will know them. $Refem. 3. A Shepherd freferves his flock: 'Tis the work of a Shepherd to defend his (beep. David hazarded his own life to defend his (beep from the invading lion, and ravenous bear, 1 Sam. 17.34. Shepherds watch their flocks by night as well as by day, to preferve them from the devouring creatures. So did faeob Gen. 31.40. So did thofe fhepherds to whom the birth of Chrift was firft preached, Luke 2. 8. Jefus Chrift is the defender of his (heep j he preferves them carefully from them that would devour them. The Devil hath been way-laying them, and attempting upon them ever fince the fall of Adam • and yet the eye of this Shepherd was fo diligent and watchful, that he was never why able to get the leaft lamb of the flock, nor (hall he ever be able Chrift ^ to gain one of them, till they be all folded up in Heaven. The teated^n ^ ee P °^ Chrift are all fealed in their foreheads • fo we read, Rev. their fore. 7- 3,4- Why are they fealed ? heids. Firft, They are fealed for diftinction.

I Secondly, They are fealed for fecrecy.

Ij. Thirdly, They are fealed for fecurity. Neither men nor de-

HI. vils can break open this feal. This iimilitude is ufed, Cant.4.12.. A garden enclofed, a tyring fhut up, a fountain fealed • under all thofe expreiilons is kt out the fence which Chrift makes about

his

his fheep for their prefervation. Though Chrift fometime fufTer A 6 fo j d their bodies to be torne and devoured by men,and though he fuf- Defence fer their louls to be afTaulted , yet he will not fuffer their fouls to which be deftroyed. He did once lay down his life for them , John 1 o. Cnr * ,ft ( ets 11,15. and having died for them, he will preferve them. There J^° e nh t Q is aVix-fold defence which Chrift fets upon every {heep for his pre- pr cfc^ fervation from Satan. them from

(1) His death. The grave of Chrift is a fold, in which the (heep Satan, fleep fafely \ his Sepulcher is a hedge about the Church , I mean l Defence the vertue and merit of his death. Jefus Chrift by his death hath overcome the Devil and all his Hoft, Co/. 2.15. hehath taken him captive, and delivered the fheep out of his hands. Now folong as the death of Chrift is in force, (and in force it fhall be for ever andeverj the fheep fhall be defended. The fea of Chrifts blood doth encompafs every fheep of the fold ^ and Satan muft either wade thorough, or dry up thatfea,before he can annoy the fheep, as to their eternal falvation. Roar and rage he may, ruine or tear in pieces he cannot-the bottomelefs fea ofChrifts blood flows continually about them.

(2) His intercejfion. The Scripture makes mention of the Ad- 2 Defence vocatefhip of Chrift for his people, Heb. 7. 25. He lives for ever to make intercejfion •, therefore he is able to fave, h$ ™ *w*Afc.This Advocacefhip of Chrift hath three properties. Firft, it is /^//.Secondly, 'tis confiant. Thirdly, 'tis ejfeclnal. This intercelHon is the (beeps fafe-guard. Chrift muft be outed from the work of mediation , before any of his fheep can be eternally hurt; and outed he cannot be, for his Prieft-hood is an everlafting Prieft-hood a Pf. 110. 4. Thou.arta Prleflfor ever^&c.

(3 The frefence of Chrift, We learn from Scripture that Jefus Chrift is ever prefent with his fheep-he is not one moment abfent * • en?e from the foldjhe by his ipiritual prefence lodgeth with them every night& walketh wri* them all die day.Of this prefence of Chrift the Holy Ghoft fyeaksRev 14.1. He ftands on the Mount Sionfie ftands not in a running pofture,but in a watching pofture.The devil muft drive Chrilxfrom his {landing, before he can fnatch away any of the fheep, for he ftands there as a fare gtiard to them. 4 Defence.

{-:)The my (tied unhn between him and t he fjeep. The Scripture makes mention of this union, John 17. 23. lin them, and Thou in me. Every fheep grows in the Shepherds fide, as a member of his body. Now this union is an indiflbluble union. As the natural

union

union between the Son and the rather can never be diflblved, fo neither can the myftical union between Chrift and the (heep. This union is aftrong and mighty hedge about the fheep.The devil mult drag Chrift to hell, before he can drag any of the (heep thither ^ for they are bone of his lone^andpfh of his fie fa.

5 Defence ($) The promife of Chrift. Jetus Chrift hath engaged his Word,

and this engagement is recorded in the Scriptures, that the rates of Hell {hall not prevail againfi the Church. Matthew 16. 18. This promifeis not a raflyndifcreer-, but a deliberate, fober, advifed promife. * *Tis not the promife of a fraudulent per-fon ^ but of a faithfull Saviour. for he is the Amen, the faithful! and true witnelTe, Rev. 3. 14. This promife is the Churches fafety Satan muft difanul this, before he can devour the (heep-, and difanulled it cannot be, for his Word indureth for ever in heaven.

6 Defence ( 6 ) &** recommencing of them to his Father, Jefus Chrift a little

before his death, made his laft Will and Teftament^amongft other things he did folemnly commend the tuition of his (heep to his fathers care, intreating hina by all the dearnefs between them , that he would preferve them from the devil, and all his evil de-(ignes againft them. This is fet down fully, JW» 17.11,15 .he had received them from the Father upon his recommendation > v. 9. and he had kept them fafe while he was with them ^ nowhein-treats the Father, that as he had kept them upon his recommendation , fo he would now likewife for his fake undertake the tuition of them, v. 12. While 1was in the world , 2 k?pt them, &c. So long asChriftsTeftamentis in force, fo long as God will accept of Chrifts bequeathment ( and accept of it he will ) forever the {heep (hall be fafe. 4'Refem. A- A Shepherd gathers his fbeep when thej are fcattered. When either by dogs, or ftorms, or by their own voluntary wandring they have been difperfed -,the Shepherds work is to gather them a-gain, Ez,ek^. 34.12. Jefus Chrift is a good Shepherd in this refped^ the fheep are [wanton, they wander and ftray : Chrift reduceth them, brings them to the fold. How often doth every fheep wander ? fo often as they wander, doth Chrift reduce them. You know the parable, Luke 15.4, 5, 6, &c.And he will never leave, till he have gathered them into heaven, where they fhall fcatter no more. He gathers them from their fint disperfion in v.nrege-acracy, when they wander upon the mounts of profaneneiTe and

unbe-

unbelief, &c. When they are fcatteredby perfection, temptation, &c heftill gathers them. He gathered them when they were fcattered mBabjhn •, in the difperfion in the Apoftles days, of which you read, Alls 8. He hath Gentile fheep fcattered, lew. ifh fheep difperfed • both thefe will he gather : the Gentiles,/*** io.i6.theJews,2.C^r.i6.6,7,8,-9. One end of the Mimftery is to gather the fcattered (heep,who were never converted. One end of the Miniftery and difcipline, is to gather them that wander after converfion. See the office of Chrift to this purpofe, Epk i. 10. He is the Centre in which all things meet. All are to be gathered together by hinyo him and in him • his meaning is, all the EleA are gathered to a head,as the word fignifies, '*weMf«x«irf-*ct?fc«, in Chrift who is the Head of the body 5 and at the day ©f judgement he will gather them all together, and after that they fliall be free from fcattering, Mat. 2$. 3i>32,33.&c.

5. Shepherds are to heal their fieep, Ezek. 34.4. Chrift is a 5 & c fi m , healer.

Firft, by his promifes^ they are oyle.

Secondly by his threatnings. * In what

Thirdly, by Church-cenfures, ChriftsPhyfick- that's wine,*^* 1 Luke 10. 34. is called

Secondly why Chrift is called That great Shepherd* This! x h*tgreat told you was a difcriminating note to put a difference between shepherd him and all other (hepherds •, both thole that went before him , and thofe that (hould fucceed him to the end of the world. There is a vaft difference between Chrift and other fhepherds. It ftands in the eight following particulars.

1. In regard of the dignity of his perfon above others. All other fie pherds were only men , Prophets, Apoftles, Evangelifts, v Paftours and Teachers •, the beft of them were but men. Though many of them had gifts and abilities extraordinary /yet they were 1 Rtfp?8 but men ^ but this Shepherd is both God and man. He is the Son of God, as well as the Son of Adam- Never was there any fhe-pherd in the Church before him ^ never (hall any arife after him, of whom it can be faid, this Shepherd is equal with God. This isfaid of Chrift by the Father himfelf, Zech. 13.7. Awake O /word a gain ft the man that is my fellow , faith the Lord of Hofts, [mite the fiep herd, No fhepherd befide this,had the honour to be by oneneffe and identity of nature, the fellow and companion of God.

Z 2. He

p . n 2, He is the great Shepherd in regard of the great abilities he z Kejpctt hafht Q thci . shepherds, although they had many of them fin-gular abilities both for feeding and ruling •, yet in refpeft of the abilk.es of Chrift, they were but fmall.Other fhepherds, though they were richly furnifhed , yet they had not any of them all kinds of gifts* God fcattered his gifts and graces amongft them , in fome of one fort, in others of another fort,to maintain unity amongft them. See what the Apoftle faith to this purpofe, i Cor. 12.4, 5,6, 7, 8, 9, io- Some of them did excel chiefly in one thing, fome in another ^ and then none of them had any other then aftinted and meafured portion either of gifts or grace •, fo the Apoftle tells us, Rom 12. 3, 4, 6. Thofe that had the miracu* lous gift of healing could not heal that way when they pleafed ^ Troph'mtu have Heft at Miletumfic^ 2 Tim. 4. 20. Yanl would not have left him (Ick. if he could have cured him miraculoufly, Rut now this great Shepherd hath all kinds of abilities-, he is as good at one part of the Paftoral work as at another •, the gifts which were fcattered amongft the other fhepherds, do all meet in this Shepherd : he is as good at feeding as at ruling, and as g.ox)d at ruling as at feeding. To one fhepherd is given the Word of Wifdome,to another the word of knowledge, &c. 1 Cor. 12. 8.but naw all thefe are equally given to Chrift .- he is as exaft in the word of wifdorae, as in the word of knowledge , he can perform equally, exactly, the work of the Paftour, and of the Teacher. And then as he hath all kind of abilities , fo he hath an unlimited fullnefs of all, for fohn 3. 44. Godgiveth not the Spirit by meafure unto him. He hath not only the fulnefs of the *eJfV/buto£ the fomtain^ the fulnefs of the God-head dwelling bodily in him. And then befides^all the abilities of other fhepherds aare not from themfelves, bift from him- but the abilities of Chrift are from himfelf. The Divinity hath filled the humanity with all thofe gifts which it hath received for the work of a Mediator. 3. He is the great Shepherd in regard of his propriety in the fheep. 3 Mejpetl J^fus Chrift is not only the Shepherd of thefheep, but the owner of the fheep alfo.He often calls them his (hcep,;^. 10. He is the pofTeffor of the fheep, as well as the feeder of the fheep. Other Shepherds are only fhepherds,not proprietorsThey areforbidden to carry themfelves as Lords over the Jbeep y iPct.$. 3 -The fheep are-laid to be theirs only in aMinifterial way.as the care and charge of them is committed to thenv but they are Chrifts in an hereditary

way

,

wayt&e Father hath given them to himjohn ij.6. He hath by his own blood purchafed themdfts 28.20.and they have voluntarily dedicat d themfelves to him for a pofleffion^they have by Baptifm dedicated themfelves to Chrift. Other fhepherds are only fervants but Chrift is the Lord of the flock. Thisis that whichtheApo-ftle mentions, as the difference between Chrift and Mofes^Ueb. 3 5,6. Mofes was faithful I in all his houfe as a fzrvant Jmt Chrift as a Sen ever his own houfe. J Tis the horrible pride of that man of fin, that he dares to call himfelf the head of the Church-, becaufe this title is only proper to Chrift.

4. Other Jheef herds arefieep as well as fhepherds. Prophets, Apo-ftlcs,Evangelifts,and all the Paftors which fucceed them,are fheep 4 Rtffe& as well as (hepherds. They are fhepherds Minifterially in regard of the Church-, but they are fheep Really in regard of Chrift. They have as mu ch need of feeding, watering,and governing as any of the fheep have •, by the fame Ordinances by which they feed others, are they themfelves fed • by their preaching and praying, they inftrud:, encourage, and comfort themfelves as well as others. But now Jems Chrift is only a fhepherd-, he feeds others, but hath no need of being fed himfelf.He teacheth others but he himfelf hath no need of being taught. Preaching,Prayer, Sacraments, all other Ordinances, are as ufefull for other fliepherds, as they are for the fheep ^ but they are not at all ufefull or neceffary* to Chrift. When he was on earth , he made ufe of them, to fhew his obedience to the Law, to'teach others their duty, to fan&ify them to others that fhould make ufe of them-, hewanted them not then. Heftoodinneed of nothing for which the Ordinances were appointed -, much lefs doth he ftand in need of them now: but all other fhepherds did ftand in as abfolute need of the Ordinances as the fheep did.

5. Chr'ifl is the great Shepherd in regard of his Dominion over 5 RefptFl all other fiepherdsfie is as truly the Lord of the fhepherds as of the fheep. He is the Mafter of all the Shepherds which ever were in £ h "^ ? the Church, or which fhall be in the Church, to the end of the oY^aU™ world, Ecclef 12. 11. therShc-

(1) They received their Authority from him , He made them phcrds fhepherds of the flock,£/>&. 4.11.He hath let them over his houfe, held out in he hath inverted them with all the power they have- they that do ? ^pof 1 " not come into Paftoral office and authority by him, they are not l t fhepherds, but theeves, .foht 7 10.1,2.

Z 2 2, They

(z) They are to ad, and adminifter all they do as (hepherds % in his Name, and in his Name only. All Ads of feeding, all ads of ruling are to be done in the Name of the Lord Jefus. When J^**/excommunicated the inceftuous perfon,he did it in thisName, I Corinth %.^^.In the name of our Lord ^f/#*(faith he J and by the power of cur Lord Jefus deliver fitch a one unto Satan.All Church adsofgovernmentaretobe done by theShepherdsofthe Church in Chriits Name, and by power derived from Chrift And then

(3) They are to be accountable to him for all their mifdoings. He will judge them for all their mifcarriages , either towards one another or towards the flock.

6 JRefpett 6. Chrift is the great fi.epheard in regard of the fucceffe he can

give to what he doth. Other fhepherds may lead the fheep to the p allures, or drive them to the waters, but they cannot make either fuccesfull to the fheep. They cannot give digeftion, con-codion,growth,i Cor.7,. 7.But now this great Shepherd is able to do all this;he can give the fheep an appetite to eate and drink,and he can by his bleiling* make their eating and drinking fuccesfull. He can make the fheep ftrong , and lufty, and vigorous. He can exercife difcipline, and give them an heart to fub-mit to ic, and to be bettered by it: He can lay aplaifter to their wounds, and when he hath done fo, can fay, the wound fhall be healed. He can call them from their wandrings and fpeak fo effectually , that they (hall return and wander no more.

7 F^efpect j^ ff € y t i Je g rcat Shepherd U regard of the great jurifdiclion he

lath over the fheep. All oilier fhepherds that ever were or fhall be

have but a limited power, they cannot do what they will, they

cannot make any rules for the ordering of the flock; nor can they

reach any dodnnesto the flock,but what Chrift hath taught, 1 Ccr

1 1. 23.Bu.cnow jefus Chrift the great Shepherd hath aboundlefr,

liiuinmed Authority. He can do what he pleafes with the fheep-,

he can he hath ma*le what Lawes pleafed himlelf fortheorde-

- ring of the iheep. He can cut, launce, wound, put them into fat

paltures, into barren paftures, as he pleafes. His Dominion is ab-

lolute over them.

S Refve^h ^' ^ e M the great J&epherd in regard of the latitude and extent ef

r . bis jftrifdiclion. Ch'her fhepherds are fhepherds over particular

flocks; but Chrift is the univerfal fhephcrd, the w hole Catholick

Church is his flock •, he is the univerfal fhepherd of the Church.

• That which die Pope falfty and treafonably challengeth to h^m-

fetf

felf to be the Univerfal Bifhop,is moft truly affirmed of Chrift. The Apoftles were fhepherds to the Univerfal Church where they came, but it was onely to the Church that was in their generation; but Jefus Chrift hath been, and full is the Univerfal Shepherd' in all generations. He was the Shepherd of the Church in the Prophets time, he was the Shepherd in tfie Apoftles dayes, and he will be the Shepherd to the end of the world. Thus ;the Pfalmift foretells by way of Prophecie, PfaL 72. 8. Hi* dominion /ball be from fea to fea , and from the river unto the ends of the earth. Ever fince the Church was , Chrift was Shepherd •, and while God hath a flock in the world, Jefus Chrift will continue to be the great Shepherd thereof, Ecclef. 12.11.

The Ufes concern both the inferior Shepherds, and the whole ^ flock of (beep.

Tirft, Concerning the fhepherds. Here are five duties, 1 F»rflkp*.

1. This may teach them to aft for Chrifl. It becomes all the herds. Minifters whom Chrift hath made fhepherds, to confider that *V ve Da * Chriftis the great Shepherd. They are but minifterial, in feri - [earned by or, fubordinate fhepherds-, therefore whatever their parts be, t h C m. whatever intereft they have in the hearts of the fheep, they are 1 Duty. ftill to remember that Chrift is the great Shepherd, and chat it

is their duty to lay out all their abilities and intereft, in gathering together the fheep unto Chrift. This is the character ©f a true Shepherd, in all his a&ings to ferve the great Shepherd whofe fervant he is. fohn Baptift is an eminent pattern for this -he did not ferve himfeif, but Chrift, and therefore was contented to be diminifhed, to be nothing, fo that Chrift the great Shepherd might be exalted. See that famous Text, fohn 3. 2*6,27, 28,29, 3 o. He humbles himfeif to the duft, that by his failing Chrift may rife.

2. This maj teach tlxm not to Lord it over the (beep. Minifters 2 Duty.. though they be fhepherds in reipeclof the fheep, yet they are

buttneep inrefped of Chrift. This Oution, the Apoftle gives them upon this very account, in 1 Pet. 5 init. The great Shepherd may do what he will, but the inferior fhepherd muft not do what he will,but what Chrift will, 2 Cor. 4.5. ; D

3. 7his way encourage them in hoping fir reward frem Chrifl} ' Uty *

£ 3 The

The great Shepherd doth take an account of the diligence and faithfulnefs of inferiour fhepherds: and if they be faithful in their work, whatever their fucceffc be, the great Shepherd will abundantly reward them. He that hath called himfelf the great Shepherd , knows what belongs to the work of a Snep-herclj and therefore he will coniider him according to his work. This the Apoftle tells the fhepherds, i Vet. 5. 1,2,3,4.

4 DutY. 4- This Should teach them to go to this great Jbepherd, both for Pafioral Abilities , and for fuccefs. As they fhould learn to carry themfelves in the managing of their Paftoral work by Chrifts example the great Shepherd, to be diligent, painful, watchful, affectionate, as he was 5 fo they fhould,when they want ftrength, wifedom, encouragement, go to him. The great Shepherd who hath fet them on work, will both ftrengthen them in the work, and blefs them with fucceffe, though not fo much as they de-fire, yet with fo much as (hall make them cheerfully go on with their work.

< 73 *' To learn of Chrift meeknefle, patience, painfulneffe, faith-

* H J' fulnefle, forbearance, love to fome, bearing with infirmities, zeal to Preach with authority, impartiality, courage, felf-dif-regarding.

2 For {keep Secondly, concerning the fheep. Here is both Inftru&ion and

1 By way Confolation.

oflnttru- u j n ft r ucl:ion. They may learn three LefTons from hence.

Leflbns* I# Be ruled and governed by Chrift. It is the fhepherds work

1 Leffon. to govern as well as to feed. ™h> «/wr fignirles both to feed and to rule. The fheep is to follow the fhepherd ^ thofe that are Chrifts fheep in truth, do follow him, John 10. 4. They follow him without difputing , they follow him without murmuring, they follow him univerfally. It doth not become a fheep of Chrift to refufe the fhepherds conduct, The Shepherd is wifer then the fheep ^ they will erre if they follow their own counfel, they cannot wander if they follow Chrift. The fheep are fafe while they follow Chrift, he never led any of his (heep into dangerous places. When you hear the voice of the great Shepherd, be fure to yield obedience. We are to obey the voice of fubordi-nate fhepherds, yet no farther then they teach Chrifts commands^ buuhe voice of the great Shepherd is to be obeyed in all things. Let me add but this one word to perfwade you to it •, Jefus Chrift will not be a feeding Shepherd, where he may not be admitted

to

to be a ruling (hepherd: The difcipline of Chrift is an act of mercy to the fheep, as well as his feeding. ;

2. Create no other fhzpherds then what Chrift fets over you, 2 £#»• Chrift is therefore called the great Shepherd, becaufe he appoints other (hepherds under him to feed the flock. 'Tis the duty of Chrifts fheep to adhere to thefe (hepherds, and to reject all others, though they come in Chrifts name. This hath been the practice of Chriftsiheep heretofore, fohn 10. 5,8. Thejheep did not hear him. So Cant. 1. 7. Why Jhould I be as one that tmneth a fide by the flocks of thy companions ? Who are thofe companions of Chrift f falfe (hepherds who come in Chrifts Name, pretending themfelves to be the companions of Chrift, when indeed they are nothing lefle. "Tis the caftingorT (as much as Hcth in us) the Authority of the great Shepherd, to make tOHow to our felves, or to follow any other (hepherds then what Chrift know the fends. But how (ball we know fuch (hepherds as are fent of truert)e P-Chrift? £^ of

■ Firft, If they Preach Chrifts Doftrine, and that onely. He that J ^Srfe prcachetli that Doctrine that Chrift never taught, is no (hepherd *"

fcnt of Chrift.

Secondly, // their lives be according to Chrifts life. He that 2 Mark} lives contrary to the life of Chrift, is not really to be looked upon as a (hepherd of Chrift.

Thirdly, Jf he enter in according to Chrifts Rule* He that en- 3 Mark^. treth not in by the door into thejheep fold, but climbeth up fome 0-ther way, the fame is a thief and a robber. They are our Saviours own words, John 10.1,2. We read in Scripture but of two ways offending (hepherds by Chrift •, the one was by immediate com-miffion, as Prophets, Apoftles, Evangelifts were fent. This kind of Miflkxn was ever accompanied; with extraordinary gifts, either of Miracles, or foretelling things to come ^ whofoever will plead this call, rauft (hew it by extraordinary qualifications. The other according toeftablifhed GofpeHlule from Chrift, by the Miniftery of the Church, vU. by Ordination thorough the im-pofoionof the hands of Preaching Presbyters, of which we read, Tit.i.$. iTim.5.22. iTim.4.14. Attsi^.im. Jtts 14.23. I fhall lay but this one thing to fet this duty upon your hearts. Chrifts blefting cannot be expected to go along with thofe (hepherds which he never created, fer. 23. 32* They /hall not profit-this people at all. 'lis fpirimal thievery for any man to make him-

felf

felf a (hepherd after his own fancy, and to hear fuch, is to be ac-

ceflbry to this fpirituai theft, John 10.8. x ~ 3- *» all things carry your [elves as the Jhtepof this Shep-

* }i ' herd.

Properties Firft, H^r/>£ t/tiVf, John 10.3.

of chrifts Secondly, Love his pafiures. Re Joyce in, and be thankful for (heep. that way of feeding which he hath eftablifhed in his Church.

1 Property thrift could have appointed a more externally-glorious way of

2 Property f eec [[ n g hi s (h ee p ^ £ ut tn i s plain way of feeding is mod for his

glory, beft for your good. The Miniftery of men beft fuits with the feeding of men. 2 Property Thirdly, Bring forth fruit to him. Who feedeth a flock, and eateth not of the milk of the flock ? 1 Cor. 9. 7. Do Chrift what fervice you are able. This Shepherd hath bought you with his blood, and he feeds you with his blood : fo great a (hepherd fhould have great increafc of Jiis (heep.

Fourthly, Know him, 'Tis the honour of Chrifts '(heep that

4 Property tne y are known of him, and it is their property, that they know him,^» 10.14. You muft not only know him in his natures; offices, &c. but you muft acknowledge him. When he is reviled, reproached, oppo fed, yet then muft the (heep acknowledge him. When it's death to own him, yet then muft you boldly, openly acknowledge him. He that will not acknowledge the great Shepherd here, (hall not be acknowledged by him as a (heep hereafter.

$ Property Fifthly, RejecT: not thofe Shepherds which he fends, 1 John 4. 6. Luke 10.16.

\c y 7 iy IL ForConf <>lation. This Title of Chrift the great Shepherd,

Jadon? °" * s ver y com f° rta bl e for every (heep.

1. That he will provide fnhor'dinate Shepherds. Though Chrift be the great Shepherd, yet the Church wants fubordinate (hep-herds. He feeds the (heep not immediately, but by the Miniftery of inferiour fhepherds. Now he that gave them will preferve them. He will continue them, he will encreafe their gifts, he will blefs them with fuccefTe. For yo»rgood he hath given them, for your good he will uphold them • only you muft by prayer importune him fo to do. The earneft prayer of the (heep to the great Shepherd, will procure a blefling upon the endeavour of the fubordinate (hepherds.

2. In cafe of jour prefent weakjxfles. Chrift is a healing Shep-

herd.

herd. Yon are weak, infirm, ready to mifcarry. Well, know this for your comfort, that Chrift the great Shepherd will heal ycjur wounds, will confider your infirmities. No (heep are more carefully rendred by the Shepherd, then the weak and wounded fheep, Efaj^Q.n. He /ball gather the lambs with his Arm, and carry them in his bofcm, ana jhall gentl) lead them that are with joung. And then.

3. In cafe of wandrings and ftraglings. You are ready to run 2,

«>m the fold-, you wander through your ignorance and blind-k. Well, the great Shepherd will gather you with his arm •, his arm is very long, he can reach you. Whatever the (hep-herd will do for his fheep, that Chrift will do for you. But I am unworthy, &c. He that made you (heep when you were unworthy, will not fufTer you to want any thing that is needfull for fheep. Though you be unworthy to be ufed like fheep, yet Chrift is fo faithful, that he will fulfil towards you all the duties of a good Shepherd. He is a good Shepherd, as well as a great Shepherd, John 10.11.

JOHN15.5.

lam the Vine, ye are the Branches^

OUr Saviour in this Chapter Treats chiefly of ThreeSERM. things. XIV.

2. Here is an Exhortation to his Difciples, that they would continue conftant in that faith, into which they were implanted. This is from verfe 1. to verfe 8.

2. An Exhortation given them to abound in good works, especially in that duty of mutual love to another •, this is from ver. 8. tow. 18.

3. Encouraging Arguments againft the fear of perfecution,and the hatred of the worlds this is from ver. 18. to the end of the Chapter. His Exhortation to conftancy and pcrfeverance in

A a the

the faith, is prefled by the Parable of the Vine and Branches As the Branches when they are planted into the Vine, do continue in it, fothofethat were by faith, and the Doctrine of the Gofpel planted into Chrift, ought to continue in him and bring forth fruits. The uttering of this Parable, is thought by Pifca-tor, to be occafioned upon the fight of fome Vine by our Savt our and his Difciples, in their parting thorow the City. Ic was ufual with our Saviour from the beholding of earthly obje&s to teach fpiricual Do&rines. From the woman of Samaria's corflfe ing to Jacobs well to draw water, our Saviour takes occafion to fpeak fully of the water of life, John 4. 7, 1 o. From the Difciples entreatingofhimtocatmeat, he takes occafion to Preach of his zeal in promoting his Fathers work, John 4.32,34. From the peoples flocking about him for material bread, he takes oc^ cafion to fpeak of the bread of life, John 6. 27. And here from the fight of a Vine, as he went up and down in Jernfalem, he takes occafion of Preaching himfelf to be the true Vine. That this Sermon was Preached as he walked in the City, may ("faith Tifcator) probably be gathered from ver. 1. Chap. 18. Where it is faid, that when he had (poken thefe words , he -^ent forth "frith his Difciptes over the brook^ Kedron -, This going forth (faith he) cannot be underftood of his going forth of the houfe (for chap. 14. ver. laft, he went out of that before J but of his going forth out of the City, where he had Preached this Sermon as he walked up and down. It is not much material where this Sermon was Preached, though it is more likely that it was preached in fome houfe, then in the fireets of the City, especially if that be true which fome conjecture, that that prayer, Chap. 17. which belongs to this (lory, was prayed at the inilitution of the Supper^ it is not (l fay ) much material. Tis Chrifts Do&rine where*ever it was Preached. Ln the words of the Text we have two things.

1. A Defcription of Chrift in relation to Believers. I am the Vine.

2. A Defcription of Believers in relation to Chrift. Ye are the Branches.

By Vine we are to underftand not the vineyard or place planted with vines ( though the Greek word here ufed, as Calvin aotes,doth fomecimes fignifie a vineyard)but we are to underftand

it

of the vine, or plant it ftlf \ efpecially of the root of the vine into which it is ingrafted.

By Branches we are to underftand thofe flips which are by him that keeps the Vineyard ingrafted into the {lock of the Vine. The words afford a double point,

1. That Chrift is a Vine.

2. That Believers are Branches of this Vine.

D0&. 1. That fef us Chrift is a Vine. We are not to underftand it in a proper fenfe, (for Chrift, to fpeak properly, isnei-^^ x ' ther vine nor doer, nov rocJ^ ? &c. but the Eternal Son of God, who is both God and man in one perfon) but we are to underftand it in a Metaphorical fenfe \ he is io called by way of re-ferablance: There is a very great fimilitude between Chrift and the vine Twice exprefly doth our Saviour in this cafe call him-felf a vine, v. 1. lam the true Vine^nd ^.5. / am the vine, and many times covertly in thofe expreffions of abiding in him, to which he exhorts his hearers.

For the opening of this Metaphor , I fhah (hew Three things.

1. In refpect of which Nature Chrift is called a

Vine. [2. Wherein the refemblance ftands. In what refpecTs Chriftisfo? Why he is called fo? 3- The excellency of Chrift above all other Vines. 1. Tor the firft. Chrift is compared to a Fine in re If eft of both Natures. Although fome refemblances do relate mote chiefly ^l^y to the Divine Nature, and fome more chiefly to the humane •, thrift is a yec the general is to be underftood in refped of both natures, vine. Chrift is a Vine in refpect of the whole perfon, as he is Me. diator, God and Man. It will be made evident by this Argument. Chrift is a vine in that refped: and latitude, in which believers are branches ingrafted into him. Now the union between Chrift and believers, is not between them and the humanity of Chrift onely , nor between them and the Divi. nity onely, but between them and the whole perfon : Not only is the foul of a believer united to the foul of Chrift, nor the flcih of a believer to the flefh of Chrift, but the whole perfon of every believer is united to the whole perfon of Chrift. This is the firft particular. ^ A a 2 2. In

a In what 2. In what refpefts is Chrift a Vine ? In four refpe&s. refpefts I. In regard of the mtannefs of his onward condition. The vine Chrift re- i s no t like the cedar for heighc, nor is it comparable to the oak Vine ICS * for ft rcn 8 th S KiS t)Ut mean t0 the outwar d view - Jcfus Chrift 1 l *Re{peQ wnen ^ e came * nco ^ e wor ^j did not come with any great out. ^ ward pomp and glory. There was indeed a Star at his birth, that brought the wife men from the Eaft to worfhip him, but for his outward condition generally it was very mean: He was born in a (table, laid in the manger-, he was born of a mean Virgin, and his life was but mean here on earth* His Kingdome is not admi-niftred with that outward ftate and fplendor that earthly King-domes are. Jefus Chrift did decline all outward glory andgreat-nefs. See what the Prophet foreteis concerning him, Efaj 53. 2. He /hall grow up before him as a tender plant , and as a root out of a dry ground, &c. The reafon of this is that which he himfelf gives to Pilat, foh. 18.3$. His Kingdom was not of this world. He came not to be Mini fired unto, but to Aiinifter, Mat. 20.28. He came to make others great, but to make himtelf little ^ to fill o-thers, but to empty himfelf, Phil. 2.7. He came in the form of a fervant to be trampled upon, to be reviled, difgraced, and at laft crucified. External pomp was not fuitable to fuch a defigne. This is our firft refembiance.

1 P ft El - 2 * ^ n re £ ar ^ °f^ s fruitfxlMff- The Vine is a fruitful plant.

2 Kejpe though it hath little pomp, yet icbach much plenty. The fruit.

fulnefs of it appears three ways.

(1) It brings forth picafant fruit. No plant yields more delightful fruit then the Vine- the grape is delightful, the wine is a very pleafent thing \ and what is that but the blood of the grape } Dent. 32.14.

(z) Ityeilds profitable fruit. The blood of the grape, if it be moderately and feafonably taken, doth warm the heart, and cheer the fpirits. It doth as the Scripture fpeaks, make glad the heart ofman^ PfaL 104.15, It is a very great repairer of natures decays. Its both food and Phyfick.

(3) It yeilds great plenty of fruit. Other trees bring forth fingle fruit, they bring forth by one and one. But the Vine brings forth clufters There are fometimes hundreds of berries in one clufter,and many of thofe clufters upon one branch. The Scripture ufeth the Vine to fet out plenty of increafe. Thy wife fia.ll be as the fruitful Vine upon the trails of thy honfe^iA. 128. 3-

So

SoHof. 14.7. Jcfus Chrift may well be compared to the vine for fruitfulnefsin ail thefe refpefts.

1. He brings forth pleafant fruit. All the fruits that grow up- f o^fo on Chrift are very pleafant, Cant. 2.4. I fate do\\>n under ^«f ru itlikc fladow (faith the Church) with great delight, and his fruit was the Vines /toff t to my tap. All the trees of Paradife did not afford fuch for Plea-pleafant fruit as grows on this Vine. Confider what the fruits fantnc(s * of this vine are, and in will be granted that they are pleafant. I will name fome of the fruits of this Vine. I (hall prefent you with four clufters, by which you may judge of

the reft. . . .

Firft, the fruits of his death* There are many particulars in this The fruits clutter,' I name but fix. of Chrifts

( 1) The fatisfatlion of Divine fuftice. The appealing of dcath * Gods anger towards che Eieft, Efaj 53.6. Chrift by his death \' did as perfectly fatisfie the demands of juftice, as though God had never been offended, he made full payment.

( 2 ) The reconciliation of believers to God. He hath not one- 2 ~* iy paid what juftice required, but he hath perfectly made agreement between God and thefinncr, that now through Chrift God is as well appeafed, and is become as perfect a friend to the believer* as he was to Adam in Paradife. God hath not in his heart the leaft grudge towards his perfon. Of this the Apoftlc fpeaks, Eph. 2. 14,15- and Col. 1.21,22.

( 3 ) 7he Working out of a comfleat righteoufnefs for the ftnner. Such a righteoufneis as that the (inner may with a holy boldnefs challenge the Law of God to find fault with it. Of this the A-poftle fpeaks, Rom. 5.17,18,19. This is called in divers refpeds the righteoufnejfe of God , Rom. I. 17. The righteoufneffe of faith, Phil. 3. 9. Rom. 4. 13. The righteoufnefs of Chrift, Rom. 5. 18.

( 4 ) The deftrojing of him that had the potyer of death. Of 4. . this you may read, Col. 2.15. and Heb. 2. 14. Satans fupremacy over the foul is abolifhed, and the captivated foul made the Lords free-man. .

C 5 ) The f^eetning and perfuming of the grave, and the free dome tfths finner from the fear of death. This fruit is mentioned by the Apottle,Hf£. 2.15.

( 6 ) The killing of the power of fin. Chrift by dying for fin flew fin, fo as that it can never damn any of the Ele&. Of this you may read, Rom. 6. 4,6. Sc,

The fruirs Secondly, the fruits of his Refurredion. Thefe are many ^ I of Chrifts (haftfet a few before you, thefe four.

Refurre- ^ spiritual vivif cation, a be foul of a believer is raifed j np, and impowcred to walk in nevvnefle of life. This the Apoftle applyeth principally to the refurredion of Chrift, in Col. 2. 12,13. Ton being dead in your fins\&c. He hath quickened together with him, &c ■- (2) An ajfured evidence-of full juftification from fin. This

the Apoftle alcribes to the refurredion of Chrift, Rom. 4.25 He •was raifed again for our juftification. The refurredion of Chrift from the grave, is a full proof that all the debt is paid ^ the dif-charge of the prifoner is a clear teftimony of the difcharge of the debt. The Prophet puts them together, Efaj 53.8./^ t*>m taken from prifon and from judgment. And hence the Apofile argues againft thofe that deny the Refurredion, 1 Cor. 15. 17. If Chrift be net raifed, We are yet in our fns.

^3) An argument of the Refuretlion of our bodies at the Uft

3. day. If the Head be raifed, the body fhall not lie for ever in

the grave- the Refurredion of Chrift is a pledge of ours, as the

firft fruits were unto the feVpesa pledge of theenfuing hai>veft.

The Apoftle alludes to that, 1 Cor. 15.20. And therefore the A-

poftle faith, that Believers are raijed up tog/ther with Chrift ,

Eph. 2.6. They did rife in their reprefentacive when Chrift was

raifed.

- 4" (4J The Confirmation of our hope $f Heaven. This frnit of

Chrifts Refurredion the Apoftle fets down, 1 Pet. 1 3. We are

begotten again to a lively hope, by the RefurreBion of fefui Chrift

from the dead. The Dodrine of Chrifts Refurredion is the nou-

rifhment of the grace of hope.

The fruits Thirdly, The fruits of his Afcenfion. This is a very rich clu-

of Chrifts fter. I fhall name a few, thefe five.

Afcenfion. (1) Leading captivity captive. The Apoftle mentions this, i. Eph. 4. 2. By returning to Heaven from whence he came, be did publickly carry his fpoil with him , he did declare that all the enemies of our falvation were perfedly brought under. As great Conquerors, when they have fubdued their enemies, do lead captive thofe whom they have overcome •, fo Chrift the great Captain of our falvation, did by his Afcenfion let his people fee that their fpiritual enemies were all eternally van-quillied.

. (2) The

(2. ) The conferring of Miniflerial gifts^ yea of the office of'Mi-niflery on his Church. Of this the Apoitlc fpeaks, Eph.4.. 8. The Miniitery of the Church is a fruit of Chrifts Afcenfion. A nd tis . as poflible to pull him out of heaven^as to deftroy that which he fo folemnly fettled at his Afcenfion.

($)The more plentifull effufton of his Sprit upen his Church. Of 3 • this fruit of his Afcenfion our Saviour fpeaks, John 16. 7. If I go not array , the Comforter will not come • but if1 go array , / will fend him. Chrift when he departed , powred forth his Spirit in greater plenty then ever it was before ^ to fupply the want of fyis bodily prefence. And then a

^4) \'reparations of Manfions for his members. This fruit is mentioned John 14.3. As a man when he hath efpoufed a wife provides a houfe for her abode againft the day of marriage: fo Chrift having efpoufed the Church, goes to heaven before-hand to make all things ready for their entertainment againft the marriage day. S»

♦ ($) An affured evidence of their corporal Afcenfion. Chrift a-fcended and entred into heaven as the fore-runner of his Church Heb.6. 19. The Apoftle tells us that Chrift entred for us, v*k a^v. Not only for our benefit, but in our Read to give us an undoubted affurance , that we alio (hall perfonaily enter. The a-Thefruits fcenfionoftheheadisthe pr&luiiumcA the glorification of the of Chrifts members. Intcrcefli-

Fourthly, The fruits of his intercefsion. Thefe are very many on * I (hall name thefe four.

(1) Affurance of the Application of til his benefits, W hatfoe-ver Chrift purchased by his death, he doth actually apply to the Eleft by his interceftion. The Prophet puts them together, Efay 53. ult. This is one frnit of Chrifts, interceffion 9 beleevers are fure to be put into full pofTeffion of all that whichChrift hath merited for them by his blood-fhed.This fome make to be the meaning of that Scripture, John 14. 3. They refer it to his interceffion. Chrift by his fatisfadion obtained for the Elect a right to heaven, and by his interceilion he doth actually apply it to them

. -(i)Thc fuperfeding and flopping of all Ace ufations made againft %■. them. The Law accufeth, Satali pleads the Law againft beleevers , and hence accufeth them. Chriit is interceding continually at Gods right hand-to invalidate all thefe accufations y There can

no

no fooner come in any complaint, But (Thrift throws it out. Of this fruit of his mtercdlion the Apoftle (peaks, 'Rem. 8. 33, 34. (3) Afanuduction into the prefence of the Father rrith boldneffe. Chrift is at Gods right hand for this very purpofe , that when e-ver a beleever hath any requeft to prefer to God , he may take him by the hand and bring him to theFather with confidcnce.This fruit of his intercefsion isfet down by the Apoftle,Hf£.4.14, 16. (4-)A$urance of the acceptance of our weakfft fervices. This fruit of his intercefsion is mentioned, Rev. 8. 3, 4 Thea-fcending of the incenfe out of the Angels hand before God, notes the complacency that God takes through Chrift in the obedience of his Saints. Put thefe together and lee whether Chrift do not bring forth pleafant fruit. All the Vineyards in the world dan-chrifts noC ^ evv ^ uc ^ 8 ra P es f° r pleafantnefTe as thefe are. fruit like 2 - He brings forth profitable fru't. The wine that comes out the Vine's of this Vine, dothchear, and refrelh, and ftrengthen,and make for projitA- glad, and that not the outward man only but the foul and con-blemfs icience alfo , which no other wine can do. If I (hould go over all thefe fruits again , and fhow you the advantage which belee-vershave by them,you would then fay they were profitable fruits. Healing fruits. andftrengthningfruits 5 andquickning fruits. They a Chrift's remove all fears, they bring in all joy, &c. fruit like He brings forth plenty of fruit. I have named many, but I have theVW* named but a few in reipeft of what I might name. All the graces for ?lenty. Q c fc s $p ir \ t are tne f ru | ts w hich he brings forthwith, love,meek-nefle,perfeverance, &c. All the promifes are his fruits •, eternity will be too (hortto meafure all the fruits which grow on this Vine. This is the fecond refemblance.

3. In regard ofthefhadow which he cafts over the Church. The . g e fag]. Vine is a fhadowy plant, it is in regard of the largenefs of the leaves the fitteft of any plant for fhadowing.Men make Arbors of the Vine.Micah^.. 4.Jefus Chrift is a fhadow to his church.The Scripture calls him a fhadow, Efaj 3 2. 2. A hiding place from the winde, a cover from the tempefi i the JbadoW of a great rocl{in a weary land ^ the words are fpoken of Chrift,as is clear from the firft How ^ verfe, Behold a King fhall reign in righteoufnefs:he who is there C h*CL ' 5 ca ^ ec * a Km £> ls afterwards called a fhadow; I fate under(Cant.2. ches fha-" 3 ^his fhadow. fo Jefus Chrift is called the Churches only fhadow. dow. 1 • He is a fhadow to defend them from his Fathers wrath.God is in

1. himfclfaconfumingfire. So the Apoftle, Heb. 12. 29. Hisan-

ger

Refits Chrijl the true Vine.

ger is declared againft all the fins of men. He can as Wei ceafeto be, as ceafeto be diipleafed againft fin in whomfoever it is.Now Jefus is the beleevers fhadow to preferve him from being burnt by his wrath. Yea, Chnft hath by fatisfyir.g his fathers juftice for fin quenched this wrath as to beieevers-, and this fatisfaftion is fuch a thick fhadow, that whenfoever the beleever retreats to it, and fits under it, the wrath of God cannot reach him to hurt him,the Screen of Chrifts perfect fatisfa&ion doth continually ftand between God and the beleever to preferve him from the iury of Divine anger. The wrath of God mult kindle upon Chrift before it can kindle upon the beleever •, and upon Chrift it cannot kindle. He hath once born the wrath of God,and by bearing it hath for ever quenched it. Since Chrift hath made himfelf a lacrifice for (in once, God hath many wayes declared that he is well plea-fed with him. Abide under this fhadowy Vine, yee that are beleevers, the wrath of God cannot come neer you.

2. He is a Jbadow to defend them from the devils rage. Satan is 2 full of rage againft the godly. They have broke out of his prifon, they have renounced his fervice, they have proclaimed perpetual war againft him & his kingdom, they have by the grace of conver-fion blotted his Name out of their hearts, this fils him with rage againft them. He is continually way-laying them. He is dayly fighting with them,he never ceafeth to tempt them,that he may deftroy them i Vet. 5. 8. Jefus Chrift is a (hadow to preferve

his Church from the fury of this deftroyer. By his death he hath broken hi^head, Col. 2. 15. By his interceffion hedothfafe-gard hi%from all the attempts he makes upon them , Luke 22.31> 32. The devil muit overcome Chrift, he muft pluck off all the leaves of this Vine, before he can devour the foul of a beleever. Retreat to Chrift by faith when Satan hunts you, and continue here , and you may laugh at Satan and all hh afTaults.

3. He is a fhadow to defend them from the fury ofmen.The world 3 • is a bitter enemy to the fervants of Chrift. They cannot walk after the fafhion of the world, they cannot but reprove the wick-ednefle of the world,both by their lives and by their fpeeches too

as they have occafion. This makes the men of the world mad againft them , you may fee this both in the Old and in the New Teftament In the Old Teftamenc, Gen. 19. 9. they were ready to tear Lot in pieces, becaufe he reproved their filthy wicked-neffe. In the New Teftament, 1 Pet. 4.4. becaufe the godly can-

Bb not

f jg Jefus Chrtfi the true Vine.

not drink of die fame waters they do , therefore do they hate them. Jefus drift is a fhadow to preferve them from the worlds fury. He did by his death obtain vidory, as well over the world as over the devil , fohn 16. 33. and he doth fhadow his Church in the world from the rage of the world. Some particular members of his Church are perhaps overcome by the world, but the body of the Church can never be overcome-, And for the particular perfons or Churches that are ruined by them , their ruin tends to their own perfonal falvation , and to the prefervation of the whole body •, the blood of particular perfons or Churches is a fan&ified feed which tends to the enlargement of the Church U-niverfal. ^.Refpetl 4. In regard of the influential Communications from him to the Branches. This is that which is efpecially meant in this place-,be-leevers are compared to the Branches,Chrift to the Vine. As the Vine doth communicate fap and nourifhment to the Branches, fo doth Chrift communicate fptritual fap and nourifhmentto beleev-ers. All the Churches fprings are in Chrift, PfaL 87. 7.Beleevers havenothing but what comes from him,Beleevers can do nothing that is good, but by affiftance from him.He is the ftrength of their [Irength, the wifdome of their wifdome. God hath put alt their ftock and portion into his hands. They have their dependance on him, they have all their fupply from him : This is that which is laid down w 5. of this Chapter yVitboutme, or fevered from me yc can do mtking.Qi this I fhali fpesk more in the next Doctrine. *TheEx- ^ The excellency of Chrift above all other vines. He hath SchrifU-tn€ preheminencc hnhefe feven refpe&s.

bove all o- 1 • Chrift is a Vine immediatly of Gods planting. Other Vines ther Vines are the plantations of men. 'Tis true, In the Creation God did 1 Excel, by the Word of his power without the help of any creature,caufe the Vine as he did ail other plants, to fpring, Gen. 2. 4, 5. But (ince the creation of man upon the earth , thefe plants are the work of his hands. We read of a Vineyard planted by Noah after the flood, Gen. 9 20. and we lee that fince to this day, vines are itiil let by the hands of men.But Jefus Chrift is the meer plantation of God alone , God prepared him a bbdj 9 Heb. 10. 5. God appointed him for the work of Redemption. It could never have enrred into the heart of man , nor into the underftanding of Angels- to have planted the Son of God as aVine for the bearing and fettling of oankind. This is that which our Saviour himfelf declares?

Jejts Cbrifi the true Vim. 187

dates'v. 1. of this Chapter, I am the true Vine, dvd my Father is the Hufbandman. This order of grace that Chrift fhould be the head oflife and falvation, that the Eled fhould be ingrafted into him and faved by him,is appointed and fee by God alone. He is the author of this Divine husbandry •, men wonder at it, the Angels of heaven do to this very day admire it, and (ball admire it to eternity - but Godhimfcif is the only Inventor and Author of it. It is a work of Gods doing j and it is , and will be , and ought to be marvellous in our eyes, / fal. 118.23. Behold I lay in Sion for a foundation, a ftone , atriedlUne, &c. Efay 28. 16. This foundation had never been laid , this Vine had never been planted, if God himfelf had not done it. TisGods Husbands/ 1 2. Chrift is a Vine that doth perpetually flourijb. Other vines are 2 £acc "'

not alwaies green in the depth of Winter, they have neither leaves nor fruit-when the vintage is over they are empty vinesBut Chrift is a vine that is continually green-, the vintage is never over with this Vine , he knowes no winter. Jefus Chrift yefterday,and to day, and the fame for ever. Heb. 13.8. He keeps his vigor and frefbneffe from generation to generation. Jefus Chrift flouri(hes now as gloriouOy as ever he did fince the firft day he was planted, and he will be be as green and lively to the end of the World as now he is. A few years put an end to the life of all other Vines ♦, they have their infancy, a time when they do not bear ;and they have their fnil growth, a time when they are mtheir height-, and they have their old age, a time when they are pad fruit: but Chrift knowes no fuch changes-, he did bear fruit the very firft moment of his planting, and there will never be a time when he will ceafe bearing. It is alwayes vintage-time with Jefus Chrift. Never did the eye of man fee him empty , never (hall eye fee him withering. He is called a tree of life, Rev. 22.12. becaufe neither mortality nor old age , fhall ever betide him, f

3. Chrift is a Vine whofe fruits nevtr abate. Go to the fulleft p . vine that ever grew upon the earth , and pluck offbut one clu-5 fter, and there is a clufter leffe • if you take away but one berry, there is a diminution. But Jefus Chr ft knowes no abatement. All the Patriarchs,all theProphers„all the Apoftles, the Saints in the OldTeftament ever fince Adam, the Saints in the New Tefta* ment to tVis day have been feeding upon him,and yet there is not one clufter leffe than there was at firft. He hath not loft one ber-

Bb. 2 ry

! 88 lefus Chriji the true Vine.

ry fince his firft plantation. The reafon is that which the Apoftle mentions , Col. 2.9. In him dmlleth all the fullneffe of the Godhead bodily. Fuinefle is in Chrifl:, all fulnefs is in him, all full-nefs h in him bodily ,'afwuft that is perfonally, not only in regard of efficacy and affift*nce as in the Saints , but in regard of hypoftatical and perfonal union, and then ail this fulnefTe dwells in him, mn/K* i» W», dwells in him infeparably, dwells in him undecayingly. Gather never fo much fruit from this Vine, and yet he [till retains his fulnefTe. We beheld his glory ( faith the E-vangelift) full of grace and truth , John. 1.14. All the old Saints had been eating of him fince Adam to that day , and yet he was full full of grace, and fo he continues as full as if h;s fruit had never been touched with hands, nor tailed by any of his E^ led.

4 Excel. 4. Chrifl is a Vine of greater extenfion than other Vines. Earthly vines are but of a fmall compafle. A few yards will meafure both their length and breadth*,but Chrifl: is a vine of great dimen-fion, his Branches reach all the world over. He hath fome Branches in all Nations under heaven, Rev. 7. 9. This Vine fpreads it felf into all the quarters of the world , Afia y and Eh-rope,and Africa^ and America-, this Vine grows in all thefe parts of the world. The Universal Church is the Vineyard, this Church is dTperfed throughout all Nations, and every member Ex . of this Church is an Arm of this Vine.

5. Chrifl isfuch a Vine as can never lofe one of his Branches.O-ther vines are ofcen ftript of their branches, even of thofe branches that were truly ingrafTed:, every child can rob it of its bran* ches. But this vine can never lofe a Branch: fome branches there arc that are feemingly ingratfed, they are ingrafFed only in regard of vifihie profeilion, thefe may be broken off and burned yea they drill be, ver. 6. of this Chapter. But for the Branch that are really implanted, they can never be taken away. All the ftrength of men and devils is not able to divide one Branches from the Vine. Every Branch of the Vine doth tend to the my-ilical perfection of the Vine •, the Saints are the fullnefs of him that filleth all inall, Eph. 2. ult.He cannot lofe one of them without impairing himfelf. The devil hath been plucking and hewing but he was never yet able to break of the weakeft Branch.

6 Excel 6. Chrifl is a Vine whofe frmt feeds the foul. Other vines they only bring forth fruit for the body .The outward man is cheered

and

and nouriftied by the grape, and by the liquor of the grape. But now Chrift is a V ine whofe fruits are for the foul. Wine for the confcience, for the foul, comes out of the fruit of this Vine. When the heart is cold by reafon of inward feares, this Wine warms it •, when the heart is heated by reafon of violent temptations, this' Wine will cool it h when the foul is ready to die, this Wine will revive it. "

7. Chrifi is a Vine whofe fruits never furfet. The fruit or all 7 Excel. material vines, if it be taken immoderately, breeds diftempers

and ficknelTes. Noah drank of the wine of his vineyard and was drunk, Gen. 9.21. Many bereave themielves of their health and of their wits too,by the exceffive ufe of the fruit of the vine ; we have too many examples of this. Butthe fruits of this myfti-cal vine have no lurfetting quality. A man cannot take too much of them. Bat O friends, drinks, yea drinks abundantly O beloved, Cant. 5.1. The ficknefs and the death of the foul arifeth not from the immoderate ufing, but from the refufing of the fruits of this

Vine.

8. AVinethat.neiiercafis any of his fruits. He brings all his 8^*^/.

fruits to perfection.

The Ufesofthis Point. , 1 Vfe.

i. This may hel'f m to underfl and"that fpeech of Chrifi, when he faith, This is my body, and my flefi is meat indeed, &c. John 6. 53,5.4,55. The Papiits understand it in a proper fenfe, as if the bread were changed into the fubftance of his bod)\&c. They are angry with the Proteftants becaufe ihey will Rot believe it. Amongft many reafons which overthrow that fond Interpretation, this and fuch like other figurative fpeecbes may help us to underftand that. Chriit fometimes calls himfelf the light, fome-times the door, and here the vine ; not as if he were fubftantially changed into thefe things, but'to fhew the fpiritual refemblance which is between him and thefe corporal things. Why there fhouid.be any more change of fubftance , when Chrift faith, This is my W/,then when Chrift kith,I am the door,I am the vine,. I cannot fee, but God hath upon the blind Papifts fulfilled that threatning,2r/tf/2.^ii, 12. Had not God judicially blinded tbeir hearts, fuch irrational and antifcripcural opinions would never be believed..

B b 3 2. Sett

Vfe 2. 2. See the excellency and necejfny of Chrift. All thefe cofflipt-rifons are bat to convince our carnal fbules of Chrifts tranfcen-

Th A ^ nc exce ^ enc Y' Chrift natn in a Spiritual fenfe all the good

pr Qp e 8 r °?5 properties of the vine, and of all the fruits of the vine* Hehath

of wine all the excellencies of wine. I name four.

thatarero (i) Wine nottrijbetk. It helps digeftion. Chrift is a great nou-

bc found riiher, the foul would decay and dwindle to nothing, if Chrift

in Cluift. ^ not con tinually nourifh it and feed it.

\ (z) Wine is a comforter , Pfal, 104. 15. Jefus Chrift is the

2 * great comforter of the foul. When the foul droops and langui-ibeth, when it's caft down and defeded, the love and prefence of Chrift doth cheer it again, Pfal. 21.6. David confeffeth it in Pfal. 2$. 3. He re ft ore th my foul. Jefus Chrift is the fouls Re-ftorer. 3. (3) Wineemboldneth. Being a fpiritual creature it doth raife

the fpirits, and being moderately ufed, puts courage into the fearful. Jefus Chrift doth embolden the foul. His prefence and his grace fills the foul with a holy courage ^ he that was fearful, dares now fpeak for God, and ad for God • the very tidings of Chrifts coming expels fear from the hearts of his people, Efa. 3 5. 3,4. There is no true valour in the foul till Chrift be there. All the fouls confidence is built on Chrift, and on Chrift alone. We have no boldnefsin prayer, no boldnefs in approaching to God in any Ordinance,-but is communicated by,and from Jefus Chrift* Heb. 10.19.

(4J Wine is healing. Some kind of Wines are prefcribed for the healing of inward diftempers, &c. The Samaritan poured oyl and wine, Luke 10.34. Chrift is a great healer, he heals broken hearts, and wounded fpirits, and all inward diftempers what-foever. There is no health in the foul till Chrift be there. V»to you that fear my Name, fhall the Sun of righteoufnefs arife with healing in his Wings, Mai. 4.2. Chrift is that tree of life whofe Ieaves'are for the healing of the Nations, Rev. 22. 2. Chrift is an excellent and precious perfon. Never look upon the Vine, never fee the fruit, of the Vine, but meditate on Jefus Chrift.

John

John i 5. 5. 2> <*re f he Branches.

1 Go on to the defcription of believers in reference to Chrift, s ERM. as it is laid down in thefe words •, Te Are the Branches. The x v ' Obfervation will be this, viz.

Dod. That all true Believers are spiritual Branches ingrafted UHt * into fefus Chrift. Jefus Chrift is the Royal Stock , and all Believers are myftical branches of this Stock. The Scripture af-ferts this priviledge in many places, Rem. 6. 5. If we have been -planted together in the likenefs of his death, we Jhall bealfo in the likenefs of his Refurrctlion , oSpfuToi ytyiva^. Chrift is there compared to the Root> and Believers to the Branches or Cions that grow on this Root. Erafmm therefore translates it very fitly, Infititii, ingra(fed or implanted. The Apoftie fets down this myftery under another aptfimilitude of the foundation-ftone of ahoufe, and the fuperftruclory ftones, Efh .2.20,21. Chrift is compared to the foundation,and the believers to ftones built upon that foundation. Te are built upon the foundation of the Prophets and Apoftles, Jefus Chrifr himfelf being the chief corner ftone, in whom the whole building fitly framed together groWefh unto an holy temple in the jLo^There are two ways of beingbrarxhes of Chrift. Two ways The one is by external profefftcn cnely. In fhisrefpect, all that of being are members of the vifible Church are branches of Chrift. Thus branches^ the Apoftie faith, that ail the Gentiles, when they were calledf^ into the Church by the preaching of the Gofpel, were graffed * ?' into Chrift, Rom. 11.17. the Metaphor is often ufed in that Chapter. This is not that ingrafting which I {hall now handle. For though it be an honour ami priviledge to be a branch of Chrift in this general way, yet is it nor a faying privilege. A man may be a branch of Chrift in this refped, and vet at (aft be cut off and burned. So our Saviour faith'm the verfe after the Text. The other way of being graffed or. made a branch of Chrift,is by a #*-*/,

the

That all believers are ni^d^ branches cf Chrift. I.

JefHsChrifithttrneVine.

the grace of'union. Thus all true believers, and onely true believers, are made branches. This is that which the Apoftleelfewberecall* members of Chrift ,Eph. 5.30. and dtye/lingin Chrift John 6. v°- an d ptttung- or, Chrift,G&\\ 3. 27. That they are made Brunches of Chrift, be ides thefe teftiraonies of Scripture, it will appear from the Sacraments, both of Ba\ti[m and the Sxppcr. This is the plain language of both the Sacraments.

1. Bavtifmjpetihj it. Tis the Teal and iignof this ingrafting. This is clear from two Texts before cited ^ the one Rom. 6. 5. If •pre have been planted together into the Hkenefs of his death, How is that ? fee verfe before. We are buried with him by Baptifm un\* death. The other is, Gal. 3.27. As many of you as have been baptised into Chrift, have put on Chrift. Not as if all baptized per-fons were really made branches, but becaufe this is fealed in Baptifm as the priviledge of all believers. They are as certainly made branches of Chrift invifibly and myftically, as all that are baptized, are made members of the Church vifibly and externally.

2. The Supper cf the Lord doth alfo fpeal^ it. Our eating and drinking of Chrift Sacramentally, is a feal & pledge of our being ingrafted into him fpiritually. This is clear from that Text I cited before, foh. 6.56. He that eateth my fiefb, and drinkjth my bloody dwelleth in me, and I in him. We are therefore nourifhed by his flefh and blood, becaufe we are united to his body. In the handling of this Doctrine two things are to be opened by w r ay of Explication.

1 How men are made branches of Chrift. Three things concur to this Ingrafting. I.

1. How we are made Branches of Chrift.

2. What benefit we have by being fo.

For the firft, How men are made Branches of C hrift. There are three things which concur to this work of the foules ingrafting into Chrilt. The Word of God, the Spirit of God, Juftifying Faith.

1. The Word of God. The Word preached is the ordinary and common mediate inftrument, whereby this great work is wrought. By this Word is the foul firft cut off from the wild (lock of corrupt nature, and planted into the true Olive-tree, or Vine,

^efus Chrift. Hence the work of planting is in Scripture attri-utedtotheMiniftcrsoftheGofpel, 1 Cor. 3. 6,7. 1 have planted.

Jefus Ghrijl the true Vine. j 9 g

«l, faith the Apoftle, Apollo wat end. God indeed is tie great Planter. So^. i.of this Chapter. J am the true Vine s and my Fatkr is the Husbandman-. He is the Matter-planter, tfceMini-fters are fubordinate planters •, We are lahhrers together with God, 1 Cor. 3 9. They are fo called, becaufe by the Wcrd preached this great work is done. This the Prophet affirmes, Efaj 61. 1,2,3. The Spirit of the Lord God is upon we, becaufe the Lord hath anointed me to preach Chrifi ; that they might be called trees of' right eoufnefs^ the planting of the Lord. 1 hefe myfticai trees are Gods planting ^ but the inftrument whereby they are made fuch trees, is the Word preached. Hence the Word is called the incorruptible feed of Regeneration, i Pet. 1.23. As all the Trees and Plants in the ftrft Creation were fet, and fprung up by 'the Word of God, Gen. 1. 11,12. So are all chefe myltical branches ingraffed by the Minifterial Word.

2. The Spirit of God. The Holy Ghofi is the immediate In-flrument whereby the foul is ingraffed. It is the Spirit which gives efficacy to the Word, both to cut off the foul from the flock of nature, and to implant it into the flock of grace. The Word would never be able to tear off any perfon from his firft root, if it were not edged and {lengthened by the Spirit of God. The Scripture calleth the Holy Ghoft the finger of God, Luke 11.20. compared with Mat. 12 28. He is fo called, as for other rea-fons,fo for this, becaufe he is the immediate inftrument whereby God works in the hea«ts of his creatures. Particularly for this work of ingraffing the foul into Chrift, the Holy Ghoft is affirmed to be the immediate inftrument, 1 Cor. 12. 13. By one Spirit are \\e all baptized into one body y &c. and have been all made to drinkjnto oneffiriu And again, Eph.2.2 1,22. where the Apoftle fpeaking of this great myftery under another refemblance, faith, that in Chrifi we are builded an habitation of God through

the Spirit. The fame Spirit which builds us upon Chrift in- 3. to one Temple, doth ingraffe us into Chrift as one vine.

3. Faith. This is the immediate inftrumental caufe on mans part. Faith is an uniting grace, it knits the foul to Chrift, and Chrift to the foul. Faith is an incorporating grace, it doth as it were embody the foul ipto Chrift, making it one with Chrift, and Chrift with it. This is that which the Apoftle faith, 1 Pet. 2.4, 5. To whom cowing as to a lively fione, &c. Te alfo are built up as lively fiones, &c. Two things are obfervable in that Text.

Cc Tirft

Firft,that the Saints are built up together upon Chrift the fonn-dation-ftone, an holy houfe to God.

Secondly, how Chrift and they are cemented together into

one building •, this is by beleeving, fetout by the exprefiion of

coming, which is ufed ordinarily for beleeving, as Mat. 11.28.

The Spirit of God firft works faith in the lieart of a perfon

through the Word , and then the foule is by, the Spirit

through faith ingraffed into Ghrift , and made a lively branch.

For the fecond particular, What advantage the foul hath by

benefits *> ein g a brancn of Chrift, I (hall here follow the Metaphor. Such

the foul advantages as the branch hath by being ingraffed into the Stock,

hath by fuch hath a believer in a fpiritual feme by being ingraffed into

being a chrift. I name thefe five.

ch^ft 1 '' s f irltHal f»P?°rtation. The branch hath this benefit from

iBineft. 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 bear it felf, but is born of the vine. A believer hath fupportation from Jefus Chrift. We ftand on Chrifts legs, not on our own. / ean do all things (faith the h poftle) though Chrifi thatftrength-nethm^V\\\\. 413. Theftrengthof the branch is in the vine t fo is the ftrerigth of a believer in Chrift. Who is this that cometh nut df th Wildern'efs leaning on her beloved ! Cant. 8.5. / laid me down and flept ( faith David) Iawaked , for the Lordfuftainedme. Many biafts paffe over a beleever , many violent concuffions tmdlhakingstsheexpofedunto, partly by reafon of fin, partly by temptation? from the Devil, from men $ in all thefe fhakings he hath ftffteiitatiorifrom Chrift into whom he is implanted. My gWf (faith Chrift to Paul) /hall be fuffcient for thee-fir my ftrength is made perfect in weaves y \n 2 CV.12.9 A believer may with confidence go to Chrift,and pray for fupport in his weakneffes. A believer may go to Chrift and challenge fupportXhrift would never have made thee a branch, if he had not intended to fupport and ftrengthen thee, Efaj 41.10. there are repeated promifes of fu-ftentatton. 1will ftrengthen thee ? J will help thee, I will upheld the. In doing, in fuffering, in dying is a beleever fupported by Chrift. A belever never wanw fupport • but when either through pride he will not have it, or through flothfulnefs he will not feek it from Jefus Chrift. zBtnefitl 2 * Sfhritwdneurijhment. The branch doth not give nourifli-" ment to lh« Stoc^ nor doth itnourifh it felf, but it receives nou-

rilhment

rifhment from the ftock. A believer hath nourifliment from jefus Chrift. The root feeds the branch- it conveys its fap to each branch, whether it be great or little, whether it be nearer the root, or at a farther diftance from it. Chrift conveys proper nourifhment to every beleever. The Apoftle fpeaks of this^ Col z. 19. The whole body from Chrift by joynts and bands hath nou-rifhment miniftred ^ the Ordinances are the joynts and bands by which nourifhment is carried, but Chrift is the great treafu-ry from whence it is carried. He nourifhes Faith, he feeds Hope, he nourifheth Love, &c. Of hisfulnefs have V?e all received, and grace for grace, John 1.16. Every grace a beleever hath, would dye and wither, if it did not receive dayly nourifhment from Je-fus Chrift.

3. Spiritual tncreafe. The branch receives its augmentation _ -from the vine The graff when it's firft implanted, is very fmall, * / * a child may break it with one of his fingers: but by abiding in

the ftock, it grows till it come to perfection. All a believers in-creafe is from Jefus Chrift. *Tis by and through him that we grow from infancy to a perfect man. Two Texts of Scripture do fully fet out this benefit of our implantation ; The one is, Col. 2.19. In him the "whole body having nourijhment minifired y in-creafeth with the tncreafe of God. The other is, Bph. 4.16. where the Apoftle tells us, that by and from Chrift the whole body being fitly joy ned together, and compacted by that which every part fup-plieth, maketh increafe of the body. That their knowledge is ftron-ger then it was at firft, that the habits of grace are ftrengthened, Crc. This is by vertue of their implantation into the vine. Chrift is the believers breaft •, the beleever by fucking at the breaft grows from a child to a young man, from a young man to an old man in Chrift.

4. Spiritual fructification. The fruitfulneffe of the branch 4 Benefit is from the fulnefle of the Root. The Stock fends out its fap to

every branch, and fo every branch buds, and bio (Toms, and brings forth fruit. A beleevers fpiritual fruitfulnefle is from Jefus Chrift^ Chrift fends out his fap and fatnefle to him, and then he doth, according to his kind, bud, and bloffome, and bring forth fruits in his feafon. This is that which follows immediately after the Text. He that abideth in me, and I in him, the fame bringeth forth much fruit, for without me ye can do nothing. Tis x*^* ***** feparatcdfrommeye can do nothing, David, Pfal. 1,3. tells

CC2 US

us from whence our fruits fpring , namely from our impIantatU

on. He jhull be like <* tree }^ nt€ d by the Rivers of water •which br ingeth forthhis fruit in his feafen. So Pfal. 92.13,14. Thofe that be planted in the houfe of the Lord Jhall fiouri/b in the Courts of our God. They fiallftill bring forth fruit in old age, &c. This preheminencie thefe rayftical trees have of the natural. Old age makes the natural tree barren ^ but it makes the myftical tree the more fruitful!. Conlider what God faith to his people, Hof.14.. 8, From me is thj fruit found. This the Church acknowledged^ when (he calleth them Chrifts fruits, Cant.4.. 16. They are borne by the Churchy but they are produced by CbriftS They are the Churches fruits in regard of benefit, but they are Chrifts fruit in regard of production. The .Creation, the Prefervation , the ripening of them are from Chrift. They are our fruits in regard of Inhaefion , but they are Chrifts fruits in regard of Procreation. That Ghriftian is either blinded with ignorance, or filled with malice, or (welled with pride , who will not acknowledge his fpiritual fructification to be from Chrift. * Benefit 5* Spiritual fellowfbip. The Branch by virtue of its ingraf-fing into the ftock, hath fellowftiip with rileftock , itdothpar^ take of all the good of the ftock. A beleever by virtue of his implantation into Chrift hath fpiritual fellow(hip with JefusChrift in all his good things. God is faithful/(hah the Apoftle)^ whom ye are called into the fellowfbip of his Son fefus Chrifi, 1 Cor. 1. 9. He that is a Eranch of Chrift is fpiritually married to Chrift. Hof. 2.19, 20. I will betroth thee unto me for ever, in righteoufnejje, in judgement , if* loving-kit* duefs , in mercies and in faithfullnefsi Marriage gives the wife an intereft in all the good things of her husband. His honours, his riches, his relations are now related to her. Her name is fet upon all the goods which are mai ked with her hnfbands name •, Where he is Caius fhe is Caia, where he is Mafter, (he is Miftrefs. By our implantation into Chrift, all his poffeflions are ours. His honours are ours, we are called by his name ^ He Chrift, we Chriftians. His riches are ours, his relations are ours^ / afcend to my Father, and your Father-, to my God^ and your God; John 20. 17. Hereby, i.We communicate with Chrift in his death, Rom, 6. 5. All the fruits of his death are ours, only by reafon of our ingraffing into him. 2. Hereby alfo wc communicate with Chrift in the fruits of his refurre#ion,2v<w*. 6.

5- We

5. We {hall alfo be in the likenejfe of his RefurreBion. Hereby, 3; We have communion with him in his life, Rom. 6 8. If we be dead with Chrift, Vce believe that we fball alfo live with him. He will be for ever unto us a fpring of fpiritual life. Becaufe Hive ye Jball live alfo , John 14. 19. Herein do thefe fpiritual Branches differ from the natural: a natural branch may die , though the Root live • but a fpiritual Branch of Chrift, can never die while there is life in Chrift his Root. Hereby , 4. Do we participate of the Spirit of Chrift -, the Spirit of Chrift is ours, becaufe we are Branches of Chrift, in 1 Cor. 6. 17. He that is fined unto the Lord, is one Sprit. Confider but one Text, which doth fully (hew our fpiritual fellowfhip from this very ground. Tis 1 Cor 1. ^o.Ofhim areje in Chriftfefus^c.T.lKTQ^VQ three things in this Text.

Firft, that beleevers are in Chrift,

Secondly, that their being in Chrift is from Gods Donation , Of him are ye in Chrifi.

Thirdly that by vertue of their intereft in Chrift it is, that t£ey come to have fellowfhip with Chrift • he is to them wifdome, &c. becaufe they arein him. He is their wifdom, as he hath revealed fajvation to them, as he guides them in the way of falvation. He is their righteoufneife, as he hath perfectly obeyed the Law commanding, and as he hath fully fatisfled the Law condemning. He is San&tncation to them,as he hath given them his Spirit to renue them by regeneration j and he is their Redemption, as he (hall raife diem up at,the laft day, and glori fie them. Thus much for Explication..

The Ufes of this Point are of three forts,

i; Information.

2. Exhortation. iVfeof

ji Confolatioiu l *f*

1. For Information. 1. We may learn from this Metaphor , the nature of the union \ Ufeti that is between Chrift and beleevers. The Doftrine of our fpiri- Three ♦ tual union with Chrift , is a ftupendious myftcrv , therefore the P ro Pertks HoIyGhoft makes ufe of natural fimilitudes tofet it forth. Among # th . c *9* others he makesufeof this of the Vine and Branches. WhkBJE "

Cc 3 tea-

teacheth us three properties of this Union.

(i ) That it is a real union . T he Branches a nd the Vine are not united appearingly, but truly. Chrift and a beleever are united not imaginably, but really. Though it bean invisible union to the eye of ienfe , yet it is viable to the eye of faith. Though it be a fpiritual union , yet it is a true union. Hence it is that the Name of Chrift is communicated to all his members, i CV, 12. 12. fo alfo is Chrift. Not Chrift perfonal, but Chrift myftiral. If the union were not in reality, fefusChrift would never impart his name to any of them.

(i)That it ps a very ftritl union JThe union between the Vine & Branches,is not a loofe union,but aclofeunion by vertue of this u-nion they are made one tree. The union between Chrift & a beleever isa very dofe union.They are not united together as a wooden legg is united to the body,only by external bands and ligaments ^ but as the natural legg is united to the body by inward bands, by thofe influences of Spirits,Animal andVital,which defcend from the Head to the members. The beleever is not tied to Chrift only by the band of an outward profeffion , but made one with Chrift fcy a real incorporation. Chrift and the b eleever are made one not by mixture , as water and wine are made one ^ but by marriage, as the husband and wife are made one. Next to the union of the three perfons in one nature, and the union of the two natures of Chrift in one perfon, this fpiritual union between Chrift and the beleever is the mod glorious. 3 (3) That it is an union wrought by God, not by us. What doth

the Branch contribute to its union with the Root h What do we contribute to our union with Chrift? We neither cut orTour felves nor grarTin our felves. Man is pafsivc in his firft converfion. Efh. 2.10 *vri noltiixM. This is the firft Inference.

i Infer. 2 ' We may from hence learn the high defcentof true beleever s.

They are of a very eminent extraction. However they be mean in regard of their natural birth, yet in refpeftof their fpiritual birth they are nobly defcended. They are the off-fpring of the great family of heaven. See what the Apoftle faith of them, 1

Pet. 2. 9. yhos fccMftTir, &unA«o> if ?*ri&f(«, Mp<& myiv, Aodf«'5 wW w'iiKnr. What Heraldry is comparable to this / They are buds of the caeleftial Vine. They are Branches of Chrift, and by vertue of their union with Chrift they come to be made one both with the Father, and the Holy Qioft, John 17. %u That they

ma)

m

JefaChrifl the true Vine; r$$

may be all one with us . They are of the blood royal of heaven. They are of kin to all the perfons of the facred Trinity. 'Tis an honour which the Angels of Heaven are not advanced onto. To which of the Angels faid Chrift at any time, I am the Vine ye are the Branches ? Though they be above us in regard of their nature yet are we above them in regard of our union. True Saints are not contemptible perfons: whatever they be as men,yet as Saints as new men, they are better defcended then the beft born pf the Sons of men. This is the fecond Inference.

2. For Exhortation. I (hall dired it firft to them that are Branches-Secondly,to all others that grow 7 upon their firft ftock. * Vfe of

i. To the branches of Chrift. I have from this Do&rine thefe ^? # five things to commend to them, which I would intreat them to g ra nchct lay to heart. of Chrift

(i) That they would be very thankful! for this great priviledge. Blefle the Lord that hath made you branches. Ye are not bran- i Duty. ches by your natural birth but ye are made branches by your fpiritual birth , There is this difference between the natural branches and the myftical The natural branch is ordinarily better then the ftock into which it is ingraffed. You r Gardi-ners, if they can but get a good graff, they care not much how mean the root be. A crab-tree is good enough to graff upon; but here it is quite contrary: the Stock is better than the Branches. The beft of us by naturejare wilde vines, as the Apoftle faith of the Gentiles, Rom, u. 24. We were cut out of the Olive-tree which is wilde by nature •, the more caufe have we to admire the goodneft of God the great Husbandman,that fuch crabbed, fowr, knotty, crooked branches as we were by nature, fhould be implanted into fuch a fweet, glorious, honourable root as Chrift is, behold here (as the Apoftle faith concerning the implanting of the Gentiles ) thegocdnefs of God , Rom. 11.22. Our vilible external implantation is a very great mercy, our fpiritual implantation far greater. We were made Branches of Chrift,

When we were by nature very unfit •

When we were very unwilling-, And

When ochers as good as the beft of us, were pafled by , and fufferedftill to grow on the fowr ftock of nature. BlefTe God for your rooting in Chrift •, your rooting in him is the ground of all €>ther bleflings. This is ttie firft. And then,

(2) J hat they would be fruitful TheScripture calls frequently 2 Dhtf*

for

for pientifulneffe of fruit from the Saints of'God, Phil. i.11. he would have us to be filled with the fruits of Righteoufnefs. Great reafon there is why it (hould be fo. We are ingrafted into a fruitful vine -, God may well expedt we (hou!d be fruitful branches. Read what the Prophet fpeaks by way of prediction concerning this very thing, E^ek. 47.12. By the river Jh all groVe ail trees for meaty &c. We {hould be cartful to fulfil this Prophecy. God may repent that ever he made us branchesof fuchaStock, if we be not very fruitful branches. We may well queftion our implantation, if we be not fruitful. Herein is the excellency of the myftical branches, that they are not any of them barren. A beleevers fruitfulnefs doth greatly honour God the Husbandman, and Chrift the Vine •, but his unfruitfulnefie difhenours both, foh. 15.8. Herein is mj heavenly Fach:* glorified, that ye bring forth much fruit, &c. I ruitfulneffe doth diftinguifh between the nominal Difciple, audthe real Difciple. He that is a Difciple indeed, is a fruitful Difciple. We are therefore made branches, that we way be fruitful. Of all branches the Vine-branch is good for nothing if it be not fruitful. I befeech you be fruitful. Let the fulnefTe of the Root appear in the fruitfulneffe of the Branches. And be fure of this, that ye bring forth the fruits of the Stock. Here is another difference between the natural branch and the myftical. The natural branch brings forth its own fruits -, not the fruits of the Stock into which it is ingraffed, but the fruits of its own kind: But the myftical branch mult bring forth the fruits of the Root, the fruits of Chrift, his meeknefie, his patience, his heavenlynefle, &c . The end of this and all other priviledges is our fruittulnefle. So the Apoftle tells us, 1 Tet . 2. 9. Te are a cbofen generation 9 &c. To what end? Thatye/bould fiew forth the vertues of him that called you out ofdarknefs into his marvellous light. This is the Second. And then % Duty* 3* That they would be very holy. Take heed of wickedneffe f" you that are the branches of Chnft. Mean and fordid employment is not fit for perfons that are of noble or royal defcent. Sin is an unmeet employment for a branch of Chrift. Hclinejje be-cometh thy houfe 0 Lord for ever, Pfal 93.5. The Apoftle prefleth it from this very Dodnne, 1 Cor. 6. i 5. Shall 1 take the members of Chrift, and make them the members of an harlot f God forbid* For a branch of Chrift to lye, or cheat, or defraud, how unfeera-ly 1 For fhame lee it not be fo. He that is born ofGodftnnetb not,

1 John

I John 3.9- H* that abideth in him ftnneth not, ver. 6. He fin-nethttotthacunpardonable (in*, he committeth no fin as others do, with delight, with allowance, with deliberation, &c. Either dtfown fin> or difoton to be branches of Chrift. When Satan tempts you, when the flefh ftirs you up to fin, fay to them, and fay with resolution of fpiric, fuch dilhonourable employment is very untie for bim who is a branch of Chrift. Let them that are branches of the Devil, do the Devils work ♦, but let them that a*;e branches of Chrift, do the work of Chrift. He that faith he alndnb in Chrift, ought kimfelf fo.to yral^ even as he walked, 1 John z.6 And then

(a.) That they would acknowledge their whole dependance toh 4 Duty, on Chrift. The branch doth not depend upon it ielf, butup-011 ihe Vine. All a believers dependance fhould be on"^;^

Chrift ( _ , pend on"

f. On him we depend in pint of fruition. God hath laid up ail Chrift. that ever we (hall have in Chrift : All that the branches receive, i.j they receive from the root All the good which a believer fhall have, it is from Chrift Out of hvs fulneffe have we all received, John 1.16. And then

2, On him we defend in point ofaclion. As the good we receive is from him, fo all the good we do is done by him •, he is the 2 * fpring of all ourgood, both in a Pafiive fenfe, and in an Active fenfe, Without me ye can do nothing, John 15. 5. It is very un-feemly, and very incongruous for a branch of Chrift to deny, his dependance on the root, either by Word or action. To exped: any thing but from and through Chrift, to go about to do any thing without power derived from Chrift, is to deny our dependance on him. And he that denies his dependance on him, (hall have no benefit by him. Chrift in you the hope of glory , Col. 1. 27. He that will have either glory or grace any other way then through Chrift, fhall certainly come fhort both of grace and glory. He that will undertake to perform any acTion, to en. counter any temptation without a&ual rolling himfelf on Chrift, fhall find the a&ion too hard, the temptation too ftrong for him to encounter. A Chriftian may do all things when Chrift doth Two fn-ftrengthenhim, but he can do nothing until Chrift enable him. conveni-'Tis a dangerous thing not to depend on Chrift. Thefe two in- «nces of conveniences follow upon it. not own-

Tirft, He that doth not acknowledge his dependance oa Chrift for J^ndanc <

Dd w hat on Chrift.'

what he doth , will not give Chrifi the glorj of what be doth ; And what Sacriledge is it to rob Chrift of his glory ? And then *■ Secondly, He that will not acknowledge his dependance on Chrifi

doth ft of np the current of the grace of Chrift to himftlf. if we withhold our acknowledgments,Chrift will with-hold bis outflowing*. Let this perfwade all Chriftians to own their dependant on Chrift. And then <Dutr ($) Strengthen jour union With Chrift more and more. Grow ' farther and farther into Chrift. The Apoftlefpeaks of growing up into Chrift, Eph. 4.15. Abeliever, as foon as ever he is implanted, is inseparably united •, but yet the union may be {lengthened. As the tree (hoots up in height •, fo the root growes downward in depth; and every branch, the longer it growes in the ftock, the more firmly it is united. A beleever muft get fafter and fafter hold on Chrift every day. He muft ftrengthen his faith in Chrift dayly. As our faith is ftrengthned, foisour union with Chrift ftrengthened. The Apoftle tells us this in that CcL %. 6,7. As. ye, have received Chrift fefus the Lord ^ fo wall^ ye in him^ rooted and built up in him, andftablifhed in the faith. As-our faith is ftablifhed, fo is our union ftablifhed. Every Sermon, every Prayer, every Sacrament fhould caufe us (ink deeper and deeper into Chrift. Thus for the Exhortation as it refpeds them that are branches of Chrift. t To them 2 - Ta them that are »et Branches. That they would endea-cha't are vcrtir. to he implanted. I know a Chriftian is meerly pafiive in his-not bran- firft converSon ^ the grace of cqnverfion is preventing grace, ches. y et fomeching may be done. The Word of God, I told you, is the.mediate inftrument of our Implantation. Wait conftantly onthkWord-, when ye come to it, 1 if: up your hearts to God, and get others to joyn with you, that God would cut you off from the Hock of the wild vine, and implant you into Chrift. Si-gb after Chrift^ when Chrift lays hold on you by his Spirit to cut you orT, do not refill. Cut yourfelves off from finful a&s, and God may cut you ofif from a finful root* This is the fecond life of Exhortation. $vfe of 3. For Confolaticn. This Dodtrlhe that we are branches of GonfJat. Chrift affords many branches of comfort. There are four fprings of confolation to believers, arifing from four priviledges, which 3?edound to them feora this relation they ftandin to Chrift. As

X. Surely Chrifi will be very fenfible of all the wrongs which ar* . ~~

done you. They come very near to JefusChrift, that lay violent Cm ^ * hands upon his branches. There is lympathy between the Roo c and the branches. There is fympathy between Chrift and belef vers, Satd, Saul, why perfedutefi thou me f k8L 9. 4. He that hacks and hews the branches, is injurious to the Stock that beares them. Ke that hews and hacks at a believer, doth hew at Chrift who is the Root of a beleever. And

2. Surely Chrifi will receive yon under all decayings and dyings. Beleevers, thefe myftical branches have their winters as well as 2C6m P rt ' the natural branches. They lofe their verdure and greenneffe fometimes through fin, as other trees do. Well, here is your comfort, Chrift your Stock will fend out his fap, he will by the communications of his influences reftore you to yourluftre and greenneffe again : He will caufe a frefh and beautiful Spring to fucceed a drooping Winter : He will make you frefti and gay after all,your fpiritual witherings and failings. The Root owes this to the branch, to revive it, to convey fap to it. Jefus Chrift having undertaken this work and office,to be the Churches Stock, doth owe this to every beleever,to communicate fap & moifture to him* God hath put fulneffe into him, that he might fend out to all the branches. David had once loft his greenneffe • Peter was fouly withered ^ many other Saints have languiihed ♦, but Chrift hath fent out his moifture and revived them again. He refioreth my fotd (faith David) and leadeth me in the paths ofrigh-teoufnefsfor his Names fake , Pfal. 23.3. A branch of Chrift may promife to himfelf that he fhall have fpiritual reftorings from Chrift after fpiritual languiftiings. Chrift may for a time let his branches wither, but he will not let them die. And then

3. Surely Chrifi will bear thee up in all [bakings. Beleevers ,

meet with many fore tempefts in this world, they have ftormes % Cm t 8rt * and earthquakes, fightings without, and feares within. Jefus Chrift will not fuffer you to be broken off by any of thefe ftorms. In this, the myftical branches exceed all the natural. They may be broken off from the Stock, but thofe cannot. You have feen fometimes ftrong armes of mighty trees broken off by ftrong winds, mighty thunders, &c. But let it lighten and thunder never fo violently , Chrift will fecure thele branches ; Once a branch, and ever a branch. Simon, Simon, Satan bath defired to fiftthee 9 &c. Luke: 22.32. Kethat will pluck off a branch, muft

D d 2 firft

204 lefusChrifi the true Vine.

firft pluck up the root. While the Stock hath ftrength to bear the branches, they (hall be born up •, onely two things the Branches muft be careful of.

1. They mufi importune Chrifi by their prayers They muft beg of him what they want, and he will beftowwhathe hath promi-fed. Jems Chrift cannot deny importunate prayer.

2. They muft clajp about him by faith. Faith is the fouls mouth that fucks nouriftiment from Jefus Chrift. A hand of faith wi4 fetch any thing from Jefus Chrift. And then

4, Surely Chrifi tyill transplant you to himfelf in glory. Chrift is a Root of glory as well as of grace. We are implanted into Chrift in grace, in order to our implantation into glory. Hereby we are made meet to be partakers of the inheritance of the Saints in light, Col. 1.12. He that is in Chrift by grace, (hall be with Chrift in glory, Col. 34.

LUKEf.69. Hath raifednp an horn of falvation.

XVI. '"TpHefe words are a part of that holy Song or Prophecy which % E R M. X was uttered by Zacharias the Father of John Baptift^ after the ufeof his fpeech was reftoredto him. God was pleafed to deprive him of the ufe of his fpeech for a time, that he might corre A him for his unbelief, as you read, v. 20. of this chapter. The occalion was this: An Angel of the Lord is lent to him, as he was burning incenfe in the Temple, to inform him that his Wife Elizabeth (hould conceive and bear him a ion, vat,. Zacharias knowing that both himfelf and his wife were nowfo old, that according to the ordinary courfe of nature they could not expect feed, doth in an unbelieving manner defire a lign fi"om the Angel, v. 18. The Angel gives him a fign, which was not onely a fign, but in Aided upon him as a puuiinment^ Thoufialt bedumb , And notable to steak., ver. 20. The child being born and circum-

cifed

cued on the eighth day, according to the Law, God remembers his fervant, and opens his mouth, which had been now fo long (hut, ^64. His fpeech being reftored, God fills his heart with the Spirit of Prophecy, by vertueof which he utters this prediction , which begins verfe 68. and continues to vcrft 80. This Prophecy hath two parts, befides the Preface or Introduction.

1. That that concerns Chrift, v. 68. to v. 76,

2. That that concerns John, v. 76. to v. 80.

(1) Concerning Chrift, there are two things uttered.

.1. He blefles God for theMiflion of Chriit, v. 68. Bleffedbe the Lord God of Ifraeljor he hath vifited hx people,

2. He (hews the benefitthe Eleft have by this fending of Chrift This is two-fold.

Firft, Redemption. This is amplified by many words which fig-nifie one and the fame thing. He hath redeemed' hispople, he hath raifed up a horn offalvation, &C

Secondly, SanBif cation. This is fet down, ^.74,75- That he would or ant us, that being delivered, &c. We might ferve him without fear in holinefs and righteoufnefs, C3rc.

(2) Concerning John there are likewife two thingsProphe-cied.

1. The nature of his Office h Hefhouldbe an extraordinary Prophet, v. 76.

2. The work of this Prophet, with the fuccefle he (hould have in his work, v. 76,77. Thott [haltgo before the face of the Lord to prepare his way, &c. God that had railed him in an extraordinary manner, would blefle him with more then ordinary fuccefle, Many of the children of Ifrael jbaH he turn unto the Lord his God as the Angel had told him, v. 16.

The words which I have read, area part of that Prophecy which is uttered concerning Chriit. They are a glorious Title which Zachary gives him before he was born, AMrn of falvati* on. Prom which title we gather this Note.

Do& That feftis Chrift is a horn of falvation to the Elect. God Do ^ hath ratfed hira up for this very purpole, to be unto his Eled an horn of falvation.. God hath raifed nf ("faith be) «>«fi, he was not yet raifed, but the time now drew neer v God had promi-fed it. Faith looks on what God hath promifed, as a thing already done. And then this phrafe [_In the honfe of his fervant

Dd 3 Davial

David] is added, to (hew the accomplifhment of the promife of Chrift made to David* God had often promifed David % that he would raife up one ouc of bisloyns to fit upon his Throne, and that his Kingdom in Giriftihouid be a perpetual Kingdom, fer. 23.5. fer. $0.9. Now at this time the Kingdom of David was even call down, th^.Sce^Cer was even departed from fudah • the promifes of God made to David feemednow to fail, his . Kingdom was even broken, therefore is Chriil faid here to be raifed in the houfe at David^ becaufe in Chrift the Tabernacle of David was raifed up, which was even fallen, according to that Prophecy, Amos 9.11. And therefore Chrift is called alio the horn of David, Pfal. 132.17. becaufe he was raifed up to fulfill the promife made to David, for the perpetuation of his Kingdom. And he is called the horn of the houfe of Ifrael, Ezek. 29.21. 'Tis a Prophecy of Chrift, as Interpreters generally agree, fefus Chrifi is to his Elett a horn of falvation.

In the opening of this , three things are to be explained.

1 whit Titration here meant.

1. What falvation is here meant.

2. Why Chrift is called a horn of falvajion.

3. How he comes to be a horn of falvation to the Eiecl:, to deliver them.

Chrift is falvation

■XL

Privatively. Pofitively.

Chrift is falraxionj Privative' ly in three refpeas. 1 Re/pea

Three things in fin from which the Eleaneed to be fired.

1. He is falvation Privatively, in three refpefls.

1. Inrefpedoffin.

2. In refped of Satan.

3. Inrefpedof men.

x. In resfetl of fin. Sin is a thing which doth much endanger the foules of the Elect. Tis indeed the onely great endangcrer. Neither the Devil nor men could endanger them, if it were not for fins which betray them into the hands of both. There are three things in finne from which the Eled need to be fa-ved.

(1) The guilt of fin. Goiltis the obligation of the finner to deferved punifhmenc. This doth every fin expofe the (inner unto,

Lev.

Lev. 5.1,2,3,4. Now Jefus Ghrift is lalvation to them in re-foeft of'this. H« hath taken all their guilt upon himfelf, and fo freed them from it, fo that though there be upon themfimple guilt, yet none that fhall for ever redound upon the perfon. The Apoflle fpeaksof this falvarion, Tit. 2,14. He gave himfelf for us,thathe might redeem as from all inanity. This is tha* which the Angel, tells fofefh from the Interpretation of his name, Mat. 1.21. ■ He faves them from their fin, by being-made fin for them, as the Apoftlefpeaks, 2 Cor. 5.21. From hence i* the juftification of our perfonsin Gods fight

(2) The Dominion of fin. The Dominion of fin is the fove. 2. raignty and command which fin exercifeth over aft men by nature. Hence it is that they are called <$?*»# rft j$&^&< The A poftie ufeth this cxpreffion Rom. 6, 16, m To whm d ^ yo»rfelvesfervantsto*l,e h

Now Ghriit is a horn of lalvation to them in this refpeft, fbrhe doth by the communication of his Spirit undermine and abolifh the Lordly dominion of fin, and by therinfufion of grace, and the communication of the Divine nature to them, caufe them to become theTenets of ngbceoufnetfe. Of A Apoltle fpeaks, Rom **» .*mg made free from f„, p hecame ? j fir Jgg rtgkeoufneffe This is the work of Salification. Of dm the Apoftle fpeaks,r/^.2.i 4 . Who g*n himfelf forms thathZiokt fmrifeusmto himfelf^ Cbriff takes off^KtS puts on the neck the yoke of grace. This the a rt!m Tu

made me free from the La^ 0 ffin and death. J T!

(3) 1 he condemnation of fin The m^^cr, • j ' 2 < Bom & alt Tefncrhruv; S C .V? a § es of # n ls damnation^ *■

j

(i) The Dominion of Satan. The Eied are by nature as well *• as others the bondflaves of Satan, Epk 2. 2. They are his fer-

vants by nature, and by their own voluntary finfulneffc they have enflaved themfelves to his bondage more. Of this the A-poftie fpeaks, 2 Tim. 2. 26. Now Jeius Chrift is falvation to the Eled from this eftate. He doth at the converfion of the Eled cut the cords, and unloofe the chains by which the Devil holds them faft in bondage. ( Of this our Saviour fpeaks, Luke 1 1.21. By his death he did triumph over him, Col. 2.15. and at the moment of our converfion , he doth adually put us into the pof-feilion of this vidory, Acls 26.18. He doth then turn us from 2. the power of Satan unto God.

(2) The temptatws of Satan. Satan as he tempted Chrift the Head, of which we read, yJ/^.'4.'i,2,}. fo doth he notceafe to aflault and tempt all his members. The more vifible Chrifts Image is in any perfon, the more violently doth the De vil af-fault him. The Apoftle fpeaks of this as in many other places, fo fully in Efh. 6.12. Now in this refped Chrift is Xalvatio n to them." He (lands by them, thatthefe temptations may rot prevail over them. He interpofeth himfelf between them and the teeth of this roaring lyon,that he may not have his will on them. Of this our Saviour fpeaks, Luke 22. 31,32. 3• (3) Theaccufation of Satan. The Devil is called in Scripture,

The accufer of the brethren, Rev. 12.10. and he is a diligent creature at this work, for he accufeth them day and night before the lord. There are many imperfections and weaknefles in the children of God, they do too often ftep afide out of Gods way, we have too many fad inflances of the truth of this in Scripture, which I need not name. The Devil takes occalion from thefe to accufe us, not onely to men, but to God. He that turns every ftone td hurry us into fin, doth when he hath overcome us, re-prefenrtdl to God againft us in the uglieft ftiape he can, that he may hinder mercy from us. Yeji, he is fo malicious, that when he can have nothing vifibly to lay to our charge, he will pretend fomething, .as we fee in the cafe of Job, chap. 1. 9,&c. chap. 2.4, &c. Chrift now is a horn of falvation to us in this refped:. He ftands continually pleading for us at Gods right hand ^ as foon as Satan puts in a Bill, Chrift puts in an anfwer, and fo doth caft out and nullifie all his accufations. Thus is he falvation to them in refped of Satan.

I* In

3. Inrefpettofwe*. The godly are indangcrcd by men, both 3 ReJpeB in their outward, and in their fpiritual eftate. The Saints

1. In their outward eft ate. Men are incenfed againft them : m dan 8 cr they feek their ruine and deftrudion • becaufe they have fo much ^ t y C c " 2 of Chrifts image, they have fo much of the Worlds envy,Becaufe ^

J have chofenyou out of the World, therefore doth the World hate you, Joh, 15.19. The great ones of che World, they rife up often a-gainft them, and vex chem, &c. Now Chrifl: is falvation to them How the in this regard. Sometimes breaking the homes that devour them. Saints are Sometimes melting the hearts of their devourers,making their ene- favcd (to mies their friends. Sometimes removing the from them that would "?' ^ break them • alwaies delivering them from the evil and hurtof war d the atcempts made againit them, turning them for their greater cftate. and beftgood -, He makes their Vineger better then their wine.Of this the Apoftle was confident in his own cafe, Phil.i. 19. This fhallturm to my falvation, through your praier and the fupfly of the Spirit ofjefus Chrifl. Chrift is a horn even of temporal falvation to the Ele& in this regard. He makes your troubles as good friends to you as your comforts. He makes your worft conditions j work together for your beft good.

2. In your fpiritual eft ate. Chrift is falvation to you from men 2. in two refpe&s. How the

1. In regard of the corruptions of the world. Wicked men give Sain ts arc wicked examples, and by the example of one wicked man others ^ avcd * r5 are corrupted. Now albeit the Godly are fometimes infected, Jf^ r S| r ^ in regard of fome particular ac% • yet are they faved from the ge- tua i cftate. neral corruptions of wicked men, amongft whom they live. Jefus 1, Chrift keeps them from foiling themfel ves as others do. T his is that which is recorded of the Angel of the Church of Pergamus, Revelations 2.13. And of thofe few in Sardis, Chapter 3.4. Thus was Noah faved in that corrupc Age in which he lived, Genefis 7.1.

Secondly, In regard of the evil counfelsofmen. Wicked men are 2 j-^j of the fame mind with the Devil their Father. They are daily ^ tempting, inticing, alluring and perfwading the godly to walk with them in their waies. fofeph was tempted by his Miftrefs, Gen. 3 9.7.This is put in amongft the Catalogue of the fuffcrings of the old Martyrs, that they were tempted, Heb.i 1.3 7. Chrift the great Counfellor of his Church faved all thefe from yielding to iuch temptations. ^Though they are fometimes enfnared, yet they

Ee are

are again brought off by Chrift frem thofe enfnarements , and

Chrift gives them power afterward the more to refift them, and to

.*'. abhor them. j.Chnft is

fJS, II. Pofitively, Chrift is falvation. in two re- I. Inrefrett of grace.

pefts. 2. In resell of glory. Jefus Chrift is eternal falvation unto

,,Re » e I* c ^ e El e &A ^ tnac favaltion which hath been mentioned before, is t.Reffett. . n re f €rence t0 t his which is the upfhot of all. He therefore faves them from (in, from the Devil, from men, that he may bring them to this eternal happinefs. He is called in Scripture eternal life, I fob. 5.20. The Author ofeternal falvation , Heb.5.9. The falvation of Ifrael, Pfalm 53.6. The Captain of our falvation , Heb.2.10. To (hew that this eternal falvation is from him.

1. He hath merited this falvation for the Eleft. 'Tis his pur-chafe. 2 He keeps it for them, and them for it, 1 J oh 5.1 r. 3. He will aduallyput them into full poflefiionof it, when he returns from Heaven in the latter end of the world -, of which he fpeaks, fob. 14.3. Thus much for the firft particular, namely the extent of that falvation, of which Chrift is laid to be an Horn. He is the falvation of the Elect Privatively from all evil, Pofitivcly to all goodwill he have brought them to Heaven the place of eternal falvation. 2* why 2. Why Chrift is called an Horn of falvation.That we may come Chrift is to the full undemanding of this, let us confider how the word is IwntffAl- u fe^ * n ^npture.Now we nY.d that this word dothMetaphorically vlthn. ' denote two things efpecially-

Two 1. Glory and dignity •, So we find it ufed, Lam. 2.3. Where the thingsMe- Church complaining of themifery which hid befallen her, hath ta ?, hon "j ^ thefe exprefllons,TkZ,0rd hath cut of in his fierce anger all the horn noted by* °f J f ravl \ That * 5 > whatfoever was glorious or excellent in Ifrael y the word God hath now removed. So we may fee clearly if we read the Mm. firft verfe. The Lord hath cafi down from Heaven unto Earth the beauty of Ifracl , he hath covered the Daughter of Sion with a cloud, &c. And then it follows, He hath cut'of all the hern of Ifrael. The glory of God manifefted in his appearings, when he brought Ifrael out of Egypt, iie:rprefTedby this Metaphor, H^.3.3,4.. His glory covered the Heavens, &c. His brightneffe tv as as the light, He had hornet coming out of his hand, &c, So

Vfalm

Pfalm 92.10. My Horn, faith the Pfalmifi, jhah thdu exalt Ufa theHornofanVnicorn h that is, thou (halt encreafe my glory and dignity.

2. Strength and Power. So 'tis ufed , Lam.2. 17. He hath Jet up the Horn of thy Adverfaries, faith the Church, that is, he hath encreafed the power and ftrength of thine Adverfaries. So when God threatens t.o weaken the power of >/W>, he doth it by this Metaphor. Jer-4%. 25. The Horn of Moab u cut of t and his arm is broken. The breaking of the arm doth fully expound the cutting off of the Horn. And when God promife. h to give his people power to fubdue their enemies ^ he ufeth this expreffion, Micah 4.. 13, Arife and threjh&c. For I Will make thine Horn Iron. Now then when Chrift is called a Horn of Salvation, the meaning . of the Holy Ghoft is.

1. The glory of his falvation. Chrift is

2. The ftrength of his falvation. (}>) a Gh* Firft , The glory of his falvation. Jefus Chrift is a glorious rious Savi-

Saviour ^ and the falvation which he brings to his people is a glo- f^* Rc . rious falvation, in three refpeds. fpeas.

1. Confider the perfon of Chrift. Godraifed up many Horns of x. RejfreB* falvation for his people, when they were in diftrefs. The Hiftory mentions them, Neh.9.27. According to thy manifold mercy thou raveft them Saviours which faved them. Gideon, and Jepthah, and Samffon, &c. They are called Saviours, becaufe they faved inftrumentally the people of God from their enemies. But they were but mean Saviours in refpeft of Chrift, his pcrfon far exceeds theirs. They were but men ^ He God and man in one perfon. Though his glory was concealed from the eyes of carnal men, yen they that had fpiritual eyes did behold it, fob. r. 14. We beheld his glory ^ the glory as of the onely begotten of the Father. If the perfon of Chrift be compared with the perfons of other faviotirs, it will appear that he is a glorious Saviour. Ail other homes of falvation were but wooden homes, Chrift is a golden Horn of falvation.

2* Confider the nature of the falvation itfelf. Tis fpiritual fal- 2. RefpeH. vation, 'tis eternal falvation. All thofe homes of falvation, which were raifedupin fundry Ages for the defence of the Church, were but homes of outward falvation, and of temporary falvation. They faved onely the outward man, and that aeither but for a time. The Church was in as much peril after

Ee z they

they had wrought falvation for them, as ever they were before. When Gideon was dead, the children of Ifracl fell into as great danger as they were in before. So after the death offepthah, and after the death of Sampfon, they were overwhelmed with as great hazards as before,as you may read in the (lory in the book o$ fudges. But now Chrift is a Horn offalvation to their fouls,as well as to their bodies. He faves them from their fpiritual enemies, Sin,Sa-tan, as well as from men. He faves them from the wrath to come > i Thefj . i. i o. And then he faves them for ever. The Church never can be, never will be in that danger again as they were before this Horn of falvation wasraifed. He hath forever perfected them that are fanclified, Heb. 10.14.

3. Confider the glomus manner of the working of this falvation, j.HfJeff. Never any falvation fo glorious as this. There are three things ink.

( 1.) He faVed the Elecl by his own powtr. The power by which ail other homes of falvation delivered the Church , was by a power out of themfelves •, the ftrength they had was none of their own, but the power by which Chrift fa ved , and Mill faves his Church, is from himfelf-, the Divinity impowred the Humanity, ?falw9%. 1. His otyn right hand , and his own holy Arm bath gotten him the viclory.

(2. ) He favedthe Elecl folely. Other homes of falvation had the concurrence of many beiides themfelves, Gideon and Jepthah, and Sampfon, &c. They blew the trumpet and gathered multitudes, to aflift them in the battels which they fought for the falvation of the Church. All Jfrael came after them : But this Horn offalvation wrought the Churches deliverance alone, Efaj 63.3,5 I have trodden the wine-prejfe alone, &c. He had no other Horn to help hina 9 He entred the Held , and fought the battel a-lone, and by himfelf obtained the vidory.

3. He favedthe Church by his own death. Other homes of falvation delivered the Church by the death of the enemy. Ehud flew Eglon, but he himfelf did not die, Judges 3.21,22. Gideon flew Zeba and Zalmunna the enemies of Jfrael, Iudges 8.21. But he himfelf was not flain. But now this Horn of falvarion got the victory by dying, his Crofs was his Conqueft. He triumphed o-ver principalities and powers on the Crofs, as the Apoftle lpeaks t C0/.2.15. He fubdued all the homes of the adverfaries by the fheddingof his blood. His death is the Churches life, his grave

is our victory. All thefe things do fully prove that Jefus Chrift is a horn of faivation ^ that is, a glorious faivation. This is the

firft.

Secondly, Theftrength of his faivation, Jefus Chrift is a ftrong chrift is Saviourjthe faivation which he works for his people hath ftrength 2. a ftrong in it* He hath raifed up a mighty faivation for us •, fo fome Saviour, translations render this Text. To this agrees that of the Prophet, ?falm%9. 19. / have laid help upon one that is mighty , I have exalted one chofen out of the people. When God committed our faivation to Chrift,he committed it to one that was mighty. Chrift is not a reed of faivation, but a rock of faivation. A ftrong Re- jr 0Dr deemer, as the Scripture calls him, Jerem.^o.^. Confider four confider*-things. "onsto

1. What ftrong enemies Chrift was to vanquifb, that he might J 101 /* ™ m

f*W w ftrong Sa-

1. He was to fave us from fin. Now fin was very ftrong, itvi 0Mr .

grew faft and deep in the heart. Sin is intervoven in the very 1. Confid. conftitution of every man. Chrift could not fave the Elect, if he did not pluck up the very roots of fin. He was to fave them from the guilt, from the power, from the filthinelTe, yea from the very being of fin. Had he not been very ftrong,he could not have fubdued fuch a potent enemy as fin was.

( 2.) He was to fave them from the Devil. The Devil is called in Scripture, The ftrong man, yea , the ftrong man armed, Luke 11.21. One Devil ham more ftrength then all the men in the world, andthereare many legions of Devils which are in the poffeffion of the Elect by nature. The Devils are called principalities and powers, for the greatnefs of their ftrength,2;/>A>.$. 12. Jefus Chrift if he had not been very ftrong,could never have routed thefe mighty fpirits.

2. The manner how he was to fave us, He was to bear and 2. Confth undergo the wrath of his Father for his Elect • a heavy burden , which they were not able to bear. The grappling with

fin and Satan was but eafie in refpect of this, to bear the. wrath of God without finking. The Prophet fpeaks of this, Ef a 7$h$>6 All the punifhmentofchefi.nsofmenwaslaidon Chrift. He treadeth the wine-preffe of the fiercenefsand wrath, of Almighty God, Revel. 19. 15. There it's fpoken of him as the Executioner of his 'fathers wrath, but he did firft tread it as a furterer. . And he did bear all this alone. And he was to undergo it

without

at4 chrifl an Horn of Salvation.

without linking and fainting. Had be not been a flrong falvation he had perifhed under this burden, To beare the wrath of God, is a greater work than the fubduing of all the devils ftrength. He could have done this by a word •, but to fatisfie the juftice of his Father, could not be done without his perfonal fuffering. Con-fider

3 C onjid. ^ ( j-fe mH i tttti( { s 0 j t h e y? Y [ons he was tofave. Thoufands and millions, an innumerable multitude the Scripture affirms them to be, Rev 7. 9. All the Eleft of God which did then live ; yea, all that had been, all that fhould be to the end of the world. Had he not been a ftrong Saviour he could not have faved fo many. And (which doth fhew his ftrengch more) All thefe were at firft unwilling to be faved by him. The Eled , when Jefus Chrift comes to regenerate them, and to apply the falvation to them, which he hath merited for them , are very unwilling to be faved,they run away from him, they like their condition fo well, that they defire noc to be removed out of it. They reject Chrift, yea they fight againft Chrift and the falvation that he brings,untill he have fubdued their hearts, and of unwill ng made them willing, by the power of his irrefiftible grace. And then they willingly and freely adhere to him •, Draw ///, and wt mil runne after thee. Confi-rA der

4CoHjia. ^ Tbcperfc&hna»dfMffnefsof his [alvatUn. His falvation is a compleat falvation. This is that which the Apoftle faith Heb. 7.25. He is able tojave *»< w wr£Xe* to the uttermoft, or to perfection. What is it to fave to the uttermoft or to perfection. J. ' Tis to fave the whole man.

2. 'Tis to fave from all evil to all good.

3. 'Tis to fave to eternity. Jefus Chrift doth pefe&ly fave in all thefe refpeds. He will never leave off hisElefttillhe hath

3 How brought them to glory. Chrift is called a Home of falvation,be-chrift caufe he faves both OfTenfTvely and Defenfively-,he faves his peo-be'^Horn ^ c ' and wounds his Enemies, It's a Metaphor from horned offalvad- cre atures, which do fave themfelves, and offend their affailant. oa. Thus much for thefecond particular-, Why. he is called an Horn

Three of falvation.

thngsdc- ^ How Chrift comes to be an Horn of falvation. This is ex-t\Tphr"(e P reffed in this word«>«f«. God hath raifed him up. This phrafe Raifidup. notes th«fe three things.

1. Gods decree whereby f l eJus Chrifi was from eternity defigned

to this work: The Scripture tells us that by a folemn Decree of l ' all the three Perfons, Jefus Chrift thefecond perfon,was dcfigned for this work of faWation. He was fet apart by the determinate CounfelofGod , to be the Author of falvation unto the Church The Pfalmift fpeaks of this , Ffal. 2.6,7. Tet have I fet my King, &c. I "frilldeclare the Decree ^ the Lord hath faidunto me 9 Thou art my San, this day have I begotten thee.

2. Gods Miffion of Chrifi. As he was before all time appointed

for this work -, fo he was in the fulnefTe of time fent to accom- 2. pliih it. In the fulnefs of time God fent forth his Son made of a tyo-man , made under the LaVo , to redeem them that were under the Law, GaU 4- 4, $. Of this Miffion the Prophet fpeaks largely s Bfay 6u 1, 2, 3. Theffirit of the Lord God is upon me, &c. Be hath fent me to bind uf the broken hearted , cjre. To this belongs that folemn publick promulgation of the Father, whereby he proclaimed Chrift as his falvation to the world, Mat.$. 17. by an immediate voice from heaven , This is my wellbeloved Son.

3. The Acl of God infurnifhing Chrifi with fuch qualifications

m might render him fit for fuch a pork. As he eftablifhed him by. ** his Decree, and by his publick Miffion fealed him for this work-, fo he did furnifh him with all thofe qualifications which were neceflary for the carrying of it on for the good of his Elect. This furnifhing of Chrift relates to two things.

(1 ) The preparing of a body for him. A humane nature was neceffary for him-, that was to be the falva' ion of man. Payment rnuft be made to Juftice by the fame nature that committed the trefpaffe. And then befides the Divine Nature was not capable of Caving that way , that falvation mnft be wrought, namely by fuffenng. God therefore fitted Chrift with a body, in which body by die grace of perfonal union the God-head was car fed to dwell. Or this the Apoftle fpeaks, Heb. 10. 5. Sacrifice and meat-offering thou wouldefi not have , but a body hafi thou fitted me

(z)By conferring upon the humane nature fulnefs of all thofejpi-ritual qualifications and endowments which were neceffary for him 9 to the carrying on of his work. Strength, wifdome, jndgement, mercy, love, patience and many other graces were needfuiJ for this work of falvation. God therefore furnifhed Jefus Chrift with all thefe , Efay ii,t ,2,3. And as he. had variety of all thefe-

graces

graces, fo did God beftow upon him a fulneffc, of all thefe; not a limited, fttntedfulneffe, ashebeftowed upon others- but an unmeafurable fulnefTe of all grace -, A fulnefle of redundancy , which from him might flow out to all the Elect for the filling of them with a fulnefte of fufficiency. Of this the Scripture f peaks, ?ohn 3,34. and John 1. 16. In all thefe refpeds God hath raifed fiim up to be a Horn of falvation. Thus much for the opening » oftheDodrine.

<U(t%. The ufes of this Dodrine.

1. life of

Inform. Vfe 1, For Information in two things. 1 Inference £i r ft, j^he miferable condition of thofe that are -without Jeftu Chrifi. Who are without Chrift ? Not only Jews, and Turks,and Pagans*, but all believers in the Church. Whofoever is without true faving faith, is without Chrift. Tis faith that makes Chrift Actually ours. Faith unites us to Chrift, and Chrift to us. Their mifery is very great. Chrift is a horn of falvation, the only horn of falvation, he that is without Chrift, is without falvation : God hath put the falvation of men into Chriftshand, 1 John. 5.1 1. He hath given us eternal life , and this life is in his Son. And he that . hath the Son hath life^ but he that hath not the Son hath not life 9 \cr. 12. God himfelf cannot fave him that is without anintereftin Chrift. He hath fet down this way of falvation , and he cannot ieny himfelf. It is a queftion amongft the Schoolmen, whether God could have faved finners without Chrifts fatisfadion. They generally conclude upon good grounds that he might •, but now tis not fo much as a queftion. God hath refolved, that whofoever is faved, (hall be faved by Chrift •, and without mutability , he cannot fave men another way. Better never to havefeen the Two pro- light, than to dye without an Intereft in Chrift. And he that perries of doth not beleeve truly in him,hath no faving Intereft in him, John F'tff 3 ' J ^' How ^ a ^ * know whether I do truly beleeve or no?I (hall 1 ?ro'perty hereto help you, lay down a twofold note of true faith.

1. It is a heart furifying grace , This effed of faith the Apoftle mentions, in Alls 15.9. Whofoever hath true faith in Chrift, will finde his heart purifyed and cleanfed thereby. The efficient caufe of the purification of the heart is the Spirit of God, who is called the Spirit of Sandification', 2 Theff. 2. 13. The meritorious caufe is Chrifts blood, 1 John 1. 7. The inftrumental caufe is

fafth.

faith. This grace purifies the heart, as it is an inftrument whereby the blood of Chrift which purifies, is conveyed to the foul: and as it doth take hold upon the promife of cleanfing ^ the promife is. / will fprinkje clean water , Ezek. 3625. Fa th applies this promife and improves and fo purifies the heart. If you have not purification of heart, you have not faith ^ and if you have not faith, you have not Chrift as a Horn of falvation. Now that signesof* heart may be faid to be purified, that hath thefe three pro- purified perries, hearr.

(1) If it bewail impurity. Impurity that is truly lamented,

is in Gods account as if it were removed , Bom. 7.23. 24. If thy 1 pollution be thy greateft burden, thy heart is purified in Gods light.

(2) If it be cautious of every thing that may defile, A heart that z is purified , dares not willingly come neer any defiling puddle, it

will avoid occafions,temptations of defilement, lob. 31.1. Care- , fuinefle of fhunning defilement is an infallible note of purification.

(3) If it be through inadvertency defiled, it will not be quiet till it be made clan. A purified heart cannot lye in any uncleannefle when God hath once difcovered it to him. Thus David, when he

faw his pollution, with what earneltnefle doth he run to the La- 2 p r0 *my* ver that he may be wafhed? Pf. 51.2,7. Rules

2. Saving faith hath very high and precious thoughts of Chrift.1 his whereby character is laid down by the Apoftlejn 1 Pet. 2.7. Nounbeleever any may can truly have precious thoughts of Chrift, nay they have low ^^her thoughts of him, as 1 Pet. 2. 7,8. and Cant. 5.9. Try your chrift be faith by this note. Now if drift will be truly precious^ prctious to

( 1) He /ball reign and rule over thee. His precepts will be as him or no. precious as his promifes. His Soveraignty will be as precious as l his facrifice •, his yoke will be as defirable as his merits • the Apo-

ftle oppofeth faith and difobedience , 1 Pet. 2. 7. Where Chrift is difobeyed, he is not beleeved in,

(2) If Chrift be truly precious to thee, his dificHours w illpeirce thy foul.The difhonoursdone to him in his truths,worfhip,government , will be a greater grief to thy heart then all the difhonours that are done unto thy felf.

( 3 ) If Chrift be truly precious to thee, it ty/7/ be thy meat and drinks to do him any fervice. Thou wilt make it thy itudy to fet 3 him up, and to make him great wherever thou comeil

F f f 4) //

f 4) if Chrifi be frcciom to thee , all his Ordinances will be precious. Thou wile have a btgh cHcem of his Word , of his Sacraments, of his Sabbaths, and that for his fake, who hath in-ftimted thefe things. If it be not thus with thee, thou art an un-. heleever < and if an unbelcever, thou haft for prefent no faving incerefl: in him that is the horn of falvation z.lnfercme Secondly, The impojjibility of theperifhing of any of the Elect. Their eternal falvation is a thing of abfolute certainty. They can never perifh. They may feem to be loft fometimes in their own apprehenfion. I fiid ("faith Jonah) I am caft out of thy fight, Jon. 2. 4. He was in his own eyes as if he had been a caft-away; but'tisimpolfibleit fhouldbefo, as in other refpe&s, fo in this, becaufe Chrift is the horn of their falvation. He that hath wrought their falvation, is able to preferve falvation for them, and them for falvation. Jf Chrift be able tofaveyou, ye (hall be faved. When you look upon that in your felves, that may feem to hinder your falvation, look upon that that is in Chrift to maintain your falvation. You (hall be as certainly faved , as Chrift himfelf 'is faved. Father , / will that they whom .ft- given me ms.y be with me whtre I am, that they may beheld my glory-^ &c. John 17.24. Your falvation is now fully Sevencon accomphfhed.^ he that was able to accomplifh your falvation, is to C b^-T a ^ e m ^ more ro a PP^ {Z now IZ * s accom phTh<^. Conlider thefe one eh*t fefc'fcn Notions to make this out.

none of {\) Chrift will not /ofe the merit of his blood , nor be deprived

the Elctf; of the end or his death • and he mutt do both thefe, if one of his can perifh. £j c # fnouidmifle or falvation.

*• (2) Chrift did not conquer for the Devil, but from the De-

2 - vil J Chrift will not be at the charge and coft of Redemption, and when he hath done, futterthe Devil to go away with thefpoil.

C 3 ) Chrift will not impoverijh him ft/f to enrich the Devil ^ and impoverifhed he fliould be, if one of the Elecl: (r.ould perifh : for every Saint helps to make up his myftical fulnefs. So the Apoftle tells us, Eph. 1. ult.

(4) Jefns Chrift Vcill not rob his Euthtr to enrich the DeviL

* Now if any Saint fliould perifh eternally, God himfelf would be

robbed • for every Saint is his inheritance, Eph. 1. 18.

- (%) The lord Chrift will not fuffer the Spirits Temple to fall

5* into

into the eternal poffe/fion of the Devil. Now the Eled: are theTem-ple of the Holy Ghoft, 1 Cor. 6.19.

(6 ) Chriftwill not empty Heaven to fill Hell, Every Saint ^ helps co nil heaven.

(7) Chrifi will not bear a name in vain. He will neither mock 7' himfelf, nor mock his Father, nor his people. Now if he fhould

be called an horn of falvation, and not actually his Eled of

falvation, he would be the greateft mock that ever was in the

world.

* 2 Vfe. Reprehenfion. Thofe are to be blamed that erect other 2 <uf €0 f

horns of falvation. Reprehen,

1. The Papifts J they do fet up their own works as a horn of falvation • at leaft they joyn works and Chrift together, as con- I# caufes of falvation •, the Scripture lays the whole merit on Chrift, they lay a part of it on works. Greater didionour then this cannot be done to Chrifr. If he be of himfelf fufficient, what needs

the addition of other things ? but he is fufficient, Heb. 1.3. chap. 7.25- Hear what the Scripture faith concerning thofe that look for falvation by works, Gal. 5.4. As many as jeek^ to be jufiified by the La$> are fallen from grace. How did it fall out with Ifrael that followed after the Law of works f The Apoftle will tell you, Rom. 9. 30,31,32. Yealfhalladd this^ Jefus Chrift will be a horn of dedru&ion to thofe who will not make him the fole horn of iaivation.

2. Much like to thefe are many ignorant protectants, who 2, think to be faved by their duties, by their prayers, and by their repentance. Such men fhould conbder, that Chrift muft fave them from the guilt of ail their duties, as weli as from the guilt

of their fins. Our holieft fervices have a mixture of unholinefle. in them. DomineUvalachrymas^wzs Ahftins pr?.yer. And it muft be ours. The filth of our holy things mi'ft be expiated by Chrift, 'cis through him that they are accepted. You may read this Gofpci in the Ceremonial Law, Exod. 28. 36,37. The holy ferviceswedoare not accepted, becaufe of any worth ch-t is in us or them, but becaufe of the engraved plate which is upon the forehead of Chnir.

2Vfeef 3. Vfe. Exhortation. Exhortat.

1. This ftmld provoke all finners tod ofe with Chrifi, The great I Dtit)^

Ef 2, - work

work of the Miniftery is to bring Chrift and the foul together. They are the friends of the Bridegroom, and its their office to woo finners to come in to Chriit. Here is encouragement e-nough in this Text. He is a horn of falvation, a horn of Gods raifing •, fly to htm for falvation • falvation is to be had in Chrift, falvation is to be had no where elfe, Acls 4.12. Under the Law Chrift a offenders did flie to the horns of the Altar, 1 Kings 2.28. He that refuge to £j cs t0 c | le norns 0 f t i ns Altar {^ a |[ b e f ure t0 fc e ^f c# Onely two

•Upon two thin § s muft be obferved. conditions (0 -All fin muft be caftaway •, The wicked man muft for fake

I. his way, and the unrighteous man his thoughts, Efay 55,7. Jefus Chriit will not be a horn of falvation to an impenitent (inner. He came not to fave men in their fins, but to fave them from their fins r Mat. 1. 21.

2 * (2) Chrifts oV?n terms muft be embraced. Chrift came not to

fave men upon any terms, but upon his own terms. Now the terms of the Gofpel are, A voluntaryreftgnat ion of our [elves to be at Chrifts difpoftng : To do his Will, to fubmitto his Scepter. The foul muft fay, as Saul did to Chrift, Lord, what wilt thou have me to do f Ad. 9. 6. That foul that doth caft away fin by repentance, and furrenders himfelf to Chrift, to be in all things ruled by him, (hall, whatever his condition hath been before, find Chrift an horn of falvation to him. Do not fay, my fins are great, &c. The greateft fin thou didft ever commit, is thy fo long (tending out againft Chrift, foh. 3.19. Murther, Adultery, arc

freat fins, but the fouls refufal to come to Chrift is a greater n -, thofe are fins onely againft the Law, this is a fin againft the Gofpel, this is a fin againft the Remedy, this is a fin that binds and continues the guilt of all thy other fins upon the conference. He that doth not clofe with Chrift, faith one of thefe things- either that he hath no need of Chrift, or elfe that Chrift is not able to fave him. 2 Duty-. 2 * This teacheth Gods people whither to go 9 when their falvati. on is endangered. Sometimes Satan by hot temptations, fometimes corruption by its violent out-breakings , do fo exceedingly prevail upon the fervants of God, as that in their apprehenfion their falvation is in a great hazard ^ they fear the Crown will be pluckc away from them. God lets them come into fuch jeopardy, that they may exercife all their graces, and thrive the fafter. They pray> they watch, yet Satan gets ground^ firv o-

ver-

verpowereththew, fo that they are apt to conclude, that the hope of falvation is gone. In fuch a cafe your orfely refuge rnuft be co this horn of falvation. Davids when fin was too hard for him, goes to God, Pfal. 65. 3, We muft fiie to this horn, and by his ftrength defend, our felves, and vanquifh our enemies. There arefeveral branches of this Horn, which muft be improved at fuch a time. His Death, his Refurre&ion, hisAf-ceniion, his Tnterceftion ^ all his Attributes, all his Promifes, thefe are feveral little homes growing out of this great Horn. This Horn will give you ftrength to overcome; this Horn will keep what he hath purchafed for you. He hath pufhed down Satan^ (in, the world already -, and if they gee head again, he can eafily Lbdue them. He is not onely the Horn of your falvation, but the Captain of your falvation, Heb. 2.10. * *twtf' w trmnfiai. it was his free-will at firft to undertake it: but having undertaken it, 'tis his office, to perfect it. When falvation is at a hazard, go to him, fight in his Name, and he will give you vi&ory.

3. Blefsthe Father for J efus Chrift. This holy man that pend 3 Buty, this Song, he begins it with praifes. Blejfed be the Lord God of Ifrael^ for he hath vifitedand redeemed his people, and hath raifed

up an horn of Ialvation. Never think of a horn of falvation, but have in your bearts and mouths a BenediHus Dominus. If e-very thought of heart were a rapture, we could never fufficientiy extol the love of God in raifing up Chrift for us: Efpecially, it he have made Chrift an horn of falvation to us in particular. What ftorms did Chrift go through * what deeps did he wade o-ver, that he might betous an horn of falvation ? He that is not thankful for Chrift, cah.be truly thankful for nothing. When God gave Chrift, fie gave all. Naturalifts ipeak much of the Unicorns horn ^ Chrift; is the true Unicorn.

4. Donot,0 yefervantsof God, dtffondingty fear the attempts ^ Butyl. of your wmies. Gods Church, though it be the world* great friend, yet meetethwiih many enemies-- many bloody horns

are goring at it to deftroyic. Look into all the Ages that are paft, and you will find it; Pharaoh was a horn, and a bloody, one. Nebuchadnezzar was a horn. You read of four horns, Zech. 1. 18,19. Iii the New Tcitament you read of horns £&* yod, the Heathen Emperours -, thefe were bloody horns.- ' You read of aiitfle horn,2)^,7.8, This is Anticbrift. Oppofe iiAs-

horn j

born of falvation to all thefe horns of deftrudion. (i) This horn is longer then they •, they reach to one Kingdome, he the world over.' (z) This horn is ftronger then they. (3) This horn is longer-lived then they, rid. Mic.4. 12,13. No horri hath yet been able to ftand. None (hall, Pfal. 75. 8,7 o. That . iJtiorn of Chrrlt, that with one pufh overthrew many Legions of Devils, is it not ftrong enough to bring down men ?

j

PSAL, yz. 6.

Meftall C0tne down lify rain upon the ntomn grafs.

SERM* ^TpHis Pfalm was penned by David, as appears from v. 20. XVII. JL It was compofed by him a little before his death,when he had made his fon Solomon King. Upon the occafion of Jdontjahs Rebellion, we read in 1 Kings 1. 3 3,34,&c. that Solomon was by the appointment of David anointed King of Ifrael and fttdah. David having fet him in his Throne- doth in the clofe of his life •make this Pfalm, wherein he doth Prophetically foretel, and accordingly prays for the profperityof him and his Kingdome, under which he doth alfo Prophecy of the felicity of Chrifts Kingdome, of which Solomon was a Type. Here are fome paf-fages winch cannot be properly understood of Solomon, or his Kingdome, but are chiefly to be underftood of Chrift and his Kingdome, as that in ver. 7,8,17, Crc. Be fball have dominion, Hi-* Name fiail en dare forever. Therefore it is to be expounded of Solomon and his Kingdome as they v.ere typical of Chrift the true Solemn and his Kingdome. Here are three parts of the Pfalm,

1. Tauter of Petition, v. 1,2,3.

2. Mauer of Prophecy, v. 4 to 18.

3. Mattercf praifc^v 18,19.

The Text fails under the fecond Head, which I called matter of Prophecy. David doth delcnbe by the Spirit of Prophecy

the

the Kingdom of Solomon, but efpecially the Kingdom of Chrift, which was prefigured by Solomon s Kingdom. This Kingdom is defcnbed two wayes.

i. By the rijhteoufnejfeof it , v. 4, There are both the parts of riohteoufneife. The defending of the good ^ He /ball judge the poor of thy people , and fave the Children of the needy : I he punifhment of the wicked ^ He fldl breaks in pcic.es the Op-prejfor.

2. By the (tleffed fruits of it. Thefe are feveral, as namely, (1.) The hdy fear and reverence of God, verfe 5. They {ball fear thee as long m the Sun and Moon endure, throughout all gene* rations.

( 2. ) The propagation of his Kingdom by the calling in of the Gentiles, vefe 8. 9,10, 11. He /ball have dominion alfofromfea to ft a, from the River to the worlds end.

(3.) The great blejfings which [bould accrue to his SubjdJs^ and the great glory of'the King.'Xhls is v. 12, 15,14,15,16,17. He /ball redeem their foul from deceit^ &-c.

( 4 ) The great increafe and edification of his Chr.rch. T name this iaft,becaufe it is in the Text, and the verfe following the Text, He [ball come down like mhh &c- In which we have,

Firit, A Prophecy of Cbriits comunications to his Church, fie /ball come down.

Seconcly,The nature of this communication. As the rain^sthe flowers.

He flail come down TT There is a four fold defending of thrift which the Scripture mentions

I. His incarnation^ t he m d niffiatic n cf him felt in t he fiejh, 2. The ah a fin ^ of himftlfin condition. He did not oneiy aiTume humane flefh, but ail the natural infirmities of our flelh ■ he took upon him the form of a fervant, lived in the meaneit and ioweft condition of the Sons of Men. Of this defce-ntion the Apoltle ipeaks, PW.2.6,7,

3. The fub'yttingof kimfelf to deatlu His abiding; under the power of the grave for three dayes and three nights. This is the lowed peice of his defcemion. Oi this the Apoftle fpeaks, Eph* 4.9. In that he afcended y what is it but that he aifo defcended firfi into the lowejt parts of the eart.h?Thefe defcenlions or comings down, of Chriit are included one in another, When he took our nature upon him he .didxruly defcend. Not as if the divine Jiacure came

where

where it was not before, but becaufe God did in the Incarnation of Chrift, manifeit himfelf after fuch a manner as he never had done before-, For God cannot'properly be laid to afcend or defcend ^ he being a moft fimple and fpiritual eiTence, is not moved from place to place as creatures are , but he is faid to afcend or d^ccnd in regard of the manifeltarion of hh prefence , either by the effe&s of his prefence,or by vifible fpecies or (hapes> which appealing or disappearing, he is faid to afcend or defcend. Although men might look upon his defcenfion as having refer. Cnce to his Incarnation ; Yet

4. There is another defcenfion which \X>e fiall rather expound this of: the diftillations of his grace , and fyiritual iiejfmgs upon his Church. Thefe indeed are glorious defcenfions. When Chrift lets fall the influences of his grace , then doth he come down in a glorious manner. Every drop of grace is a Metaphorical defcenfion. Chrift doth fpiritually come down, when he lets any fpiritual virtue drop down in his Ordinances upon the louls of his people. Of this kind of defcenfion the Church fpeaks, Efay 64.1.

Liks the rain y "M301 Some think our Eng/ifb word come* from this Hebrew word matar^ becaufe they are fo near in found one to another. Rain is the diftillation of a moift cloud,which being difTolved by the heat of the Sun , and by the collifion of other clouds lends down its water to the ddle region of the Air. The reafon why it falls down by drops , and doth not come like a torrent, is becaufe the cloud is not diffolved all at once, but by little and little.

Upon the mowen grafs. Vetondere, VX from ?* The Hebrew word ufed here hath a double fignification.lt fignifies aftiorn fleece of wool, and it fignifies a meadow newly mowen.This hathoccafi-oned divers readings •, fomeread it He fhall come down like the rain into a fleece of wool. So the Septuagint: they that follow this reading make it an allufion unto the dew that fell upon Gideons fleece, ^^£.6.37,38,39. When all the Land befide was dry, and again upon the reft of the Land when the fleece w r asdry. Others read it according to our tranflation, He fhall come down like the rain upnthe mowen grafs. This feemes to be more agreeable to the meaning of the Holy Ghoir • efpecially becaufe of the claufe fol-lowing,which is added by way of Explication. A* the (bowers that water the earth.

As

As the fhowers Wl*l\ Rain and fhowers differ onely a$ ieffe and more I rain fignifies fmaller fhowers, and fhowers fignifie creater rain, Deut 32. 2. Rain failing in multitude of drops is called a (bower.

That water the Earth. ^H? The word Zarziph , which is here tranflated water, is onely ufed in this place in all the Bible ^ it fig-nifies to water by difperfion, to water by drops. The fhowers are difperied m drops all over the face of the earth, in a very regular & artificial way .God hath divided(faith Job)a Veater-courfe for the everflowings of waters,)o\>.-$ 8.25.The rain is from the cloud ipouted out by drops after fuch a manner, that every part hath its (bare. Thus, much for Explication •

The Obfervation is this,

Dofr. feffts Chrift is to his Church as the rain to the mowen grafs as the flower so f rain that drof down wpon the earth.]t^m Chrift is the fpiritual rain of hisChurch.Jefus Chrift is a myftaicl {bower to the hearts of his people. When God gave Chrift out of his bofome he did then , if ever rain a golden fhower upon the world. The Prophets doufe this Metaphor in their predictions of Chrift, Efaj 458. Drop down ye heavens from Above and let the skits four down right toufnefs &c. Though it be exprefly a prediction of that gr eat return of the Church from their captivity, Yet a$ Calvin well obferves, it relates to the fpiritual Kingdome of Chrift,wheo all this (bould be compleatly fulliilled •, The heavens did never drop down falvation , they never rained righteoufnefsfo abundantly, as when they rained down him who is the Lord our righteoufnefs. In the handling of this Dodrine I (ball open three things

1. What that is which in Chrift may be compared ro the rain.

2. Wherein lieth the relemblance between Chrift and

rain. , what of

3. Wherein lies the difproportion; there 1 (ball fhew how Chrift this

Chrift excels all other rain. Metaphor

of Ram

For the firft. This Metaphor of rain doth relate to three things ti * n ™ ** J

Gg of

226 thrift the dew of heaven.

Xfi ? ChnU . It refpe&s three particulars.

2. It *bath relation to his Doftrine. It is ufual in fcripture for Do* ftrines to be compared to the rain. My Doclrine ( faith Mofes ) /ball drop as the rain,my fpeech Jbal diftil as the dew, &c. Deut. 3 2, 2, Ordinarily the preaching of the Prophets i» called Droning Ezek. 20. 46. Drop thy word toward the fouth, and Prophecy^ Ezek. 21. 2. Drop thy word toward the holy places, Prophecy 1 again ft the land of Ifrael. 1 finde divers Expositors interpreting that TeKtof ChriftsDo&rine. Saith Chryfofiome the coming down of the'rain upon the grade, or upon; the fleece of wool, as he renders it, fignifies the preaching of Chrift in the Synagogue And certainly Chrifts Do&rine( if ever the Doctrine of any per-fon) may be well compared to the rain. His Dodrine is from a-bove , and it hath all the properties of rain. The Prophet makes thecomparifon, Efay$$. to, ii.

2. It hath relation to the/piritual government of his Kingdom The adminiftration of judgement is many times fet outfcy the defending of the tain, 'fob fpeakingofhimfelfasa Magiftrate, ufeth this Metaphor, Chapter 29.22,23. Myfreech ( faith he) dropped -upon them, They Waited for me as for the rain, and they opened their month wide as for the Litter rain. Evil Governours are compared to a parching draught, whereby the eftates of the Subjects are wi-rhered , they are likethofe deftr-oying Gardinersthat pluck up rhe very roots of the herbs, but good'Governours are like Gardi-ners that do daily water the flowers, and to caufe them to thrive, jefus Chrift isfuch a Governour as feeks the wealth of all his Sub-jeers, he drops down rain upon them , whereby they are multiplied and increafe. The Prophet (peaks of this, Hcf. 6. 3. His going forth is prepared asthe morning , he {ball come unto in as the rain •, as the latter and former rain <unto tl.w earth. Chrifts government tends not to the Impoverifhing, but to theenriching of his Subjects. In his daie* /hall the righteous'■ flotiri/b, verie alter the Text, jefus L hrifi is not a waller, but a waterer of the fpiritual eftates of thofe that are under the Governmentof his fcepter. The Pfalmist compares his Scepter to dew, Pfalm 11 o. 3.

3. It hath relation to the Influences of his Spirit. The influences of Chrifts Spirit are compared to the rain. The Prophet ufeth this Metaphor to fet out the dillillationsof 'his Spirit upon his Church, foel 3.18. It Jball come to pafs in that day that the mountains /ball-drop dow n new wine , and the hils /ball §ow with milk^ } &c. When

Jeiitf

Chrift the dew of haven. $ $f

Jefus Chrift bad communicated his Spirit to the Church, fee what fhe faith, Cant 5.5. / opened to my beloved > and my hands dropped with myrrh, and my fi>gers With fweet J"melting myrrh npontht handles of the lock,- C hnft did there come down as the rain •, by the fecret virtue of his Spirit, he caufed many precious drops to fall upon the ioui of his Church. Calvin expounds this Text of the fecret diftillationsof Chrifts grace upon his people-, fothat whether we refpect Chrifts do&rine,pr his fpiritual Goverme*it,or the fecret influx of his Spirit • in regard oi" all thefe doth he come down as the rain upon the mowengralTe, and as the (bowers that water tpt earth. This the firfl |hiftg< ^j yeffcFlus.

for the fecond, jg»f. propcrtio. Wherein frauds die refem- * f j? ^^ blance be:ween Chriit and rain. 1 ffcall mention three panicu- ^rift r ^ iars* fembks

i,Tl)C rain is the immediate and proper worl^ofGod.ThQ Scripture the rain. doth by ;this put a difference between the true God and idols, fer. « \/fet*&* 14.22. Man can neither let abroach the veffels of heaven to caufe rain, nor can he flop them when God hath fet them abroach. The Key of the rain hangs at Gods girdle. Man may fpeak long enough to the clouds berore they give a drop of moifture, but if God do but lift up his finger they are diflblved.As he brings forth the wine out of his treafures, fo doth he draw the rain out of his Cellars. Jefus Chrift comes down like the rain in this refpe&,for he is the immediate and proper gift of God* This rain had never fallen from heaven, if Godhad not of his own accord bellow* ed it^ had all the Angels of God been conven'd in an Aflem-bly,how to reftore loft man,they could never have found out this way. The Scripture attributes the whole work of giving Chrift to God alone. My Dotlrine u not mint, John 7.16. but his that fent me. His dodrine is from God > fohn 12. 49. His fcepter is from God, Pfalm i-i 0.2. His King he is called, Pfa/m 2. 6. He prepared him a body- Htb. 10. 5. This rain hath no Father but God alone.

2 The rain k very useful to the earth. Jefus Chrift is very ufe- 2 RcJt e & ful to his Church. Confider this in five particulars. T he ufe ¥

1. The rain hath a coding virtue. When the air is heated ^-J^to through the fcorching beams of the Sun, the rain doth refrefh and which cool it -, we find a great cooling after one nights rain, even in the parallels heat of Summer. Jefus Chrift hath a cooling virtue , when the are found Soul burnes with luft, when it is fcorched with fiery temptations, m ySj[!r-

one fhower from Jefus Chrift cools it again. Jefus Chrift by the droppings of his Dodrine, and by the lecret diftillationsof his grace,quenche<:h the unholy heats of the Soul* God complains or his people •, that they were as an Oven heated by the Baker, Hef.7. 4. The bed of Gods children find in themfelvesfuch inordinate heats. Sometimes they burn with worldlinefle, fometimes they are hot with envyings, fometimes they rage with pailion and di-ftempered anger. Jonah had a flame of anger in his foul, when he fell fo foul upon God, Chap.^.init. There's no way to extinguish fuch burnings, but by the cooling drops of Jefus Chrift •, He fends down a fhower upon the heart ^ and fo brings it to his own temper again. How did Chrift cool Paul when unconverted, Acls

9-1,3,4.

2. Virtue. ( 2 -) The rain hath a mollifying nature. When the earth is like iron under our feet,by long droughts or hard frofts,a fewgood fhowers fupple it, and make it tender, Pf*/m6$. 10 David (peaking of the earth, faith, Thou makift it [oft "frith fhowers. Jefus Chrift hath a foftning virtue ; fometimes the heart is hardened by the deceitful nefs of fin. The Soul is like the frofty earth, no hammers can break it, no judgements will diffolve it ^ at fuch a time a few drops from Jefus Chnll will foften it. The heart of Feter was once grown as hard as a (tone, he denies Chrift, forfwears Chrift, curies himlelfif ever he knew him, Luke 22.55,56,&c.No (boner doth Jefus Chrift open the cloud, and rain upon him, but ht melts into tears, verfe 61. The heart of the Church was once frozen very hard. Chrift comes and knocks, fne fleeps, he continues knocking, (he gives him a fcorntnl anfwer, Cam. 5.2,3. No-foonerhad he let fall fome drops of myrrh, but fhe is foftened, verfe 4.Before her bowels were troubled at his knocking, but now her bowels are more troubled that fhe made him knock twice. Chrifts word and his Spirit have a foftning power and virtue • the unconverted hardnefle of the heart is mollified by this rain. If Chrift would but now drop a few drops from heaven , the verieft flint in the Congregation would be turned into a fonnuinof waters. How comes the ftony heart to be turned into a heart of fiefh, but becaufe thefe fnowers fall upon it ? v e good fhower of this rain upon the heart of a fudas would make it like meltirg wax, And then,

2. Virtue; (30 Tk ***fc hatha ckanfing virtue.A good fhower makes the very channels clean^ftore of rain maxesthe very finks fweef. Yoh

oblerve

obferve the fields have a fweet perfume after rain. Jefns Chr'fi hath a cleanfing and fweetning virtue* Thofe hearts that are as filthy as finks, thofe Souls that areasnafty and (linking as your common fhores, after a good (bower of this rain, are both clean and fragrant. Mary Magdalen was a very fink o f fin,(he was full of Devils •, yet when this rain fell powerfully upon her,how clean was fhe t See what the Apoftle faith , i Cer.6.9, 10, 11. What a company of filthy creaturesare thefe f Fornicators, Idolaters, &c. yetverfe 11. One goodfhower wafheth thefe clean Chrift L a cleanfing virtue. Let the Soul be never fo leprous or filthy, a few good (bowers from him , will make it clean-, The Prophet calk him a fountain for fin and for mcleanneffe ,. Zachatiah 13.1. And then.

(4.) The rain hath a fructifying virtue. The feed which is 4- Virtue* fowen doth not thrive, the grade in the Paftures doth not grow, if God with-hold rain. All the labour of the Husbandman comes to nothing, if either the former or the latter rain be denied. The Pfalmifl lets out this virtue of the rain, Pfai. 6$. 9,10,11,12,13. Want of rain brings a Famine upon the earth. Thofe three years of Famine, which followed one after another in the dayesofD^-vidj were occafioned by want ofrain,2 Sam>2i.i. compared with v.io. The Sons of i^/// were to be hanged, till God by fending rain, didfignifiethathe wasappeafed. The rain is the very life of the fruits of the earth •, the clouds are the fucking-bottle of the fruits of the earth • they dwindle if thefe bottles continue for any fpace (topped up.See ?cV:!4.4,6.There is inJeiusChrifta fructify-ing virtue. He makes the barren Soui bring forth and be a fruitful Mocher of Children See v. 16. after the Text, John 15,5. He that abidttb in me and I in him , the fame bringeth forth much fruit, The Word of Chrift is a fructifying Word. The Spirit of Chriil is a fructifying Spirit •, The Church is acquainted with the fructifying virtue of Chrift, therefore (he goes to him, CaniL$. 16. If Chriil: do not rain, there will be no fruits: but if Chrift will drop down his dew, the paftures will be-green. All the labour and. painesofthefpiritual Husbandman will come to nothing, if the rain come not down from Chrift. And if he pleafe to poure down (howers,let not the Eunuch fay y Iam.a dry.Tree. Though your heart be as dry and withered as the rod of A&ron was- yet if Chrift will rain upon it, it (hall both bud, and blolTom, and bring forth Almonds. The Husbandman ufeth to fay of his Corn in

■ Ckrijl the dew of heaven.

a time of long drought,that it is flocked', yet that Corn when the rain comes, will (hoot up.Grace is fometimes flockt in the Soul-,yec ijf Chrift rain plentifully upon it, it will get up and gather ftrength again. Davids grace was ftodrt, when he lay (leepingin his blood, and uncleannefTe,for fo many mo-neths together -., yet when God opened this cloud and poured moifture upon him, he revived.

5. The rain hath a recreating virtue. It caufes a gladnefs and cheerfulnefle in the hearts of men, and it tegeis a kind of brisk-ncfle in thefenfitive creatures;the birds chirp,the beads of the field re Joyce in their kind : yea, there is a kind of joy in the very 7 inanimate creatures. The Prophet fpeaks of this in Pfalm 65. 13. Thg Paftures are clcathed with flockj , the valleyes are covered tver with Com : they fhout for joy, theyalfo fwg. When rain comes after a long drought,- there is melody made by all creatures in this lower world. Jems Chrift hath a cheering vertue he doth fill the foul with joy when he comes down into the foul, the heart that was deadend dull,and heavy, is made pleafant and joyfull, when thefe (howers fall upon it. When Jefus Chrift comes to the foul,he brings joy to the foul, £fay 9. 3, They joy before thee , according to the joy in harvefi^ and as men re Joyce when, they divide the fpoil. When the Eunuch had his foul bedewed with this rain , He went on his way rejoycin g, Ads 8,39. The ground of his rejoycing you may fee;*/. 32,3 3 ,35. Philip had acquainted him with thrift, and Chrift upon Philips preaching had rained down a foaking fhower upon his foul, that created a holy gladnefs in his heart. Chrift is the onlycheerer of the heart. Kecan remove fpiritual melancholy, he can take off fpiritual hcavinefs, and put unfpeakable joy into the fowl. 'Tis true many of the members of Chrilt want fpiritual joy.This arifeth either ftom the reftraining of this rain , or from their not difcerning of this rain. When ever the diftrefled foul (hall come to the feeling of thefe (bowers, it willrejoyce and be no more fad. The Doctrine of Chrift is a cheering Doctrine. The whole Doctrine is called *!#■ •WtAior a Doctrine of good tidings. All the Ordinances of Chrift are cheering Ordinances. / ^itlmake them joyful in my houft of prayer. God hath planted Jefus Chrift as a root of joy to his people. As he is a plant of falvation, fo he is a plant of confohtion-, no joy is either real or lafting, which is not bottomed upon Jefus Chrift, That foul that hath received this rain into his heart ihall

have

have fome joy here, and he (hall have everlaft tng, full, fatisfying joy in Chrift, and with Chrift and from Chrift in the other world. This is the fecond , Chrift is like raine in refpect of ufefull-

^. Chrifi is lsk{ the rain jf we confiderthe manner of its defcenjlon \\ e jj^* There is a great fimilitude between the manner of Chrifts defcen- ner of fion upon tlie foul, and the defcenfion of the rain upon the earth rain's de. 1 fhall infta nee in feven particulars. landing

Firft, The rain comes down [ucceffively and gradually , w ^« EmVind Uttle and then a little. The rain doth not fall down all at once •, an( j 0 f but it comes now a (hower, and then a (bower, as the earth ftands chrifVs in need of it. God pierces now one cloud , and then another in upon the a pleafant fucceflion. Jefus Chrift comes now a little and then a !° ul al,k ? little-, as the condition of the foul requires. A drop in one Or- ^1^""" dinance, aud a drop in another Ordinance. A (howee falls in this tfartic Sermon, and a fhower at another Sermon. This is that which the Rcaions

Prophet mentions, Efay 28, 10. Precept muft be upon precept fine why upon linty here a little and there 4 Unit, Now one comforting in- ^ fluence comes down, and then another -, now onequickning im- ||[" Q° c ce

pulfion , then another • now one.promife is rained down , then butby dc-another. grces foe-

(i)JefusChrifi would have Dispeople in a eonftantdependance cetfivdy, on himieif.

(2) He would have them wait conftantly upon every Ordi-nan ce.

(3^ He would not have them furfet, either upon his Do&rtnes-or comforts, therefore he obfcrv.es a fucceffio-n in diftillations of good things upon them.

(4) He would have every Doctrine,and every comfort foak into their hearts, Luke 9 44-

(5)<Ghrift would, have nothing hft , which lie is pleafed to be-ftow.

(6) Chrift would indear every drop of his grace-to his people.

(7)The fouls of his people are like narrow mouthed veffels s they cannot receive mufh at once without fpilling,

($) Weareftich bad husbands, that Chrift dares not truft us with much at once. For thefe and fuch like reafons, doth he caufe all he gives t o diftil in a way of fucceflion. Jefus Chrift doth in a way of wifdome,parcel out ail the good which he rains down upon the fouls of his people. Se=*-

* 3 * 'Chrift the dew of heaven:

Secondly, The rain comes damn irmfiftilly* When God doth by his Word or" command (peak to the cloud to difiil its moifture upon die earth, it is not in the power of all; he creatures in heaven and earth to hinder its falling down. As the clouds cannot open their own veins till God give Che word , no more can they ftanch themfelves when God fetsthem a bleeding. Jefus Chriitcomes down upon the hearts of men with an hreHfiible pover and efficacy • whether we underftand it of his Doctrine, or of his Scepter, or of the influences of his Spirit, he dothdefcend with a forcible and mighty power. His word is called a powerful! Word, Heb. 4. 11. The word of the Lord is quick, a*d powtrfuli, knpyt* His Scepter is called a Scepter of ftrength, Ffetl.i 10..2. The Lord fbalifend the rod of thy ftrength out of Sion. His Spirit is a Spirit of might, anditsfaid to work mightily in the hearts of his people, Col. 1. 29. i»Wfr«i»((ifll, b <!W/*e<. Let Pelagians and Armi-nians talk what their wiide fancy dictates, oftherefiftibilityof grace; the Scripture mentions no fuch thing : the rain will come down whether men will or no-, and let the earth be never fo hard it will foak into it. When Chrift by his Word and fpirit defcends it is with a mighty power , that the foul is not able to refill: it. I (hall fbew the power of Chrifts Word, Spirited Scepter,in three

The P ow-§ reatworks -

"°fr. Conviction, Convention, Confolation. To fpeak particular-

S f l v d d ' f * i; For C°x z '&* 0 *' When Chrift comes down with an intention 3 great" t horoughly to convince the confeience of fin & righteoufnefs-, the works, foul though itmay ftand out for a cime,yet it is through the mighty 1 Work: fniitings ofChriftsWord and Spirit fo powerfully over-ruled,that it cannot but yield:we have an inftance of this in Taxl^ Act.9.6.Jefus Chrift doth with fuch an invincible evidence come upon his confei. ence \ that though he was in a violent motion carried on in a contrary courfe, yet he yeilds up himfelf as a prifoner into his hand?, crying out Lord what wilt thou have me do} He hath no ftrength to ftand out any longer, nay not fo much as to difpbteit with Chrift. Of this convincing power the Apoftle fpeaks,i Cor. 14. 24, 25. Jefus Chrift,when he comes down with a purpofe to bridle the confeience, doth deal fo effectually , that the proudeft iinner is brought upon his knees, and made to pafTe fentence a-gainft himfelf. Yea, with fuch a mighty power doth he come

down

downupon the foul,that even thofc who are not favingly brought In, have their mouths flopped, and are unable to lay any thing for themfelves. Thus ic was with thofe that brought the woman taken in the a& of Adultery to Chrift, John 8. 9. They were fo mightily convi&ed by the Word and Spirit of Chrift, that they were not able to abide in his prefence, but fhrunk away one by one as men felf-condemned. Thus it was when Chrift defcended in theword of Stephen, Acts 6. 10. Though they would not yield yet they were fo powerfully convinced , that they could not re-fift the Spirit by which he fpake. Chrift doth fo demonftratively fmite the confcience, that carnal reafoning hath no door ofeva-fioa Of this powerfull conviction we may underftand that of the Prophet. Bfay 11.4. Where fpeaking of Chrift^he faith that he /hailfmite the earth with the rod of his month , and with the breath of his lips he /hall (lay the wicked. When Chrift fets upon the work of conviction ♦, he comes with fo much efficacy,that he fmites fome to fubmifiion , all to filence.

2. For couverfon.Vfhen Chrift defcends upon the foul in the work 2W0rkf* of CoHverfion,whatftrength doth he put forth?the ftrong holds of fin are battered dbwn,every high thing that exalts it felf againft the knowledge of Chrift is brought into captivity,to the obedience of his Scepter,20r.io.4.Devils are caft out of the pofTeflio wchi they have kept for many years without the leafrdifturbanee.Strong lufts are mortified, & the very conftitution of the foul is Qh&nged.What aileth thee 0 thoufea, that thou fleddeft, thou Jordan that thou wafi driven back,? ye mountains that ye skipped like rams, &c. Pf. 114. 5,6. The Prophet fpeaks thofe words of the powerfull entrance of the children of Ifrac/into Canaan. The like is done by Chrift in the converfion of a (inner. Jordan is driven back,the whole courfe of the foul is akered, the mountains skip like rams-, There are many mountains in the foul of a finner, as pride, unbelief felf-conceitednefTe, Atheifrae,|profanefTe, &c. Thefe mountains are plucked up by the roots in a moment^ when Chrift begins the work of Converfion. See how the Prophet doth allegorically fet out the powerfull defcenfion of Chrift in this work, Efa. 11.6,7, 8. The wolfe /ball dwell with the lamb ,&c. All the wolvifh, ravenous and brutifh qualities and affections of the foul are powerfully fub-dued and brought under. All that have known a perfon before, wonder at the great change which is wrought, aud he wonders more at himfelf than all others can do.Chrift put his bridle of pow-

Hh cr

*34 Chrift the dm of heaven.

er into his lips, and turned the current of his foul he fcarce knows how. When Chrift came upon the heart of Elifi/t, what a mighty power was put forth, i Kings 19. 19, 20,21. E lijah czft his miacle upon him, the Spirit of Chrift 4eftends in that action, and fee how the man is changed, He left the oxen and ran after Eli. j/ifcjbrfakes all his friends to wait upon the Prophet. When Chrift by his Word and fpirit defcends upon the heart ofthe Jaylor,what a ftrange work is wrought upon him! Atls-i6.$$. He takes the A-poftles the very fame houre and walhcs their ftripes. Had any one that had over-night feen him beating the Apoftles fo cruelly as he did, told him, well,before the morning light thou (halt with that all thofc ftripes had been upon thy own body, thou ftialt before the Sun arife waft thofe bloody ftripes with thy tears^would not he have thought him mad ? and yet all this came to pafs. Jefus-Chrift comes down with fo much power , that though the will would ftand out againft him, yet it cannot refift. Many aperfon comes to Church perhaps with an intention to laugh at the Prea-cher,Chrifts pours down a (bower upon him, which hath fo much power, that he that came a fcorner, departs a mourner. Zachctu is upon the Sycamore tree, Jefus Chrift lets a few drops upon him and he is fo powerfully fubdued, that he comes down fpeedily at the firft call, Luke 19. 5,6. Matthew fits at theExcife-Office gathering tribute. Chrift rains down but one (bower, and that hath fo much power, that the man leaves all and follows him , he cannot ftay to take one mans money more, he arifeth from his profitable feat, and runs after Chrift, Matth. 9. 9. 10. Pwand An-drew are bufie (as Chrift paffes by J mending their nets: Chrift di-ftils a few drops upon them in that call of his , Follow me and I -will make yon Fificrs of men, and how mightily are they overpow-red ! they will not ftay one tyde more , yea they will not give another ditch, but arife and follow him, Matth. 4.18, 19.20. $\VPQrke. 3. jp 0 r Confolation. When Chrift comes down with a purpofe to comfort a fadded heart, he comforts it with power. See the promife , Efay 66. 13. J will comfort yon and ye fhall be comforted The Confolations ofthe Word andSpirit of Chrift come with fuch efficacy, that the foul cannot (but them out, the mourning is prefently turned into dancing. The Confolations of Chrift are called ftrong confolations, Hib. 6.18. not only in regard of ..the matterof them, but in regard ofthe reception of them,where-- wef they come, they come with ftrength. Hannah is in bitter-i) nefle

neffe of spirit for a time-, Jefus Chrift doth but, as (he 1 $ at pray-er pourc down a few frefh drops upon her . and (he goes away, and is no more fad iSam.z. 18. Mary Magdalen ftands at the Sepulchre full of forrow, fhe weeps many a brinifti tear, John 20. 11. Jefus Chrift doth but open the cloud, and drop a few drops upon her, and what joy is in her heart ? Take the mod melancholly and penlive fmner. though he be like Rachel that would not be comforted , yet one promife of Chrift rained down upon him,andfet on by hisSpirit,will make him lay afide his mourning garments. Though Minifters cannot anfwer the objections offorrowing Chriftians, yet Chrift can anfwer them fo powerfully, that the foul fhall have nothing to anfwer again. This is the fecond particular.

Thirdly , The rain comes down voluntarily , undefervedly. The Prophet tells us how the dew and fhowers fall •, They tarry not for Zffirtk. man , mr wait for the fens o/»w,Micab. 7-5.The rain doth not expect any humane concurrence or caufality Though it come down upon us, yet it comes down without us. The rain defcends for -our advantage, but not for ourdeferving. The diftillation of Chrifts comes down undefervedly on our part. The foul meets with many a fhower from Chrift, when it deferves no fuch thing. The good either of Chrifts Doctrine, or his Scepter, or his Spirit are not merited by us.Should we have no rain from Chrift till we did deferve it, we fhouid fuffer an eternal drought.The firft grace of Chrift is preventing grace. Jam found of them that fought not after me ,Efay65. 1. And all the after-grace of Chrift, is undefer-vedgrace.We do as little to deferve the influences of Chrift,as we do to deferve the diftillations of the clouds. All that Chrift does for us is only from the meer motion of his own grace, Efay 5 5 -1. Of hU o^ton will begat hi us by the word of truth , James 1. 18. We muft fay , Grace, grace to all the foul-fatning drops that come from Chrift. He forgets that Chrift comes down as the rain that dreams of merit. All the fons of men want Chrift, but none of the fons of men can deferve Chrift.

Fourthly, The rain comes down unexpectedly. Sometimes when the skie is black with clouds, the winde rifech and driveth them p ayf ^ away without fo much as a drop: At another time the rainfalls'* '

plentifully when no fhower is expected. Jefus Chrift comes down upon the fouls of his people many times, when they look for no , influences from him*, the Church obfervesthis Cant 6, 11, 22.

«h 2 /

I went down into the garden of nuts, to fee the fruit s of the valley, and to fee whether >the Vine purified , and the pomgra nates budded. Or ever 1 was aware jnj foul made me like the chariots of Ami-nadab. Here a fhower fell upon her head when (he did not look for it. The foul fometimes comes to an Ordinance full of mifgi-ving thoughts, expecting no good •, and before it depart, it's wet from top to toe with the diftillations of Chrifts Spirit. The Church found it fo,when (he had the lead reafon that could be to expect it,Cant 5.5.She might have expected to have found flames of brimftone in regard of her dealings with Chrift, and behold (he findes the droppings of fweet fmelling myrrh.Sometimes in the night-watches Chrift raines upon the foul, when it never expects any fuch thing. David made his bedtofwira, Pfalm6. 6. he could not have watered his couch with his tears, if Chrift had not firft watered his heart with his grace. Sometimes the foul comes to the Throne of grace parched with hardnefle , perhaps as dry as the rock in the Wildernefle, and Chrift fuddenly fends down a (bower, that it goes favourly weeping from his prefence. Did not our hearts burn within us , while he talked with us bj the Vcaj ? Luke 24. 3 2. Jefus Chrift did defcend fuddenly upon them while they were in conference with him. Sometimes a fervant of God takes the book of God into his hand when his foul is dry & withered, and before he hath read half a Chapter, he findes the clouds melting, and his foul bedewed with a (bower of grace, never did a (bower come down fo fuddenly, as the grace of Chrift hath fometimes come down upon the foul. I Partic- fifthly , The rain comes do\X>n not for its own benefit , but for the benefit of the earth. What advantage hath the cioud by all the moifture that drops down from it?it empties it ielf that it may in-rich the ground. Jefus Chrift doth by his word and Spirit and Scepter, defcend for the benefit of men. His Doctrine, the influences of Grace, are for the enriching of his Elect. Chrift came down at firft in his incarnation for our fakes , 2 Cor 8. 9. and all his other defcenfions are for our good. For the filling of our empty fouls, for the quickning of our dead fouls, for the comforting of our ftraitned and diftrefled fouls, it is that Chrift comes full down into the world. His preaching , his knocking, his driving is onely and meerly for our benefit. What fro fit is it to God, that thou art righteous ? Job: 22.3. Chrift hath no more advantage by all the drops he fends down upon the foul, then the cloudsTiaye

for

for all the {howers they let fall upon the earth.

Sixthly. The rain comes down varioufly fometimes after 4 more ftormy manner , fometimes after a milder manner, Chrift comes " **rttc. down fometimes by promifes, comforts, enlargements in a way of mildnefs-, fometimes he defcends in a way of feverity, by rebukes, threatnings. The Church hath as much need of ftormy fhowers as milder (bowers ,of cold rain as of warmer drops, Chrifts more angry drops are as- ufefull for his people ? as his more plea-fant drops. His chiding and frowning diftillations make his comforting droppings more fweet. His milder fhowers comfort us , but his ftormy fhowers try us more ^ If Chrift fhould not rebuke us as well as comfort us, he would indeed lofe us.The great rain of his anger keeps us from ftragling ,when the fmall rain of his love occafions us to wander.

Seventhly, The rain comes doVcn plentifully. Not a drop or two 7 Panic* but whole mowers. Though it come not down all at once, yet as much comes down as is uferull for the earth. Jefus Chrift comes down plentifully , he doth not fcant the foul, he doth not give one comfort, but many comforts. Eat O friends drink^abmdantly Gant. 5. 1. He hath enough in him to give. The Jbul wants more then a little* He is not niggardly, but bountifull, therefore he gives plentifully; and then as the rain falls down in many places at once, fo doth Chrift. All the.earth for many miles together is fometimes rained upon at one and the fame time^ the rain waters many fields at once. Jefus Chrift comes down abundantly he can j if he pleafe^water many fouls, yea many Congregations at once. So many Churches, fo many Jleeces-, fo many Congregations , fo many Paftures. Chrift can rain upon this Congregation, and he can water other Congregations at the fame time. Jefus Chr.ft,if he pleafe , can fend down fuch a fhower as (hall wa-every Congregation yea every foul in the world at one and the fame time. As the drops of a fhower cannot be numbred, no more can the drops which fallfrom Jefus Chrift upon this Church. If we receive not plentifully from Chrift, tis becaufe we ask not plentifully.

For the third particular. ££$* disproportion And here I (hall ejTin^T (how the excellency of Chrift above all material rain, in fix par- £f chrift*

ticulars. t^ll

L 1. Chrift comes don » from the higheft heavens '.The rain defcends ^ a j n .'

from i&xcelk*,,

from the vifible heavens. Philofophers divide the aire into three Regions •, the higheft, the middle , and the lowcft Region. Now they all hold that the rain defcends onely from the middle Region there it is generated, and from thence it defcends upon the earth. But now Jefus Chrift comes down front the invisible Heavens, There he ins at the right hand of God, ,4#^5. 31. and from thence doth every drop whicn diftils upon thehearts of men dcfcend.This is that which Peter tells the fewes Act 2. 33. Being by the right hand of God exalted^ and having received of the Father the premifc of the Hoi] Ghofl, he hath fad forth this which now ye fee and heart. All the good of his Word, of his Scepter, ofhisSpirit,comes down from the Heaven of heavens. There the royal throne is,and from thence doth the rain fall. You muft look above the higheft Region of the air, yea above the higheft ftar in the firmament, if you expeft any drop from Jefus Chrift.

i\Eccelhn. 2. The rain that defcends upon the earth : doth firfl afcend from the earth. A cloud which is the womb of the raine, is a cold and moift vapour exhaled by the heat of the Sun out of the earth or waters, into the middle of the Region of the air, where it is by thecold condenfed,& there hangcth,till by the heat it be diffol-ved into a fhower. So that the fhowers which do drop upon the earth, are firft drawn out of the earth, Pfalm 13 5.7. But now all the drops which diftill from Chrift, are generated in heaven. Jefus Chrift is not beholding to the earth to fumifhhim. What ever he diftils, cither in his Word, or by his Spirit, is originally in and from himfelf. Out of his fullnefs have we all received and grace for grace , John 116. Chrift doth not exhale vapours from the earth , but fends down vapours from himfelf to the earth. All his materials are in himfelf, andfromhimfelf^ if Jefus Chrift could not rain npon us till we did furnifh him with materials, we fliould be out of hopes of receiving one drop from him to the day of our death. We can furnifh him with materials for fire and brim-ftone, but the ingredients of his comfortable rain are from himfelf alone.

5 Ecceilen ^ ^ ^^ e f ^ ^ mt mce g ar y at a u times.Thztt are feafons when

the husbandman craves no rain. He is fometimes afraid of fhowers ,aud wifhes for Sun (hine rather then (bowers. Asfnow infsimmer and rain in harvefi , fo honour is not feemly for a fool, Prov. 26.1. But now jefus Chrift is never unneceflary. This rain can never fall unfeafonably. Theresnotime but the drops of Chrifts

doctrine

docVine come welcom to the foul. There's no moment wherein the influences of Chrifts Spirit are nor grateful! to the foul. That day that is not a rainy day, is a mournful! day. The earth may be too full of rain , but the foul can never be too full

of this heavenly moifture. SiMxiftifufficit, pcriifii.

4. The rain is Jometimes hurtful to the earth. Irmnoderate rsin is as prejudicial as immoderate drought. A poor man that cppref/eth ^ExtelUn. the poor y is likj a [weeping rain that leaveth no food, Prov, 28. 3* As parching heat doth fometimes dry up the fruits of the earthSo ex-ceffive rain doth ofteadrown the fruits of the earth. Sometimes men and cattei are drowned fometimes houfes with their inhabitants are fwept away by overflowing fhowers.But now Jefus Chrift is never prejudicial to the foul: If ever this rain do any annoyance. tomen,itis by accident,becaufe it is not received or improved.! he diftillation of Chrifts Do&rin is fometimes the favour of death, 2 Cor. 2.15.but this is only becaufe men are not bettered by it. The Scepter of Chrift dothbreak many in peices, Pf, 2. 9. but this is becaufe men do not fubmit to it.The influences and ftrivingsofChrift by his Spirit, are fometimes the occafion of the hardning of mens hearts,andfo confequently of their deftru&ion: but this isjbecaufe they do reflft and oppofe them. This rain hath intriniecally no hurtfulIdeftrudiYe property in it.If it ever prove deftructive, it is becaufe of fome evil quality in them upon whom it falls. $Excelkn e

4. The rain is no difkinguijhing Argument between good and bad. It falls promifcuoufly upon the righteous and unrighteous. This our Saviour tells us, Matttf 5.45. The rain indeed fometimes falls in one place, when it doth not fall on another, Amos 4. 7. but on whatfoever City or Village it falls, it comes down equally on all. As fat drops fall upon the fluggards field, as upon the field of the mod diligent man. But now this fpir-itual rain is more diftinguifhing.Though al!,where the Gofpelis preached have the fame common Doctnne,and all have fome common influences of Chrifts fpirit, yet there are fpecial drops diftilled upon the Elect,, which others never partake of. Some are hardened, others are fofned j fome are rained upon to converfion , others are rained upon for obduration •, fome are melted and diifolved, others are ftiffned and enraged. The peculiar drops of fpecial grace are not communicated to all alike from Jefus-Chnft. Arminians may talk, of Univerfal grace, that Chrift doth no more for Peter than for fodas • but the Scripture fpeaks of peculiar grace which is not

com-

*4° Chrifl the dew of heaven:

communicated to all. Why is it that thou mlt reveal thy[elf to w \ and not nnto the World, John 14.22. There is hidden Manna which Chrift never intended to beftow on ail. There are iecret drops which Chrift lets fall on one foul in a Congregation, and doth

Rev. 2. 17. not not diftii upon others. This rain falls with a mod exaft di-ftinction. He hath mercy on whom he will have mercy, (faith the A» yoW\z)and fyhom he Will hi hardeneth , Rom. 9. 18. Chrift hath excluded forae from the benefit of his prayers 3 Jchn 17. 19. And they chat are (hut out of the benefit of his prayers, are excluded from the faving merit of his blood. His propitiation is not extended further then his mediation, 1 John 2. 1,2. The peculiarity of the defending of this rain is cleerly fhowed by our Saviour in the anfwer he gives to that queftion of his Difciples, concerning his preaching to the people in parables. Mat. 13. 10,11, 12,13, 14. 15, Though the rain of Chrifts Doctrine fall down indifferently upon all, yet the fpecial grace of underftanding , applying and improving that Dodrine,is not given unto all.

6Eccellen 6. The rain can make nothing tyring where nothing hath rooted. The fhowers are able to make both grafle and corn , and other plants grow up ^ but if either the earth be barren. or if there be no foundation of roots, the fhowers can do nothing ^ the rain can make nothing grew up out of rocks. It cannot make wheat grow where none was fowen. But now Jefus Chrift doth not on*» ly make feed grow where fted is fowen , but he makes feed grow where none was fowen. Chrift by the drops of his Doctrine,and by the influences of his Spirit, makes the rocks bring forth fruit-, He doth not only caufe plants to fpring in good foyle, but by the, dropping of his grace , turns a barren foyle into a fruitfull foyle-one good fhower from Chrift will make the barren heath as good ground as the fruitfull valley. The Word of Chrift is called leed, 1 Pet. 1. 23. it doth not only make feed grow,but it is feed it felf. Chrift by raining down, turns the Thorn-tree into an Apple-tree He changes the thiftle into wheat. Other rain brings up fome-thing where fonaething was. but this rain brings up fomething where nothing was.Other fhowers bring forth figs from Fig-trees, but thefe fhowers bring forth figs from thiftles. Other rain brings up a Crop where a crop was fown,but this rain brings forth a crop where none was fown. Thofe three thoufand you read of All . 2. 37. had not one root in them when Pete* began to preach- but before he had done raining upon them, their hearts were a nurfe-

ry of all living plants.

The ufes of this point. yf es

1. H^rv jtfth MAJ Chrift expetl ftuitfulneffe from his people.My beloved (faith tne Prophet) had a vineyard planted™ a very fruit-full hill. Andhe fenced it y and gathered out the ftones , cfrc. and he looked that it Jbould bring forth grapes Efay 5. 1, 2,3. Id's but equal that; they that live under ChriOs Doctrine and Scepter, l Le tf on * and under the influences of of his Spirit, (hould 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 hisfeafito , Pfal. i. 3. Chrift is fpiritual rain, he is both cleanfing rain and fatning rain. They that live under fuch droppings ; Will be one day found inexcufable, if they be not very fruitfull ^ thqfe paftures that are manured every year, if they have feafortable Sunfhine and fhowers, are laid open to the wilde champainif they be not fruitfull. Remember ferioufly that of the Apoitle , and lay it well to heart, Heb. 6. 7,8. No Argument can be ufed to plead for thofe that live under thefe fat fhowers without abundance of fruit.

2. Behold the nrcejfity of Chrift. Is not rain neceflaryfor the 2 Leffm* ground? are not feafonable fhowers neceiTary for the fields and

p allures? can any plants live long if they be not watered? No more can any plants that are in the foul live without continual fupply from Chrift The Doctrine of Chrift is not unnecefTary,the Scepter of Chrift is not unufefull, the influences of Chrifts Spirit are not in vain. Chrift in all thefe refpeds is as neceffary to the fol, as the rain and dew are to the earth. He is either blind, or proud, that doth not fee an abfolute neceffity of Chrift. Egypt is fruitfull though it have no rain-, the yearly overflowings of the River N I LV S is inftcad of fhowers * Jefus Chrift is as the river N I LV 5 to our EGYPT', did not he by the overflowing ftreams of his grace water our hearts, they would neither bud nor blofTom,rtor bring forth-He is both the Husbardmanthat plants our fruits, he is the foyle that bears them, and he alone is the rain that waters them. Never think of the need the earth hath of the rain, butmeditate of the need your fouls have of the droppings of Jefus Chrift.

3. How blind and picked are they that are offended at the tti-

I i (trine

Chrift.

I

342 Chrifi the dew of heaven.

Urine of fefus Chrifi! When Chnft was on earth , many were thincuchat Vandalized ac his Dodrine.And there are many (till even amongft men Hum- Chriftians, that are offended at it. He is to this day a ftone of ble at in fiumbling , and a rock^rf offence ? to them that fiumble at hit Word. the Do- Kom. 9. 33. Men find out many waies of Humbling at the Do-?™£ of drine of Chnft. To inftance in a few.

(l)Somi are offended at thefiriclneffe of his Dotlrine. Chrift by his Dodrine doth condemn, not only the outward ads, but the inward motions of fin in the heart, Mat. 5. 28. He commands the plucking out of the right eye , &c. Duri Sermones durioris magifiriy have fome faid of thefe Precepts which are indeed the commendation of ChriftsDodrin.

(2) Some are offended at the [implicity of his Doclrin. Thus the wife 6reeks were offended at him The Apoftle mentions this, 1 Cor.". 1. 17,18. They were of opinion that TV///and Demofihe-nes did far excel the Dodrin of Chrift for eloquence.

(3) Others are offcr.dedat the fpiritualiiy of hus Dotlrine. They think his Dodriu is too myftical aud fublime. This was that which mademanytakk.offenceat him, ^g/w 6. 51, 5 2. 60,61. They thought it was a ftrange kind of Doctrin , that Chrift fhould give them his flefh to eat.

(4) Others are offended at the Divijions which follow upon his Dettrin. Though the Doctrine of Chrift be in it felt a Doctrine of peace, yet accidentally meeting with the corruptions of wicked hearts 5 its snoccafion ofdivifion. Luke 12, 49. lam come to fend fire on the earth , and Math. 10. 34, 3 5. Think^not (faith our Saviour Jf£tff / am come to fend peace on earth. I am not come to fend peace Jbut a fyrord,&c Thefe accidental divifions which follow upon Chrifts Doctrine, caufe many to be offended at him^And if any can receive his Doctrine, yettheyare offended at hisGo-vernment. This is a general offence, P/4/.2. 2,3* Let us breaks their bonds afunder, &c. His Scepter is too ftrict, too fcvere,&c. Let all that arc offended with Chrift any way, know that thefe are groundleffe offences. They are Scandal a accepta not /can da I a data. For Chrift comes down not as poifon to deftroy men, but as the rain to preferve and nourifh men. Take heeed therefore of being offended at Chrifts remember he come down,both in his Doctrin and Government, not for the ruine , but for the falva-tion of men. Chrift hath all the good properties of the rain,but. none of the bad properties. Whofocveris offended at him is offended at hif own mercy, 4. L*j

4. Lay jour hearts open to recrive the dift illations ofChrifi.tyhen 4. Lcflbm any of this rain defends, lee the veiTels of your fouls be fee wide open to receiveit. When ( hrift drops in his Dc&rine, when Chrift dtftils upon you by his Spirit, let your hearts be in a readi-nefle to drink it in. The rain doih no good unlefs it be taken in. All the drops of Chrift will do you no good , if you do not take them in. \Vhen rren are beleagured in a City and want water, they fet out all their \effels when afhower comes, thatnodrop may be loft. Gods children are in this world as in a befieged City ^ you want rain, O let not one drop of Chrift fall befides you.Open your mouths wide, that you may take in, yea take down all the pleafant drops of Chrift. Two thirgs are neceffary for thofe that would have this rain. lirft, They muftget under the cloud. The publick Miniftery is the cloud by which the rain droppeth, Efay 5. 6. Abide where you fee thefe clouds gathering thickeft. And when Chrift drops down thorough thefe clouds, be fureyour vef-fels be fet out uncovered to receive what-ever falls.

<$.What a miferable condition is it to he without Chrift \ ft's$. Lcflba* made the top ofallmifery, Efh.i.iz* Hethatis without Chrift is as parched Land without rain. The Scripture threatens withholding of rain as a fore judgement , Amos 4.7. / have with-holden rain from you, when there were yet three moneths to the harveft. 'Tis threatned as a judgement againftthem that came not up to keep the feaft of Tabernacles, that on them there /hall be no rain, Zech. 14. 17. If it be fo fore a judgement to want the natural rain •, what is it to want this fpiritual rainPPity fuch as want Chrift, more than you pity thofe that want other rain.

6. When ever you fee a Jhower fall do^n upon the Earthy medi-6* Ltffon* tate on fefus Chrift. For this reafon doth Chrift refemble himfelf to all thefe things, that we might have remembrancers every where to put us in mind of him. Let every drop of rain be a natural Preacher > to put fome fcrious thought of Chrift into your hearts.

•

Ii 2 iPET.

m §44 Cbrifi the chief cornerJione;

iPET. z.6. Jbbold, Hay in Sm a chief cornerfione^ cleft mi

SERMON fmiOM.

T

HE Apoftle at the feeoad verfe of this Chapter, doth ear-neftly intreat the fcattered Jews, to whom he writes.thisE-piftle, that they would as new born babes receive the fincere milk oftheDo&rineof the Gofpel. He preffech this by many Arguments 5 As,

i .God had appointed cjiis to be the fouls nouriflament.The milk Ver.2. of the miners breail was not more nouriftiing to the new-born Infant, then the do&rine of the Gofpel is to the fouls of regenerated Chriftians. z. God had fandified thefe to be the means of their fpirkuai

Sowth. As the child growes by fucking the milk of the eaft* fo do Cbriftian* grow by driekingin the Dodrine of the Gofpel.

3. The Dodrine of'che Gofpel contains in it the fweetnefle of the love of God and of JefusCbrift towards them that beJeeve,

Vcr..^ he that hath tafed of this Iweetnefle cannot but ihirft after k.

4. By receiving into their heart this Do&rine,they ihouid have the dofer coiUtfwnion with Jefu* Chrift. To yvfam coming as to-4-living ft we,ye as. lively ftones are built up, 0-c. This lie confirms by an argument taken out of the Old feftament, which is here cited and improved to illuftrate the thing in hand. This- is in the Text, Wherefore it is contained in the Scripture-, Behold Ilay in Sion, &c.

Two things are confiderable in. the Text,

1. The denomination or Title given to Chrift. A chief corner fionc,

2. The Explication of this Tide by the properties of it. . A Thefe are two.

Chrift the chkf comer ft om> T0

i. He is an Eteft or chofen ftone. i. He is a precious ftone. *

I (hall firft begin with the denomination, A chief corr:trftone. The fum is this, i

The Church of God is here compared to a fpiritual edifice a or building \ Every true beleever is compared to a rnyftical (tone in this building •, And Chrift is here refembled to the corner (lone. The Note from that firft particular will be this, vi^ %

Do#. That the Lord fefus Chrift k the chief corner ft one of the spiritual Structure of Gods Church. Both Prophets, and Apoftles, Doll* and Chrift himfelf give ample Tcftimony to this truth.

i. The Prophets which were before Chrift do bear witnefs to this. Sec Bfay 28.16. From this Teftimony my Text is borrowed. Behold^ Hay in Sion for a foundation , a ftone ^ a tryed ftone , a precious cornerftone, a fure foundation And the Prophet David long before him, Pfalm 118.22. fpeakicg of Chrift hath thefe words. The ft one which the builders refufed, is become the Headftone of the corner.

2. The Apoftles which fucceeded Chrift, they concur with the Prophets. See that famous Teftimony which is given before the greateft of Chrifts adverfaries, by Peter and fohntwo of his Apoftles. Though Peter was the onely fpokesman, yet doth John alfo agree with him, Acls^.. 10, n. Be it known to yon all, and to all the people of Ifrael^ that by the Name of fefus of Nazareth, doth thu man ft and here before you whole. This is the Hone which •was fet at nought by you builders , which is become the head of t^ye corner. Hear alio the Teftimony of Paul, which is both full and clear to this purpofe, Ephef. 2.2c. Ye are built upon the foundation of the Prophets and Apoftles , fefus Chrift himfelf being the chief corner ft one.

3. We may add to thefe the Teftimony of Chrift himfelf, hear itirom his own mouth, as it is recorded by three of the Evange-liifo, Mattk. 21.42. Mark^iz. 10. Luke 20, 17. fefus faid unto them, did you never read in the Scripture^ the ft one which the build-ersrtfufed is become the head of the corner? ]n the mouth of all. thefe wkneflcs is this truth fully eftablifhed. Two things I fhall. here open.

i* In whatrefpc&s Chrift iscompared to the corner

ftone. 2. How- he excels ail other corner ftones,

h Tor

*4®

In w+i.u refpefts Cluitt is

Ghrijl the chief corner fiane.

i» For the Firft,Chrift is called the corner Hone in four refpe&s. t. In regard of fuftentaiion. The corner ftone doth uphold the whole building : if the corner of the houfe fall, the whole ftru&ure comes to the ground. The Holy Ghoft fpeaking of the compared (laughter of Jobs children , faith , There came a vrind from the t* a corner wildemejfe, and [mote the four corners of the hcufe, and it fell upon Art$ • V the young men, and they are dead, Job 1. 19. Some ftones may drop *"'* ' out of tfie middle of the building,and yet the building may ftand : but if the corners or foundation (brink, the whole fa brick is dip (ol ved. Jefus Chrift is the fufteiner aud upholder of his Church. Therefore he is called the foundation ftone, as well as the corner ftone, Efay28. 16. He is the great pillar that bears up his Eled;. The Churches peace, the Churches grace, the Churches comfort, the Churches falvation, are all upheld and maintained by him. Solomon reared up two pillars of brafs in the Porch of the Temple, the one he called Jachin, that is, he Jhall eftablijh; the other Boaz,, that \%,ftrength, 1 Kings 7. 21. Thefe two pillars amongft other things did typifie the invincible (lability and ftrength of the Church, whereof the Temple wasafignand figure. The Lord Jefus Chrift is to his Church, both fachin and Boa*, -, he is both the eftabli(bment, and the ftrength of his Elect- he is that golden pillar that bears up all.The Poets have a fictitious conceit of Atlas a great Aftronomer, that he bears up the Heaven upon his (boulders • That's but a fable , the great body of the Heaven is a burden infupportable to any creature. Jefus Chrift is really the great Atlas, that bears the whole burden of the Church with all its concernments upon his (boulders. Eliakim was in this a type of Chrift, the Prophet faith of him,Efay 22.21,22,23,24. That h e (ball he faftned as a nail in a fure flace, and he Jhall be for a glorL QMS throne to his fathers houfe, And they Jball hang ufon him al[ the glory of his Fathers houfe, the off-faring and the ijfue, all vef m lels offmall quantity, from vejfels of cups to all veffels of flagons t This Eliakim was a figure of Chriit, for Rev. 3.7. That wnich is here promifed to him, is attributed to Chrift •, Thefe things faith he that hath the Key of David, he that openeth and no man Jhutteth, and he that Jhutteth and no man openeth. He is that golden nail, upon whom all the concernments of the Church both fmall and great do defend. From veffels of cups to veffels of flagons,alI hang upon him. The Prophet Efay foretelling hisbirth,doth attribute this to him, Chap.9.6. When he faith, that the government Jhall be upon his

Shoulder*

fboulder. God hath devolved the whole care and weight of his Church upon him, and upon him mud we roll it.

2. In regard of Vnion. The corner ftone is that medium by 2>Rc$e8* which the walls of thehoufe are united into one building. Pull out the corner ftones, and the two fides of the houfe are fepcratcd one from the other. Jefus Chrift is he and he alone that doth unite the feveral ftones of the fpiritual building one to another, This may be confidered two wayes. Chrift an

(i.) In reference to the uniting of the J ewes and Gentiles. Before uniting Chrift, the Jew & Gentile were divided and feperated one from a- J^" 6 ^ nother. This reparation did commence and begin after the return re f ercncCB of the Ijraelites out of Egypt into Canaan, which place was i. Refer*' afligned unto them by lot,as we read in the book of fofbuah.Then. were the Jewesina more confpicuous manner formed into one Polity or Common-wealth, and from that time the feparation began. That which made this feperation was the ceremonial wor-fhip which God eftablifhed in that Church or Nation,according to which they and their pofterity were to worfhip God. This reparation continued from that time, until the death and refurre&ion of Chrift.During all this long tract of time,there was a manifeft feperation between the Jew and Gentile,but now Chrift hath as a corner ftone made a firm union between thefe two, fo. that the Jew and Gentile are brought together under the fame worfhip This is done by the abolition of the Ceremonial Law. Chrift hath taken down this wallof feparation, and fo made both one Churcfi. The Apoftle treats largely of this in Eph. 2. 13, 14,15, 16. He is our peace who hath made both one^ and broken down the middle wall of partition between us^ &c. The Jew and the Genrile are -rkjw made one houfe by the death of Chrift.

( 2.) In reference to the spiritual union of bt Levers one with a~ * '* nother. We read often in Scripture of fpiritual fellowship and communion between beleevers. The Apoftle, PhiLii. fees^s of the fellow/hip of the Spirit, and Phil.i.$. He makes men:ion of their felloVpJbip in the Go/pel. So 1 John 1,7. faith the Apoftle, 7f we walkjn the light as he is in the light, w e - have fetlotyffiip one with v f^^ ili another. This fpiritual communion or fellowship doth confift 9 ™i ? £"^

pirft, In mutual affclJion one to another. One Saint loves feauaicn of another, though they have never, feen the faces one of ano-^ ek 5Y crs ther. £0 f^

Secondly, * l

Secondly, In participation of the famegraces and priviledgtii

C 2 ) They are all like one another: They partake of the fame gifts,of the fame Graces •, the fame Reconciliation, the fame Adoption, the fame Sandification , the fame falvation that belongs to one, belongs to them all. This is that which the Apoftie mentions, iIp/3.4.4,5 5 6. 1 rom hence it is that the Scripture calls the falvation of the Bled, Common-falvation, fude$. becaufe it's com-, mon to all the Eled. The fame graces which are wrought in one Saint, are wrought in another , though perhaps different in degrees.

(3 ) Thirdly, In the performing of mutual offices one u another. They

pray one for another, they give thanks for the good of one another, they grieve for one anothers evils, they bear one anothers burthens ,they rejoyce in one anothers comforts^ they fupply one anothers wants, both outward and inward as far as they are able. The Apoftie fpeaks of thefe mutual offices, which beleevers by virtue of that rellowihip which is between them owe one to another, in that, 1 Cor, 12.26. Now it is in and through Chrift,that union and communion of Saints one with another is made. Our communion with Chrift is the foundation of our mutual communion which we have one with another, Joh.1j.23: Iinthemand thou in me, that they may be made perfeel in one. 'Tis this uniting corner (tone that brings every particular ftone to the building into one. For oar mutual union one with another, is in him who is the head of the union. The Apoftie fpeaks fully of this, in Ephef. 1. 10. That he might gather together in him all things, both which are in Heaven, and which are in Earth* The Greek word is very iigniiicant, 'Amtu^ahaaiem^u^ to gather to a head All the Saints of God that are, were, or (hall be, both thofe that areglori-oufly triumphing in Heaven, and thofe that are yet militant upon earth, are gathered together to a head in Jefus Chrift. Member-fhip with him is the foundation of mutual memberfhip which we have one with another. This is the fecond. R h li 3 ' in re l ar ^ G f Direction. The corner ftone is that which gives

9' e JP e • tne builders direction, how to lay and place all the other ftones. If the feveral ftones of the wall be not laid level to the corner ftone, the whole building isfpoyled. He that would build right, mull have his eye to the corner ftone. Jefus Chrift is a beleevers Dire&ionandRulein all fpiritual things, that which is not done by Chrifts Command, or Example, or byfome direction from

him,

him, is noc well done. Learn of me (faith our Saviour)/or lam

lowly and meek-hearted, and ye Jballfindreft to your fouls, Match.

it, 29. Jefus Chrift is the beleevers pattern. His Word and

his example we muft have an eye continually upon, if we would

notmifcarry. He that faith he abideth in Chrift , he ought fo to

wallas he ftalkeA,i John 2. 6. Lay all things level to Chrift, and

then aft vigoroufly. 1 have given you an example, that ye fhoxld . -

do as I have done to jcu , John 13.15. Nothing will either be

lading or comfortable, which doth not run parralJel with the line

of Chrift. i.Rc$e8.

4 In regard of Beauty, Skilful builders place the (Irongeft ftones in the corner, becaufe of bearing ; and thefaireft (tones, becaufe of beaury. If the corner (tones be graceful, the whole building is more comely, Pfalm 144. 12. More Art is bellowed on the corner (lone, then on any other part of the building. Jefus Cbrift is the beauty of the fpiritual building. If this one (lone were taken away, the whole building would be an uncomly heap. One Chrift hath more beauty in him than ten thoufand Saints, Pjalm 45.2. Thou art fairer then the children of men. The faireft Saint is but an Ethiopian, if compared with Chrift. He is in refpeft of his beauty compared to the Lilly and Rofe, which are the moil, beautiful of all flowers, Cant. 2. 1. The blindc world looked upon him as deformed, Bfay 5 3.2/rhere is no form nor comlinelTe in him, but thofe that know him, admire his beauty. Look upon him in his Divine Nature, and fo he is more beautiful then the Sun. Look upon him as man ^ and fo he is exceeding beautiful. No doubt but his body, for the outward feature of it was very comely. 'Tis a Rule which Divines have, That which God doth immediately, he doth mod exatlly. And for his foul, that had more grace in it then is in all the Sons of men laid together. His foul was unfoyl'd by fin,and it was richly furniflied with all grace. God (hewe4 more of his Art and Skill in Jefus Chrift , then upon all the ftonfes-of-the building befides. The Beautiful Angels are black, if compared with Chrift. This is thefirft par2 ,-rh e Ex. ticular. cdlencies

2. For the fecond. Chrift differs from all other corner denes of Chrift in five refpeds. above all

1. He is a living ft one. The corner ftones of all material build- c ™™* ings are inanimate. But Chrift hath life in him, 1 Pet. 1.4. $%ap CS hath life in himfelf, and he communicates life unto the v. hole 2 ixcellen.

K k building,

building. From him all the ftones of the fpiritual houfe are called Iive/j ftote'SyVerfc 5. Ye alfo as lively ftones are built up a fpiritual houfe. ..2. He is a ftone of Gods immediate laying. God himfelf did 2. xct en, k o ^ poiifh and place this ftone. Other corner ftones are fafhi-oned and laid by men, but this is fafhioned by God himfelf. This is in the Text, Behold, I lay in Sion a chief corner ftone. He is therefore called by the Prophet, Dan. 2.34. A ftone cut out of the Mountain without hands ; that is, without the hands of men-There was no humane help for the polifhing of this ftone, God himfeif is the chief and onely Architect. $.£xcellcn. 3. He is a corner ftone that can never drof out of the buildint. Other corner ftones will in time loofen and fall : the corner ftones of that Temple did at I aft fall, but this corner ftone can neither fall,nor beweakned.Chriftfticksasfaft now,ashedidthe firft day he was placed. lExccllen. 4» He receives no ftrength from the other ftones. All ittaterial corner ftones, as they ftrengthen the building, fo they receive ftrength from the building. The other ftones are fome defence to the corner ftone : but Chrift receives noftrengthening'from any ftone of the-building. What need hath Chrift of fiipport ? If he had, what can weak Saints do to fupport him ? The Saints help to ftrengthen one another,they contribute no ftrengthening at all tohim. _ ., 5. Chrift x a corner ftone that reaches from the bottom to the top.

*' * 'inother buildings there are many corner ftones, becaufenoone is large enough to ferve for all: But Chrift is fo large that there is no need of any other. The building is a carrying on every day, and will-be, till the number of the Ek ft be brought in: butlet it rife never fo high, there will not need orie corner ftone mote. If there were but one corner ftone in other buildings, the 1 whole ftructure would be fpoiled. This fpiritual ftrucTure would 'be fpoiled , if there fhould be one corner ftone more. One Chrift fupplies the need of the whole Church.

— ■ —■ ■—n

iPET.

1

iPET. z.6. xix

SERMON

A chief cornerfione y eleB y precious*

Proceed to the Application.

C Information. 1 Vfe of

which is for < Exhortation. M or -

^Cqnfolation, «^

1. For information. It teacheth feven Leflbns. i.Irfcrcn,

1. The perfetuity of the Church. The Church of Chrift is a liable building ♦, it may flu^e, and totter, and be ready to fall, but it cannot utterly fall. The Church of God may erre both in Doctrine and manners. The beft of men are but enlightned and fanftified in part,thereis a remainder of blindnefle and ignorance in their mind, and of rebellion and ftubbornnefle in their wills & affeftions,therefore they may erre both in Do&rine and manners. The Church oiEfhefus is charged by our Saviour,that (he had left . her firfi lovejtev. z.^.The Church ofGalatia is faid to he removed Cha Pv 1,5 ? to another Gotyel ; And that which befalls one or two Churches, may befall an hundred Churches. Our Divines prove againft the the Papifts, that general Councels have erred. The Church of God may iometimes be hid under perfecution, it may wattf the publick preaching of the Word , wirh the publick Ad-miniftration of the Sacraments. Our Divines prove againft the Papifts that the Church of God is not alwaies fo apparently vifible as they would have it. In the dayes of the Prophet Elijah, the Church of God was under a great eciipfe. See what he faith , 1 King 19* 10. The Children of lfrael have for fallen thy Covenant, &c* The Church was very low, when fo intelligent a Prophet could not find one befides himfelf that cleaved to God, yet what anfwer doth God give him v.'ift.Yet have J left me feven thoufand in ifrael^all the knees that have not bo^td to Baal, and every mouth -which hath not kijfed him.Wzzx what the Prophet Az,ariah faith to King Afa to this very purpofe, 2 Chron. 15. 3 ♦ Tor a long feafon

Kk 2 lfrael

* § 2 CAr//? *4* chief corntrftom.

IfrAtl hath been without the true God, and without a fetching Priefi and without Law. As the Sun and Moondonotalwayesvifibly ihine out to the World,but fometiracs fuffer an eclipfe,fo doth the Church of God •, yet nevertheleflethe Church of God can never be utterly exterminated. If we confider the nature of the thing^thc Church may be abolifhed , and ,ceafe to have a being in the earth v but if we confider the Decree of God, fo the Church can never csafe. God ever had fince the promife made to Adam in Paradife, a Church in the world.and he ever will have a Church in the earth, till all the members thereof be made triumphant in heaven. The gates of hell Jhall never prevail againft it, Mat. 16.1 £. It may be brought low but it cannot be thrown down. Thefe material fabricks, where theCburchof God meet for holy worftiip, may thorough the fury and covetoufnefTe of men be taken down, that one ftone (hail not be left upon another.See how the Church complains of the havock made by thofeSacrilegious invaders,- Pf. 74. 7, 8. The Church was not deftroyed,though the Temple and Synagogues were deftroyed. This fpiritual building of the Church '(hall ftand though all other ftructures fall. The great reafon is, becaufe Chrift is the foundation and corner ftone. Other buildings may fall though the foundation (land-but this building cannot fail unlefle the foundation be deftroyed. ^Fnferca. % That the Church of God is a verj glorious building. Amongft many other titles k hich are given to theChurch,this is one-it'scal->ed agli-rioxsChurch'JE,$h.5 27.lt fhall be glorious when it comes r.o hcaven,of wch that Text is properly to be underftood And itis *loriou« even here on earth. I am black^but comclj. O je daughtersof Jerufalem.as the tents of Kcdar y as the curtains ofSolomonCant.1,5 A'gljrioKS and high throne Srcm the beginning is the -place of our San-ftvarj Jer. 17, 12.1 \ll the edifices and Palaces on earth,are but ugly cottages, if they be compared with this fpiritwal building-, the Church. The Temple of Solomon was the mod excellent fabrick that ever the earth carried. Its called a gloricus and beautiful houfe y lia. 64 11.and yet that was but a type of this building: See how it is deferibed in the Revelations,ch^. 21. 10,11, &c. Itmuft needs be glorious, becaufe all theftones are living ft one -.Every, ftonehath the glory ofGod on it,& then beiides,which makes it beautifull indeed , Chrift himfelf is the corner ftonej How glorious muftthat building be, where Chrift himfelf lies: as the foundation ftone/ To be the leaft ftone-in this building is far better than to be the great-eft pillar of any material building. 3. The

3. The Btlesvers union with Jefus Chrift. The Scripture doth frequently cell us the myftery of the fpiritual union of Chrift and * Inference Beleevers. They are not only one by participation of gifts and

graces 5 they are notonelyonein will and affection,as the mem-ber*of the Primitive Church are faid to be, Jtls 4. 32. but there is a. real fpiritual union between them. / in them and thou in me , John 17. 23. ThisPriviledgeis ptoved , as by other expreffe Scriptures^ fo by this Metaphor; as the corner ftone, and the fuperftructories are united in one building v fo Chrift the corner ftone,and all the living ftones built upon him are made one myfti-cal houfe. The Apoftle mentionethifiis from this very fimilitude Epk.2.ia r 2 1 .Chrift and beleevers are'made one holy TemplejOnly there is this difference between that union, which is betweenChrift the corner ftone and the living ftones & the corner ftone & fuper-ftru&ory ftones of material bui!ding?:Every beleever is as needy fig nited to'.Chrift as any beleever. .In other buildings fome ftones are more needy united :o the foundation than others are ^ but in this building everyBeleeveris equally united to Chrift the corner ftone.

4. The herrMc pride of the Papijls. They are fo intollerably ^Inference. proud, as to apply this Title to the Pope, making him the corner

ftone of the Church. They apply that in Efay 28'. 16. to the per-fon of the Pope, as if he were the foundation of tire Univerfal vi-fible Church.They fay that the Pope is- in theChurch as the Sun it in the firmament, and that the raining and^fhaking of the Pope, would be the (baking & ruining of the whole Church. The Scripture teacher us a better foundation Both "Prophets and Apoftles were igorant of this Romifti foundation •, they built not on the Pope:, but on Chrift, Eph. 2. 20.The Pope is the corner ftone of the j4pvftatic*l Church , not of the JpoftoticalChmxh , He is the foundation ftone^of the adulterate Church,not of the chafi Church he is the foundation of the Synagogue of Satan , not of theSpoufe. of Chrift. THe Church would befureto fall, if it had fo weak and fo wicked a foundation as that man of fin is. Chrift did not fay upon thee Peter x but upon this RockJveM I build my Church ,Mar. 16. /8. Peter whofe fucceffor the Popeboaftshimfelf to be, did publickly preach- Chrift, not himfelfthe corner ftone, Jtls 4. it. It is no honour, but a great dtfgrace to be a ftone of that building whofe foundation ftone is the fon of perdition.

^.B hold from this Text the truth of the two natures ofChrift.lhe $ j n f er en%l Scriptures teach that Jefus Chrift is both God and man. Both thefe

natures

$g± Chifi the chief corner ftone.

natures are afferted in this,Text The Divinity is confirmed from the clofe of the verfe, He that bddveth on him (hall not. be confounded If Ghrift were not God , it were a Idolatry to believe on him. | No meer creature is without fin nor to be relied upon without tin. And then the truth of his humanity appears from hence,that he is the corner (tone of the fpiritual building.He could not be a part of the fpiritual houfe, if he were not of the lame nature with the other itones of the building , io often as you read faith in Chrift required , beleeve his God-head, and as often as ye hear him called the corner done of the Church •, beieeve the truth of his manhood 6 Inference ^j-y e g reatne ff e 0 f Chrifts ftrength.fhe Scripture doth attribute Almighty power toChrift as wel as to theFather.His name Shall be cat-led the.mightj G^,Efay 9.6.The ftrength of Chrift appears by the great w.Q*te he hath done and doth do. He fet up the world by his power, Without him rcas not made any thing that mat made,l.J6b$. He doth by his powerful providence govern the worldjProvidence belongs to Chrift as well as to the Father- my father ftorketh hitherto and 7wp-kJ0h5.17-.And then his power appears in this,that he isthe chief corner ftone that upholds the Church;if there were not Almighty power in him,fuch a burden would break him to pieces. Next to the bearing of his Fathers wrath • no fuch heavy burden as the fuftaining of all the concernments of the Church. Conifer what a vaftfabrick the Church is, it's a very huge building. And th?n confider what potent enemies it hath,a world of wicked men, legions of powcrfull Spirits ^ and then confider how weak every ftone is in it felf. And then confider the multitude of its concernments,and it will appear, that be that bears up this building, muft needs be a perfon of vaft and infinite ftrength. Thou haft laid ftrength ( faith the Prophet )on one that is mighty. Pf. 89. 17. Infe e e ?* ^* nearnefs of Chrift to his Church. The Name of the Lord is called Jehovah Shammah, Eisk.ult. ult. Chrift hath promifed to be with it for cxer,Mat. 28. ult. He feemes fometimes to be far off, to try how his people will carry themfelves in his abfence- the nature and ingenuity of the childe is heft- feenin his fathers abfence. But though he feem to be at a diftance, yet he is neere-he may be out of their light, but he is never out of their call ^ The Lord is neer to all them that call upon htm. This Metaphor fhow-eththis, the corner ftone is not far off from the roof, and yet Chrift is neerer to his people ,&hen the corner ftone is to the next

ftone

{lone of the building-He is not only with them, tut in therff. John 17.23. Thus much for Information.

2. Tor Exhortation. It commends thefe four things to all u* „ . .

^\ n.* * vie of

Chriftians. Exhortat.

1. Take heed of building upon any'other foundation. The "Evan- z j) ut y m gelift makes mention of a double foundation, which our Saviour feveral teaks of at the clofe of his Sermon on the Mount, Matthj,i^ i Tandy 26.Therockj foundation is only one, namely'Jefus Chriit,or which foundari-is all one, faith in Chrift. the fandj foundation is manifold.- °^ boiic

Some"butld their hopes-off aha\ton on their good worky. This is up "^ the foundation of the Papifts. They hope to fc*e faved by their doing. They may do well to confider what the Scripture faith of this foundation, Luk^ 17. 10. And Rom. 9, 30, 31,32, 3'3- building on works is not a,divine, but a humane foundation.

Some build upon outward p«/f fl(fo».Thisisthe foundation-ofcarnal profeflbrs. They may do well to confider what our Saviour Z fiith,Z^%i3-2^,27. J,

Some buildupctn their good meanings. They have as good a heart ^3;. to^God as the beft. Thisis the foundation of ignoranrProteftants. Whatfoe\<er foundation of falvation , grace or comfort beftdfcs Chrift, is laid,is a fandy foundation, andwiilappear to be fo at the day of Judgment. The Apoftle cuts off all other foundations beiides this, 1 Cor. 3-. 11. 'He did not fpeak ignerantly , for be- faith , v, roithat he Mr'aJsa^w4fe; )^fter%Vitlder. 'Phey are not wife Mafe-knltfers^but ignorant'botthl^s'tWbuikl rj <$r reach o-thers to build , either hope of comfort or of falvation, upon any other foundation. In one word', all foundations of falvation befidesChrift^owfpeciousTaever they be , will prove atlaft foundations 46 daxnnari*ki ■: • Arminian Socinrao, Popifb corner-ftoiieswttt moulder, to

2. Ackntfjfie-dge'Upon wkowwllfourffirirual good doth depend. 2Duiy^ Ail your graces, all your comforts, all your priviledgesare bottomed on Chrift Chrift lies as the foundation of alL The-Scripture trffirais -all our goodto be s -bottomM on Chrift.

OurEledion,^ffifcj;j4v *di

Our J unification, Eph 5. 1. Our Adoption, Eph. 1. 5, Qur Salvation,

He

He is called not only a Saviour, buc falvation in the abftratt, Bfay 62.11. fay ye to the daughter of Zw», behold thy falva* don cometh. What ever good we have, or hope for , it is for

Chrift and from Chrift. He "k-m*dt t9 hs of God n ifdum sight eonf-neffe , fanclification , redemption , as the Apoftli faith , i Corinth. 1. 30. that you (ink not ± it is from Chrift a-

3 Duty. lone -

Caft tit* care And burthen of all jour concernments by faith on Chrift. There are two Texts of Scripture enjoyning this duty -*•'■ theoneisintheQld'Teftamentf the other in the New. That in the Old Teftament is in Tfalm 55.22. Cajl thy burden on the lord And he willfuftain thee. That in the New Teltament, is in 1 Pet. 5. 7. Cafting atiyour care on him. Thole two words,burchen,Carc, take in all our concernments whatfoever. There arc many burthens, as,- a burthen of fin , a burtherr of duty,z burthen oifnf-ftring, a burthen of lofs, a burthen of fuccefsjttues and events are a heavy burthen fometimes. Lay all this on Chrift. And then how many cares is a beleever liable unto t a crowd of cares comes in daily. Caft thefe by an acT of faith on Chrift. He is the corner ftone, he hath undertaken to bear the burthen of all. You honour him, as well aseafe your felves by cafting all on him, the ^Dttty. ftrefsofall.

4. Beftable. Stedfaftnefs is often commended to Chriftians, as \ Corinth \%. nit. Beftedfaft* mmoveable, and 2 Fff. 3. 17. Let thofeftones totter and (hake, that have a (baking foundation. The inftabiltcy ofbeleeversisfomedifparagement to Chrift, the corner ftone on which they are built.

Confol. 3- For confolation. This may comfort bcleevers.

1 Cafe 1 • Against their ovrn \\>eak»efs. Who that knows his own heart

buc findes his graces weak? Every temptation (hakes him, as if it would (hake him to pieces. Remember to thy comfort Chrift is the corner ftone of thy grace, as well as of thy falvation. He hath ftrength though you be weak*

2. In cafe of the totterings of the Church. Such blafts arife fome-

2 Cdje t -mc t0 tnreaten it S ruine. Remember the corner ftone ^ yea he is

the corner as well as the corner ftone.

1 PET.

sH

PET.a.6.

Cfcri/i the chief cornerfiottOy */#$, ^ pr*-

^*'* SERM.

A A 9

I Proceed to the properties of this corner-ftone. Firft,itisan Bletl ftone. Secondly, 'tis a precious ftone. The Pro-

For the firft , .E/^. This word hath a double (igmfication. It *£*£* of fignifies choice, excellent. And it fignifics elected or c%™. Gerhard [^ flJJJ^ thinks MAt*roj, in this place is notufed participially for elect or cho-/^butnominallyibr excellent and precious.But I rather conceive that it is here ufed participially, for elected or chofen. This fignification have our Tranflators given it. I am induced to think it is fo ufed here for tw o reafons.

1. Otherwife this and the next word *mp& would fignifie one and the fame thing. And it's not probable that the Holy Ghoft in fuch (hort ipeeches fhould ufe two words to fignifie the fame thing.

2. Becaufe wr/er 4. of this Chapter, where the fame words are ufed, this word fignifies not choice, but elected or chofen, forfo its faid, **e£ ©•• ikMktov xj ferine*. Now this Text is but a recapitulation of what is there faid. It refers to the ad of God in chufing Chrift for the corner ftone of the Church. The point is this.

Do& That fefus Chrift is chofen by God for the Corner ftone or foundation of the Church. God the Father hath ete&ed him for this fervice. Aa$of

Here are two things to be opened. God.

1. What this election hath reference to. 1 what

2. Why Chrift was thus elected. thisElcc-

1. For the former. This election refers to four ads of God con- ,*!?" re ' cerning Chrift.

LI 1. To

latesto.

i. To hi* eternal deputation of Chrift co this work.The ever-i Jel. Ming determination of God was that Chrift fhould perform this office in and for his Church. Of this our Apoftle fpeaks x in i Pet. i. 20. 9TfW>»*r^^*.

2 >*#. 2 ^ y tf ^ fHblickjniflion. As he was foreordeined before all

time, fohe waspublickly fentinthe fulnefs of time,G*/. 4.4, 5. The Scripture often mentions the miflion of Chrift, Efay 61. 1. he hath [em me^&c.

3. To the divine Vntlion.God hath anointed the humane nature

3 Aft. filled it with all graces and with abundance of grace for this

work. The Prophet fpeaks of this unction, Efay 61,1. and more fully, Efay 11. 2,3, 4.This is that which our Saviour calls Gods fealing of him, John 6,27. This fealing refers to two things.

Firft, thefoUm* appointment of God. God hath authorized him publick'y under his broad feal for this work.

Secondly , God hathfurnijhed him for the work., by communlca-tingtfrbimtfa.ftf/nejfe^ the unmeafurable fulnefs of his Spirit. For .the Spirit is not given to him by meafure^ John 3. 34.

.4, .To the publick teftimoriy given by God to Chrift. God

4 Act. hath given very folemn Teftimony andn I approbation to

Chrift;

(i)By audible voices from heaven, once at his baptifme,yJ/<tf. 5. "1,7. A fecondtimeathistransfiguration,^/^ 17. 5.

(2) By ferious recommendation of him in rhe Gofpel to men , thatrthey Ihouldrely upon him. The Evangelift makes mention of this 1 John 5. 10,11. T} 2. For the latter. The great moving caufc is, his meer mercy

Reafons r Q his-ElecT. No other was able , Chrift was fufficient to difcharge

why this great work. Out of his rich love did God chufe him , upon

Chrift was this lunge all turns, John 3.16,. u

thusckft- Burir the reafons be demanded why Chrift {hould have fuch folemn eie&ion,&c.Thefe may be confidered.

i. The offices which Chrifi undertook^, did call for this divine T-ie&ion •, be was to be Prophet, Prieft , King, fit therefore it was that he (hould be thus folemnly fet out. Prophets muft be lent, elfe they are none of Gods. ler, 2 3. 21. Chril\ was a Prophet, therefore he would have a formal Authorization from him whofe Prophet he was, Dmt. 18. 18. Chrift was a King, Pfalm 2. 6, Therefore fit he fhouldte fufficiently authorized, hence is that, Plaint 110.1. Chrift was a Prieft, therefore he muft be law-

lawfully confecrated, Heb. 5. 4> S> 6. m wan ukfth this honour &€• n t

«3 Elfe that which Chrift did would not have been accepted of 2 Me *J c * Gpd,nor would it have been meritorious for his Church.lt would have'been facrilege for Chrift have made himfelf a corner ftone if God had not chofen him for the work. This U my beloved fon in • whom I am Well pleafed, Math. 3.17. God would not have been well pleafed with Chrift,if he had not elected him for the work he undertook. And then

3. For the comforting of Chrift, in undergoing that which he l.Reafon was to furTer for the carrying on of this work. He muft endure the wrath of God, the contradiction of finners, before he could be the corner ftone* Divine appointment comforts a man in the hardeftforrows,^*^ i.9-Thou faidft,Return to thy country.The confideration of this, ftrengthened and comforted Chrift in all he fuffered, John 18. u. y r

Theufesof this.

1. Leflbn*

1. The father and holy GhoH have a hand in the work, of mans falvation, as well as Chrift,we fcarce take notice of the Father in the work of redemption, as if he only did look on and approve what Chrift did, he acts in it as well as Chrift, he chofe Chrift, he fent out Chrift, he fitted Chrift for this great work. Though the fecond perfon was he that was incarnate, yet both the firft

and third perfon concur and contribute to the work. The divine 2% L C (f on election is the firft wheele that moves in this work.

2. That the work^of our falvation by Chrift , is not Arajbvoork^ 'Tis not a work of inconfideration , or precipitancy,but a feriouS/ work. There was much deliberation, and confutation about it. Here is mention of electing Chrift. It's a work of infinite and un-fearchable wifdom. The myftery of godlinefs the Apoftle calls it, i Tim. 3.16. the manifold wifdom of GW, Ephef. 3. 10. here is depth of wifdome in this work.

3. That the Ehtttfalvation by Chrift isavoorkjvdlpleafing

to God, It's called the fleafureof the Lord, Efay 53. 10. It is a . ff great contentment to God to fee it carried on- it cannot be other- $' e "' wife, when he himfelf hath elected Chrift to it,That which a man chufeth and contrives, he is pleafed when it is carried on. God that hath chofen Chrift for the foundation,will carry 00 the work i n his hand. L1 2 4, Learn

%€o thrift the chief cornerfione.

4 Leffon. ^ i urn w kj chrifl is called Gods Eleft and gods Servant\ Efay 42.1,2.noc as if he were inferior toGod in regard of his divine nature, Zeeh. 13.13 PM 2.6. but becaufe he is chofen of God to be the foundation •, He is chofen to be the head of the Election^ all the Eled are chofen.

5. Lcflop. J. Let us with confidence caft our felves on Chrift Qnwe

chufe better then God hath chofen? 'Lis an undervaluing^ot on* iy of Gods love, but of his wifdom to chufe another foundation. God will take it ill if we reject his choice. Adventure on him you may believe and truft in him without doubting. He that hath e-ie&edChrift, will not rejed: thofe that accept and relie on Chrift. The Election of God will mightily aggravate the refufal of Chrift Encourage faith by this ,He that beleeveth in him fall not be afba-med.

6. Very great comfort to them that have built on Chrift. God

6. Lcflbo. doth not chufe mouldringftones, but firm ftones. If God have

any wifdom to chufe , Chrift is fufficient to bear all their weight. He hath /aid hslf on one that is mightj , Pfalm 89. 19. Let what biails will come^this Elect ftone will hold.

i P E T. 2. 6.

SERKf, *£fr,u& Precious.

f'XXL >

a Proper* Y Op on tothis fecond property of this corner ftone^as pt ft laid

r f of this 1 down .in this word «»r«/*@% precious. The word here ufediw/*®-

Corner fignifies that which is of great worth or value in itfeif, and that

*W. w hicli is much prized and elkemed by another. A thing and a

perfon.may be-valuablein itfelf, andnot valued by others. And

then a thing.may be highly in itfclf efteemed,whichisof no great

worthy but this wordiigni/iesbod^ lhauc denotes the worth of

things or perfons, you may fee, Luk$ 14-8. When thou art bidden

to a weddi«g,fit not dorvain the hi°heft room> left a more honourable

- waa then thou be bidden of him, faipfottn . That it fignifies the

Talua-

valuation, or high efteem of things or perfonsapears from Phi/. 2.29.Thc Apoftle writes to the Church about Bpaphroditus that they^would receive him, and (faith he) hold fitch in refutation, At ToJtris wTf**»s l**n ; make much of fuch,let them be dear to you.T.s oppofed to •ti/^'» which fignifies one of no efteem or account amougftmen. The Obfervation is this*

Doct. That Jefus Chrifl the chief corner flone of the Church it exceeding precious^ As he is aftone of Gods ch-j ling , foheisa choife ftone.He is therefore precious becaufe he is-of Gods choice. Chrift is a corner ftone precious in bimfelf, and it is our great im, if he be not precious unto us. Chrift is not only hrip©* 9 precious, but he is *»*•"'*"*/*©•, of very great price , Matth. 13. 46. What is that pearl of great price, but Jefus Chrift himfdf, for the obtaining of whom a wife Merchant will readily pari with all that he hath. Nothing is worth a mans All , but Jefus Chrift. But in comparifon of him , all things ( even the beftj are nothing worth. Jefus Chrift is a precious (tone, as well as an elect ftone.

In the handling of this Doctrine, I (hall open two things for Explication.

1. In what refpects Chrift is precious.

2. Why he is fo meanly eftcemed by the greateft part of 1 * 11 !^

men. Chrift

1. Forthefirft. Chrift is precious in four refpects. is precis

1. He is precious in the account of God Jefus Chrift is rjie delight om. both of the father and of the holy Ghoft ■ God values him as a 2 Rejpett pearl of great price. Evidences

(1) He is in Scripture called rhe Son of hisbofom. The only ?[ 5 \ begotten Son who is in the bofome of his Father , John 1. 18. As ^ m * men and women fhew their efteem of jewels and pearls by wea- chrift is ring them at their bofome y fo doth God teftirie his high efteem of in wirh. Chrift by laying him in his bofome. The Son of God.never was, God, never will be out of the bofome of the Father.

(2) The publickteftimony which God gave from heaven toje-fus Chrift at his baptifm, is an evidence of the high efteem he hath of him, Mat. 3. 17. TMs is my well beloved Son in whim I am wellpleajed.

(l)He isfopreciws in Godsaccount, that the Father will accept of none but through him, nor will he reject any y whom he. recommends to him,

(4) The great defignofGod in the G-off el is to put honour upon

4' Chrifi. He commands all men to honour the Sen as they honour the

lather. All the good he bellows upon men is in Chrift and through

. Chrift alone.

5 ( 5 ) The lather would never have put fuch a truft into his hands,

as the redeeming andfaving of the eletl if he had not been of precious

account in his fight.

(6 His prefznt fcffion at Gods right handii heaven, is a full and manifeft proof how dear he is to him. God hath fee him there as a teftimony of thehigheft account of him, 1 Pet.i, 22.

2. He is precious in the efteem of the Angels. The Angelical hoft did him honour at his birth, Luke 2. 13, 14. They tuned their 2 ReJpeEi inftruments and fang with a loud voice, Glory be to God in the name of the higheft. As God hath commanded them to worfhip him , Heb. 1.6. io they do continually worlhip him. They are ready at his beck to do his will. They do afcend and defcendupon the Son of man y John 1. 51. Not as if they miniftred to Chrift alone,butbe-caufe out of refpect to Chrift, and to do hirn honour, they do at his command go forth to ferve his Church as he gives tnem charge* The Angels worship the Son with the very Tame adoration wherewith they wor(hip the Father. Chrift is very high in their books. 3. Kejp 3- He ispretious in the efteem of the Saints, Whether ye take it of the Saints triumphant , or of the Saints militant ^ for the Saints triurnphant,fce how they adore him, Re v. 5.8, 9. And the Saints militant, they have an high efteem of him. They glory and triumph in him. They venture their whole falvation upon him. They difefteem all other things in refpeft of him. <1 account all things (faith the Apoftle) but lojfefor the excellency of the knowledge of Chrifi fefus my Lord , Phil. 3.7,8. They are joyfull when they can have communion with him. See what follows in the verfe after the Text, unto youthat believe he is pretious •, he is bun a nominal beleever that doth not account Chrift precious. See how the Church fpeaks of him, Canticles 5. 10. He is white 4 Refye&Md ruddy, the chifefi often thoufands.

Chrift 4. He is precious in him]elf This I (hall (hew you in thefe

precious three particulars.

m h»mfelf f j n t \^ e g[ or y 0 f^ s p er f oHt Never did fuch a perfon appear in calars.*" 1 " c ^ e wor ^ as * s J e ^ us Chrift. He is truly God, and truly and pro-1 Partic. pe r ty man - The Divine and humane Nature never hypoftatical-

*y

iy met in any perfon, befides the perfon of Chrift. The Apoftle faith of him-, that he is the brightnefs vf his Fathers glory, and theexprefs Image of his perfon, Heb. 1. 3. He is the head of principalities ana powers, Col. 2. 10. The higheft and moft glorious of the Angels being compared to Chrift, is but a dark and a fullied creature. He excels the Angels in the glory of his nerion far more then they do the meaneft of men. All the Divine attributes are appropriated to Chrift as he is the Son of God, as well as to the Father. He is eternal > Micah. 5. 2. His gch^s forth are from everlafting. He is immutable as the Father is, Heh. 1 12 He is omnifcient, Heb. 4.13. He is omnipotent, Efaj 9. 6. In one word, he is as God every way equal to the Father, Phil. 2. 6. There are fuch myfteriesin in the perfon of Chrift, as (ball be matter of admiration both to men and Angels to all eternity. There is in Chrift &aao ^«aa« though not * aaoj £ * v aa<* identity of perfon,anddiverfity of natures,and thefe united without compofi-tion and confufion , both natures reteining their diftinct properties r and yet both making but one perfon. This is the firft

2. In the glory $f his qualifications and endowments Jefus Chrift zFartk* isjendued with fuch rare gifts and graces as never any before. See The Ex-how the Scripture exprefteth it, ffalm 45. 7. God even thy God**^*?** hath anointed thee with oyl ofgladnefje above thy felloes. Col. 2.3. f ol ^ c ^. S In him are hid all the treafures ofW'ifdom and knowledge *Qo\. 1. 19. j, ove t h e It pleafedthe Fatherjhat in him all fulneffe fhoidd aW/The fulnefs fulnefs of of grace in Chrift excels the fulnefs of all other perfons in thefe all others three refpe&s.

1. In him are all hjnds of fulnefs. He hath not only the fulnefs 1 Excellent of parts, but the fulnefs or degrees alfo. The beft of the Saints

have only the fulnefs of parts. There may be additions made to their fulnefs. But in Chrift is fulnede of degrees. There can be no additions made to his fulnelTe. The Spirit which is given to 0-thers in meafure, is given to Chrift without meafure, fohn 3. 34# And then

2. In Chrifl there is the fulneffe of redundancy as well as theful- 2 ,Excelkn+ nejje of fufficie-xcy. All other perfons have only a fulnefle of fiif-fkiency. The Angels albeit they want nothing which is agreeable

to their eftate, yet they have no overplus to redound to others But now in Chrift is the fulnefTe of redundance; he hath not only the fulnefTe of the veffel as others have, but he hath the fulnefs

of

*6± Cbrift the chief cornet ftone.

of thefountain,whereby he is able to communicate unto others,

ZecW 13. 1. A fountain fhall befet otenforfin and for uncleanneffe. He hath the fulnefs of the root, tne fulneflc or the heap , the fulnefle of the Sun. Hence it is that men are invited to him, to be made partakers of his fulneffr, Efay 5-5.1. All the fulnefle that is in the Saints, is communicated from him to them , according to that of the Evangelift, fohn 1. 16. Of his fulneffe have mall received and grace for grace.

3. All this fulnefle which is in Chrifi , is in him after a peculiar

$.Excelt. and fpecial manner. The Apoftle fets this out by that phrafeof

dwelling, Col. 1. 19. That expreffion notes a threefold difference

in fulnefle, as it is in Chrift, from fulnefle as it in the

Saint.

(1)' Tis in him originally. That fulnefle which is in the Saints is in them derivatively. They have it from another, Chrift hath -his fulneflc from himfelf. The Divinity doth fill and replenilh the humanity with all kinds of grace.

(z)'Tis in Chrift effentially. A$heis God, his fulnefle is his eflence. Therefore doth the Apoftle fay • that the fulnefs of the God-head dwells in him v<*i*.<x\in*< bodily , Col. 2. 9. that is perfo-nallyandeflentially.

Q$)'Tis in him unchangeably. It is maintained conftantly at the fame height.lt doth not abatc,nor is there any potentiality of abatement. It's alwaies high tyde with Jefus Chrift. That fulnefle which is in the Saints, is the fulnefle of a difh, which is abated, if one drop be taken away ^ but the fulnefs of Chrift is as the fulnefle of the fire, which though it kindle hundreds of flicks yet is not abated; or as the fulnefle of the Sun, which though it fend down its beams continually upon the world, yet the light of it is not darkned. Never any perfon endowed with fo many ex-cellencici, in fuch a meafure, after fuch a manner as Jefus Chrift. No perfection can be named or imagined,which is not to be found tranfeendently in Jefus Chrift •, wifaom, beauty, meeknefle, patience, heavenlinefs , &c. All Chriftian vermes are called the vertuesof Chrift, 1 Pet. 2. 9. T«V*fir«* both becaufe they were -all eminently in Chrift, and becaufe as they are in the Saints, 4 ^ they are communicated from Chrift. Thisisthefecond.

3. In the worth of- his fofferings. The Scripture calls the blood of Chrift, W/A/u>aip*, 1 p e t, 1. 19. 'Tis precious, not only becaufe of the dignity of the perfon who fhed it, called therefore the

Wood

Chrifitheehkfcornerftonei s6£

blood of God, Ails 20.28.but becaufe of the great value and me* ric of it, and becaufe of the precious effe&s of it. By the vertue of this blood which Chrift (hed,4remiflion of fin is purchafed, the redempttonof the elecl is perfected,&?w. 3.25. HeL9.11. By his own blood hi entred once into the holy place , having obtained eternal redemption for us. By the precioufnefle of this blood is God and man reconciled, Col. 1.20.21,22. By this blood is the cork fcieiice fanctified, Heb. 9. 14. By this blood is the way to heaven Opened for all the Elect, Heb. 10. 19. rhefufferings of Chrift are foprecious, that if ten thoufand worlds were, the^e would be redundancy of merit in Chrift to fave them all. This is the tfiird.

2. Tor the fecond. Chrift is fo meanly efteemed of by men,by 2 why

the greatcft part of men, becaufe of three things, vU. Ignorance, thrift is

Pride. Prejudice. £ dife \

rccmcd

1. They are ignorant of him. The greateft part of the world is ^ n rooft quite blind in fpiritual things, 1 Cor. 2.14. As in other fpiritual l ^ ea f 0H tilings, fo in this of the worth of Chrift. A blind man can fee no more excellency in a precious {tone then in a common ftone. A blind Chriftian can fee no more worth in Chrift than in another perfon. This you may fee from that queftion , which is propounded by the daughters of Jerufalem, Cant. 5.9. What is thy beloved more then another beloved, O thoufairefl among roomrnf &c. Their very qneftion bewrays their ignorance ^ had they known any thing of hinyhey wonld not have faid, What is thy beloved} The wifdome of the Gofpel, whereby Jefus ( hrift is made known, is hidden wifdom, 'Tiswifdom in a mj'fiery , 1 Cor. 2.7,8. which none canunderftand butthofe that are favingly enlightened. This ignorance of Chrift under which the greateft Fr ° m \

part of men are heldfarifeth. b ^J

(1) Partly, from the negligence and flothfulneffe that is in men. noranceof They are Idle and will not take pains to ftudythe Word of God Chrift ari« which fets out Chrift? They caft the Scriptures from them. Our fcth ; Saviour faith, john 5 3 9. That the Scriptures teftifie of him h men do not (earch this blefled book as they fhould- either they read not at all, or elfe they read fuperficially •, they do not pray that God would difcover Chrift to them in and by the Word Hence they are ignorant of him.

M m (2,)Partly

% 66 Chrifi the chief corner Jlone.

(2) Partly,from their Atheiftical unbelief of what tbej heart re-2 - fwtedby othcrl Though they cannot but hear Sometimes the report of Chrift in the publick Miniftry, yet they will give no af-ient of faith to them,but oppofe and rejed them as the fancies of men. This is that which the Prophet alledgeth, Efay 53. 1. wba bath believed our report, and to whom is the arm of the Lord revealed f Ex iis qui Evangelium audiunt vix cent ef mum quern^ne fddemfore , faith Calvin upon the place. Scarce the hundredth part of thofe that hear the Gofpel do yeild a cordial afient to the Gofpel. 3. (3) Partly, from a judiciary band of God upon them. God ufually

pumfheth voluntary blindnefs with a penal & judiciary bltndnefle. This is that which theProphet is taught of God, Efay6.uk. Go and preach to this pcozyk^y'mgySeeing^yeJballfee^nd net perceive,and hearing,ye fhall hear, and not under ft and, &c. The Apoftle makes application of this Text, to the unbeleeving Jewes, who would not receive what he had with fo much clearnefTe proved concerning Jefus Chrift,both out of Afo/Vx, and out of the Prophets, Atts 2i8. 23,24, 25, 26. When men that live under the Gofpel (hue their own eyes,Goddothratifie it by an ad of his juftice,and faith Be thou blinded for ever. When a man hardens his own heart, God is plealed to ratifie it in heaven,and faith, Let that heart neve* be foftned. See that of our Saviour to this purpofe, John 12; 3 7)$ic, Now becaufe men neglect the ftudy of the Gofpel which fhewes what Chrift is, becaufe they refufe to afTent to, and clofe with what che Minifies 1 of God report out of the Gofpel concerning Chrift, becaufe God punifheth the voluntary blinding their eyes with a judicial blinding, therefore do they remain ignorant of the precioufnefs of Chrift. And becaufe they are ignorant of him, therefore they difefteem him. z.Reafon z - T^tlr Pride , The greateft part of men , even thofe that live under the Gofpel, are puft up with arrogancy and felf con-ceic They dream that they are in fo good a condition already y that Chrift cannot make them better They are full of vain confidences 5 fome fkflily boafting or other they have in their hearts^ fome carnal City of refuge they ered for themfelves befides Chrift, and this makes Chrift lefle precious to them then be would otherwife be. We are the circumcifion faith the Apoftle , which worfhip God in the Spirit, and rejoyce in Chrift Jefus, and have no confidence intheflefh. Phil. 3* 3- He that creates any

flelhly

Chrift the chief cornerftonel " $67

fleftily ground of confidence to himfelf (and all confidences are flefhly which are not bottomM on Chrift ^ ) fuchaman will not much rejoice in Chrift Jefus Now there are in the minds of men abundance of falfe confidences and carnal imaginations 5 The A-poftle hints at them, though he do not exprefly name them , 2 Corinth, 10. 4,5* There are many fignificant words ufed by the Apoftle, tyvp»'p |,r *» munitions, fortifications, ftrong holds, AoyKTjuJf, reafonings: Abundance of fond reafonings are in the mindes of men ^ they reafon themfelves into heaven upon very poor and (lender premiffes. «/+«>*t*, ftrange heightnings of themfelves have men in which they rejoice,which will be found

froundlefTe another day-, roifaaT* Swarmes of foolifh thoughts ave men by nature,which they bandy up and down in their fouls. One man makes wealth his ftrong hold 5 Another reafons himfelf into heaven becaufe of fome Church Priviledge^ A third is mightily heightned upon his civil righteoufne/Te; A fourth thinks ail is wellwkhhim-, becaufe others havea good opinion of him. Every man by nature abounds with iome or all of thefe* Therefore is Chrift fo mean and inconfiderable in their e-fteeme.

3. The y are prejudiced again ft Chriji. Though no man hath any 3. Reafin reafon or good Argument againft Cnrift,yet have they many prejudices which they take up againft him. And thefe prejudices lay him low in their hearts. What thofe prejudices are, I {hall name when I come to handle that in the eighth Verfe , where Chrift is faid to be a ftone of ft amblings and a rockjf offence* I fhall fhew what prejudices menhave againft his Doctrine, worlhip, follow* crs &c And while prejudices lye againft Chrift, he will never find that efteem which is meet. A man can never think highly of any perfon or thing againft which he hath taken up a preju&ce,though they be never fo deferving.^/^j- prejudice againft the Prophets oftheLord,wouldnot fuffer him to hear them, 1 Kings 22.8.

%6% Ckrijt the chief cornet fi<mt.

i

• PET. !.<$.'

I

SERM. "ton?®* Yrecions.

XX It

Proceed to the Ufes which

C i. Information, are^z. Examination,

1/3. Exhortation. 1. For information. This teacheth a twofold LefTon.

Ink r in 2 \' Th exceedin g g reat g lor J °f the Church of Chrifl. The IcfTus Scripture tells us that the Church of God is a glorious body. ?. LciVon.Though the Church taken An its more large acception,as it contains all vifibleprofe/Torsbeinmanyrefpedslefe glorious, be-caufe of the mixture that is in it, it being a fTeld,wherein is both wheat and tares y a barn Moore , wherein is both gsod corn and thaff-^ a net, in which are fifies good and bad-, yet the Church of God, more ftri&ly taken for the number of them that are erfe-a/A/* dually called the invifible Church, is a very glorious fociety- The Mar.3'1). Apoftle call it a glorious Church, £/>£. 5. 27. hftyfUiumfo Mit. f 3, \S$ glorious as in regard of the holinefle of the members,fo chiefly 4* in regard of C hrift the glorious foundation. A houfe whofe cor-

ners are laid with precious ftones,and whofe fuperftrudory (tones are all lively (tones, muft needs be glorious. Never fuch a building in the world as the Church of God is. See how the Evangelical Prophet defcribes it, Efay $+. 11. O thou afflicted, toffed With ttmftfis , and not comforted, lehold In ill lay thy flows with far cJarrs, and lay thy foundation nith Sapkires,&c. 'T is much like that defcripcion which is made of it, Rev. 21. 10,11,12, &c E\ ery thing which is in the Church makes for the glory of it.Glorious in i:s members who are cloathed with the glory of God^ glorious in regard of the worfliip which is there ufed, and of the Ordinances there difpenfed , in regard of the Doctrine there maintained. C*lvii, 1 remember, underftands by thofepretious (tones mentioned, Efay 54. 11, 12. The variety of the gifts and graces of God to his people. ?*til underftanis by the fame precious

rious ftones, the Dodrine taught in the Churchy Cor, 3.11. The Church is glorious, both in refpeft of the doctrine, and of the Jn what various gifts and graces of God difpenfed amongft the members Jcfre a s ofit But the great glory of ail liesin the foundation (lone, Je- chiiftex-fus Chrift. That muft needs be a precious, building, which hath ctlsallo-its foundation on fuch a precious done as Chriftis, who is as far ™'V™ above all precious ftones, and a great deal more,then they are a- ° bove commonftones. For the fetring out of this, conftder how Chrift excels all other precious ftones. # R ~ t

1. He excels them in largenejs. Other precious (tones are but a of a imall dimenfion, and of a very little weight. You may put many of the largeft,that ever were feen, into a imall Cabinet,but Jefus Chrift is very great. As God, he is infinite without dimenfion, filling heaven and earth with his prefence See how the Prophet (peaks of the infinitene s andincomprehenfiblenefs of Chrift

in regard of his divine nature, Efay 40. 12,13. who hathmea* Cured the waters in the hollow of his hand .' and meted out the ha* ven\\>itha (pan ? and comprehended the dvft of the earth in a mea-hire and weighed the mountains in fcales, and the bills in a bat-lane). That all this is fpoken of Chrift , appears from verfe ix. where he is prophecied of, as the Shepherd of his flock.

2. He excels them U duration. Other pearls and precious ftones 2 R e it ( 9 are of a perifhing nature, they may be defaced, broken,diflblved^

they may iofe their beauty. Ther's a day coming when they fhall be melted away into nothing. Cleopatra dnTolved a pearle of ve-jy great worth , by the Art of Chymiftry,anddrankitat one draught to her Antonius. But Jefus Chrift is a durable precious ftone. Neither time nor eternity will be able to diiTolvethis Hone ^ His beauty cannot be loft or diminifhed ^ He never will have any flaw, or crack, orfpotin him, in the eyes of thofe that_are able to judge aright of him. His brightnefle is an unfading brightnefs. The heavens and the earth fade, and wax old lik^e a garment^ but Jefus Chrift is ftil I the/^ me , and his years have mend, Heb. 1. n, J 2. And.

3. He excels them iu the mtdiiplichy and perfection of his proper- „ , „ ties. There is not any precious ftone that hath all excellencies 3 Re f?*** and vertues in it. Some excel in one property , fome are excel-

L»nt for another vertue. Whether their medicinal, vertues be conlidcred, or their other excellencies, as their colour, their

form*

v$7C Ckriji the chief corner Jlone.

form, their roundnefle, &c. One excels moft in this kind, another in that. But the vertuesand excellencies of all pearls and precious ftones meet in Chrift. Whatfoever perfe&ton is to be found in any created (lone, the fame is to be found in Chrift.The properties of the Saphire, the Diamond, the Cryfolite, the Sar-donix,the Amethift,& of all other ftones meet in Chrift alone. And then they are all in him in a far more tranfeendent manner then they are in any of thefe. His brightnefle is above the brightnefs of the Diamond, his whiteneffe far exceeds the whitenefie of the Pearl. The medicinal and phyficai properties that are in Chrift, are far more excellent than thofethat are in other precious ftones Some Pearls, they fay, do ftrengchen the heart ^ others clear the fight-, others remove the vertigo or dUzinefs of the head, and many other ufefull properties are recorded by learned men •, but none of them are ib excellent in any of thefe kindes as Chrift is, for he removes and heals the diftempers of the foul and mind , as well as of the body ■ he cures the fpiritual eye-(ight, Rev. 3. 18. He cures the troubles of the confeience , which no other precious ftone can do , being never fo artificially ufed* He being rightly applyed and taken , cures the foul of fin , removes guilt, which none other pretious ftone can do. The necklace of pearle cannot cure the wounds of confeience , the girdle of diamonds cannot remove tremblings from the fpirit^ the coftly jewel in the bofom cannot quiet the heart throbbing for (in or Godsdepar-ture^11 this Chrift can do. And 4 Refpctt 4* He excels them in this , that he hath no hurt full qualities. Other precious ftones have a killing quality, powder of diamonds they fayispoyfoufull, pur in the bowels or throat, takes away life prefendy. But Jefus Chrift hath no deftru&ive quality. He is occation of hurt to none , but to him that refufeth him. Put all thefe together, and it will appear, that the Church of God which is ereded upon, and united unto fuch a precious foundation,muft needs be a glorious Church.

2. The great riches oftrue bdeevers. A member of Chrift,how 2. Lc " on p 0 orfoeverhe is in regard of outward riches , yet he is the rich-eft man m the world, for he doth poffefs Chrift, who is a ftone of invaluable worth. If you Knew a man had an eftate worth all the precious ftones in the world, you would account him a very rich man. A believer hath one precious ftone in his poffet-fion, which is of greater worth than all the precious ftones,which

now

how are, or ever were in the world. When other men boaft of their jewels,' do you boaft ofyour Chrift. When others tell you what richTparkhng diamonds they have, do you bring out this precious ftone and lay it before them. When you hear other mcrt ipeakingof the coftly foundation of their houfes, do you thirk what agforious foundation your fouls are built upon. He that wants Chrift is the truly poor man, whatever he enjoys. He is rich we fay, whom God loves, he is rich that inherits Chrift ; if thou haddeft thy houfe- full of diamonds, thou wouldeft judge thy felf a wealthy man. If- Chrift be thine, thou haft much more Icounfel thee to buy Gold of me that thoumayeft be rich^Rev. 3.18. 'Tisnotthe gold of the earth, but Chnfts gold that makes men rich. Though thou haft no houfeto put thy head in , nor a foot bredth of Land to tread upon , though thou haft not one penny in thy purfe, yet if thou art a true beleever, thou art more weal-^ thy then the greateft Emperor or Monarch in the world,thathath not Chnft for his portion. Thou haft a precious ftone which will ferve to fpend upon to eternity ,and never waft nor diminifh. Thus much for Information-.

2. For Examination. Let us try whether fefus Chrift be precious 2 ^r e 0 r to us. Many are deceived in their" thoughts about Chrift. Abun- Examhatr. dance think they efteem him to be a precious ftone,who : do indeed Marks account him but an ordinary ftone. It will be necelTary there- whereby fore to lay down fome notes to diftinguifh a true efteem of Chrift "J^SJ from a falfe efteem. I (hall name thefe four, viz,. Mva

I. Whether you are. willing to part with every thing you have, that whether you may enjoy Chrift * Our Saviour layes this down as an evidence Chrift be of a real prizing of Chrift. Mat. 23. 46. he went and fold all tT . u[ y P re * that he had and bought it. Not as if Chrift were our purchafe, ^ to or forheisthe Fathers free gift, Jchni. 16 but the meaning is, no . * that he that efteems Chrilt as a pearl of price- will let nothing 1. Mark. (land in the way between him and Chrift • he will part with every thing , rather then go without him. By this the Apoftle Paul evidences his efteem of Chrift , Phil. 3. 7 , 8. What things were gain to me, thofe I counted; loffe for Chrift, &Cj He that efteems Chrift aright, will leave all his fins for Chrift. He will leave his honours and preferments in the world, when he cannot keep them and Chrift together ; as that noble Marquefs Galeacius did , he will pan with all his morality, civil righteouinefs^ rather then

not

*7 a Chrift the chief corner ftont.

not enjoy Chrift. No terms are hard, no conditions difficult, fo that Chrift may be poflcfled. He that wil not let every thing go that hinders him from Chrift, doth not efteem Chrift truly precious. That young man in the Gofpeldid declare that Chrift was not precious to him. becaufe he would not part with his riches to enjoy Jilm, Luke 18. 23. He Veent away forronfall , for he was very rich.

su Mark. 2. What de fire have you of fetiowjbip with Chrift? Mediate-(teems Chrift precious indeed, thinks he hath never enough of Chrift. The Chwrch teftihes her dear efteem of him, by her paftionate delire of communion with him, Cant. 1. 13. A bundle of myrrh is my well belovedto me , he /ball lodge all night between my treafts. The breaft is the place of affedions. There the heart is, that ihall be Chrifts chamber^ precious ftones that are valued are laid up in the fafeft cabinet. Where Chrift is valt^d aright, he wlaid up in the beft cabinet, the very heart. The foul that \a-lues him aright, is never weary of his prefence. He will negled no opportunity, he will mifs willingly no meeting,where he thir >s Chrift may be found. Tell me, O thou whem myfoulhvuh where-theufeedejt I Cant. 1 7. Jefus Chriit is much in the thoughts of him that cruely eiteems him^ he is never at eafe, but when Chrift lies with him, he likes no difcourfe fo well as that that hath Chrift in it. He is a man even fwallowedup with the meditations of Chrift,

3, Mark. 3- Is ezery thing of Chrift precious toyw? He that hathri^bt appreciations of Chrift doth account him everyway precious, his .precepts are as precious as his promiies-, his life is as precious as his death ^ bis holy fteps are as precious as his blood. Many men think they account very highly of Chrift, who do indeed account meanly of him. They cry him upinhisfutferingsand iatisfatiion and cry him down as much in his obedience. The promifes of C hrilt are ftveet, but the precepts or Chrift are bitter His meritorious death is highly extold • but his exemplary life is but meanly accounted or: his prieftly office is glorious to them, but his Kingly and Prophetical offices are contemptible. They would have Chriit to lave them , but they defire not drift to fanctifie them, 1 bey do indeed cry up Jefus, but they cry down Chrift. They prize his blood, but they defpife his graces. They like Curifts mtercellion , but they do not like his Sovcraignty •, ihey would have him glohhe them in heaven , but they will rot allow

him

Chrifl thechiefcorner fane. %f$

him to command them on earth. All fuch partial prizing of Chrifc is no prizing of Chrift:. As the right receiving of Chrifl: ; s to receive him wholly, fo the right prizing of Chrift is to prize him wholly. He is not prized at all , if he be any way defpifed. 1 he -Apoftle tel!s US, that Chrifl is made unto as of God, mfdim, righte-ouCwfs Sam tif cation redtmption,m lCor.i.^o.He chac 2eth eiteem turn aright niuft efteem him in this latitude •, he is to behoncured as much as he is a Sanctifyer , as he is to be honoured as a Redeemer. The Church values Chrift wholly, Cant. 5. 11,12. &c. His head, hislockj> his eyes , his hands, his lips } &c. Many do much value the hands of Chrift by which he gives rewards , but they do not value the lips of Chrift,by which he gives commands. A true prizer of Chrift efteems his mouth as much as his hanc's/yea he efteems the precepts of his mouth as well as the promifes or his mouth.

4. What opinion have yon of thofe that are like Chrifl ? It is an 4 Mark* eternal truth, that whofoevcr hath a right efteem of Chrift cannot but value tho r c that are like him,& that meerly becaufe they have his Image. Hear what the Apoftle faith exprefly to this purpofe j 1 John 5. 1. Every one that loveth him that begat, loveth kirn alf* that is begotten of him. He that faith he looks upon Chrift as precious , and hates them that are like him, is a lyar, and the truth is not in him. God will fee fuch men down not for theprizers, but for the defpifers of Chrift. Thus much for Examination.

3. Tor Exhortation. This may commend fcveral duties to us 5 vfsof a Jl # Exhort at.

1. Blefs God for this precioHsftone. The more excellent Chrift '• Dutji is, the more ihould our hearts be enlarged to biefte God for him. How exceeding great is his love to his Church , that bach laid for their foundation fuch a precious ftonc as Chrift is , had he not greatly and dearly loved you, he would not have parted with this precious ftone out of his bofome. He had given you nothing if he had not given youChrift 3 and now you have Chrift he will not deny you any thing. 1 he Apoftle argues ftrongly, Rom. 8. 32. Rabat /pared not his own Son,&c. Howjhall he not together with him aifo freely give us all things? God hath taken away all ground of qucfti-omng other things,from them to whom he hath given Chriit He that gives a man freely his beft jewel, will not ftick v ich him for a

N n few

*74 Chrift to the wicked

few common ftones. Let not a day go over your heads without praiiesto God.for Jefus Chrift.

^ ~ 2. Let this encoutage every one to build on him. We have en-

J' couragement enough to build on him , becaufc he is elected of God, and encouragement alfo,becaufe he is fo precious. Build not your fii vation on tnofe rotten ftones of merit, or free will,&c. but upon this precious iVone Jefus Chrift.He undoes himfelf, who leaves this precious corner-ftone for any mean corner-ftone which God hath never designed, He is an unwife Chriftian that refufeth a foundation of precious ftones to build on a fandy foundation. Duty. 3. Whatever hath reference to Chrift, let it be precious The Apoftle fpeaks of precious faith-, 2 Pet. 1. 1.Faith is precious be-caufe it layes hold on fo precious a Chrift , and on fo precious promifes, becaufe it v/orkes fuch precious effeds, &c. We flaould hive a care that that faith which hath to do with Chrift be actively precious. 'Tis precious when its right bred, and when its adive, when it's of the heft fort. So love Chrift with a precious love , not with ordinary , but with choice affeSion. Fear Chrift with a precious fear. Obey Chrift with a precious o-bedience, that is, obedience of the bell kind* Worfhip Chrift with precious worfhip. It will be anocher character that Chrift is precious to us, when we have a care that every thing that reiers to him be choice and precious. Curfed is the deceiver-, faich the Prophet,/^/. 1. 14. that hath a malt in kirfinl^, and facrificeth to God a corrupt thing: for I am d great King •, thatsthe reafon rendred. Gods greatneiTe fhoulu make men offer of the belt they have. Chriit is a very precious ftone. Whatever relates to him ,

4. Duty its fit fhould be precious t she is precious.

4. Bfieim mre hiahlj of him then jou have done. Let your thoughts of him be railed & iubhrmted.ConCder three things. (1) The move you prize him the fafter - 00 will ftick to him. He is ea-fily feducea from Chrift,chac ha: 1 boughts of Chrift. High

appreciations will help us much againft feduaion. (2.) The more you prize him, the better you wiil obey him. Theefteemofa perfon maksth fervice done with more freedome of Spirit and rea-dineffe of minde (3 J I be more you prize him , the more cheerfully will you : ., rei'ped of the perlon for whom we fuffer, makes hard and heavy burthens light, 'hmor mem crucifixut No reproaches will damp that foul to whom Chrift is precious.

i PET. 28.

Afione §f finmbling , and a rock^ of ojfencel

serm:

THe Apoftle having in the former Verfe declared what Chrift XXI1I. is to beleevers,doth inthis verie proceed to fhew what he is to unbeleevers •, he is to them a corner-itone, fanctihed and appointed of God, to fupporc and bear them up againft all fhakings from within , and aiTaults from without •, he is to thefe , through their difobedience and incredulity, a ftone of Humbling , and rock of offence , upon which they dafh themfelves to pieces without recovery. Here are two words ufed, but they denote one and the fame thing, only they are doubled, to fhew the certainty and realky of the thing threatned.

xftQ- & wirs* do not much differ in this place. *M& may denote a fingle ftone, «mt?« a multitude of Hones. And then for the other words,

v ;*&(r%owi*ffKipS*KQw 9 Though they do fomthing differ in their Etymologies, yet as to thefenfe and meaning in this place they do not differ, as is well obferved by BUins and other learned men.

TrepVjto^fw is from *&t*faT<x>i to dafh againft a thing ^ it fig-nifieth a ftone, or any other impediment call in a mans way, a-gainft which he daftieth his foot, and fo ftumbleth andfalleth. And then for the other word,

smpUmi it comes from *■**£*» to halt, and is ufed for any thing which is an occafion of ruine. Stephanus obferves, that it is a word peculiar to Scripture, never uled in any prophane Author. Itfignifies properly, as learned men obferve, the bridge in the trap, which by its falling down, catches the creature in the fnare* and fo ruines it; and from thenice is ufed to denote any thing which isoccafion to others of fturabling or falling «in the wayes of God.

Nn 2 Now

ty€ Cbrift to the wicked

Now, offence or fcandal is twofold. It is either Datum, j4cliz>e y

Scandahm or or Offence

Ac ceft urn. Pa [five.

given, or offence taken.

i. Offence given, or Active fcandal, is, when the error or fault is on his part which layes the fcandal. This is twofold, Scan-

Contriftationis, Mum, Or

Lapftis.

Scandium Contriftationis. An offence or fcandal of grief, when any thing is done or faid which gives juft occafion of forrow u'nro ourbre:hren. Of this the Apoftle fpeaks, Rom.14. 21. and ^.15.

Scandalum lapffis. An offence or fcandal of falling is t when any tbmg is fpoken or done whereby an occalion of finning is given to oar brethrc. Of this the Apoftle ipeaks, 1 Cor. 8,9,10, 11. This is done either by evil counfel,^^r 16.23. Rom 16.18. Rev. 2.14. By evil example, Efay 9. 16. Mat. 15* 14. Or by abufe of Chriftian liberty, in the life of things indifferent, Rom.. 14. and 1 Cor. 8-

2. Offence taken, or paflivefcandal, is, when things, or words which are both good and feafonable, are by finifter and perverfe malignity of mind made an occafion of offence. Thus the Doctrine of Cbriils crucifying was an offence & fcandal to the fews, 1 Cor. 1.23. It was foolifhnefie to the wife felf-conceited Greeks, and it was a tumbling block to the malignant Jewes.

Now uhen the Apoftle faith, Chriit is a (tone of {tumbling and rock of offence, we are to underftand it Paflively, not Actively. Chriit Jefus, nor any thing of Chrifts, is no juft occafion of offence to any ■ he lived and died without giving juft offence to any. His counfel was good, his example was holy, his whole converfacion was fo ordered, that none could juftly be offended at him. And yet through the wickednefs of their hearts, many did then- and do ftill, to their own ruine, take offence at him. The Obfervation is this, vix.

ijftgt 9o& The Lord feftu Chrifi is to wicked mn a fione of ft am-

bling and a rocl^ of offence. I hough Cbrift be in himfelf a precious cornej-ftone of Gods own appointment and chuSng yet

' do

do wicked men make him to be unto themfelves a (tone of fiumbling, and a rock of offence. It's very common and ordinary for wicked men to be offended, and to (tumble at Jems Chrift. Many places of Scripture do make mention of the offence which the wicked (hould cake ac Chrift. See Efaj 8. 14,15. Though thefe words be not fpoken diredly, yet they are fpoken typically of Chrift. Adumbrates fuit Chrift us ^ qui non inftar arc is % fed cjfendiculi potius Jfracliris fat urns erat^ faith Calvin upon the place. Though Chrift be in himfelfa San&uary, and be lb to the Elect, yet to the ungodly and carnal, he is boih a (tone of fiumbling, and a rock of offcnee. As, many are gathered and fa-ved by him, fo (hail many be broken, and fnared, and taken be-caufe of him. To this agrees that old Prophecy of Simeon concerning Chrift, Luke 2.3 4. Behold, fahh he, this child is fet for the fall and riling again of many in Ifrael, and for a fign which (hall be fpoken againit And as ic was foretold of him, fo we read in the Gofpel, that it was fulfilled concerning him ; many were caufe-lefly offended at him. In the handling of this point, I fhall open thefe two things.

1. What it is in Chrift at which men Humble and take offence.

2. Whence it is that they do take offence.

We (hall fhewfirft the matter of the offence. Secondly, the caufes of this caufelefs offence.

1. For the firft. There are many occafions of offence which *• what men take at Chrift, I reduce all to thefe three heads. of offence

Firft, Some {tumble and take offence at his perfon. I mean the m en take meanneffe of his perfon. This was the great (tumbling block of ac Chiift. the fewef. They looked for a Mefliah of noble Birth and Pa- "Oceafion rentage, that (hould fway the Scepter of David with much out- of offcncc ward pomp and glory. They expeded that all thofe Prophefies which fpeak of the glory of Chrifts perfon, (hould have been literally fulfilled, therefore they took offence at him. His birth was mean, his parentage low and ordinary, his attendance fmall, his education and breeding contemptible, this made them {tumble. The Prophet foretels this of the Jewes, Efaji 5 3. init. He fiallgrow up before him as a tender plant, &c. There is no-form nor comelinefe in him that we fhould defire him. They looked for outward fplendor, and becaufe they did not find it, they were offended. The Evangelift fpeaks fully of this, Mat. 13-54, 5S,5 6 >57-

N n a Is

*88 Chriji to the wicked

Is not this, fay they, the Carpenters [on, &c ? They did not con-fider that the Son of ma a came not to be miniftred unto, hut to mi-nifier, that he came to be afervant, chat he was made under the la.v ; and therefore they were fcandalized at his meanneffe. We may add to this his fhamefal and ignominious death which he fuf-fered, this was a great offence to the Jewes. They do to this day upbraid Chriftians with that cune, fer. 17.5. Cur fed is th € man that trufieth in man, and makjth fiejb his arm. Chrill crucifil ed is to this day a Humbling block to the Jewes. Occafion Secondly, Some ft umble at his Doctrine. The Doctrine which of offence. Chrift preached, and which by his appointment is pubh(hed, is very glorious, yet it is an occafion of offence to the world, i he Arrians are offended at the Doctrine of his Divine mature. The Manichees at the Doctrine of his Humanity. 1 he Socinims are: offended at the Doctrine or his Satisfaction. The P~»ift s ?x his Doctrine of J unification by faith alone. The Pelagians and Armenians are offended at his Doctrine of nullifying che power of nature in things fupernatural. The Antinomians (tumble at his Doctrine of the ratification of the moral Law, 6^. The Phari-fees were offended at his Dodrine againft tradition, Mat. 15.11, 12. But to come to particular.?.

1. The ftriclneffe of hi; doctrine is a ftv.mbli.-.g blocks to many. The doctrine of Jefus Chrift is very ftrict, it condemns not onely actual fin, but the veryfinful rilings of corruption in the heart. He that looks upon a woman, faith our Saviour, to luft after her 9 hath committed adultery with her in his heart, Mat. 5.28. So v. 29. If thy right eye offend the, plucky it out, and caft it from thee, &c. t>uri fcrmones durioris Magiftri, have fome laid of thefe words. They are bard fayings of a hard Matter. If we confider the duties of the Gofpel, they are not only barely to be performed, but they are to be performed cordially, fincerely, elfe they are not accepted* Thou fhalt love the Lord thy God with all thy hearty and with all thy foul, and with all thy minde, and with all thy

flrength. Corrupt nature would have full iwingeand liberty, the Doctrine of Chrift will not allow it, therefore is offence taken at it.

2. The fpirituality ef his Doctrine offends others. The Doctrine of Jefus Chnitin the Gofpel is a very fpiritual doctrine, fohn 6.63. The Words which I fpeak^ to you, faith Chrift, they are Spirit y and they are life. * lis the honour of Chrifls Doctrine, that

a fiom ofjlumbling. *79

itis'notfle(hly,butfpiritual, and they that are fpiritaal, love it, becaufe of its fpirituality. You may fee the fpiritualnefs and efficacy of the Word, Heb. 4. 12. It's quick, and powerful, and mighty in operation, fharper then a two-edged fword, piercing even to the dividing afunder of foul and fpirit,err. Now becaufe men are carnal, they are offended at a fpiritual word. The Apoftle calls it tiyn I^vtov, fames 1. 21. A carnal heart doth not love the word (hould be an ingrafted word. They are contented it fhould come into their ears,but they do not love it fhould (ink into their heart, therefore are they offended at it.

3. The my ft ic <zl »eJ] e of his dotlrine is a flttmblingflone to others. 3» The do3."hie of Chrift in his Gofpel, is a doctrine very myfteri-ous, 1 Tim.?,.16. 'Tisin many things above reafon. The Doctrine of the Trinity of perfons in the unity of eflence, is above reafon that God fhould be one, and yet three. The Doctrine

of the two Natures in the perion of Chrift. Thefe and many 0-thers are above reafon. The doctrine of felf-denial. The doctrine of loung a mans iife to fave it, the dodrineof regeneration,of the refurre&ion of the body, thefe are very myfterious. And beca ufe they are fo, offence is taken at them/. Read fohn 6. 51, 52. how were the Jevvs o&nded becaufe he had preached that, Except men did eat his.fisjh and bl&od, they had no life hi them ? They {trove a-mong rhemfelves, faying?How can thu man give us his ftefh to eat? .Nay, noc<only the Jews, but many of the Dtfriples alio were offended at this do-ftrine, v. 6o,6i. The myfticalnefs and : height of the Gofpel, and doctrines of it, do offend now to this day.

4. The fimpliclrj of his Declrinc is an offence to others. The Do- 4, ctrine of Chrift in the Gofpel is laid down with gre.it pjainneffe, Though the Gofpel be iufficiently Rhetorical, yet it is written with -much plainncfle The pen-men of Scripture did purpofe*

ly avoid the enticing words of mens wifdome , left they (hould corrupt the hearts of men from the fimplicity that is in Chrift.Tis the excellency of the Gofpel, that it is fet down in plainnefle and fimplicity. Painting is ficter for harlots than for chad women. Naked truth is belt \ if hthci tii efles be put upon it • it is corrupted* The mU Greeks ; ftumbled at this Humbling {tone.' They thought" Tally and Jhmnjf^ 'jits were more eloquent then the A-poftles and Prophets. Th? Apoftle fpeus folly to this, 1 Cor.i. 17, 11^22,23. Many are to this day offended at this very thing, they think there are riot thofe ftrains of wit in the writings of the

Apoftles

ApoOles as are in other writings, when as the truth is, the high eft eloquence , is the eloquence of God in the Scriptures. 5 5. The fe verity bf his Doctrine is a ft ambling ft one to others.

TheLaw andGoipd do both threaten damnation for difobediencc aid impenitence. 1 he axe is laid to the root of the tree , faith f)hn<, Mac. 5. 10. Every tree that bringeth not forth good fruit is hewen down and cast into the fire. He that bclecveth not u condemned already , Mar.K. 16. 16. Matty are greatly offended at this. They would have jmooth things , but they love not thisfeventy. They do not confider that as the Gofpei is fevere againit (in, fo is it exceeding full of comfort to all penitent Tinners. And then, 6. The conferences cf his Doctrine are an offence to others. I (hall

TwoGon- only mention two things which do ordinarily follow the doctrine

oHhTdo-of the Gof P el > the y arethefe.

ftrine of " RrR> reproaches and perfections. Seldom do men receive the the Gofpei Doctrine of Chriit in power , but the devil and his lritruments i, raife perfection leffe or more againft them. You may trace the Gofpei by the blood of • hofe that have profefled it. Theygnafhed upon Stephen with their teeth, faith the (tory, Acts J. 52,54. and at iaft (toned hrm with (tones, that he dyed. Slyd eft predicare ( faith Luther) nifi fur crem pop nli in ft derrvare f To preach the Gofpei, is to draw the fury of the world upon a mans felf. And to profeffe the gofpei in fincerity and zeal, is to make a mans felf a prey to the wicked. This offends many. Our Saviour foretels this. See two texts, Mat. 13. 21. and Mat. 24. 9, io.The perfection which hath followed upon Chrifis Doctrine hath made thoufands fcandalized at Chrift.

Secondly , Diviftons and contentions. Though Chrift be the 2. Prince of peace, and hi* Gofpei the Gofpei of peace, yet accidentally , by reafon of mens corruptions it caufes great divifions, Luke 12. 40. lam come , faith our Saviour , to fend fire en the earth, and what will 1, if it be already kindled ? fo Mat. 10. 34, 35. thefeare not the effects, but theconfeqrence of the Cofpel, it meets with mens corruptions^ hi ch becaufe they will not have deftroyed > they are enraged. This offends many. Hence fo me have profanely wifhedthat the Bible were burnt, they have looked upon ic as the great make-bate, and incendiary of the world. k Thus is the Doctrine of Chrift made a (tone of (tumbling and a rock of effcnee.

Third-

dpne of flutobting. a ^

Thirdly, Some ftumbleand take offence at his Kingdeme.l me$n G r not only at his internal Adminiftration of his Kingdom by his Spi- ons of of-rit in the heart, but alfo at the external adminiftration of it. I (hail feicc. reduce all I have to fay to thefe two heads.

i. The government of his Kingdom. * wo .

2. The fubjects of his Kingdom. 3Jg£

Kingdorrc

i. Tor the government of his Kingdcm. Multitudes are offen-that men <led at this. The Officers by whom"he hath appointed to admini- aie °^n-fter this kingdom. Men do take much offence, though cauflefly ded * r * at thefe , decrying, reviling them as if they were not of God. I-Ye take too much uponyou,yefons of Levi? all the Lords people are holy,Numb. 16. 3. All men are Minifters, all may preach-, ther's no fuch office as Minifter in the Scripture. Ther's no fuch thing as ruler in theChurch.The cenfures they alfo give offence to many^ Admonition, Sufpenfioi),Hxcommunication,men are greatly offended at all thefe. The government is too ftrid:, too fevere, 'tis ty-rannical,thefe are the bitter words of men. The holy Ghoft foretold how men fhould (tumble at the government of thrifts Kingdom,! 7 /. 2. 2, 3. Let us breakjheir bonds afunder, and c a ft away their cords from us. Chrifts government is a general offence.

.2. For thefubjcels of his Kingdom. Men are offended at Chrift 2 . beeaufe of his fubjects many ways. Confider thefe four things. chrift's

1. Many are offended at their paucity,. Though Chrifts fubje&s fubjcelsaii be many (imply confidered, yet comparatively they are but few. °£cafion~ Narrow is the way that leadeth into everlafting life, and there are ^n v^ very few that find it, Mat, 7. 14. Satan hath a hundred fervants re fpccls to Chrifts one. Caleb and fojhuah only entred into Canaan of all I# the men that came out of Egypt. This caufes many to ftumble ac Chrift. Shall we be wifer then others? This one man came in to fo-

jcurn , and he will needs be a judge , fay thofe fons of Belial concer* ning Lot, Genefis 19. 9. It's a great fcandal that fo few come in.

2. Many are offended beeaufe of their meannefs and poverty. Few ^. of the great men of the world fubmit truly to Chrift. Not many -wife, not many noble, not many mighty hath God chofen , faith the Apoftie, but the foolijh things of the world, &c. 1 Cor. 1. 26, 27. Our Saviour did forefee that this would be an occafion of ftura-

*74

4-

€f>riji to the wicked

bling to men, therefore he layes in a caveat againft it, Matth. \ V: 4,5, 6. Go and tell John , faith he , ^hat you havefeen and heard. The blind receive their fight , e^c. andblejfed is he that flail not be offended in me. The rich and wealthy oppofe and reject Chrift. Silk andScarlet,Gold and Silver do very rarely follow Chrift. This offends many, John 7. 48. fay the Pharifces , have any of the Rulers beleeved in him , but this people that knoweth not the Law is accurfed.

3. The m\fcarriages of which they are guilty The beft of Chrifls fubjects being but fanctified in part; and having fuch a fubtile devil to afTault,do too frequently mifcarry and fall into fin.This cau-fes many to be offended. Wicked men though they never obferve the holy aftionsof the godly, yet they will obferve their infirmities. One hn is more talked on,then an hundred ads of hohnefs. this is a [tumbling block to the wicked. See what God faith of Davidsfmj 2 Sam. 12. 14. They that would learn nothing by Davids piety , did take offence at his fin. Though it be unrea-fonable that men fhould be offended at Chrift for the failings of his fervants-yet it is ordinary.

4. T be fad Afoftafie ofthofe that have profejfedftibjection to him There ar& in Chrifts family many rotten hearted profeflbrs. The falling of thefeis an occafion why many are offended atChrift.Our Saviour fpeaks of this, Matthew 26. 56. The fall of fuch,hardens the hearts of many againft Chrift and his Religion, fohn 6. 66.

Thus much for the firft particular, the occafion of this offence.

1 PET. 2.8.

* The Rcafons why (o irany are

A Jione of ftnmbling , &c.

5£2 l t J? QEcondly, gut caufa ? How it comes to pafs that fo many are «Ghrift. OffendedateSrift? Thereafons arefuchasthefe,™*. i.JLedfm l* Ignorance of Chrift. Blindnefs is one great caufe of natu« ' ' ral

ral (tumbling, foh.i 1.9, 10. If any man rralkjn the right heflum-bhth , becaufe there u no light in him. The i'pirirual blindnefsof the mindi* one principal reafon why the world (tumbleth at Chrift They know not the glory of his perfon,they know not the excellency of his Dodrine, they know not the nature of his Kingdom, therefore they take offence at him. This is that which the Apoftle mentions, 1 Cor. 2.8. This ignorance of Chrift arifeth partly from want of flu-dying hk Word. They do not fearch the record which is given to Chrift in the Scriptures ; partly, from their infidelity, they will not believe the report given of him,by iuch as have the knowledge of him. The Prophet fpeaks of this, Efay 5 3. ink. The worlds blindnefs is the caufe of the worlds offence. Confult thofe two texts,and the truth of this will appeare. The one is, Prov. 3. 21,22,23. The other is Mat 15,14. The blindneffeof the Pharifees did arife from thegrofs ignorance of the Pharifees.

2. Precipitancy and rafhnefs. Though a man have eyes to fee „ -. yet if he be heedlefle and rafti, his foot may (tumble in a plain % ^ ea J on way. A carc/ejfe eye occafions aftumblingfoot. The greateft part

of men are heedieffe in Spiritual matters. They rufhon as the horfe rujhcs into the battel, Jer. 8. 6. The Scripture fpeaks of pondering the fiepsof our feet. J Tis the wife mans counfel,?r<?^. 4.25,26. Moft men negled this counlel in the things of Chrift. They walk at all adventure, turning their eyes now this way, now that way, and through their carelefnefTe and indifcretion in not examining things, they take offence and fall. The Apoftles advice is, to try and prove all things , 2-Thef. 5, AdvifednefTe and deliberation in the matters of God is a fpeciai vertue. Mod men are of a hurrying fpi-riband this makes them Mumble.

3. Heart diftemperednefje. A man that hath either an intoxicated, or a difeafed body foon (tumbles. Wicked men have

hearts full of diftempers. There are many unmodified lufts in ^JLtafon their hearts, which they are not willing to part with,pride,paflion uncleannefle, &c. Thefe are indulged. Thefe they will not part with. They love fome (in better than Chrift,and becaufe they cannot have Chrift and their fins, they are offended , This is hinted to us in the text., Such as (tumble at the word, arefaid to be difobedient. He that allows any fin unrepented of in his heart will fooner or later (tumble at Chrift. SeeZ/% 16. 14. The Pharifees who were covetous derided Chrift. Our Saviour tels them they could not ferve God and Mammon, and they being given to -

O02 cove-

covetouinefs were fcandalized & derided him, l^iivitTikilop aWJ* they (huffed at him as the word (ignifies. Walking in upright^ nefle,and being without offence are joyned together, Phil, i.jo. An hypocritical and profane heart will be a (tumbling heart. He that walks up to the knees in mire may eafily ftumble. Wicked men walk up to the very loynes in the mire of fintull diftempers,and this caufeth them to be offended atChrift.Tk way of the righteous' faith Solumm) is made plain , Prov. 15. 19. Its railed np as a Caufey . Godly men walk in plain even wayes,wicked men walk in rough* uneven,myry wayes, therefore they ftumble at Chrift. They are burthened with the load of finne , therefore thev Rumble.

4. Reafon 4. Hatred of Chrift. Hatred will take offence at every thing done or faid by the perfon hated. As love doth interpret all to the beft, fo hatred interprets all totheworft. Ahab hated Mi-caiah, and therefore took offence at everything he faid. You may read the ftory, 1 Kings 22 8. Now wicked men hate Chrift with a perfect hatred. There is diffimilitude between Chrift and them- and becaufe of that,cruel hatred. They are impure,Chrift is pure, they are unholy, Chrift is holy. As fimilitude breeds !ove,fo difiimiiitude creates hatred You read, Luke 19, 14 that Chrifts own Citizens hated him. Chrift is hated not only by foreigners but by them of hisownhouftiold. Where there is hatred^there will be offence, Mat. 24. 10. Many ft all be offended and thcyjhall hate one another. Till the foul lay aiide its hatred it will not ceafe to ftumble at every thing of, &c.

" , ^Vabeli-f. Infidelity is the caufe of (tumbling. This may be

5-K^ 0 * gathered clearly from the :ext compared with the foregoing ver. tnto.JOH that believe he is precious, but unto them that are unbelievers-he if a ft on? of ft urn''ling. Moft men walk by fenfc, and not by faith • they fee the o-utfide of Chrift in hisGofpel, but thev do nor fee the beaucifuli infide of Chrift , they fee chat in Religion which appears unpleafing and bitter, but they want faith to fee that which is fweerand lovely, therefore they are fcandalized. 6. The bad example of others. Examples have a very oreat effi-

6.Rv*fcn™ c y and operation, whether they be good or bad.goodexamples are great itrengthnings to-them that are good, and bad examples are great provocations to them that are bad,the Apoitle fpeaks of this 1 Ccr. 8. 10. Afahcls lying dead in the Way occafionedaftop in the march of ithers, z Sara. 2. 23. One wicked man eyes the example.

1

* fione ef fiumbtitig. *77

ample of another , and becaufe he fees that fuch and fuch were offended at Chrift, efpecially if they be learned, wife,&c. he upon that very example takes offence likewife.Thns much for the explication.

*r^ ,r „^c^S Information.

The life are for ^ Exhonat;on< |,, W

Inform.

PorInformation.Itteacheth usthefefour ledons. 'fcii? r

This mjyfortifie us a gain ft being dc jetted bee a fife of ihe offence lt Leflbiu which wic'itd m:n taJ^e at us can fie fly. His too frequent co fee wicked men fcandalized ac the people of God even for their holy a&ions.They are offended with you for your prayers,for your not* compliance with them in their (infull wayesjroryourftrict obfer-vino of the Sabbath, &c. The Apoftle mentions this, i Pet.4. 4* The befi actions of thtijodlj are occafions of ft ambling to the wickfd Well -, this Text may greatly help the people of God againft being offended, foas to defpond beca-tfeof fuch cauflerfe offence. If Chrift was a ftone of ftumbling, isi; any great matter if we be ftones of ftumbling ? If they were offended at Chrift, will they not be offended at us? Ic is enough for the Difciple that he be as his mafter. Gods people fhould take care that the y give no occafion of ftumbling to the woiftof men •, but if they will take offence,.at their holy pra&ifes-, Gods people fhould fet but very little by fuch offences, Mat 15, 14. efpecially coniidering the clofe of the text:, whtreunto they were appointed. 2 Legate

2. H0W unfit and incompetent Counfellors are wicked men in the matters of R.llglon * They mav be Oracles in and about civil and worldly things, bu: for the things of Chrift they are of no judgment or underftanding. Chrift is to them a ftone of ftumbling , they difh tbemfelves in peices upon him. They reject him, they defpife htm both in his perfon and doctrine , and therefore are not to be confuted much leffe followed in their advice about thele mat:ers. Artificeminfua arte confulendttm. ' Tis a vain thing, to ask advice from men about thofe things wherein they have no skill. Wicked men have no fpirituai true skill in the matters of Chrift. They are more like to feduce us, then to direct us in thefe matters. 'Tisunfafeto make them our Counfellors who are fo prejudiced againfUhe things of God. Who would put himfelf under conduct of a.blind man, efpecially in a way which he had never travelled }■ 3 • There

S7 8' Chrijl to the wicked

3. There is nothing fo good but a Vcickjd heart will turn it to its 5 Le $o** owfi detriment. As there is nothing fo bad but a gracious heart will fuck fome out good out of it, fo there is nothi rg fo good ; but an ungracious heart will fuck hurt out of it. A. wicked heart is like a fpider, it will contract poifon out of the fweeteft rofe. Nothing better tban Chrift, and yet a wretched finfull heart will make him a (tumbling (tone ^ Word, Ordinances, Promifes,Mer-cies of all forts are made pitfals and fnares by a naughty heart. A wicked heart undoes it felf more by the mercies itreceives,then by all its evils. Irs a fearful imprecation of David againft the wicked , Ffal. 69. 22. Let their table become a fnare 9 &c. A wicked heart is finfully ingenious and witty to undo it felf by the beft things. 4*Lcno». - 4, This may be fome reliefe to the poor Minflers ivhen they fee men fcandalized and enraged agaivft their perfons or doctrines. Its a great grief to their fpirits to thinkhow the truths they preach fall under contempt , the admininiftrations of Ordinances divine quarreld at, well, it was fo with Chrift, his perfon that was better than ours, his doctrine that was purer then ours,his admi-niftrations that were more glorious then ours were. If God will have his Minifters lye asftumb 1 ing blocks upon which (infull men (hall fall fo as to deftroy themfelves, they muft be content if God will have them preach men judicially into impenitency andhard-nefTeof heart, as Efay didCh. 6. 10. They muft bear it. Chrift hardly preached a Sermon or made a prayer or difpenfed any Or-dmance,but the greateft part ofchem that were prefent,were fcan-dalized at him. He was jet for the fall of many in Ifracl y as well as for their rifing , Luke 2. 37. If God will have his Minifters to be fo to any, it isnotftrange , efpecially became they are, and (hall be a jweet favour to God , both in them that peri/b, and in them that arefaved^l Cor. 2. I 5.

2. For Exhortation. Hrft, to the godly-and Secondly, to the *• Vfeof w i c ked and ungodly. f*X 1. Forthegodly.

Godly. I "'ft, Blejfe God that Chrifi is not a flumblingfione to you. That

I. Duty, neither his perfon , nor his doctrine, nor his Kingdom do offend you. The time was when you were offended with Chrift as much, as any; and if God ihould leave you to your felves, you would ftumble upon him again. That you are enabled to clofe with his perfon^to embrace his doctrine, to fubmit to his government without

a fiom offluwbling. %y^

but offence, is a mighty mercy, efpecially now,when fo many are fcandafized, Mat. 1 1.6.

Secondly, Labour fo t$ carry jour f elves , that ye may not occafi ^

on others to be offended at Chrifi, i Cor. io. 32. Paul was very carefull of ithimfelf^^/24. i6'The finfulnefs ofprofefTors will make men take offence at Chrift. The do&rine of Chrift: , the government of Chrift will be Humbled at, if you have not care of yourwayes more then ordinary. If you take not heed to your felves, both in matter of opinion and pradice , you will pave a way to make many fall upon Chrift himfelf. Your mifcarriages reflect difbonour both upon Chriftsperfon and doctrine. Give , no offence [aith YahI to the Corinthians 3 2 Cor. 6. 3. That the Miniftry be net blamed. Chriftianity will be blamed , yea , Chrift himfelf will be blamed, if you be not carefull to avoyd mifcarriages And belides, you will be inftrumental to damne the fouls of your brethren for whom Chrift dyed. Remember that of our Saviour, Mat. 18. 7. Wo unto that man by Vthcm the offence Cometh.

2. For the wicked. Take heed of making Chrift any longer *«.To the a ftumbling ftone.Its a very fad thing to ftumble at Chrift. Let me ^[^ d * {hew it you in thefe two particulars. ftumble at

1. It's a very finftill thing. Thefinfulneffe of it appears in chrift. this. i.Thcfin-

(1) Its a charging of wickedneffe upon Chrifi. He that takes of- . fi, ? Bcf * of fence at Chrift , what doth he but fay, that there is fomething in [|^ rs ar * Chrift which is matter of exception f To make Chrift a ftumbling ftone, is either to profefTe that Chrift is blame worthy, or that thy felf art foolifh. What a high fin is it to afperfe Chrift the Holy one with any mifcarriage ? he was holy,harmlefs,undefi-led,feparate from finners, Heb. 7.26. And

2. Its the inlet to other fins. It hinders the foul, (i.) From loving Chrift with that love that is meet. (2J From obeying Chrift (3) From beleeving in Chrift. (4) From recommending him to others. (5) From being thankfullfor Chrift. (6) It turns the foul upon the fin of blafpheming and reviling Chrift. f 7) It hinders the foul from furtering for Chrift..Hethat ftumbles at Chrift is in the high-way to all kinde of fin againft Chrift:, he 2. The may eafily be perfwaded to fet up another Chrift. ganger ©f

2. It's a very dangerous thing* It's dangerous in thefe two re* f ' 3* fpefts.

For

I. Tot firft, It makes att that Chrift hath done or fxjfered to be ofn$

effeSito us. He that [tumbles at Chrift, cuts- himfelf off from all the merits and benefits of Chrifts death , Refurre&ion, Afcenfion Intercei]k>n. We may fay of fuch a one as Eaul doth of Circum-cifion,GW. 5.4.

Nay, iecondly, It makes Chrifi damnation to a perJon. That *■ of our Saviour is a dreadfull Text, Mat. 21. ^44. To turn falvation into damnation will be a double damnation 5 better to have been damned without a Chriir, then to be damned with a Chrift •, better a thoufand times to have been deftroyed without a Redeemer , then to be deftroyed by a Redeemer •, better to dye without a Saviour, then to dy by a Saviour* Directions Whatfhould be done that we may ftumbleno more ? (1) Get toprevent a clear knowledge of Chrift. (z) Be acquainted withthofe that ^Thrift 8 embracemm - C?) Be truly offended at i:n. (4) Pray that God the future would root out of your hearts all occasions of offence. (}) Remember what Chrift hath done for you • and what he isflill a doing for you •, his dodrines,his offices ,his government •, all that at which offence is taken,is for your benefit and<falvation.(6 JConh-derthat totake offence atChriiVistoftumbie atGods wifdom 3 mer-ey, goodnefs in giving Chrift,and in fitting Chrift.

MAL 4. a.

The Sun of righteoufnefs JJjall arife with healing

SERM. in bis wines.

XXV.

THe Prophet Mdfachj hath in this book manvcontefts with thejewesfor feveral impieties which raged amongft them. At the thirteenth verfe of die former Chapter he contends with them for their Atheifme and blafphemingof the providence of Ood. Tour words have been flout agalnfl the Lord % and ye have /aid, it is in vain to ferve the Lord. They that mrkjfticltedneffc are fetuf^ and they that tempt God are delivered. Amongft other anfwers which the Prophet gives to this blafphemous charge •, he

tells

ChriJitheSun

tellstfiem there was a day exming,when Gods dealings fhall be ma nifefr,thar they themfelves fhould difcern a clear diffcrKe between them that ferved God, and them that ferved him not, ver. 18. This difference which fhould be made between the godly and the wicked, is amplified in the firft verfesof this Chapter . for, Behold the day cometh grf.His dealing with the wicked and difobedient,is fet down fully, ver. I. The day of the Lord Cometh, that fhall burn as an oven.This day, though it be particularly meant of the day of Chrifts firft coming, as is clearebythe context, ver. 5. which is by our Saviour himfelf interpreted ; of fohnBaptift his forerunner, Matth. 11. 14. yet as fome good interpreters think , it may have a further reference , namely to the day of hisfecond coming, when all this fhall be fully accomplifhed. His dealing with the godly isfet down, verfe z, 3. In which are two things

i. The great happinefie which the godly fhould enjoy in their own perfons, verfe 2.

2. Theconqueft they fhall obtain over the wicked, verf 3. Te fhatt treaddmn the wicked &c.

In the happinefie which is promifed to the perfons of the godly , as it is let down , in this verfe we have thefe three things ob-iervable.

1. A defcription of their perfons, unto them that fear mj name. This is an ordinary and ufual defcription whereby the people of

' God are diftinguifhed from all others, MaL 3. 16. EccL 8.12. ' Jfa. 50. 10,

2. The authour of their happinefie. The Sun of righteouf-nefs.

3. The nature of their feappinefs. This is fet down two ways 1. Generally, he fhalI rife upon you. 2. Particularly , This is fet down three ways. There are three great bleffings which they fhould enjoy by the rifing of this Sun upon them.

(1.) Spiritual healing.

(2, ) Spiritual freedome. Te fhall go forth.

(3. ) Spiritual increafe. Te fhall groy up as calves of thi ftall, '

I fhall wave the defcription which is here made of the perfons of godly men. And proceed to the Author of their happinefie, which is faid to be, The Sun ofrighteoufnefs y for it is to open this exprefiiontljaclhavenowchofen this text ^ in the handling o£

p p which

aSi

which 1 fhall have occasion to open the particular benefits which fhould acrew to the godly ,healing, freedome , growth, The Sun of righteoufnejfe. he Sun is ufed in Scripture in a double fenfe.

i. Properly .For that creature which God hath let in the heavens and called by that name,?/*/. 136. 8.

2. Metaphorically, or improperly •, and fo its ufed for feveral things, which carry fome fimiKtude to the natural Sun.And thus it is ufed feveral wayes.

1. For Gods fpecial favour, Pfal. 84. 28. The Lord Gtd is a Sun and Shield.

Secondly, for comfort, fob 30. 11. Iwent mourning without the Sun, that is, without comfort.

Thirdly, forprofperityandfetled peace. Efay 60.1c. Thy Sun /ball no more go dotyn , neither {ball thy Moon withdraw it

Fourthly, for eminency and height of condition and {tate,/?ft\ 16 8. The fourth Angd powred ont his vi.il upon the Sun , which Mr. Mtde makes to be the Gnman Empire, the Papal Sun of the heaven.

Fifthly, for Chrift himfelf. So 'tis ufed in this text, he that is called the Mifftnger cf the Covenant, Chap. 3. 1. is here called the Sun of Righteoufnefle. The Observation is this.

Dod. That tin L<rd fefusChrift is the Sun cf righteoufnejfe. Zachanas the father of fehn Baptifl oives him a name parallel to this, Z.v^f.78. «Woa*iI;w4*s The dayfpring from on high bath viiked us. In the handling of this Locirir.e, I fhall by uay of Explication open thefe three things.

1. in what refpects Thrift is called the Sim

2. Why he is called the Sun of righteoufnefTe.

3. How he doth excel the natural Sun.

1 In wha: 5 ' * or tne nri *- ^ nr ^ ir 2V De compared co the natural Sun m refpefis three refpefts.

ChrifHs, ]. Inrefp.tl of his ova perfon The natural Sun hath afha-cailcd thcJQ^ oi Cvv0 excellencies which are in the peifon of Chrift. Sun. A§ ^

t.Refftit ^. HijglorJ And Mt1Jt f t) . of all the >ifible works which God hath made, there is not any fo glorious as the S«n •, it's full of fplendor and glory: The Sun is Avima mnndi y the very foul of the world. The brightnefle of the Sun is fo tranlcendent thac

the

the weak eye of man is dazled with the beholding of it. See how David defcribes this creature, Pfal. 19. 5. He is as a Bridegroom coming out of his Chamber, Never was any bridegroom , no not the oreateft Prince in the world, in fuch attire on his wedding day as die Sun isevery morning at his comming out of his Chamber. So glorious i* the Sun, that he draws all the eyes of men to look upon him at his appearing. The Lord Jems Chrift is a glorious perfon. The Sun is but blacknerfe if it be compared with Jems Chrift. His face is ten thoufand times brighter then the Sun when it is clothed in its heft aoparel. He is the bright Jbl in* of his Fathers glory, and theexprtjfe image of hu ferjon , Heb 1. ?. When he was transfigured upon the mountain in the fight of bis Diiciples the text i^t\\\Hufate did Jbiue as the Sun, andhisrajment as white as th&Jight, Matth. 17.2. Could we but fee the face of Chrift as it is^now (Lining at the right hand of "God, we fhould fay the Sun were but like fackcloth in comparison of it- how much more bright is he in his ( odhead ? this is fo glorious, that m man can fee it and live,. The face of Jefus Chrift is that which makes and conftitutes the very glory of heaven. And then,

(2) His ommfcience. The Sun in the firmament travels up and down , and beholds every part of the world. David fafth there is nothing hid from thi heat of it, Pfalm, 19. 6. Jefus Chrift as he is the Son of God is perfectly omnifcient. The Apoftle fpeaks of bis omnifcience, Heb. 4.13. There is no creature that is not manifeftin his{ight,&c. Yea, he fees every thing not by moving up and down a; the Sun doth , but by one fixed and eonttantview There can be no fence made to keep out the fight of his eye , he doth fm'A & femel , together and at once behold all creatures with all their mDtions,thonghts and imaginations.This is the rirft.

I!. In refpetl of his ejfctlsand Workings -.upon his people. There j> t n is a great referriblance between the Suns effeds upon the crea-^j ^ m tures, and Chrifts effeds upon his people. I fhail inftance in eight tu 'e S ^he particulars. Sun to

1.)The Sun hath an tnlightning venue. The Sun is the great which pa-luminary which God hath appointed and made to carry the light raids are . abroad to the inhabitants of the earth. The prefence of the Sun ^"ift makes day. The Sun is the great torch of heaven, by which men and other creatures fee what to do,and where to go^Gen 1.14,16. By his light we fee it and all other things : Jefus Chrift hath an

Pp 2 en-

,8a drift tbtSun

enlightning power,and doth a&ualiy enlighten the hearts of men The foul is by nature in darknefTe, and never fees till Chrift beam down his light opon it. All men by nature in regard of fpiritual light^tre as that blind man wasj^o.i. without any fpiritual fight They (ee neither fins, blacknefs, nor their own mifery by realon of fin. They fee not Chrifts beautv , nor graces excellency till their eyes are opened. They have thick skales, upon their.eyes', as Pant had before his converfion. Act. 9. 18. Therefore they are called darknefTe and their ftate a ftate of darknefTe, Epb. 5.8. Now Chrift gives taem light. When he nfcth upon them favingly, then, and not till then do they fee their condition and the way ont of it, Eph.%. 14. As the SunxsfpecttlKin ffpundi y the worlds looking glaffe i fo is Chrift fpeculum Artima the fouls looking glafle. All fpiritual light which is given co the foul, is in and through Jefus Chrift. bo the Apoftle tells us, 2 Cor. 5. 6, The Gofpel is the vthicuhm Lucis^ the great Chariot that carries this light abroad, but the fountain of it is this bright Sun of righteoufneffe Jefus Chrift. Spiritual illumination is hnfts work. This is that which theEvangeliftsfahh , fohn 1, 9. foh* Baptifi carried the torch , but Chnit himlelr was the light. Till this Son,bc up the foul lies ; n grofle darknefTe, but w hen it appears then light comes prefers y , Ejaj. 60 1. When the glory ofthe Lord isrifen upon the foul, then is darknefTe expcld , and the foul fhines forth. The heart that is as dark as any dungeon; when the beams of this Sun are darted down into it, is as light as a Paradile. Chrift turns E<*ypt into Gofien. And then, a venae 2. The Sun hatha vearmr.g vertxt. 1 hough it be not formally hot, yet it is hot in its erkct. . Pfal. 19 6. The beams of die .Sun warm the earth and the ayr, the bodies of the rational and irrational «.re itures. Experience teacheth that the Sun hath a heating powcrr ^ the light and Diction of it cauicsheat. The Lord Jefus Chrift hath a warm ng vertue in him. The heart that is as cold as yce is heated and warmed by the influences of his Spirit .i.-.toa good temper. Theluke-warm hearr, when Chrift fhines upon it is kt into a burning heat. The beams which are can' from Ch^'ht in his Ordiaances,.put vhecoli fouWntoa ' ritual fvveat: We have an inftanceofthis in the two DifcipJes^Z^t* 24 3 2.1 hey were in a freezing temper tillCluciitovertook diem, b"t when they hadcominued a whi'.e in thar ipinuiT Ln (nine, their hearts were put int,o a wolent flame. Din not our hearts own mthin us

yphilt

*f righicenfaffe. *H

jehih lot tdiked with us by the Wjt The fore-runner of thrift tels the Jews that he that came after him , did baptize men with the holy Ghoft and with fire \ Mattb. 3. 11. Chrift can kindle the fparks of Grace which feemto be as dead,and put them into a burning flame. Many a Saint hath come to the Ordinances with his hearc like the cold earth, and before he hath departed, Chrift hath fent him away like a burning lamp ^ the cold water bach been put into a Vehement boyling chat the heart hath run over again , era-ftavit cor meum Peter grew cold at the high Priefts fire when the pfci. u.f; beames of Chrift were withdrawn, but when Chrift {hone upon him his cold heart was heated, when EH/ba had lien a while upon the Shunamites dead childe , his fiejb waxed warm, 2 King 4. 24. Though a foul be as cold as death , if Jefus Chrift do but once ftretch himfelf upon it, it waxes warm And then, venue

3. The Sfi» hath a comforting vestue. The Sun is in Scripture put for com ort, Job. 30. 28. To walk without the Sun is to walk without comfort-, and Solomon tells us that its afleafant thing for the eyes to b;hold the Sun 9 Ecclef. n. 7. weak andlickly perfons, when they are brought into theSunfhtne, rind their fpirics cheered by it The Lord Jefus Chrift hath a heartcomfor tr g vercue. He is the firft inlet of comfort into the foul-, He sti.e preferver of joy in the foul ^ and he it is that reftores joy unco the foul after dejections and droopings of heart. Noah y asherein a figure of Chrift-^ fee what his father prophecies of him, Gen. 5. 29. Jefus Chrift is che true Noah, the great comf rter of his people in all che griefs and forrows of this world. (. hrilt is the foundation of all true comforc to thy foul. Tl'e Chrifty.m , tolle folatium, that reconciliation whchhehath rr^de between God and man , is:he very balls of all confolation Whatsoever in God, in the ^cri r >cures yields any comfort to the foul , isfo only in ar d through chrift : that comforc which is not built upon Chrift^ is baftard comfort, wnich will end in terrour. The Spirit of God is called the com forter, fnhni$. 26. his office is immediately to chear che foul. How doth he comfort but even by making application to the foul of a (inner of that which is merited for him all

]the arguments whereby the fpiri^ comforts che heart are drawn "from Chrift , he feals up to the fouf that Chrift is his, and fo fills ic Vith comrort. and then,

4. The Sun hath a healing Virtue , this is in the text. There . veme "would be Ao health amonglt men or any other living creature, if

there

a 86 CbrijltheSun

there were no Sun. The world would be an Hofprtal if the Sun were not.

Firft, the Sun dries up cold moiftures, exhales vapours which would in'ect the bodies of men and other creatures.

Secondly the Sun helps on the growth and vegetation of all healing plams,and in both thefe refpefts hath healing in his wings. The Lord Jefns Chrift hath a healing vertue • he heals both asa medicine and Phyftcian. His blood is the Phyfick that heals, and he himfclf is the Phyfician that applies it to the foul. The Scripture (peaks of Chrift as a healer, Efay. 61. i. Heheds the foul of the guilt of (in by the grace of juftification , and he heales it of the filthineffe of fin by the grace of fanctification. The Prophet Efay fpeaks of this, chap. 53. 5. By his firipeswe are healed. If Chrift do but lay his hands upon the dfeafed foul, it is cured whatfoever infirmity be upon it. The very border of his garment,if it be but touched with a hand of faitb , cures all the bloody ifTues of the fori. You have a rare cure done by the touch of Chrifts garment, Math. 9 20. There are thoufands of fouls in Heaven that have found perfeft cure of ftrar.ge difeafes under the wings of Chrift. And then, 5 verfue 5« The Sun hath a m'dtin* and [eft-ting virtue. Though, it parch and harden the clay, yet it (of tens the wax •, the hot be.-.ms of the Sun melt theyce, and mollihe the ground when irs frozen into hardneffe. The Sun whei it was up, melted the Var,n3L,Excd.i6 21. The Lord fefus Chriil: hath a melting and foftning vertue ^ if he do bu: fend down one hot gleam upon the foul, its d'/Mved and melted like wax. We have an example of Chrifts foftnirg vertue in Peter Luke 22.61,62. his heart was grown a« hard as yce by his threefold c'enial of Chrift, and yet one beam from the eye oVChrift thawed this yce in:o tears.The Lord turned and looked upon Peter, and he went cm snd wept bitterly. Chriflseyes are like a flame of fire , Rev 1. 14. Thefe heavenly beams of Chrift aie able to turn the flint ftone into fprings of water. Thofe .three thoufand mentioned, Alls 2. 37. were as hard as marbles for they had their hands in the blood of Chrift, v. 36. yet when Chrift did fhine upon them in the miniftery of Peter, they are fo (oft that any frame may be put upon them, Aiten and brethren what fixll we do ? The Jayl-or a rough hardened finner that drew blood from the backs of the Apofiles- yet when Jefus Chrift did but fpread his hot wings upon him even at midnight, how is he foft-

ned?

ned? Afts 16.29,30. hethatwaslacely likeaftorie,isnow like-wax, any impreflionmay be put upon hire. There is not themoft ftirT-necked iinner in tins or any other Congregation, but if Chrift put out his "power, he can diftil him into tears of repentance. And then,

6. The Sun hatha vegetative vertuefc doth bring on the growth Svertut of plants,and flowers, and all vegetables. The Sun draws the fap"

from the root into the branche*,and-makes it thruft out into buds, bloflbmes,and fruit, and when the fruit {? knit, it ripers it and brings it on to perfection. This is mentioned, Depst. 33. 14. To this Bildad alludes, fob 8. 16. He is green before the Sun y and his branch Jbooteth forth In his garden. Though the foyl be never fo good, and the husbandry never fo exact, yet without the Suri nothing comes to perfection • the frui fulnefle of the earth is to be afcnbed to the Sun more then to the Earth or Tillagejefus Chrift hath a vegetating vertue, he brings on the fpiritual growth of e-very grace in the foul \ did not this Sun fend down his beams, the fpiritual plantation would come to nothing: The Scripture attributes allChriftian growth to Chrift \ he is the root which feeds grace^ AlKupply comes from him. God hath ftor'd all our nour-ilhment in Chrift, from him to be communicated as we ftand in need. The Apoftle fefs this out in two texts, Col. 2.19. Efhef. 4.16* And the Prophet in the text makes it one effect ofChrifts ri(ing upon the Saints. They (hall grow up as the calves of the ftall. You may thank Jefus Chrift for the thriving of your graces as well as for.the planting of your graces , fohn 15. 5. And then,

7. The Sun hath a purifying vertue. When your garments are 7 vertue mouldy, you hang them out in the Sun h when your rooms are mufty, you fet open the windows to let in the Sun that they may

be fweeten'd. Jefus Chrift hath a purifying vertue, he makes the heart fweet,and he keeps it fweet See how this Prophet defcribes him, Chaf. 3-2,3. he is like a refiners fire , and like fullers foap &c. When the heart hath gathered any defilement, when ic growes mouldy and mufty^here's no way to get the ill favour out-but to bring it under the Sun-fhine of Jefus Chrift.And then, g wyft|e

8f The Sun hath an elevating vertue. By the heat and power of the Sun are many things exhaled and lifted up from the eafth , which otherwife would lie there ; many meteors and impreftions there arc in die air,which are exhaled from iberanh- by the power

*8S pfrigbteoufnejfe.

er of the SumJefusChriit hath an elevating vertue<he it is rjiat dot£ exhale and lift up the earthly hearcsof men to heavenly thing* and heavenly meditations.The heart of man naturally is fo deep buried in the earth, that if Chrift did not by his heat which he fends down in his ordinances lift it up-,it would never have one thought of heaven : he hath an attractive power to draw up the hearts of men to himfelf, John 12. 3 2. It is from Jefus Chrift thac ever you had one ferious thought <£ heaven or heavenly things. The Apoftie applies.our fpiritual raifednefle to Chriit, Ctl. 3. 1,2. It is from Chrift as the merit of it, and it is from him as the worker of it in us-the power of our fpiritual refurrection at firft is from G rii ; & the power of Chrift is that that helps us to raife our felves higher from day to day •, did not Chrift fend down his exhaling power , we (hould lie like ftones and never afeend, he defcends and then we afeend.

III. Chrift is culled the Sun, to fhew the clearncffe of the Gofpel

S'RtJpcttjyorfhip, in rejpeel of the legal difpenfation God fifed towards the Fathers. This is Calzins Note upon the text *, God did never fhine iocJearly to the fons of men as in the perfon of Chrift. The Ceremonial Law with all the appendixes thereof, was but dark-Gofpel worfnip is clear. The Apoftie compares the Law to a (hadow , Heb. 10 1. that was but Moon light or ftar light, Gofpel worfnip is Sun-light, 2 Cor. 3. 10. The Patriarchs faw Chrift and ho-.ped in him and were faved by him as well as we, but it was more idarklv *• In the Gofpel the heavens were opened wider then ever. . God did never manifeft humfelf fo fully and clearly to the world as he hath done by Jefus Chrift. The Apoftie fpeaksof this Hcb.1.1* T ?^jLtjmi ttjxut* (>*«£, Hence is that of the Prophet to che Gofpel-Church,//"*.6o.i,2.io.20.All former light was but like the dawning iigh: of the morning in refpedof this mid-day light of the Gofpel. The Gofpel Revelation isful^and perfecT, fohn 1. 18. God was declared before, but never fo fully as by Chrift. The fathers looked for additions, but Chrift brought to light the whole .wiLlofGod : No further Revelation is to be expe&ed till we , come to heaven, 2 Pet. 1. 19.

MAL.4.

ofrrghttoufneffez ago'

MAL. 4. 2. SERM.

XXVI.

T/?<? SW of righteoufnefs Jball arife with healing ^a^ in his wings. ^£

Sun of

SEcondly, for the fecond. Chrift is called the Sun of righteouf- righteoufnefs in two refpefts^ nefle. i. In regard ofhimfelf. He is the holy and juft one. He hath i'fofptft not nor ever (ball have the leaft fpot of unrighteoufnefle in his own perfon ^ he was born righteous and innocent-.That bolj thing that kail be born of thee^ /ball bf called the Son of God^ fo faith the Angel to the Mother Virgin-, Luke i. i^.Thiyw is more then «>*@-. It hath the force of the abftracl. And he lived and dyed righteous. The Apoftle fpeaks of him, Heb.j. 26. As of one holy, harmleffe, undefiled,feparate from (inners. He was without fpot and without guile , made like unto us in all things fin only excepted. Satan himielf, though he be the father of lies, and full of bitter enmity agatnft jefus thrift, is forced to give this teftimony to him, that he is the holy one o^God^Mark^ 1. 24. He could neither have redeemed himfelf from death , nor have favedus from the wrath of God, if he had not been perfectly righteous.

2. In regard of his Eletl 5 He is their righteoufnefle : fo the Prophet cats him^r. 23.6. Jefus Chrift is the beleevers righte- 2.ReJpe& , oufnefle two wayes.

1. He is their righteoufneffe in regard of jttftification. It is *i thorough the imputation or his righteoufnefle unto them , that How ' they are made righteous in the fight of God •, God looking upon chrift * them as inverted with the righteoufnefle of Chrirt, accounts them b *fejV righteous. Ofthisthe Apoftle fpeaks, Rom. 3. 21, 22,25,26.All n C 8 ff e !° B " are unrighteous in themfelves, and it is through him alone that

they come to be righteous.

2. He is their righteoufnefle in regard offantlification. Of this 2 the Apoftle fpeaks, 1 Cor. 1.30. where he tells us, that Chrifi is

Q+J\ made

How Chuflfs

our Righ-tcoufncfs ofSaofti-fication. I.

2.

Chrifl the Sun

made unto hs, of God fanclification, as well as righteoufhe(Te;Je-fus Chrift may be as truly called onr righteoufnefle of fancTificati-on as well as of juftificatiori.He i> fo in four refpe&s.

(i) He is the meritorious canfe of />, Eph. 5. 25, 26, Grace is as truly the purchafe of Chrift as glory • he hath bought holi-nefle for us, as well as heaven, fandiikarion is no ielTe the price of Chrifts blood then falvation. We are 1 Cor. 1. 2. fanctined in Chrift Jefus, proper Chrifium faith Pijcator i. e. propter fatis-faclionem illius.

(2) He is the material capsfe of it. It is by the blood of Chrift * that the tiLHnelTe of the foul ts done away. Chrifts blood is the foules laver in which it is wafhed and made white, Heb. 9.14. And then,

(3./ He is the exemplary caufe of it. Our fan&ification is accor-3. ding to that copy or pattern of holincfle which is in Chrift him-felf, I his is the meaning of that fpeech of the Apoftle, foh. 1. 16. As the print which is made upon the wax arifwer*.he engraving or (lamp which upon is the Teal-, fodoth the believers ho-ImeiTe of Chriit, not in degree and meaiure but in kind and quality. a (4) He it the efficient caufe of it. Tis Chrift that doth by his

v fpirit through the Ordinances work- holinefte in his faints.He ftubs uptheroo:s of fin and fe:s the roots of grace in the foul. Of this the Apoftle fpeaks 1 Cor. 6. 11.. And it is he that doth both preferve it and carry it on from one degree to anocher till it come to perfection So that both in regard of his own perfon jind in regard of his elcft, he is cal'ed the Sunne of nghteouf-nefs. 2 where- This is the fecond particular. 3. For the third. Chrift excels in Ghrrft the natural Sun in thefe eight particular?, vU.. excels the 1. The natural Sunjhines but in one hemijphere at once. Though j^ ru -. al it circuit about the earth in a little tirne,yet it doth not fhine in all Tp\i ti ■ P^ aces ac once - ^ ea there are fome parts of the world in which 'theSun doth notfhine for many tnpneths toge her. Though it b?. a great body, yet the wings of it arc not large enough to com-paiTe the earth all at once , when it nfeth to us it fcts to our Antipodes. But now Jefus Chrift is able to fhine over the whole earth at once. Though there be many parts of die world in which Chriit hath never appeared, yet his wings are large enoughto over* (pread the whole earth. This Sun of righteoufnefle fhines

in

ki England and in Amtrica and all the Chriftian world over at the fame moment of time. That which is faidof the Land offudta concerning the King of Aj]jria y Efa. 8. 8. That the firetching mt of his ^ings fhould fill the bredth of the land , is true of Chriit in reference to the whole world-, The ftretchirgsout of his wings are able to cqver the bredth of the whole world at one moment.

2. The natural Sun^ives light but not fight. If a man want 2 Partk, the benefit gf feeing, he hath no more benefit by the Sun in reflect of feeing •, then if there were no Sun;at all. Let the Sunbeams defcend with never fo much power upon a blind Bartime-

us his eyes will not thereby be opened. But now this Sun of righ-teoufneiTe hath a power to give light as well as light, he did in the dayes of his flefh open the eyes of many that were naturally blind, you read of one Joh. 9. of two others, Mat 20. 30. 34. And he doth full open the eyes of them that are fpirituaily blind. It was he that by Ananias opened the eyes of Saul Ads 9. 17. The truth is,no man doth ever fpirituaily fee till the beams of the Sun defcend upon him,he is the fpiritual dayfpring that gives them power to fee who are under the power of the grofle darknefle of fin and iniquity.

3. 7 he natural Sun hath endamaging qualities as "toell as healing 3 Tartic* qualities. It is many times offenfive and prejudicial' both to men

and fruits.

(O It doth fully and deface the beautifull countenance of men Qant. 1. 6. If the eye of the Sun do but look upon us dire&ly , it changes the colour of the face into a fwarthy hue.

(2) The hot beams of the Sun do fometimes by their vehement fliining make men faint, when the Sun beat upon the head oj fo-nah y he fainted, Ch % 4. 8.

(%) The fruits of the earth are many times fcorched and withered to nothing by the violent heat of of the Sun, Mat. 13.6. If . God do withhold the rain, and fend out the burning heat of the Sun, the fruits of the earth mourn and languifh. But now Jefus Chrift the Sun of righteoufnefle hath no hurtfull quality , his teams neither make the face black, nor the fpirits faint. He ripens the fruits or grace in the foul, lut he never withers them, his beams are deftructive to none but to luch as will not furTer him to fnine upon rhem.Thofe fruits that have no root,Chrift withers, but where there is root and lap, the beams of Chrift are never

tyi ChrifltheSnn

prejudicial. The Sun hath a hardning vefttie, but Chrift never hardens any, unlefle it be by accident } becaufe they will not fuffer his beams to enter into their hearts. 'Tis rather the want of Chrifts beams, then the prefence of them,that occafions hardning in any heart, p • 4. The natural Sun is the creature of this Sun of righteoufnejfe

* * Jefus Chrift as he is God made the Sun that (hines in the the firma-

ment , and put into it all the glory which is in it For the Evan-gelift tells us,that all things were made by him^and without him was not any thing made that V?as made , Joh. 1. 3 .He gave it both the light and heat which it gives to us.He hath fet & appointed it the courfe which it runs, and which it hath run fince its creation, and he doth by his providence order its fetting andniing for the good of the world. He is the light of all that light which the Sun hath. He is the fountain both of the being and prefervation of all that influence which the Sun doth caufe to defcend upon the world. The dependa rrce of the Sun of righteoufnefs is upon himfelf, but

• .the dependance of the natural Sun is upon him.

5 rarttC. ^ j-he natural Sun doth communicate his light and heat equally to all. He fhines as much upon the houfe and Lands of the wicked as he doth upon the righteous. He doth impart and difpenfe his influences alike to all, in the fame manner and in the fame meaiure. This our Saviour notes as an ad of the bounty ofGod, Mat. 5. 45. but now it is not fo with Jefus Chrift the Sun of righteoufnefs • He gives light and heat to one and not to another. Though all that live under thefhining of the Ordinances do receive lo much from Jefus Chrift as is mfficient to leave them without excufe,yet doth he caufe peculiar beams to fall upon the heart! of fome which do not fall upon another.

He fhines upon one only to convi&ion , on another to con-verfion. He fhines only upon the ears of fome ^ He Lets down hot gleams into the very hearts of others, 2 Cor. 4 6. We have an inftance of this in Paul y and thoie that were in company with him, AB. 9. 6, 7. They faw the light, and heard a voice too y a confided voice which they did not underftand , and therefore chap 22. 9. Paul faith jhey heard not the voice of him that fpakexhty heard an inarticulate found or a confufed voice, but they knew neither who fpake nor what was fpoken , therefore they heard the voice, and yet heard it not 5 but now Paul both heard the voice and underftood it,and was converted by it ,which we do not

find

find recorded of any of the reft. Some common beams doth Ctirift caft forth upon all, but his fpecial beams and influences are imparted to none but the eled. Nor is this any derogation to the freenefs of the grace of Chrift , or to the fulnefie of it. The fulnefTe and freenefle of grace confifts more iu the greatnefle of that he beftowes, then in the multitude of them that enjoy what he gives them, we read of hidden Manna, of awhiteftoneand a new name which Chrift gives to fome and not to others, Rev. 2. 17. This Sun of righteoufnefs fhines fometimes on one in a houfe and leaves the reft ihll in darkncfle.

6. The natural Sun is an inanimate thing. Though it be in " **rt* c ' fome fence called the fountain of life, yet it is in it felf without .

lite. It hath neither the rational, nor the fenfitive , nor the-vegetative life. And in this refpeft the leaft-living creature is more glorious then the Sun ^ a living dog is better then an inanimate jewel. But now Jefus Chrift is a living Sun. This Sun of righte-oufneife hath life as well as light and heat, foh. 1.4. All that fpiritual life which is in the foul is communicated from Chrift, and preserved by Chrift, the foul is dead till it be imbreathened by Jefus Chrift. And hence it is that Chrift is fo often in Scripture called our life, as Col. 3.3, 4. becaufehe gives and maintains both the natural and fpiritual life. Yea the brighteft beame the foul ever had from C hrift here,is but a little glimpfe in refpeft of what . (hall bein heaven. There he (hall fhine.

(1.) Perpendicularly.

(z.) Inallhisftrength.

(3-3 Without over-cafting.

7. The natural Sun is the fervant of men. It is called Shemejb 7. Parti*. in the Hebrew, from a root that figniiieth to minifter, becaufe it

is the great fervant of the world in giving light. But now Jefus Ghnft is not our fervant, but our Lord , whom men and Angels muftworfhip. It is grofTe Idolatry to worfhip the natural Sun. fob vindicates himfelf from it, chap. 31. 26. fofiah demolifhed all Sun-worfhip in his reformation, 2 JC/#£ 23. 5. Its Idolatry to worfhip the Sun bnt its grofs impiety not to worfhip Chrift r the very Angels of heaven are commanded to worfhip him, Heb.1.6.

8. The natural Sun is only ufefull fortqe time and ft ate of this 8 P Artie, life. Whether the heavens fhall be abolifhed and annihilated at

the day of judgment or only renewed jis a great queftion amongft

learned

% ^ Chrift the Sun

learned men. If they (hall be only renewed ( as they probably will be) yet they {hall not be ufefull to men in that w ay they now are\ The glorified bodies of the Saints have no need in heaven, of the light of the Sun to (bine upon them as now they have, Rev. 22. 5. The Saints in heaven (hall be above the fhi-ning of Ordinances and above the (hining of the natural Sunf E-v.ery glorified body Jba.ll Jkine as the Sun in the Kingdom of their Father. They (hall be farther above the Sun then the Sun is now above them. But the Sun of righteoufnefTe is ufefuil in heaven, the Saints fhall have the benefit of Chrifts {hining upon , them for ever and ever. This Sun of righteoufneffe (hall caft his beams upon the foul and body glorified for ever* Rev. 7. 17. All the glory of heaven is communicated to the Saints through the Lord Jefus Chrift

C 1 Information. Vjes Theufes of thefe are^ 2 Exhortation.

£ 3 Confolation.

i^/eo/ 1. For Information. It teacheth us thefe foure lef-

Informati. f on $.

1.. Leflba, j m Beheld from hence the glory ofehe Go/pel. The Apofile calls \trbiuxyyixiov rnt M%»s the glorious Gofpel, or the Gofpel of glory, 1 Tim. 1. 11. The Gofpel is exceeding full of/giory:, there's nothing in it but that which is very glorious. This is enough to proclaim the glory of it, becaufe in it the Lord Jeius Chrift is discovered-, the Gofpel istheOrbe in which the Sun of righteoufneffe (hineth , it is the Chariot in which Chrift rides. It is the Golden veilel which carries this glorious light about the world. The Gofpel is the true Bethfamejh or houk oi the Sun: it is called the word ot Chrift', Col. 3. 16. Became by this Word Jefus Chrift is discovered and manifefted to the world. David doth admire the heavens for this, that in them God hath let a Tabernacle for the Sun, > faL 19.4. The Goipel is that glorious Tabernacle which God hath fet and efta-blilhed for this great Sun of righteoufneis. Where the Goipel is not, Chrift is rot known,remove ihe Gofpel, and Chrift the Sun of righteoufnefi is totally removed. 2 Ujfon. £. The exceeding great gU-rj of heaven. The Scripture maizes mention of heaven as of a glorious place. Amongft other things

this

L_

this fhewes the glory of it, that this Sun of righteoufnede ihincs in it ,Rev. 21. 23. and 22. 3. Ibis will further appear if vveconc £*^ s fider how far Chrifts (hining in heaven dazles his fhining here on fining earth. 1 wiH initance in thefe chree particulars, in heaven

I. In heaven Chrift fanes upon the foul immediately. There is furpjfles nothing to interpofe between Chrift and the foul •, his fhinings in Jj* s J!^' ng this life are mediate through the Ordinances, We fee his beames carthi in this life through the thick glade of Ordinances,the Church tells j us the manner of his {hining in this life, Cant. '2. 9. We have his beams here only by reflection, but in heaven they are imme-diateW darted down upon the foul. There is no Temple in heaven, Rev. 21. 21. Chrift himfelf is the Temple. Now if the mediate beamings of Chrift upon the foul be fo glorious, What abundant glory will there be in his immediacy fhi-

nings

2. In heaven he jbines with his full ftrtngth upon the foul. All 2» have here on eanh but fmall beams of this Sun-, A beanj t

in one Ordinance, and-a beam in another, here a little and there a little, as we are able to bear it ^ the eye of the foul while it is unglorified, is not able without daziing to look upon Jefus Chrift {hining in his full ftrength , Thou fhalt fee my back, f^rts but my face cannot be feen^ Exod. 33. 22, 23. but in heaven the foul fhall be able to take a full view of Chrifts face, 1 Cor. 12. 12. All that ever wehavefeen of Chrift in this world will be but darknede in refpect of that full fight of his gtory we fhall have in Heaven.

3. In Heaven Chrift fanes without intermifllon. The foul here ^ doth often lo(e the fight of Chrifts face, every day is not a Sun-' fhine day. There are fome dark and gloomy dayes even to them

that have the greateft intereft in Chrift , Efitj'50. 10. but in heaven the Sun is alwaies up. There are no clouds to Eclipfe the light of Chrifts face in that region. Theres no night in heaven. / Rev* 17. 25. That which caufes the foul here to lofe the light of Chrilt fhall not be in heaven. No fin enters into that holy place •, if the immediate, perfect, uninterrupted fhining of Chrift can make a pi ice glorious, heaven is a moft glorious place. -~

3. The mifsrable condition of thofe that have no intereft bt fejus*' Chrift. The ("capture mak^s it the top of all mifery to be without Chrilt, Eph. 2.12. This text bears witnefs to it-, How uncomfortable would the world be if there were no Sun? If God had not

made

made the San , the world would have been but an uncomfortable prifon. What a mufe and aftonifhment are men put into when the Sun is eclipfeJ but for a few hours? How dolefull is their condition upon vhom the Sun of righteoufneffe hath never rifen / They have neither fpiritual light, nor fpiritual warmth, nor fpiritual healing, nor fpiritual fofcneffe that are without Chrift. They want both the righteoufneffe of justification, andoffandificati* on, that have not a faving intereft in this Sun of righteoufneffe. There are no people upon the earth that ftand in more need both of your companions and prayers then thofe that want Jefus Chrift And they are fo much the more miferable, becaufe they want eyes to fee their mifery. 4 lejflTw. 4« That there is no righteoufnejs either ofjuftification orfttntlifi-cation without Chrift , he is called the Sun of righceoufneffe in both thefe refpe&s , and therefore till he arife upon the foule, it hath no righteoufneffe in euher of thefe re-fpefts.

i. For the righteoufneffe of juftification. The Papifts they teach and maintain that a perlon mud have in himfelf inherent righ-teoufnefs to juftifie him before Gods tribunal. They fay that Chrifts righteoufneffe is not the proper caufe of juftification, but that whereby God is pleafed to accept of [he habits of righteoufneffe in us,piacing the matter of juftification either in fomething Argu- habitually inherent in us, or flowing from us. - This Dodiine doth mcntsa- deveft Jefus Chrift of this name which God bath here given him. P a * n ? . He is called the Lord our righteoufneffe, Jer.' 23. 6. iihe be our on byfo-" righteoufneffe, then we are not our own righteoufneffe. Iwould hxrenc not be found, faith a good Divine , in the righteoufneffe of the be ft . righteouf- prayers I ever made, at the day of judgement. To take off ncfic. mcn from this" popifh do&nne , I (hall lay down thefe Argu-1 ^ r l' ments againft it.

I. The righteoufneffe of God and the righteoufneffe of men are oppofed in Scripture as things i .confiftent in the matter of juftification, Phil. 3.9 To mingle thefe two together, were to wear a garment of linnen and woolen , which God forbade in his Law. Hethatfubmits to the one cannot fubmit to the other. So the Apoftie teacheth us exprefly, Rom. 10. 3. hethattruftsto the righteoufneffe of man cannot truft to the righteoufneffe of God.Our righteoufneffe is that which we do in obedience to the Law,but Chrifts righteoufneffe is that by which we are reckoned righteous in the fight of God. 2. If

2* // righteoufnefe be by Works then it is not of free grace but e f due debt. This is the Apoftles argument , Rom. 11. 6. The 2 ^£" Papifts anfwer this , by underftending by works there, the works of'nature and unregcneracy only, and not of works fiowirg from faith. But this is a meet fidfhood •, for the Apolile proves , Rom. 4,2. thar works flowing from faith , cannot juitifie before God. Abraham was regenerate, Abrahams works uere works flowing from faith , yet were not thoie works bis righte-oufnefle but Chrift apprehended by faith

3. That righteoi<tfnejfe by which and for which a perfon is juftified, j mufl exaclly anfwer Gods juftice. It muft be fo every way perfed * &* that juitice it felf can require no more , but the belt of our works

are imperfect and defective. They are io in our own fight, much more in the fight of God , Efay 64. 6. Not only our righte-OufneiTe , but our righteoufntffts are a filthy ragg^ Pfal 130 4* David was a man after Gods own heart, yet doth he acknowledge that if God fiottld weigh iniquity none fhould ft and. Job had a very high teftimony from God y Chap. 1.1. yet he durft not ftand upon iuch terms, Chap. 9. 3. 15. 20.30, 31. Nehemiah did many good works, yet he comes to a Pfalm of mercy, chap. 13. 22.

4. This Doctrine makes a man his own \uftifyer , which is con- 4 <drg. trary to fcriprure. The fcripture afcribes the work of justification to God, ifcjw*. 3.26. & Rom. 8. 33. To make mans works the

caufe of his juftiHcation , is to make him a juftifier,which is the work of God alone.

5. This Dottrine makes the merit and facrifice of Chrift either „ j needlejfe or inefficient. This is the Apoftles Argument, GaL 2. &° ult. To affirm either of thefe is a great wickednefs. To fay it

was necdlefs, is to make God cruel to his fon. Why fhould he poure out his blood if there was no neceility of it I To fay it is inefficient, is to vilifie his perfon, to contradict Scriptures which faith, he is able to fave to the uttermoft. 6 Arg,

6. This DoElrine eftablifbnh boa fling. Now the great defigne of God in the juiHrication of a finner,is to exclude boafting,Ke/w. 3. 27. The Law of works layes a foundation of boailing,but the law of faith excludes boaiting.

7. This Dcclrine robs the Joul of ail confutation , and leaves it unfitted and perplexed. A man can never be free from troubles ■? -* r & % that builds the hopes of his juftificationupon himfelf, Rem. 10.6,

7. The fcope of the Apoitie in that place is" to put a difference be-

ll r t tween

j£8 Chrift the Sun

tween the righteoufnefle of the Law, and the righteoufnefs of faith Amongft other this is one, the righteoufnefs of faith fettles the heart- it faith not,who {hall afccnd, &c I It knows Chrift hath afcended and defcended^that he hath done all and fuffered all, and io quiets the confcience : He that trulls to his own righteoufnefs can never be ferled , but will be ftilldifputing, And therefore the Papifts who cry up juftification by their own works, cry down affurance of falvation. And they cannot do otherwife, for jufti-fication by our own righteoufnefTe and affurance of falvation are incontinent. Thus I have proved the righteoufnefTe of jufti-fication to be from Chrift.

2 For the rlghteoufnejje of' fan&ificatkn. This is alfo from Chrift he that is without Chrift, is without fan&ifkation. Till this Sun be. rifen upon the foul, there is no holinefs in the foul. AChrift-lefs condition is an unfan&ified condition. A man muft prove himfelf interefted in Chrift, before he can be able to affert his San-dihcation •, we are faid to be fanctified in Chrift, 1 Cor i. 2. you muft thank Chrift as well for the righteoufnefs of iancnfication,as for that of juftifkatton. Till chefe beams (bine upon you,you have no grace uvyou, .

C 1. To all in general. £- c 2. Yor Exhortation.^ 2. ToyouthathavenointereftinChrift. \ x ll r C 3- To them that have an intereft.

1 Branch

to all in- 1. To all men in" general • I wonld recommend two

gen* things.

*. Duty, j B!e ff e a^fyy j e fa chrift. We have great carafe to bleft Godforthelightof the Sun, innumerable arethofe benefits we receive by this creature. Tis ourguid?, tis our life, by the influences of it nature is revived, the body is cheered and all things ufefull for our life are refreshed; theWorld had been an Egypt for darknefre, a Wildernejfc for barrennejje, an Hofpical of Sfiajet j if God hud not made the Sun: the beauty or the creation would have been hid , the benefit of the creation would have been loft if this lamp of heaven had not been bfctig out: much more caufe have we to blefsGod'for his myftical Sun, r.-h, 1. 3. This will be the work of heaven to ali eternity, fud not this Sun from heaven vifited us, our condition had been as rmfe rable as the condition of devils.

a. Never

efrighteoufncffe. $^9

Never fee the San but meditate on fefttsOkrifi. A ipirkua] Chriftian may ieani very much Divinity from the works of Crea- 2 ' '&**%*-tion. Though the whole book of Creation without that revelation of the Gofpei, could not have madeChrift known to die world: the Philofophers turn'd over every page of that great book, but they could fpell nothing of Chrift out of it: Yet now we that have the Gofpei may help our knowledge of Chrift by the book of creation. Chrift is rcfembled tofo many creatures, that we can hardly fee any creature but it preacheth fomething of him : when your eyes behold the light of the Sun, when you feel the warmth of the Sun, when you perceive the influential venue of the Sun upon the creatures, then think on Chrift: the very Sun in the Firmament will rife up in judgment againft us that have Chriil revealedinthe Gofpei as a Sun, if we do notfill our hearts with daily thoughts of him.

2. To them that are without the faving beams of Chrift. 1 2 Branch have onely one thing to prefTe upon them. That they would en- t o the or-dcavourthat this Sun may {bine upon them 5 yea^ that it may {bine .regenerate into them. Be not contented to live without the Sun. I Know it will be faid j What {ball we do that Chrift may arife upon our hearts. •

1. Be fenfible of your want, of Chrift, He that fees and be- l D' n ™' wails his own darknelTe, will hardly dye without light. One rea-fon why Chrift doth not fhine upon us> is, becaule we think we have light in our felves, we think we faw Chrift without the Sun, therefore we are futfered to walk in blindnefle without the Sun. This our Saviour declares exprefiy, foh. 9.39.

2. Stand in thofe places where the Sun ufi. ally {bines. He that 2 Dinft. would have the Sun fhine on him, muft not keep in dark cellars and vaults, but muft come into the open aire. The ordinal y place of Chrifts fhining, is where his Gofpei is preached-, the Preaching of the Gofpei is the Eaft, where this Sun arifech, 2 Cor. 4.4,6. The Gofpei is the Orb of this Sun • he that conflantly waits here, will at laft feel the warm beams of Chrift coming down upon him, especially if he make it his deiign to enjoy the beams of Chrift in his Gofpei. ,

. 3. Tales heed of {hutting your eyes when the Sun begin; to tip- $ Dmtt * pear. He that (huts his eyes will never fee the Suti^ though it (hine in all its brightnelTe. Stand with vour eyes open, yea, with your eyes fixed^, looking for Chrifts appearing, anjhe

Rr2 will

2 Advice.

300 Chrifl the Sub

will caufe his beames at laft to fall upon you. 3 Branch To you on whom this Sun hath arifen, I nave thcfe th ings to to the re- recommend to you.

fSfee. l ' Wallas the children of the Light. Put away darknefle, ig-" norance, blindnefle, and be full of fpiritual light. God may well expeft light from thofe on whom Cbrift hath fhined. Scumbling in a child of God, is worfe then falling in another man. If you be ignorant of Gods Will, of^your duty, you areinex-cufabie, becaufe the Sun of light is rifen upon you, J] a. 6.1. Eph. 4. 17,18,19,20.

2. Get and keep fpiritptal warmth in jour hearts, .The Sun hath an heating vertue : coldnefTe of fpirit is a temper unbefitting a child of God. If a man be cold in Winter, when the Sun is at a great diftance,'tismoreexcu(able • but to be cold when the Sun mer-Sun (bines hot upon him, argues great diitemper. To be lukewarm when Chrift is riien upon you, is inexcufable. Chrift expels heat and fervency from you in all your duties, hot love, hot devotion, fervency of fpirit in the fervice of God is expected from you, Rom. 12. 11. You will fhame the beams of Chrift, if you have nor a holy warmth in all your fervices : My heart (faith David) was hot within me, Pfal. 3 9. 3. Ex omni parte caltt-it igne Dei, i.e. am re Coelefiium. A cold-hearted Chnftian (hamestheSun. 2 Advice. 3- #* ^ r J fruitful- The Sun hath a fructifying vertue, it ripens every thing. Chriliians mult be carefui that-their graces be ripened : raw, lean, weak graces fhame the beams of Chrift^ you mutt be fure to grow in grace to perfect holinefTe , 2 Cor. 7. 1,

4. Keep your fouls fweet. The Sun hath a fweetning vertue.

4 Advice. ^ mouldy randy heart difparageth Chntt, you mutt be as the fraell

of a held wh»ch God hath bleifed.

5 Advice. 5- & e riif f e ^ H f xn ^feai.n to Heaz'mljf things. The Sun

hath an eAhrtlmg vertue. Chriliians muu be higher then others, Rev. 12. 1. rf Advice. 6. Niurijh fir.thai fftnefs. The S>:n harh a mcllifyir..

tue. A h.ird frozen hea t is a (ban e to Ch \h. Davids heart was like melting wax, Pfal. 22. 14. fcfah^ heart was tender, 2 Kings 22. 19. A feotvn from God, an angry wora from God, ^ mult melt a Chriliians heart. If your hearts be bard, Chrift may juftly draw his beames from you ^ if the Sun of Righte-

oufnefs

teoufneffe doth not melt you, it is becaufc you arr clay, not

wax.

3. For confolation. Great comforc arifeth hence to godly $Vfeof

men. Co ** oL

1. Againft fpiritnal darkneffes. Sometimes Gods people fee neither Sun nor Stars, Bfaj 50. 10. Weil, be comforted, Chrift is the Sun of righteoufnefTe, he will arife and fcatcer all thofe black miftsthat trouble you-, your Sun is notfet, it is only e-clipfed, the light of it will (bine again,

2. Againfl all Jopir own Hnrighteonfnefs. The fervants of God find much unrigheoufnefle and guilt in themfelves: becaufe of it they are caft down and goe heavily. Well, remember Chrift is a Sun of righteoufnefs, he is as full of righteoufnefs as the Sun is of light, and hi' righteoufnefle is for thy benefit. 'Tis as much thine, as if it were thine own.

3. Againft the want ofjublttnarj comforts. Gods people have often but little of thefe things. Well,yet the Sun is up,whatfolly is it to complain for want of Moon-light or Star-light when the Sun ihines! If God hath cloathed you with the Sun, the want of Moon and Stars may well be endured.

CANT. i. 3 .

Thy Name is as an ointment pouredforth* SERM.

; XXVIL

THe Scope of the Holy Ghoft in this Song, is to difcover the exceeding great love that is between Jefus Chrift and his Church. We may fee here Chrift and his Church as it were ftriving who ihould expreffe their love to each other mod. At the fecond ver. in this Chap, the Church doth paftionately defire to be made partaker of further communion of Chrift, Let him kjfs me with the kiffes of his month. Thtft who have once tafted of the fweet-nefs of Chnfts love , are exceedingly carried out after a further degree of his love. The reaion of his paffionatc defire is ver. 2 >

Rr$ 3.namely,

jog Cbrift the precious oyntment.

|. namely, from the fweetnefs of his love. This is fetont by a double coraparifon.

i. His love is better then wine, v. 2.

2. Its more- deferable then precious ointments. This is mentioned in the beginning of the third ver. Eecaufe of the favour of thy good ointments, and amplified further in the Text, Thy name is as ointment poured forth. The words are a Proportion, in which we have,

i. Thefubjed.

Thy Name.

2. The Predicate.

Oyntment poured forth.

By the name of Chrift, fome would underftand the Doftrine

of the Gofpel. So Aiifworth, by his name ( faith he) is meant the

Doclrine of grace , the Law of faith. His Do&rine isfometimes

in Scripture called his Name, as, The Iflesfiall trait for his Law %

Efay.42.4. Which is expounded , In his Name /ball the Gen'

tiles trufl Mat. 12. 21. And it is moft certain chat his Law is^ far

more iweet then the moft precious oyntment. But yet by his

Name in this place we are better to underfland his perfon as ic

is fee forth in the Gofpel, his perfon is often called his Name,

as Mat. 10.22. Ye/hall be hated of all men for my Names fake,

and Jets 9. 16. I will fbew him how great things he wuft fuffer for

my Names fake , that is, for my fake.

The Observation is this.

2>ott. IDoft. That fAus Ckrifl is like ointment poured forth. ■

Jefus Chnft is a fpiritual oyntment. His Name both iruhe Hebrew and Greek figniftes anointing, or anointed. He is called in Dan. 9.26 Mefliah, which the Septuagint render k$<rp«i anointing. The Prophet Efay, chap. 10. 27. calls him the anointing. It is reported by Hftorians, that at the birth of (Thrift in Rcme y a fudden fountain of Oyle fprung up and flowed for a day and a night together, our x -\nnotators mention it in their Espofirion oi tins Text. The Oyls or Ointments ufed infundry cafes under the ceremonial Law, were fome way or other typical of Chnft the true oyntment.

. In the handling of this Dodrine I (hall open thefe four tilings by way of Explication.

f 1. In what refpe&s drift is Compared to oint-

j ment.

I 2» Why he is compared to ointment poured-

< forth,

3. How this ointment is poured forth. 1 Tn what

I 4. How drift excels all other ointments. refpefts

W Chrift

* ?orthefirft. ™££*

I. Chrift is rintynrtt in regard of that divine unttion nheremth m ents. to y>as anointed !y God. The Scripture make* mention of Chrifts i.RefpeB being anointed with the graces of the fptnt as our Mediator. This was typified by the anointing of the Prieits under the Law, especially of the high-Prieft •, you may read at large of the holy ointment , and of the anointing of Aaron and his fons with ft, E^od. 30.23,24,25,30.lt was alio typified by the anointing of Kings & Prophets-^ye may read much in fcripture of the anointing of thefe. Elijba was anointed to the office of a Prophet, 1 Kings 19.16. and Kings were alfo anointed. We read of Davids anointing, 1 Sam a 16. 1. of Solomons anointings King. 1.32. 39. All thefe were types of Chrift, the great King,Prophet,and Pried of his Churchy the anointing Oyl did typitfe the graces of the Spirit, the anointing of Aaron With that Oyl didtypi'ie Chrifts anointing with the Holy Ghoit. Our Saviour was anointed with the Holy Ghofl Efay 6i. 1. This Peter mentioned in his Sermon, Attsio. 38. God anointed feftu <,f Nazareth with the Holy Ghoft and with power. Now this ointment was (bed upon the Lord Jefus in iuch great plenty, that he may well be called by the name of ointment, Ffalm 45. 7. he had more of this fpiritual ointment poured upon his humane nature, then all the Saints put them altogether. The Spirit was not given him bymeafure, but above meafure , John 3 34. He was from his conception tilled with the Holy Ghoft ^ He was full of grace and truth, J ohm-14. He had not only drops, but whole rivers of Oyi poured upon his head; He maybe denominated oyntment from that abundance of fpiritual oyntment wherewith he was rilled ^ his God-head anointed the manhood with anunfpeakable fulnefle, Col. 1.19. And, 2. Chrifi is oyntment > in regard of the excellent itrtms which* Mejftct

am

304 Cbriji the precious oyntment.

are in him. He hath all the good properties of oyntment.I name tive, As

1. Oyntment is very fragrant and odoriferous. Precious oynt-ment yields a very fweet fmelh When the woman in the Gofpel had poured her box of oyntment upon the head of Chrift , the text faith; the vrhole houje wo* filled with the odour of it, John 12. 3. The Lord Jelrs Chrift is very odoriferous,he is fweet in himfelf and he is exceeding fweet in the noftri's ot his Saints-, the perfume in the Law was atypeof him, Exod. 30. 34. Hedoth perfume all perfor.sand places where ever he comes. If there be but one drop of Chrift poured upon the foul, the whole foul is perfumed with thefmell ofit.When Chrift had bu- puthisfinger In what i nt o the hole of the door, how was the hand of thefpoufe per-refpefts fumed as with fweet fmelling myrrh / Cant. 5. 5 That foul €hriftis wants its fpiritual fmelling which doth not find a fweetneflein fragrant. J c hj$ Chrift. Every thing in Jefus Chrift is very fragrant.

(I) There is a fragrancj in his f erf on. He is a bundle of precious myrrh, Cant. 1. 13. His life and holy converiation yeil-deda fweet fmell in the world, Pfa/m 45. 8. All thy garments fmell of myrrh , al»es, and cajfia. The graces of the Spine, of whichhis life was full-, His righteoufnefTe-, meekneiTe, piety patience, what a fmell do they caft abroad in the Gofpel to this very day.

(1) There is fragrancy in in his death. His death was a fweet favour unto God, Eph. 5. 2. His dead body was enbalmed with fweet fpices , fo'^n 19. 39. not that he had need of any fuch His body did never fee corruption , Pfal. 16. 10. So fragrant was the death of Chrift , that he hath perfumed the grave, and made it as a bed of rofes 0 all the Saints.

(l) There is a fweet fragrancy in his interceffion. The inter-ceilion of Chrift is fo fwett, that it perfumes heaven it felf. See how it was cypi tied under the Law, Lev. 16. 12, 13. The odours of the fweeteft incenfe are notfo fragrant to the noftrils of men , as the odours of Chrifts inte cellion are to God. So fragranus his interceffion, that the fervices of his people, which are unfa-vory in themielves, come up as a cloud of incenfe before the Lord. See this. Car.t % 3. 6. It's fpoken of the Church becaufe it's the feminine gender , §ht<e iftat All this fweetneffe which is upon the Church and in her fervices, is, becaufe they are perfumed with the incenfe of Chrills mediation.

(4; There

(4) There is a fragrancy in the word of Chrift. The breath of . 4. Chriils mouth is fweeter then any perfume in the world: th : $ is that winch the Church mentions, Cant, 5. \6. Hs mouth or palatisCTpnOO f r om pPOfweetneffrs , fo it is in the original •,

all his promifes,all his precept are very favory. 5«

(5) There is a fragrancj in all his Ordinances-, Prayer, Sacraments, Preaching, fmgingof IMalms areinthemfelves, and to a gracious heart , like a fweetirnelling oyntment. 7 he Church mentions thfs, Cant. 2. 3. Iwii ch tweet air blowerh umder heaven as doth in the Church of God, where the Ordinances of Chrift are difpenfed in power and purity. In one word, there is nothing of Chrift but is more fweet then the beft oyntment that ever was compounded by man. This is the firft property of oynt^ mentj it's very fweet.

2. Oyntment hath an exhilarating venue. It cheei s rhe fpirits, and makes the heart glad. This isobferved by Solomon, Prov.27. 2 "'^"V 9. Oyntment and perfume rejoyce the heart .When Solomon exhorts men to a cheerfull life, he makes mention of oyntment, let thy head want no oyntment ^ aiiuding to the cuftom of the ancients, who in their banquecmgs and feaftings ufed fuch fignes or joy. And the Prophet exprcifing the joviality of thofeEpicures, Amos 6. 6. faith , they anoint themfelves with the chi?f ojntments. The Lord Jeiis Chnit ha-:h a cheering vertue. The heart of a imner is never truly merry, till it be anointed with the graces of Chrift, and the comforts of Chrift ^ Chrift is the only remover of fpiritu-all heavineffe. This oyntment is the only cure for fpiritual melancholy, Mat. n« 28. All fpiritual refrefhing is from jefi s Chrift. He was anointed with the oyl of gladneffe, thac he might work gladnefTe in the hearts of otheis. This w ork h committed to him by Go.d the Father, Efay 61. 3. There's not one drop of the oyle of joy, but what comes out of this great olive tree, the Lord Jefus • that gladneffewhich doth not proceed rrom Chrift • and which is not bottom'd on Chrift, is worldly madnefle, not true joy. He iscalled the confolation of Jfrael, Luke 2. 25. He hath laid the foundation of Jfraels comrort , and he it is that doth convey to them all their comfort.

I Qyntment hath a mollifying andjuppling vertue. If there be any ' * hard tumour orfwelling upon the body,we ufe oyntment to foft-en it The holy Ghoft alludes to this, Efay 1.6. Where fpeaking of the ftate difeafes, he faith, they have been mollified with ojntments.

' Sf Jefus

Jefus Chrift hath a mollifying vertue, let a heart of Adamant be but once anointed with this oyntment and it becomes a heart of fle(h. It was by this oyntment that the hard heart of M*-najfeh was foftned. God by his fpirit chafed this oyntment into ic and it became tender. And it is by the Application of this un&i-on through the warm hands of the ipirit of God, that the ftony hearts of iinners are foftened from day to day. '. hou that haft now a tender heart,wouldeft have carried thy (tony heart withthee to thy grave,if this precious oyntmem had not been fpread upon it. 4. Ojntmentisofa fhining nature It hath a bnghtning and

4 Property beautifying vertue. Thofe Virgins that were prepared for the Per fan King, did ufe divers oyntment* to make themfelves beautifully?. 2.12.they ufedfix moneths fweec odours,and fix moneths oyl of myrrh. This oyl as thofe that write of it fay, had an ab-fierfive vertue •, it did help to get wrinkles out of the skin, and lb to beautirle the face and make it bright-, Naomi therefore bids Ruth, when {lie fends her to Boaz, to anoint her felf, Ruth 3. 5. And David fpeaking of oyl, latch, it mak^s the face to Jbine y Vh\. 104. 15. Warriors of old, chat they might make their armour gliiter , and fo render themfelves formidable to their enemies ' ufed to anoint them with oyl-, the Prophet alludes to this , Efay 21. 5. Arife yonPrinces and anoint the {bid d. The Lord Jefus Chrift hath a brightning vertue. As he is bright and beau-tifull in his own perfon,1/4/70 45.2. So he makes his people beautiful!. Chafe is very bright in his own perfon. There is no fear no fpot, no deformity in him. That which was faid of Abfolom^ is much more true of Chrift, 2. Sam 14. 25. Though men that are blind fee no beauty in him , as the Prophet complain'd long i;nce", Efay 53. 2. yet in the eyes of God, in the eyes of the Angels, in the eyes of the faints he is fingu-larly beautiful -, And as he is bright in rnmfelf, fo doth be beau-11 heathers. All the wrinkles or tin , ail the fpots of the foul are done away by means of this oyntment. This oyntment, if it be fpread upon the foul, turns blackamores into Na^.rites. All the brightneile of the faints is from hence, E^ek^ 16. 14. Thnt cemlj through my come linejje which J pzt upon thee. Hereby the old vvrinhles of original un , which are as to many deep fiurowes upon the foul, hereby the latter fpots of a&ual fin are taken away as if they had not been : you may read much oi' the bnghtnefle and beauty of the Saints , Cant, 4. init % Cant.j.irit. Ail this

beauty

beauty is acquired by the application of this beautifying oyntment. Jefus Chrift is the Churches Golden anointing* pot; he that would have thefe fpots removed, muft daily drop this ointment upon his foul. This oyntment if it be applyed by faith will fetch off the red fpots of cruelly, the black fpots of dtfcoiftenc, the blew fpots oi envy , the heat fpots of paflion ^ it will put a {Lining iu-itre upon the foul. 5 Vroperty

5. Ointment hath a healing vertue , the Samaritan poured into the wounded man wine and ojl y Luk. 1 o. 3 4. Wine for cleaning and oyl for healing-, your Chirurgions make much ufeofoynt-lient- Search the difpenfatory for the truth of this • Jefus Chrift hath a healing vertue.If the fpiritual wounds of the foul, though they have been of long continuance, be anointed with this oyntment , they are in a ifiort time finely healed. Chrift himfelf was that Samaritan, his blood was the wine that cleanfed,and the Oil that healed thofe defperate wounds. There is no other balm in C-ilead beiides this ointment that can cure the leafb fore upon the 2 why inward man, without the application of this oyntment you will Chrift certainly dye in your fins. com '

1. For the fecond.Chrift is compared to ointment poured forth oilwaene in three refpe&s. poured

1. To Jhew his commmicativemfie. Jefus Chrift is ready to forth, make diftributions unto his people of all that grace and goodnefs i.Rtffeft which is in him,he doth no;: Keep h : s grace and vertue within himfelf, but lets it drop down upon bis members • the Box of ointment ftands continually open that his Eled may take out of it according as they ftand in need •, the ointment which was poured

upon the head of Aaron at his Confecration, ran down to the very skirts of hL cleathing> Pfal. 133. 2. This was to typifiethe com-municativeneile of Chrift. Jefus Chrift hath received the ointment of the Spirit, not for himfelf, but that he might anoint all his members •, and he is very mindfull of the trufi repoled in him he received for his members-, and he is willing they iliould receive from him , fohn 1.6. Many are willing to have the patrimony of others poured into their treafury, but they care not to pour out again ? but Chrift, as he was willing God (hould pour out grace z ,RefpsU iutohim,fo is he as willing to pour it out upon us,

2. To Jhew his exceeding fulnefs* Chrift hath fo much that he can fpare for others. 'Jis poured out and yet it doth not decay, there is in Chrift an undecayable fullneffe ^ he is like the

Sf a widows

rcUws crufe of ojl.i Kings 4. 6. never leaves running,till the Soul'

wi.T :i-v^Til co receive him.

$.Refpefi $.' He 14 compared to ointment poured forth, bccaufe the fragran-

cy and other excellent *vertues of ointment are b ft difcovered in the

pouring of it forth. Ointment in the veflel doth neither imell nor

fhine k> as when its poured out • the excellency of Chrift lies in

the uling ofhim when we come to pour out his graces, then, and

noc till then do we tinde the fweet nefs or' them. Tafi and fee that

the Lord is gracious , Pfal. 34. 8.the gracioufneiTe of Chrift is not

3 How apprehended till it come to be tailed.

Chrift is 3- for che third, how Chrift is poured forth. Thegre.it arri poured ordinary way of pouring forth this name of Chrift, which is as torch. 0 j ncment, is by the Ordinances which-he hath appointed; f reaching, Pray.r, Sacraments^ thefe are the means of pouring forth Chnit: the Ordinances are as .he AIM After Box wheiein this precious oyntmenc is kept- you read in Zech. 4. Of a golden Candle-fiick with two Olive-trees ftandingby it, &c. the Olive tree is Chrift, the Candlefrick is the Churcij, the Lamps are the feveral members or Chrift, the pipes which convey the 0\ 1 to the Lamps are the Ordinances of Grace, Chrift rills the pieps , and the pipes carry the Oyl to the Lamps. The Ordinances are the golden Crufe in which the Oyl is kept, and by which it is diffufed to every particular Saint as he hath need. The preaching of the Gofpel is called the bearing of his Name before the Gentiles, Alls 9. 15. When the Gofpel is preached and the Ordinances difpenfed, then is the oyntment poured forth. The Apoftle gives teftimony to this, 2 Cor 2. 14. Thanks be unto God which makjth manipft the favour of his knowledge by us in every place. He that would fmell the favour of Chrifts ointment, muft wait confeionably upon the Ordinances T he Ordinances are the coniecrated pipes through which the Oyl runs. 'Tis true,the Spirit of Chrnft nils theie pipes, and makes chem effectual! to them that are faved^ but yet the Ordinances are the inftrumental-.Every Prayer, every fermon, every Sacrament conveys a drop of this oyntment to the foul. He that turns away his face from the Or-dinances, makeshimfelf uncapable or tailing the ointments of Chrift.

CANT

All IUH$MUHUIUU&UU$U$ CANT. i. 3. .

Thy Name is as an ointment poured forth, SERM.

J XXVII.

Fourthly, forfte fourth, how Chrift excels otheroyntments•, H I foal! open that in thefe five particulars. Chrift ex-

. 1 He excels all other oyntments in vcorth and value. Some ce i s other oyncments are of great value, but none are comparable toChrift oyntments That oyntment which Mary pouredupon the head of Chrift , is i-Par tic. faidtobe verycoftly, John 12. 3. and yet it was but valued at T ^ ur 'i X0j three hundred Roman pence , v. 5. but Jems is ointment of invaluable worth. All the gold and filver on earth , all the pearls and diamonds in the world are not worth the leaft drop of this oyntmcnt. He that hath it would not part with one drop of. it fortenthoufand rivers ofoyl, he that wants it cannot purchafe it for all the riches of the wo?ld -, one drop of this ointment is worth a lea of otfter oyntments.

2. He excels all other oyntments in duration. The vertue ofo« ther oyntments may be loft. Take the mod fragrant oyntment in the world, keep it with never fo much care, yet it will corrupt 2 - Parte. in time. Other cafual accidents may fall out which may corrupt it. You knowwhat Solomon (mh^Bcclef. 10. 1. Dead flies c a fife the oyntment cf the Apothecary to [end forth a /linking faxOhr. The bell: oyntment that was ever compounded by the art of man, may lofe its favour, and be offenfive, but Jems Chrift is incorruptible oyntment • he can never lofe his favour, no time can pu* tntie him, no accident can corrupt him. This oyntment hath continued ever (ince the promife made to Adam^Gzn. 3. 15. yec the vertue of it in every refped:, is as precious as it was at the very firft day^ his Name Is as glorious, as fragrant, as beautifully fhi-ning now, as it was u hen the Alablaiter box was at nrft poured forth. T he Pfalmifi fpeaks of this very exprefTely, Pfal. 72.17. His name /ball endure for ever > hu Name fball fo continued as long

as

g lO Chrijl the pecions oyntment

as the Sun , and dayly jtialthe be praifed ,all Nations /ball caff him blefled.

3. He excels all tther ojntments in his fulnefs. Other oyntment %. Parte* « s 0 f a wl a m g na rure, take but one dram of oyntment out of the

largeit veflei, and there is an abatement ^ take but one drop out of a river of oyptment, and there is a drop lefs, but this oyntment doth not grow lefs by fpending. Chrilt hath anointed ttiou-fands oi his Eleit in all the ages that are paft, and yet the veflel is as full, as if ore drop had not been taken out of it.This Olive tree hath been emptying it felf for many ages into the golden bowl, and yec it continues running with as fun a ftream as it did the very firftday.

4. He excels all other ojntments in vcrttte and operation j\\\s may 4, Panic be branched out into fix particulars.

( 1) He anoints the foul as well as the body. Other oyntments are poured only upon the outward man, the foul,the conlcience is not the becter for the multitude of ointments that are pourecl upon the body-, the face of a perfon may fhine wi:h oyntment, and yet his foul be black and rilthy •, but this oyntment reachech to the confeience and inward man, Yea, this oyntment is principally for the inward man, the heart is the chief place on which this oyntment is poured, 1 fohn 2. 27. the anointing whkh ye have received of him, abideth in you. Other oyntments ai% outward oyntments that abide upon us, but this is an inward oyntment which a-bidech in us- 'Tis untliofpiritualis.

(2) This oyntment hath the good properties of all oyntment*. Some oyntmencs are fragrant to the fmell, but they are not healing ; others are healing , but they are not lweet: No one kind of oyntment hath all excellencies in it; but now in Jefus Chnit all excellencies meet together , the good properties of every oyntment do all center inChri(t,he is squally excellent every way. You cannot fay in whatrefped: Chrilt is beft, he is fo excellent every way.

(3 ) This oyntment doth change the very nature of the perfon upon whom its pound. Other oyntments cannot change a perfon from what he is. They cannot make a finner a Saint, they cannot alter the nature of a perion: But Jefus Chrift changeth the nature of perfons. If this oyntment be poured upon the head of a (inner , he is prefenriy turned into a Saint, if it fall upon a dead man he becomes a living man •, if a drop of this oyntment fall upon a

^ weed

Chrrjl the precious oyrJmmt. g \ s

weed "it is prefently turned into a flower. When this oyntment was poured forth on Sad, he becamea Paul , from a perfecu-tor of the Gofpel, he was changed into a preacher of the Go-foel This oyntment turns a filthy Sepulchre into a curious garden, an Ethiopian into a Nazarite as white as inow.

C4.) This oyntment upon wbcmfoevtr It is poured; doth abide upon him for ever. A per ion may be anointed with material oyntment, and in a (hort time lofe all the fent and favour of it,as if he had never been anointed •, but whofoever hath been once anointed with this ointment, will fmell of it as long as he lives. If Jefus Chrift do but dron one drop of this oyntment upon the foul of an Infant he carries the favour of it with him to hi? grave,i John 2,27-Theun-ftion which ve have received of him abideth in you. The fent of this oyntment may be very weak in the children of God , but it can never bejquite loft. Dazid once by his fin had brought fuch an ill favour upon his foul, that the fmell of the holy oyntment * was atmoft quite loft. My wands fiink. and are corrupt through myfooltlhnefs, Pfal. 38. 5. yet after a while his old favour did return again the fragrancy ot his oyntment did overcome the ill favour of'his fin. The foul and body may be feparated , but Chrift and the foul cannot be feparated.

(%)This oyntment hath a prefent efficacy upon thefoal.The effects which are wrought by other oyntments are not fo fuddainly done Ovntment heals , but not in a moment- oyntment makes the face fmooth and clear, but it muft have lome convenient time: the Virgins which were to ftand before the Per pan King, muft be anointedVix moneths before their beauty was perfect, Eft.i.\z. hard fwellings are mollified by oyntment, but not at one drefting. Whatever operation the beft oyntment hath , it requires a con- * venienttimetoaccomplifhk. But whatever is done upon the ioul by this oyntment, is done in a moment. No fooner is this ovntment dropt upon the foul, but the ipors are done away it cures the moftfeftred fore with once drefling. Affoon as ever the Application is made, the erTe A follows. One moment is as good as an age for this oyntment.

(6) Thefmallefi quantity of this oyntment is as eft&udl as the greatest quantity. A little of other oyntment doth little orno

good. A drop will not cure a wound. A fmalf quantity will not perfume a great room,' a drop or two will not fupple a hard tumour. But now one drop of this fpiritual oynt» ment is as effectual for the main work as a whole Ocean. One drop of Chrift foftens the heart, one grain of chisoyntment perfumes the foui. There is infinite vertue in every drop of Chrift. He that is made partaker of any part of Chrift, hath the merit and vertue of whole Chrift. As our Savior tells Peter in another Cafe , fohn 13. 10. he that is wafred needeth not to wafh fave his feet. He that hath the leaft meafure of this oyntment, (hall as certainly find all the effects of it as if he had the whole vetfel poured upon him. $, Partic. . 5. He excels all other oyntments in the wanner of compofition.AW other oyntmentsare compounded and made hymen ^ they are called the oyntments of the Apothecary, Ecchf. 20. 1". God created the materials, and he it is that hath given man ski and * undcrftandinghow to make ufe of them, but the compofition 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 Chrift with the holy uncti. on of the fpirit, Pfal. 45. 7. audit is he that hath defined him to be oyntment unto others. Yea, the truth is, this oyntment is Godhimfelf. Thoughthehumanity.be a creature, yet the Divinity is the Creator. Chrift is not only ungucntum Dei y the oyntment of God, but nngnentum Dens, that oyntment which is God himfcif.

TheUfes. Thefe T (hall draw , . 1. Trom the general Doctrine,

the gene-* 2 From the particular refemblances. ral do-ftrint. Firftjn general.We may take notice of,

1. ThecxcdLm^of Chrift. He is compared in Scripture to all 1. Leflbn. things that are neceflary , and to all things that are pleafantand delighrfull One greet piece of the fludy of t.hriftians in this life ^ to fearch into the excellency of Chrift: To know what Chrift isin.himfelf, and what he is to us comprehends a very great part of a Chriftians ftudy in this Itfe. Paul d r fired to kyow mthing but fefftf Chrift and him crucified, 1 Cor. 2. 2. This one refemblance fhews him to be a* precious one, heisfo excellent, that all the

choice

Chrtjl thefrecious onyimeni. %l%

choice things in nature are made ufe of to fhadow out his glory. His Name, faith the Prophet, Jhall be called Wonderfully £fay 96. how wonderful! is that Name which is compofed of fo many excellent things.

2. This fhould draw our hearts exceedingly towards the Lord Je- % Lejfon* fus. It (hould beget in usdenre after him, and delight in him. Precious oyntments draw the arledtions of men towards them.The beft oyntment is but a drug to JefusChrift. If we be not enamoured witii him , we do defpife him. He that looks on him as oyrt-tnent, car.no: but be greatly delighted in him. It follows in the text, Therefere do rhe virgins love thce.draW me , We will run after thee. 1 bat man doth not value Chnii as qyntment,that doth not love him and defire to.be drawn after him.

3. Thisfhzwes the excellency of grace. 'Tisthe graces of the

Spirit in Chriit that makes him compared to ointment; his fweet *iefford oyntments are bis meeknefle patience, holineiTeandthereftof thole heavenly graces. True grace is a choife thing. The Scripture compares it to the choicett things in all the world , Cant. 4. 13,14. Next to God, and Chrift, and the Spirit-there's nothing in heaven or earth comparable to Grace.

4. This fhews that the grace cfChrifl is not a thing common to all 4 L C JF 0 #* His common graces are communicated to all •, his fpecial grace is

mere confined. His Name is oyntment. The holy oyntment in the Law was poured upon none but upon confecrated things and perfors Exod. 30. 23,24., 25,30. It maft not be poured on mans flefh, v . 3 2. Chriit is compared here to this oyntment. A. feled number , the elect of God only , thofethat arefpiritual Prietb, theie, and thefe only, are made partakers of Chriit and his graces. Thus much for the general dodrine. Uf es f rom

Secondiy,particularly. the parti-

Fir ft , from the fragrancy of Chrift , we may learn four culsr re-thing, femblance

1. How unfavory they are that want Chrifl. Wicked men have ^^ tnimam pro [ale , their fouls keep their bodies fweet,but what have R e fem-they then to keep their fouls fweet ? the holy Ghoft compares men blance. that are in the ftate of nature to that which is moil unfavory Pfal. 14. 3. They are unfavory both in their Perfons and in their fervices, that want th<$ oyntment. A heart unanoin-ted calls the worft lmell of any corrupt thing in the world.

2 Leffw. 2. acknowledge from -whence it U that all jourfragrancy preceedt If there be any good fmell upon your fouls, it is becaufe this oyntment hath been poured forth upon you. Jefus Chrift mentions the fweet frael of hisSpoufe, Cant. 4. 10, 11. and indeed e-very belcevcr is a fweet favour unto God. The precious oyntment of the graces of Chrift poured upon your head at your con-verfion,is the only reafon of this good favour^ 'tis great pride and ingratitude not to own it.

zLt flV 3' -^^ teac h e *k us all how to mak^ and keep the foul fweet. Satan labours to make it mufty by breathing the ill ayr of fin into it,and if you would have it fmell fweetly, you muft anoint it with this oyntment every day. Drop but every day a drop of this oyntment upon it by prayer, meditation , or fome other holy duty , and it will preferve it fweet notwithstanding the thick fogs of iin and temptation. Carry Chrift in your bofome,and you will fmell very fweet in every company.

4 Lcffon 4. When everyou fmell any fweet favour think^onChrifl, The beft ufe which we can make of perfumes and oyntments, is to make them remembrancers to put us in mind of him who perfumes both

2 From earth and heaven. And then,

thefccond Secondly,from the cheering vertue of this oyntment, learn two

bl!n<£ thi °3 s -

j Lefron. l ' Whither to go for heart reviving. When you find your fpi-

■" rits dui! and melancholy, when your hearts are tyred out, and

your fouls languiih , linell to this precious oyntment, and it will

revive you. It'sChrifts work, to revive the fpirit of the humble ,

and to revive the heart of the contrite. The fmell of the qmat-

ment, either of Chrifts fatisfa&ion , or of his promifes , or orals

interceffion,is the fpedieft and fureft way to be rid from the power

2 Leffon. °f fpiritual heavinefle.

2. Let them that have this oyntment maintain fpiritual cheer-

fulnejs. God calls for fpiritual gladnefTe, as well as fpiritual for*

row, Phil. 3.1. A well-grounded cbeerfulnefle honours religion

as much as holmeffe. The Scripture was written for confolation^

aswell as for converfion , fohn 15.11. Rom if. 4. The Spirit is

a comforter as.well as a fancTifier, fohn 15.26. You that have this

oyntment, maintain a holy light-hartednefle. There is a vain

mirth, and there ts a finfull andfenfual mirth, avoid thefe, but

the holy mirth muft be kept up. Its a difparagement to the holy

oyntment, to fee anointed ones droop in the blackeft feafons And

then, Thirdly^

■#ft

Chrift the precious oyntmenU g14

Thirdly, from the mollifying vertue of this oyntment, learn ewothings. * Fr °™

1. The Scripture remedy again/} hardnejfe of heart. It's a di- ^J^ feafe the beft are troubled , with lefle or more; chafe this fup- yance* pling oyntment to it, aud it will grow foft. This oyntment was 1 itffcn. never ufed aright, but it did in time remove the fpiritual hardnefs

of the foul.

2. Afcrlbe all heart foftnejfe to Chrift. Had not this fup- 2 L e h on * pling oyntment dropt upon it, it had been ftony to this prefent

Fourthly, from the beautifying vertue of this oyntment, learn f hc ^^ two things. Rcfcm-

1. What true beauty #.To be anointed with Chrift^ to be filled blance. with his graces, robe made partaker of the divine nature, this is *• l*ff<»» beauty, this is true beau ty, this is lading beauty, this is beauty

that will commend us to God. »Tis not he that hath the beauti-full face, but he that hath the beautiful foul, that is accepted of God. And then.

2. H<? that wsu/d be beautiful I let him anoint himfelfVoith Chrift 2 LefftK How vain are perfons in painting their faces? fe^abels daughters abound, 2 Kings 9. 30. as if tney would mend Gods workman-

{hip, it was formerly whores cuftoms, £*,?^. 23. 40. Anoint your felves once with this oyntment,and all others will be unplea-fant. And then, _

Fifthly, from the healing quality of this oyntment, learn two J^ffo 1 things. Refem-

^1. To acknowledge how your fores were healed* Thou w aft one blancc. 1 fimof wounds, now they are bound up and healed.Thou may eft 1 Lefon* bids God for this balfome of heaven Jefus Chrift, otherwife thou hadft dyed of thy wounds.

2. Get this oyntment into your houfes. Wife men will not be 2 Lejfon* without healing oyntment in their houfes,efpecially where they are far from Chirurgions All ©ur houfes by reafon of fin are no better then fpiritual hofpitals. There's no balm in Gilead that can heal one fore, but this divine balm, Jefus Chrift, get your veflels fill'd with this oyntment, and all will be well-, pray that God would poure this oyntment into your wounded children and fer-vants, elfe they are but dead men.

Tt2 -Luk,

LUK. 2- *5-

Waiting for the confolatian oflfraeL

THere are in this Chapter fourethings obfervable concerning Jefus Chrift. (i) His nativity, ver.i.toyer.zi, (2) His circumcilion,^r/> 21.

($) The prefenting of him in the Temple , verfe zz. to ver.4.1.

(4) A proof of his prophetical office, v. 41. a J, finem. In thac part which fpeaks of his prefentation in the Temple,we have ma* ny things obfervable.

1. The time of it, v. iz. which was the fourtieth day after his nativity.

2. The efficient caufe of it , his parents, fofefh and Mary.

3. The final caufeof it,thisisdeclared,f. 23, 24. ~

4. The adjuncts accompanying this work. Thefe are princU pally two.

Firft,the prophecy o{Simeon>v. 25. to v. 36. Secondly, the prophecy of Anna concerning him, v. 36. to 39. In this prophecy of Simeon we have

1. Adefcriptionof fome things concerning his perfon^^S, 26. And then,

2. A declaration of his prophecy,^. 27,&c. His perfon is defcri-bed two wayes.

Firft, by his piety,^. 25. imt.

Secondly, by his gift of prophecy, this is etfprefled generally by the efficient caufe of it, v. 25. The hc/j Ghofi was upon him, particularly by the revelation wh ; ch he received , v. z6. His piety is fet down by three graces.

1. His

1. His juftice orrighteoufnefs,He^/;#/?.

2. His devotion , he was^ devout man.

3. His faith and hope in expecting the fulfilling of Gods pro-mifi concerning Chrift. This is in the text. He waited for the confolation of Ifrael. In which words we have two things.

1; a defcription of what Chrift is to his people.

2 A declaration of what Simeon did in reference to Chrift- He waited for him- God had revealed to him by the holy Ghoft, that lefus chrift fiiould come in the flefh before his foul wentoutof the flefh. The holy man beleeved this, and didearnellly wait

for it.

From thefe two particulars we have this double Obfer-

vation.

1. That Jefus Chrift is the confolation of Ifrael.

2. Thatoodly men 'do expect and wait for the accomplifhment of divine promifes, even of iuch as are mod unlikely to be fulfilled. I begin with the firft,^*.

Doct. 1. That fefus Chrift is the confolation of the Ifrael of God, Simeons expectation was for the coming of Chrift in the flefh, as is clear from y. 25. He that is there called the Lord* is here called **sfr*wi tb Io-jal*. the confolation of Ifrael. Chrift is the only true confolation of all Gods Ifrael r the confolation of* Ifrael is a penphrafis of _Chrift the Meffiah , faith Pifcator.

(1) See the type, Noah was herein a type of Chrift , Gen. 5. 29.

(2) See k in the prophecies.They that foretold Chrift^prophe-ciedof him as a comforter, Efaj9-S^. Efajr 40. 1. Efaj$i.

3 • EJ a y 5 ] • 9,1 o.

■ (3)See it in the Angels that proclaimed his birth, £«J^2.1 oj r. In opening of this do&rine I fhail handle thefe three particulars.

i. Who

» i. Whi are meant Bj Ifrael.

2. In What refptttt Chrifl is faid to \'be the canfoUtim of Ifiael.

3. That he is the confolation 6f Ifrael only.

Who i. Forthefirft, By Ifrael we are to underftand true beleiveri

SacL * c mem ^ rs °^ * e trul y invifible Church , fo we find them cal-Troebt- le< ** Gal. 6. 16. They are called ifrael. or the Ifrael of Cod'm ieWcrs two refpe&s.

called £irft, in reference to the people of IfraeI, beleevers are like the

IfmU people of Jfrael in three refpeds.

theirUke^ tm ^ n re Z* r ^ °f x ^ eir * nwar d circumcifton. It was the badge of nefctothe an Ifrjetite , and that whereby he was diftinguifhed from all o-l>eopleof ther Nations, that he was circumcifed, Other Nations are cal-Ifrael in g. l e d tincircumcifionfhz ifraelites are called ordinarily The circum-particu. c if ton , Beleevers, they and they only are fpiritually circumcifed-^ i. Parnc. ^ f ores kin of their flefh is mortified and cut off, they are circumcifed with the circumcifton not made withhands-^ Col. 2. IX. The body of fin is truly mortified in them ^ Hence they are called in Scripture The circumcifion as the Ifraelites were, Phil 3. 3. We are the circumcifion, faith the Apoftle/peaking of beleevers^/tfV£ tvorjhlp Cod in the Spirit , a true beleever is a true circumcifed perfon. s.Partic. 2. In regard of the Laro written in their hearts. It was the great priviledge of the people of Ifrael that they had the Law of God amongft them. The Apoftle mentions this, Rom. 2. 2. And the Prophet David long before him, Tfalm 14.7. 19. Beleevers have this priviledge above all people under heaven , that the Law of God is with them, nay the Lav/ of God is in them ■ not the Law of nature, but the Law of grace- it is not only written a-rtiofigft them, but it is written in them. The Apoftle fpeaks of this, H^'8. 10. Panic. 3 • l n re g ay, d of their neernefs to God. It was the great dignity of the people of Ifrael, that they were of all people neereft to God, Dint. 4. 7. 1 hey were Gods heritage , his peculiar people Separated from all people under heaven: it is the great priviledge of beleevers, that they are neerer to God then all other people, They are neer to God in affe&ion , they are neer to God in relation. Of this the Apoftle fpeaks, £/>&. 2, 13. thus they are called

CenfoUtion of ifratt. jia

led the If rati of God , in regard of the people of Ifrael.

Secondly , in reference to the perfon of Ifrael. J/rae/ is facet fhdr fikc-he had that name given himof God, Genefis^z, 28. Nowntffcto" every true beleever doth very much refemble Jacob ^ and the perfon that of Ifrael in

i* In regard of their godly fimplicity. It was the commendation * P* rtic \ of Jacob, that he was a plain man, Gen. 2$. 27. It relates not fo l larttc r much to bis outward condition,as to the inward frame of his heart. Beleevers are a (ingle hearted generation, That which our Saviour faith of Nathaniel is true of them, at ieaft m deiire and affection • they are not only without gall, but even without guile y Joh, 1. 47. they ftudy to plainnefs rather then greatnefs, 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 earneft was he in reforming his family? Gen. ^-Tartki. .35. 2,3-Hereis truezeal, it begins reformation at ho/ne^ all true beleevers have fparks of this cadeftial fire in their bofoms, Tit. 2.

14. They defire that they and theirs may be reformed, whoever walk disorderly. They refolve as Jofkuah, I and my houfe willferve the Lord, Jo(h. 24.15-

3. In regard of their wrefilingf with God. Jacob had the name p

of Ifrael given him, becaufe of his violent wreftlings with God S^artic* by prayer. Gen. 3 2.28. The Prophet doth fully interpret what this wreftling was, Hofea 12.3,4. his prayers and tears were the two armes by which he wreftled with God. Every true beleever is frequent in this exercife. / give my felf to payer, faith David, Pfal. 109.4. he that hath true grace lovesno exercife* better then this of holy wreftling with God. Epaphras is defcribed by his frequency inthefe holy wreftlings with God^both for himfelf and others, Col. 4. 12. Inaliholy vertues, true beleevers are like Ifrael, and therefore may well be called by his name.

2. For the fecond. Chrifl is the confolation of Ifrael the Con. in two refpects. By way of purchafe. By way of convey-folarion of ancc . Ifrael two

waies.

tirft, By way of pur chafe and merit. Whatfoever is an ingre- B w dient or caufe of true confolation^ is by the purchafe and procure- 0 f p Urc ha£ ment of Jefus (Thrift. The Scripture makes mention of many grounds of Spiritual confolation. To inftance I'ome particulars. 1. jfr-

l icT\^ x " Reconciliation wthGod. There can be no true comfort till God and the [inner be made one. Reconciliation , is the firft bottom of Confolation, Rom. 5. 2. The beginning of the Prodigals joy was the reconciliation of his father r o him, Luke 15. latter end. Now the Scripture tells us, that reconciliation is the purchafe of Chrifts blood •, he is the only atonement of the foul, Col, 1. 21, 22. There had never been any pacification between heaven and earth, if Jefus Chrift had not interpofed himfelf, He was contented that the Father mould make war with him, that his fury towards us might ceafe. He is our peace-offering, by whom we have peace with God and with our felves.

2 Ground 2. The work^ of grace in the heart. Sanftinxation is one ground

of confclaticm. The Kingdom of God x righteoufnef.e, andpeace^ ^ndjoy in the holy Ghofl , Kom. 14. 17. That comfort which is true, is builded upon righteoufneiTe The ejj'eft of right eoufntffe fhallbe peace, and the fruit of righteotifinffe , quiftnefje, andajju-rance for ever ^ Efay 32. 17. Now ail our holir.efTe and grace is the purchafe of JelusChnlt. The iheddirg of his blood doth not only procure for us glory hereafter, but grace here- The conscience is purified by the.itreams ol his blood , Htb.9. i4-He is as properly our Sandification as our Salvation,

3 Ground ?• The pardon of fin. Remiflion is an frrfet of Confolation ,

Efay 40. 1,2-, Ctmfortye, comfort ye r/.y people, tt 11 them that their iniquity is forgiven.tenfc of pardon is the true ground of fpi-rkual laughter. Our Saviours ufual receipt for the working of comfort is this , Be of good cheer , thy fins ar° forgiven thee. So he (ayth to the paralitick Mat. 9. 2. the heart may be light in heavineffe when fin is once 1emitted.N0 w we know C Drifts blood is the meritorious caufe of theremiliion of fin. Tis he that hath expiated our fins, Col. 2.13, 14. Fie <hat will be forgiven any other way. (hall never be forgiven-, his blocd is the only bath for the wafhing away of fin, Eph. 1. 7. a Ground 4* &*$* to the promifes. The promifes of the Gofpel are the wells of true comfort. The Aportle makes mention o^the comfort of the Scriptures, Rom. 15.4. If there be any comfort in the , Scriptures , it is in the promifes. Precepts are written for dire-

ction •, threatnings for terror; promifes chiefly for confolation. The Prophet mentions the breafis of the Chun hes confdation,Efa. 66. 11. rhe promifes of the Gofnel are the breafls of the Churches confolation , by fucking at thefe breafts the heart is made glad.

Now

'

tie confolation of Ifrael. JSI

Now* who but Chrift purchafed the promifes; The Apoftle faith, that all the promifes of God are in Chrift , 2 Cor. 1. 20. They are in him as the procuring and meritorious caufe of them all.The Covenant of grace which is nothing elfe but a bundle of rich promifes, is the purchale of Chrifts blood. The world had never heard of a promife of any good, if it had not been for Jefus Chrift.

5. Hope ofjahathn. Hope is the door of confolation. We $«Greimd» regoyce in the hope of the glory of God, faith the Apoftle, Rom.

5. 2. There's more caufe of rejoycing in this, then in being able to caft out devils , Luke 10. 20. Now we know that itwas none but Jefus Chrift that did or could unlock the way to heaven. He is the way to heaven , He is the purchafer of heaven. God hath given us eternal life, and this life is in his Son, 1 John 5. 11. He is called the fdvation of God in this fong, v. 30. There would have been no entrance for any of Adams loft feed into glory, if Chrift had not fet the door open-it is he that opened theKingdom of heaven to all beleevers.

6. The gift of the fpirit. The holy Ghoft is called the comforter John 14 26. His office is to work confolation in the hearts &6romifc

* of Gods people. Spiritual comfort is therefore called joy in the holy Ghoft,, Rom 14.17. becaufe the holy Ghoft doth create it in the foul. Now we know the indwelling of the holy Ghoft in us is the purchafe of Chrift. John 15. 26. When the comforter is come whom I will fend unto you from the lather. The third perfon had never been our comforter, if the iecond perfon had not been our redeemer. There is nothing can be thought on which hath any caufality or efficiency in our confolation, but it is of Chrifts procurement. This is'the hrft.

Secondly , By way of conveyance, As all our grace is comrriu- 2 By way nicated and conveyed unto us from Chrift, fo is alio our conlbla- °f Con-tion. Jefus Chrift doth by his Spirit in the Ordinances of grace Ve y ancc adually convey comfort unto his people as he fees them itandi in need of it. The Apoftle fpeaks of the beleevers confolation a-bounding by Chrift, 2 Cor. 1. 5. All comfort is in Chrift as a fountain • in him God hath put it for alibis members, and from hira it is commuicated to them according to their neceffity, As we receive out of his fulnejfe grace for grace, fo we receive out of his fulneffe confolation for confolation ^ that is onedrojpone tlream after another in a fweetfucceiBon. He that hath purchafed our

Uu ' comfort

comfort and doth feafonably adrainifter to ui according to the efr-igencics of our fouls. 3 Chrift 3 For the third- That he is the confolationof Ifrael only. As the Con- h e alone is the confolation of his people>fo is he the confolation of Kj"°" n ? his people alone. None but beleevers have a ground of actual ^oved comfort in Ghrift.This may be evinced by a threefold Argument, -I Ar&. l - The Script we makes confolation to be theprivHedge only of fitch Efay 40. 1. Comfort ye comfort ye my people , faith their God. The Mtnilters of Chrift in the holding out of comfort ,are confined and determined only to the people of God. The whole current of Scripture runs this way. Efaj 65. 13, 14. Confolation is proper only to them that arc fanditied by grace. 2 drg • 2. None but they have any aBual inter eft either into Chrifts merit or intercejfion % or any of his benefits. None but the beleever can fay, Chrift died for me ^ none but the beleever can fay, Chrift intercedes for me •, both hisfatisfaftion and interceflion are confined to them, John 17.9.19. Tistrue, the eleft that are unconverted have benefit in Chrifts Mediatorfhip, by vertue of which they (hall in time be brought in to God - but as to actual application, none but the true Jfraelite hath intereft. Chrift is actually the portion of none but the beleever.

3. fefus Chrift is terror to all unbeleevers. not in himfelfj but

3 Arg. becaufe they reject him. He that is the falvation of the beleever ,

is accidentally the damnation of the unbeleever, becau(e he refu-

fcthhim. John 3. 18. It will be the greateft condemnation of the

wicked another day,that there was a Chrift, and that they would

none of him •, he is to the unbeleever a ft one offtumbling and rock

tf offence^ 1 Pet. 2; 8. They {tumble upon him to their own ruine.

Thatis a confiderable paffage which you have in this fong,w.34.

This childe is fet for the fall and rifing again of many in JfraeL

Chrift that is fet for the rifing of the true Ifrael of God, is fet alfo

for the falling of the carnal Israelites ^ the condemnation of the

unbeleever would have been more ealie if Chrift had never been.

Thus much for Explication.

£ Information. Theufesofthis arec Exhortation. £ Confolation. 1 life of l - F or Information. It teacheth us a fourfold leflbn. tnformatu 1'. That the ft ate of a beleever is not a difconfolate t-i. Uftonftate. It is the defigne of Satan and hi* inftruments to

caft

can 1 what odittwznd infamy they can upon te the ways and children of God. Amongft many other unworthy reports 5 they" raife this,that they are uncomfortable and forrowfull ways 1 he devil bearsmen in hand,that if they once become holy ,.they muftfor ever bid farewell to all joy and pleafure, and by this means many are affrighted from the wayesof God/How falfeand fcar.dalous this is, the Word of God and the experiences of godly men abun.-. dantly fhew. Her wayes, faith the holy Ghoft, are wajes ofplea-fantnejfe, and all her paths are peace, Prov. 3. 17. And faith the text, Chrift came for the confolation of Ifrael. Beieevcrs through their own carelefneffe do many times droop and go heavily , but they are never without a ground of true comfort. Their confolation is a hidden confolation , which the eyes of carnal men cannot fee, and therefore they think they are without it- God hath made as full and large provifion for the beleevers comfort as for his duty j and let Satan out of the envy of his heart fuggeJJ: what he will to the contrary-,if there be any confolation in Chrift, the beleever (hall have his portion of comfort. Their prefenc mourning and forrow doth but make way for the filling of their hearts with a greater meafure of comfort, Matth. 5. 4. Pfal. 97. ,11.

2. That fplr\ty.nl confolation is not to be tenuredpromifcuoujly 2 ^ e l]° n * nnto all. Precepts belong to all, but promifes are appropriated

only to godfy men, Men are apt to quarrel with the Miniflers ofChrjft, becaafethey do not pour out the comforts of the Go-fpel upon them. They think that they have as greatan intereft in the confolations of theGofpel as the beftof men. This Text (news the contrary. God hath by his pofitive command bound up his Mimfters, and they cannot \ without going beyond their commtflion tender any of the comforts of theGofpel to fuch as are unconverted , Efay 40. 1. Chrift came to be the confolation of none but beleevers. Penrentiai mourning muft go before E-vangelical comfort. This order is obferved by tfie Father in Chnfts commiftion , Efaj 61. 1, 2, |3 and this method is obferved in Chrifts Miniftration , Matth. 11. 28. Tis as high a breach of duty in a Minifter to tender confolation to an unbelee-ver, as to preach terror to a true beleever. A man muft be a true Ifraelite before he can look on Chrift as hisconfolation,And then,

3. Why the beleeve'r is fo overwhelmed with forrow when Chrift is withdrawn. That Chrift doth fometiaies abfent himfelf in his

U u z gra-

%>Ufffm<

gracious prefence from his people ^ few people of God but are a-bleto fay by their own experience, that upon fuch withdraw-ments the foul is exceedingly troubled, Scripture examples do fully prove, Cant, 5. 4. the troubling of our bowels notes more then ordinary trouble-, it was fo great that her foul failed and funk within her, ver. 6. .Egreffa eft anima mea , (he was without her foul while (he was without her Saviour. Thus if was with Da~ ^,Pfalm. 30. 7. The world wonders at fuch dejection, but there is no caufeof wondering , for the withdrawment of Ghnft is the withdrawment of all comfort. He is the comfort of their fouls, and of all other comforts which they enjoy. Everything looks black when Chrift is removed. That which Judahhii to fofefh concerning the affe&ion of his Father to Benjamin , Gen 44.'33. is much more true of thebeleevers affection to Chrift, hi : .life;; and ail the comforts of his lite are.boundnp in the enjoyment of-Chrift. Their health is turned intoiicKnelfe^their riches into poverty, their comforts into difcomfort: when Lhrift is withdrawn, no wonder rf their faces look pale , and their countenance fall. 1 The Difciples were much oppreffed with forrow when Chrift told itbem of^the loffe of his bodily prefence, john 16. 6. Iofeph and Mary had the- forrow of a travailing wo-: ihan uponthem,-when they had .loft Chrift but for a little time, Lnks 2. 48.How much more caufe of forrow is there when Chrifts fpiritual prefence is taken away. I how did Mary weep when (he mifTcd the body ofChrift in the Sepulchre? Ioh. 20.13. It was a ground of comfort toiler, and all beieevers, though (he knew 1: not , that Chrift was rifen, Had not Chrift been alive our comfort had been jfor ever dead. That fpeech of the Church in another cafe is truly applicable to this caie , Lam. 1. 16. Jefus Chrift is he that is the only Reliever of .the foul , and therefore if the beieevers eyes' run down with water, when he is withdrawn , there is no caufe of wondering , unlefte ac this 5 that every tear is not an ocean.

4. That a Chriftians conflation is a moft rich and dear bought 4. Lcflbn. cor?f<jLitio?L What the Apoftle faith of our redemption , we may well fay ci our conization ,1 Pet, 1. 18, 19. You that- are be-Jeevers', ye are not comforted with corruptible things .but with Jefus Chrift himleif. Your conization is not bottomed upon any outward 'thing., but upon Jefus Chrift himfelf. Nay confider it Chrift became a man of forrow, that he might be

made

. made to you a God of comfort •, He drank up the cup of his Fathers wrath, that he might purchafe for you a cup of confolation. JefuaChrift did willingly pour out his own precious blood, that he might mingle a cup of ftrong confolation for the reviving of thy foul. The God of confolation hath gone the molt coftly way infinite wifdome could devife to provide comfort for his Eleft.

2. For exhortation or Inftruftiori'.This commends many duties 2 uf CG f .. to the people of God, vix. thefe fix. Exhort-, to

1. Take heed of bottoming your confutation on any worldly thing. Several It is not unlawful to take moderate contentment in outward Du " cs * comforts. God hath giuenus thefe things for delight as well as l 1)ut 7* for necefiity , and we are allowed to rejoyce in them, Ecclef. 5, 18, 19. But great care is to be taken that we do not place our chief confolation in any worldly enjoyment. Moft men build their comfort on riches, honour, pleafure, or fome fuch thing. Gods own children are but too apt to offend in this kind. I might fay miny things to beat'off the heart from feeking comfort in thefe things. ks\ ,

That they are fading confolations. The beft of earthly comforts is a dying comfort • riches,honours, pleafures,friends, children are (bore-lived comforts the foul will live when thefe are

not )' v ;

That they are infafficient confolations.They comfort but the Iow-efi part of man.What joy can the foul,which is aSpirit v .take in a-ay fenfuai comfort?

That they are common and ordinary confolations. The bad have as great nay many times a greater portion of all thefe things then the good.

That thej are difinjpng confolations. The bitterneffe that is in , ,

them is-more then the fweet that is in them." lobs bed which he ^^0 thought fhould have been a place of comforc , was a flace of ta k c men terrifying , Chap. 7. 13,14. Therejs no comfort in this life, but off from it may , aud many times doth prove a difcomfort. Many other bottoming things I might fay to this purpofe, but I {hall only fay this, God * h . eir . Con " hath made none of thefe things a Chriftians main confolation. upon any

( 1) Its a diffaragement to Godswifdom: To bottom thy comWO rldly fort on any worldly thing , 'Tis as ir thou fhouldeft fay theinfi- thing. nicely wifeGod wanted judgement to chufe the fitteft confolation. 1.

; . • ' (2) it** '

*• (i) Ifs an undervaluing of Chrift himfelf. As if he had noc

enough of all manner of confolations in himfelf. Are the con-folations of Godfmall to thee ? lob i J. 11. To bottome the greac comfort of thy heart on any worldly comfort, is to fay,the con-folation of Chrift is fmall to thee.

($ ) Its the way to lofe thy worldly ccmforts. Jefus Chrift can-3. not but in honour either ftrip thee of that comfort, or elfe turn it into a crofs which thou placeft thy confolation more upon,then 2. Duty, upon himfelf.

MotWes 2. Let the Ifrael of God live ccmfortakly. It is often comman-toprefle ^ed j n Scripture to the children of God , to live as a comforted plctXc P eo pk, Ffal.li. 1. Phil. 4.4. The fame God which bids you comfort*- mourn for fin, bids you glory and rejoyce in him. Much might be bly. faid to prefTe this duty.

*1 1.It is one end why the Scriptures Were written Job. 15.11. As pre-

cepts were given for direction, fo were promiles for confolation. 2. (2) It tends greatly to the honour of Religion. A mournful fad

life difparageth godlinefle as well as a profane life , it makes men think there is nothing but fowernefle in Gods waves. 3. (3) To live dejectedly vs a wrong to the fpirit of God. It denies

one of his works f He is given for a Comforter as well as for a fan&ifierM. 15. 26. 4' (4) A difconfolate fpirit doth much indifpofe the foul for the du*

ties of godlinejfe. An habitual heavineffe of heart makes duties tfrefbmeandunpleafing. A melancholy heart is almoft as unfit for the fervice of God as a frothy heart.

( 5 ) A melancholy heart creates many jealonfies andjinfulfurmi-fingsinthe font again ft God. The foul that is fo continually *• clouded with melancholy , cannot fo heartily clofe with God,or commend his fervice to others as he might do. Much might be faid to preffe this duty on beleevers, but I fhali keep to the text, Chrift is the confolation if Ifrael-, and it is Ionic kind of dtfparage-menc to him to walk uncheerfully. It makes men think there is not enough in Chrift to cheer you. You are bound to honour Chrift as well in this Name , The confolation of ifrael, as in his other names. As you have in Chrift many foundations of real comfort fo let it be your care to preferve and increafe actual comfort. As it is a (in to look for comfort more then grace •, fo it is unpleafing to Chrift to be fo covetous after grace as to throw a-fide comfort. Your comfortable life honours Chrift as wellyour life. 3- Take

3. T*kt heed of {lighting the congelations of the GofpelStft are _ very apt to look upon the dutie^of the Gofpel as very hard, and 3 ^ very prone are we to judge the comforts of the Gofpel very mean

It was chat which EHfhaz, charges 7©* withal, chap. 14. 11. It arifeth from the pride of our hearts. We think we deferve great things from God-hence we reckon our comforts and encouragements as low things. Now amongft many other confederations which do exceedingly greaten Gofpel comforts, this is one,That they are botcomed upon Chrift himfelf. To flight the comforts of the Gofpel, is to flight Chrift our confolation. 1

Though others perhaps enjoy a greater portion of confolation then thou, yet thou enjoyeft more then thou deferveft ^ yea, the comforts which thou accounted fmal, coft Jefus Chrift as much fweat and forrow as theirs did, who enjoy the greateft meafure of comforts. Saith Mofes to Korah and his afTociates, Seemeth it afmdthing that God hath feparatedyou from theCongregation,&c. Numb. 16. 9. 'TisjuftGod (hould remove all comforts from fuch as look upon any confolation received from Chrift as a fmali

4. Acknowledge him the foundation of all jour confolativn.Vfhen *' any beam of comfort is Jet fall upon the foul how apt are we to neglect the true fountain of it f we look perhaps at our own graces and duties, as if our comfort fprung from thence-, Orelfe

we look only at the ordinar.ee through which it is conveyed^ Sel-dome are our eyes lifted up fo high as Chrift. We fhould labour to be better informed for time to come. Whatever conduit pipe beufed, Chrift is the fountain and foundation of every drop of comfort 5 Chrift is the God of all true confolation. It is not in the power of all the Angels of heaven to give any foul one drop? of comfort. Nor can all the Minifters on earth give you one dram of comfort. They can fpeak the words of comfort, but they cannot caufe the foul to receive comfort. God comforts by them , 2 Cor. 6. 6. Titus was but an inftrument* Comforting is called frequently in Scripture, the fpeaking to the heart, Hojea 2. 14. Who is able to fpeak to the heart, but he who is the Lord and commander of the heart i God hath put all the oyle of fpiritual joy into the hands of Chrift, Efaj 61.3. and none but he can give it out. He that wants comfort, rnuft go to Chrift, he that hath received any true comfort, muftakribe ifcto Chrift. All my [{rings 9 faith the Church , are in thee , PC. 87. 7 5- &*

D 5. Let the Ifrael of God take heed of being a dtfcomfort to Chrift.

5. ^/^/« ^ c cannot properly be either a comfort or difcomibrt to Chrrft

by any thing we do. He receives properly no joy from u$, nor is

he capable of enduring'any forrow from us s yet our finsgre faid in

a figurative fenfe to be a grief and difcomfort to him ; If Chrift

were capable of forrow nothing«would go nerer his heart then this

to fee his people (in againft him.What the Apoftle faith of the fpi-

. rit, w« may in the fame fenfe fay of Chrift , Ephef 4. 30. it is

but a difingenuous and unfriendly thing to be a grief to him that

is a confolation to thee, if Chriftbe thy comfort it's an unworthy

thing in thee to be his tormentor, the Apoftle fpeaks offome

who crucifie to themfelves a frefh the Son or God, Htb. 6. 6.

Every fin is in a fort the crucifying or Chrift afreih if there be any

dram of thankfulnefs in our hearts , we (hall loath the

thoughts of vexing Jefus Chrift.

6 Duty "*** Maintain clofecommunion with Chrift.

z.Vfeof ■ Vfe 3. Confolation to the people of God. 'Tis better in ConfoL his hands then in ours: we are cruel to our felves, foo-lifli,

1. In cafe of the -want ofeutward comforts-It's often the lot ofGods people to be cut fhort of outward things. God fees they are apt to forfeit on this fweet fruit,therefore he wich-holds it well,Chnft is thy confolation. Theie things could not comfort thee without Chrift, he can comfort thee abundantly without thefe. Z Cafe. 3 In-cafe <f fpritual heavinejff and trouble of he *rf.Remember Cbrtft is the confolation of Ifrael.

Firi't, He can comfort in all cafes , 2 Corinth 1. 4. Secondly He canromfort atrainft all difficulties. He can bring ■comlorts through hell, through an hoft of temptations to the foul, Hof. 2. 14.

'fhirdiy , He can rive the foul ability to receive comforts, Efay 66. 13. Wait on him and on his Ordinances, and you fhall have comfort as much as is fufficient. Fourthly he is full of comfort.

Fifthly, he is willing to comfort. He hath undertaken to be thy confolation as well as thy falvation.He's anointed to comfort them that mourn, Efay 61. 1 , 2,3.Say not, I have been folong without comfort. Jefus Chrift can drop that into thy foul in onfcJmo-

rneiit

1 Cafe.

merit which (hall make thee forget all thy difcomfort. Only wait on him, wait patiently , wait beleevingiy •, Wait on him , at the pipes of comforts , the Ordinances and deiire grace rather then comfort, and thou (halt find heart-revivings before thou die.

Vfi 4. Advice to them that are without Chrift.Labour to clofe with him, he is the confolation of Ifrael. What poor comforts are thofe which you now feed upon /* You feed on afbes, you eat husks, .you are jolly and bris*,and full cf a francick joy. If Chrift be not yours , no comfort in Scripture is yours. Come and tafte of thele comforts, they are pure-, They are foul-fatisfying. They are eternal. All your comforts will be your torments, if Chrift be bs not your comfort.

LUK. %.t$.

Waiting for the confolation ofIfrael.

1 Proceed to the fecond doctrine, which isthis, viz,. Dodi 2. That true bsleevers do wait for the accomplifbment of divine promifes , even thofe that are mofi unlikely to be fulfilled. No promife which God ever made to man had more improbabilities, and feeming impoflibilities to break its way thorough , then the Promife of Chrift. He is called a root out of a dry ground, Efay 53.2. He was to be born of a Virgin ^ A woman /ball compare a man , Jer. 31. 22. and yet this good man having a revelation from God, that he (honld not depart this life till his eyes had feen him, did watt for the fulfilling of this promife. If anyfhould wonder why Simeons watting for Chrift Ihouid be noted as an ad: of fuch lingular faith-, when as now the generality of the Jewcs were big with the fame expectation, Chemnitius gives two good Reafons of it.

1. The common bulJ^of the Jews did exfetl Chrift only for external advantages. They expe&ed him only as one that (hould re-

Xx ftore

{lore their outward liberties, which were now invaded and taken away •, but Sim?w waited for him as a fpiritual Redeemer, that fhould fave their fouls from fin and hell.

2. Simeon expetledhis coming to be near at hand* According to the predictions of the Prophets, whereas the generality of the Jews had but only a loofe uncertain expectation of him. Simeon waited for a fpeeily coming of Ghrift , therefore doth the holy Ghoft take fuch ftrid notice of it. Other examples we have in , Scripture of the holy waitings of godly men for the fulfilling of Divine promifes. Abraham waited for the promife of a Son,when his body was even dead, and his wife unlikely according to the courfe of nature , to conceive •, the Apoft'e mentions it, Rom. 4. Verjc, 18, 19, 20,21. David waited many years for the promife whichGod made to him of fucceeding Saul in the throne:Though upon difficulties and croffe providences which did arife , he was fometimesputtoaftand, yet he did expect the accomplifhment of the thing promifed. He dot* often in the book of Pfalms make mention of his waiting, as Pfalm6z. 1. 2,5. Danid waited for the accompli foment of Gods promife, for the reftor ng of the Church from their captivity, though there were many difficulties in the way, the Church being then as drj bones x Ezek. 3 7. 5,4,5, 6. yet Daniel beleeved and waited for it, as appears by chap. 9. ink. He did count the number of the years, and when they drew neer a period, then he ftirs up himfelf to pray with more then ordinary faith. The whole Church waited for the fulfilling of this promife, Micah 7 \ 7. I mil Wait for the God of my falvation y mjGod will hear me. So in that other fad cafe,they did waii for deliverance, though God hid his face from them,£/*? 8. 17. The people were in great diftradion becaufe of Senachcribs Army , and many waited on Re^in, and Rematiahs Son • yet did the true beleevers wait on God for falvation. This is the duty, this hath been the practice of Godly men in all ages.

In the handling ol this Dodrine I (hail open two things.

1 What

meant by T . what's meant by watting for a promife

waiting Why the people of God do wait on God for the fulfil-

for a pro- .. , , . J r r 1 mife. ling or his promifes.

Ic includes 1. For the firft. Waiting on God for the fulfilling of his pro-

3 things miles, comprehends thefe three things.

1. Faith. l dfirm beleezing that the thing (ball come to p/r/fK'VYaiting is the

afting

a&irig of hope, and the foundation of hope is faith •, Faith is the fab ft ana of things hoped for> Heb. 11. i, Tisimpoffible the foul fhouldwait onGod for that which it doth not firmly believe (hall be made good by God. Abraham would never have waited for a Son. of promife , if he had not firft beleeved the promife of a Son. Simeon could not have expected the confolation of lfrael % tf he had not firft beleeved the promife ofGod for the birth of him who was the Confolation of Ifrael. Take away the belief of the promife, and waiting for it ceafeth. 'Tis not a-n act either of Grace or Reafon, but of folly and madnefs to wait for that which is not firft beleeved. This is the firft.

2. A patient tarrying of the Lords Itifure. Waiting on God for a promife , is an aft of patience as well as faith. He that belee-veth makes not haft , Eiay 28.26. and he that waiteth, makes no haft. He that would have a promife fulfilled one day before Gods time, is not a waiter, but a commander. The holy Ghoft describes waiting on God for a promife, by tarYying till it be wade-good , Hab. 2. 3. He was a wicked man who faid , Why Jhould 1 wait en God any longer ? 2 King. 3 3. True waiting doth not limit the holy one of Ifrael, either for manner , or time. Reft on the Lord, wait patiently , that's Davids- counfel, Pfal. 37. 7. Da* niel waited for the fulfilling of that promife of the Churches deliverance out of Babylon till thefet time came, Pfal. 102. 13. which was peifd by David. Waiting on God is called by David a being filent to God. Pfal. 62. 1. A quick eye and a filent tongue becomes him that waits on God. He that waits on God may pray for the haftening of the promife , but the conclufion of all'rauil be, not when 1 will, but when God will. Our Saviour telshis A-poftles what it is to wait on God. Ail. 1. 4. Tarry at ferufalem faith he, and Vvait for the promife of the Father. He that fets God a time to fulfil his promife , doth not wait for a promife, but fteai a promife. The Church expreffeth well the nature of true waiting upon God, Pfal. 123. 2. Our eyes wait upon the Lord^until that he have mercy upon us.

3. An earneft defire to have the promife made good. Patient waiting forbids murmuring, but it doth not forbid defire. Waiting for a promife cannot be without hungring after the promife. The Church in Pfal. 123.2. was contented to ftay Gods time, yet in the next verfe fhe expreffeth her defire , Have mercy upon hs O Lord, have mercy upon w. The Apoftle expounds Waiting by a

Xx 2 Word

word fignifying defire, z Pet. 3.12. Looking for and haflning unf

the coming of the day of God. There is a twofold haftningof a proraifed good. The one arifing from impatience.

The other arifing from defire •, now though waiters muft not haftenany good with a haftening of impatience , yet they may , and muft haften it with a haftening of defire. To haften any good which God hath promifed , out of difcontent, argues diftruft of God • but not to haften out of ardent defires,argues fome fleigh-ting of the good promifed. / have longed for thy falvation , O Lord, faith the Prophet, Pfal. 119. 174. Longing is the very height and extremity of defire. A waiter may not be a limiter of God , but he may be a petitioner unto God for the fulfilling cf his promife. The Scripture exprefleth waiting by a word which figniiies heat of defire, Rom. 8. 19. The earneft exp£tlationof the creature waiteth for the manifeftation of the Sons of God , 'Ajro**€ffJWci ' % the word fignifies waiting, or looking with a ftret-ched out neck. As a prifoner looks for an expected pardon , or as a man looks for a friend, whom he hath long expected and would gladly fee.

This vehement defire for the fulfilling of the promife is to be expreffed,

(1} By frequent mufings and meditations. The foul muft have its thoughts much upon the promife. What David faith of the Precepts of God, that they are alwayes before him, fo we muft fay, and fo muft we do with the promifes of God,they muft be ever before us, we muft meditate on them all the day long.

{2) By fervent prayer. Patience in waiting for a promife, and paflionaie earneftnefle in praying for the fulfilling of it,arenot inconfiftent. We muft dayly beg of God that he would give being to his promifes. We muft fay with the Church, Come array my beloved, eye. Cant. 8. ult.

( 3 ) By a careful uft of all lawful means to makj good the condition of the promife. We muft be as earneft to do what God hath commanded, as to enjoy the good which God hath promifed. This is

Reaffons t he firft particular.

why Gods 2 ^ p or t ^ e fecond. \yhy godly men do thus wait for the

wakfor g 00( * wmca God hath promifed. I (hall name a feven-fold

the thing Reafon.

promifed. Firft. They know themfelves to be fervants* Servants muft wait

upon

upon their Maftcrsfor the good they cxpcft,P/.ia3^The-p€ople of God know they are but fervants, and fervants that do depend l '* ea J°* upon the freewill of God for every thing-this makes them willing to wait on God. He that will not wait on God , denies himfelftobeafervant,anddeniesGodtobehisMafter, Luke 12. 35,36. And then,

Secondly, They know God hath given them both faith and hope for this purpofe , that they may wait on him. Waiting is nothing elfe 2 .Reafon but the acting of hope.A childe of God would not have any grace lie idle in his foul. He knows God hath given every grace for ex-ercife. Not to employ and a& grace received, is to abufe grace received. A child of God would not abufe a thing fo excellent as hope is. Now he knows that hope is given to enable him to wait for the fulfilling of promifes,£rj>.And,

Thirdly , They know in feme meajure Vehat a great fin it is not to wait. To refufe to wait on God for the fulfilling or his promife S*R*afi* is to "flight God , to undervalue the promife as if there were nothing in it worch our watting for. A man cannot lightly difparage either God or his promifes more profefledly, then by refufing to wait on him for his promifes: Now a child of God would not willingly caft any reproach either onGod or his promifes from which he receives fo much good, Ergo. And then, ^Reafin

Fourthly, They are not unmindfull how long , and with how much patience God waited on them for their obedience. They remember God tarried Sermon after Sermon , year after year for their con-] verfion. The Apoftle fpeaks of Gods long-fufTering in waiting on the old world, 1 Pet. 3. 20. Every one of Gods children are ble of Gods patient waiting on them when they had no minde to know him. When they flighted grace, when they fcorned mercy, God waited ^ this makes them fo ready to wait on God? Bfay 30. 18. And then.

Fifthly ,T£«> own undefcrving of the good promifed.The children - Vp a f QH of God know that all Gods promifes are free as to them. Jacobs 5 * : acknowledgment will be readily aflented unto by them, Gen. 32. 1 o. They know how well they deferve the heavieft threatning, but how unworthy they are of the leaft mercy. They do with an unfeigned heart,fay as David did,when God had promifed him to build hishoufe , zSam. 7. 18. Who am I, 0 LordGod, and what is my houfe that thou haft brought me hitherto ? A child of Gods Motto is, Leffe then the leaft of all mercies of God, This makes them wait.And, Sixthly,

f>*ReafoH Sixthly, They know how certain the promifes of God are. They have had experience how he hathmade good the promifes that are part, and they know he will fhew the fame unchangeablenefs in tnofe that are to come. They know his Name is Jehovah.God that hath his own being from himfelf, and that will give being to all his promifes. This encourages them to wait. It was the Apo-ftles Logickin their generation^ O.i.io.It is ignorance of God that cauies the heart to diftruft. Thej that know thy Name^ faith David , will put their truft in thee, Pfal. 9. 10. Gods children know his Name,therefore they will wait. And,

Seventhly , The fatisfatlion they expecl from the enjoyment of 7. Keafon ^ at ^ p rotn if e ^ They know every" promife of God will bring full contentment of heart when it is fulfilled. They cannot now expect fo much as they (hall then find in the promifes ofGodThey know they are , as the Apoftle fpeaks of them in 2 Pet. 1. 4 Exceeding great and precious promifes. 1 hey know the harveft will make amends for all their expe&ation, therefore they wait for ic.

C 1. Information.

The Ufes are for, <£ 2. Repreheniion.

r 3. Exhortation. 1 life of *■ D

i Le (fon. l ' ^ or ^formation. This teacheth us three lelfons.

1. That Godly men have a very good opinion of God. They dare take his Word for that which they love with thedeareft affection. They are willing to wait the whole time of their life for the ac-complifhment of that good which he hath promifed. As they dare follow God when they know not whether he will carry them, Heb\ 11. 8. fo j:hey dare wait on God , when they fee no realon for their waiting ^ Did they not bear a lingular affection tohiui, they could never with fo much fatisfa&ion wait upon lum. T fr 2. The excellency of grace. Grace is a choice thing in it felf, 2 Lijjon, an ^c s c h 0 i ce j n i cs ejfeds. ' his is one excellent effect of grace that it doth enable the foul to wait on God for things that arc moft difficult to be brought to paffe. Corruption teacheth the heart to wrangle with God 3 but grace teacheth the heart to wait on God. A gracious fpirit is a choice fpirit. 4. teflon.- 3 ■ That faith doth not only took, to things prefent, but to future

things

*Awijtt.Senfe only minds things prefent,but faith minds things that' are a great way off, Heb . 11.1. It is as willing to wait on God for a future good, as it is to receive a prefent good. Faith hath an Fades eve and a Lions heart.lt hath anions heart to bear prefent TO . £ eX and it hath an Eagles eye to fee future goodJfsfaid of &%£? Vitviirchs that they faw tic prormfes and embraced them afar $ , wading Heb. 11.13. A beieever is as able to live upon good in reverfion, kx) *enm-as on good in prefent fruition.This is the firft ufe of the point. r4>4>c*.

2. For reprehenfion. To thofe that will not wait for the fi.il- l^l^ Sling of Gods promiies. Thefe are of two forts. ■■ henfion-"

1. Such as are over hairy, that would have the promife fulfilled to two before its time. And then, m fo "s.

2. Such as never minde the promiies of God , look no more after them then if they had never been made. Simeons practife blames both thefe.

Firft, For thofe that would anticipate God in his promfes. They are fo eager for the fulfilling of the promifes, that they would-1 Such as have them accomplifhed before their time. 1 would defire fuch arc overmen to confider thefe three things. h h fty u° r

1. This is a very finful frame of heart. Whatever m *y be ^^"P pretended as an excufe or extenuation, it cannot be denyed xhey'are but the fm is great to be over-eager with God to give to confider being to his promife before the time. Confider five, partial- 3 things hrs 1 The fin-

(ij 'Tis an implicite dtnjal of Gods right to appoint his own j t °- - * time. The Scripture puts times and feafons, as well as things and ticulars* 4 perfons under the jurifdi&ion of God. Its his right to determine 1 Part jr. times. Alls 17.16. He that made time, hath the fole power to appoint and fet times. Our Saviour tells his Difciples, Alls 1.7. That times and feafons God hath put in his own power. Now, not to be willing to flay Gods time, is to deveft God, as far as we are able, and to inveft our felves with this great piece of royaltyfand foveraignty of appointing times. It is interpretatively to fay that we will be the Lords of time, and not God.

Qz)'Tis a limiting of'God. Mofes reproves the Jews for this 2 Partir, as a great prefumption, that they limited the holy one of Ifrael^ Pfal. 78. 41. Men that are free, will not be limited. To limit God , is to exalt our felves above God, as if we were wifer then he. We are not wife enough to improve t.he times which God-hath

bath fet, much kfs are we wife enough to fet God a time. To endeavour to reduce or circumfcribe God to our time, is to take away from him his freedom and liberty in working.

($) 'Tis A queftioning of Gods faithfulne ffe as if we Vvere fearful 3 rarttc. fa would not be as good as his word. When we hurry men too ha-ftily to fulfill their promife before the time, we give them caufe to think we fufped: their honefty , as if their words were but winde. To be overhafty with God, argues a fecret fufpition in the heart, that God will let time flip: 'Tis a fign that we do not eiieem Gods bond as good as ready payment. Abraham by wifhmg that Ifb-mael might live, Gen. 17. 18. did arguefomeinward doubt whether he fhould have an Ifaac or no. Ttirbati adhuc & vacil-lant is animivoxifla efl^ as Calvin notes. Though he did recover himfeif, fo as to believe without daggering, yet there was at prefent fome kinde of vacillation in his heart. He that is overhafty with God , gives occafion to men to th ; nk that he doth not receive the promife without fome diftruft.To iufped: God never fo little,is a great fin. a Pa tic (*t) It argues much impatience of htart. He that would have ^ ' a promife before Gods time , doth bewray a fecret difcontent of

heart, becaufe the time was not fet fooner. It implies difiatif-fa&ion with what God hath done, as if it might have been done in a better time. The foul that would have the promife brought to pafTe before its time, doth in effect fay, God hath not chofcn the bedtime. Now to difparage Gods choice is a great {in. He that faith any thing might have been done after a better manner , or in a better time then that wherein God hath done it , doth deny God to be Godonely wife. Thus you fee the fin is great in being too hafty with God, I might adde one thing more. PiFt'c ( 5) ^ ls * deny*} of our felves to be beggars. We fay beggars " mull: not be chufers. To be too hafty to have promifes made good , is as % if we (hould fay Gods promifes are not acts of grace, but due debts. This is the firft Confederation.

. 2. 'Tis a weak, thing as well as finful. 'Tis Chriftian W T ifdom 2 Thefolro p ra y f or j-hg fulfilling 0 f promifes, but tis more then brutifh i y artlcu" *°^ ; t0 ^ e ^patiently eager for the accompliihment of promifes. lafsT U The folly of it appears in thefe four particulars.

(0 We

(1) We/ball obtain it never the fooner for our impatience. No p . man ever did , no man ever {hall wr$ft a promife out of Gods hand by impetuous violence. I the Lord mil hafien it in his time , Efay 60. 22. Our willingnefFe to wait for a promife fhallnot keep us without it one houre lorsger,our impatience (hall,not produce it one moment fooner then the fet and appointed time. Waiting patiently is the beft way to ripen promifes, impatient wrangling with God is the way to fet back the pro mi fes. God loves die force of faith 5 but he doth exceedingly loath the force of impatience.

. (2) Jf we could through over much eagernejje hafien a promife fg T t\ c before its time, it would prove hurtfull to us. An unripe promife is like unripe fruit, it doth not tend to nouriihment, but to 41-feafes. An abortive birch is neither fo beautifull, nor fo ftrong as that which is brought Torth in its full time. A promife is then fweet, when its brought to paffe in its due feafon.Hf hath made every thing beautiful in his time , Eccl. 3. 11. Tis as true of pro* mifes, as of providences. Grace hath its maturity as well as nature. Promifes grow to perfection by tract of time. When the fet day is come, then, and not till then it hath full tope and proportion. That which is obferved by our Saviour concerning the fruits of che earth, is true concerning the promifes, Mark^q. 28. The earth bringeth forth fruiter ft the blade , then the ear, after that the full corn in )he ear God in the producing of promifes ufeth the fame method,firft the blade fpringsup,then the ear (hoots out, after that, the full corn in the ear, and fo in procefs of time its fully ripe. If a man {hould reap his field in the blade, or in the {hooting, he might poflibly have ftraw, but he would have no corn. Should God perpit the impatient Chriftian to reap the promifes when they are but in the blade,or in the ear, he would Jofe, all the benefit and vertue of them. Its mercy to the beleever that God gives him in the promifed good in the juft feafon of it. IT they (hould ftay never fo little beyond the feafon, if they^ fhpnld be performed never fo little before the fealon, the, whole benefit of them would be loft. We fhail when we come to he aven t bleiTe God as much for the timing of his prormfes, as for the making of his promifes. The foolifh child is eager for green fruit • the father will not give it him till it be fully ripe, becanfe he knowes it would then be prejudicial , when it's ripe then he gives it him. The foolifh Chriftian longs for a promife ^ when its green , his heavenly Father

Y y knows

knowesit would b: to his difadvancag^ co have it at that time • he • will have him to ftay till it be ripened, then he (hall enjoy ic. A promife before its time , is like bread half baked , or like meat half roa.ted , i: d>;h neither feed nor nourifh. Our wife Fach:r loves his children too well to feed them with raw

3 (3 ) Impxtient bdftenUf of a promife deprives m of much of the

comfort oftb: promife. The promife* of God lay a foundation J of prefent conafort. The great comfort of the promifc is in the fulfilling of ic, ba; it yields fome conafor: a« foon as ever it is made to the foul/ Even to day I d) dtcUre. faith God, that 1 trill render double unto thee, Zech.o 12.It's a promife of return to the captivei Jews. Now afloon as ever the promife was made , they had a ground of comfort that God would put an end to their mifery , and restore to them double what they had loft by their long bondage. AfToon as ever God hath made a promife to a foul , that foul is fure.

i.^That God will never do it hurt.

2. ThatGod will in due time perform what he hath promifed. The husbandman, though he do not reap prefently upon the lowing of his feed , yet he hath fome ground of comfort aiToon as the feed is fowen, he hath the comfort of hope that har-veft will come, whcnhefhall reap what he hath fown. Now a violent and impatient eagernefle of Spirit drinks up all the comfort which the foul might receive from the promife. The promiie is almoft to fuch a foul as if it had never been made. His wearineffe in tarrying breeds more torment , then the promife doth comfort to his foul.

(4 J It renders the heart lefJethank/zH toGodferthe waking of p j« the promife. It is the duty of the children of God to be very * " thankfnll for every promife of God. That God that did not owe

us any thing, fhould fo ftrongly bind himfelf to by the cord* of a promife, this is worchyour heartieft thankfulneffe. All the good we expect from God is by venue of his promife. Grace and glory are both u rapt up in promifes. He chat is not thankful for a promife, deferves juftly the edge nf the threatning. Now the heart that is too hafty to hive the promiie fulfilled , will never be fo thankfull as is meet, chat the promife was made.. The anguifh of his fpirit in being delaved, will weaken, if not quite deitroy the thankfulneffe of his ipirit. A tumultuous wrangling

Christian

Chriftian can never bf a thankful Chrifrian. Discontentment of heart in tarrying fo a promife, will certainly binder that thank-fulneffe of heart which fhouid k given to God for making a pro-mife.This is the fecond.

3. Tis an mdecent thing. 'Tis a very uncomly thing that God 3 The un-(hould be hurried by his creatures to rr/ake good his promiies be- decency of fore his 0 wntime , The undecency of k will appear thefe wayes. J5 »M-re -

As. F * **

1. God is our S'uperiouri Ke is our King, he is our Matter, be i.RefpeB is our father >' he Is the ^premeLord^he is as far above the high-eft of us as the Creator is above the creature. Tis not good manners to be too hafty with a Superiour. Woman , lath our Saviour to the Virgin, What have J to do with thee , mine hour is not jetcomet Job. 2.3. It I^unfatabieto the highnefle of theGodof

glory to ftoop fo low as Co obfervethetirneof thebeftof creatures. Great men will not be haftened by their fervants,its incongruous that the great and mighty God fhouid hate his time appointed him by the works of his own hands. The great God is willing to be petitioned b\ die meaneft, but he will not be determined by the greaceft of his creatures. Greatnefle will not be uncivilly hurryed by meannefs.

Luther having once been too bold with God about a bufineffe which he thought neceffary,telling God it muft be done, thought he heard this anfwer, Manine^ad modum [apis, fed ego nonfum Bemftquax. It is not meet that God (Lould either take counfel, importunately hurried by his fervants.

2. Gcd U a free agent in whatever he doth or promifes. All his 2*™tffm promifes are gracious, and all his gracious promifes are free. No- „ thing bin his meer will caufed him to make any promife. They

are called promifes of grace, not only becaufe they containe gra* ciou9 things, but becaufe :hey are the effeds of free grace. Now it is not meet that a free agent mould be determined either for matter or time. When we do with impatience over-eagerly put God on to fulfil what he'hath promifed, we doftbrget that he doth all things according to the counfel of his own will, which is affirmed by the Apoftle t Ephef. 1. 11. Its not equal to determine a free agent.

3. God haeh Waited patiently, and doth ftill wait patiently upon ^Eefpetl ns. Before our converfion he waited long, ftretching out his

hands with unwearied patience while we did oppofe him. Since

Yy 2 our

our converfion, he waits ftill, Cant. 5. 2. Rev. 3. 20. He waits for our rifing after falls, for our obedience to duties commanded. Tis the moft incongruous thing i-n the world, that a patient-waiting God {hould be impatiently battened* This is the firft. 2 For the * 2 » For thofe who never look^ after the promifes of God. Many Reprehea* men are fo negligent and carelefs, that they never take any fion of thought about the promifes of God, they neither pray for them,

fuch as nor wa it{ or them. If God will give them a being, they can be mmd not

the promifes. four Con-fiderations for them 1 Confid.

Con&d.

contented, if he never fulfil them, they can bear it.

I would have fuch Chriftians confider thefe four things.

1.This is a great fleightingofthe promifes & of the good which is contained in them.T heApoftle icow.2.4.fpcaks offome who defpife -the riches ofGodsgoodnejfe.He that never looks after the promife ,is guilty of this iin. He fcornes the love of God the Father , the maker of the promife •, the blood ofGod the Sonne, the pur-chafer of the promife , the grace of God the holy Ghoft, the ap-plyer of the promife. God complaines of his people , that they accounted the great things of his Law as ft range things. Hof. 812. He that never looks after the fulfilling of the promifes of God , accounts the Gofpel and the great things thereof mean thing?. 2. It renders the promife lejfe comfortable when it isf<tfiled. The fouls confolation in receiving the good of the promife, is according to the fouls expectation in waiting for the promife. The Prophet mentions this, Efayzy. 9. He that exercifeth moft faith and hope in waiting for a'promife , (hall finde moft joy in gathering the promife. We know how it befel that incredulous Lord, who would not believe the promife of plenty which God made by his Prophet, 2 Kings j. 19. He faw it with his eyes, but did not eat of it. He that minds not the good which God hath pro-mifed,robs his foul of half of that joy which he might have from the promife. The promife will neither be fo far,nor fo fweet as it would have bfin , if the heart had been more confident in ex«

peeking it.

3. Thi* makes the promife- wholly uncomfortable ii'1-theaccom-

$ Confid. pHfi mer}to fit. The very bloflbms of Gods'promtfes yield fome

comfort to the foul. God hath for this end revealed his promifes

that the fouls of his people might have fome refreshment by them

before they be brought forth. The thoughts that fuch

a good fhall certainly be ours, bear half as much comfort as if it were already ours; We rejojce in the hope of the glory of God, faith the Apoftle, Rom. 5.2. The prefent hope of future glorification is not without fome joy. Good in reverflon yields much joy in polfefiion. The promife made to Chrift, that his bodj fimlMoi fee corruption, was a foundation of prefent comfort, Pfalm 1 6.9. \o, The hope of the bodies refure&ton makesaChildeof God die with comfort. All Gods promifes lay a foundation of prefent comfort. But he that never locks after the promife , what joy can he have from the promife f Tis the fouls beleevmg and ftu-dyingof the promife , that draws comfort out of the promife. He that mindes not what God hath promifed hath as little prefent joy from the promife as it were not at all.

4. The neglecting of the promtf s is a real flighting of the precepts'. 4 Confid. The fame God which hath made the promife, hath commanded the foul to wait for the promife, and no man can dif-regard the promife, but he doth thereby make himfelf guilty of difobeying the Precept. This isthe lecond ufe of the point-

3. For Exhortation. Letall thatprofeflethemfelvestobe of^J^. S\m r ons religion , wait as he did for the accomplifhmentof the promifes of God, God hath made many promifes which are of general concernment to the Church of God ^ the promife of calling the Jews, of ruining Andcbrift, of Efiablifhing the mountain of the Lords ho ufe upon the top of the. mountains ^ of fetling u-rity and uniformity of worfhip in his Church. God hath made many promifes of particular good things to beleevers$ the taking away the ftony heart, the giving of them vi&ory over their fpi-ritual enemies, &c be intreated to exped: the fulfilling of all thefe. I (hall in this life,.

1. Urge the duty by fome Motives.

2. Propound fome rules to direct us in the manner of our waiting,

3. Anfwer fome objections which the foul makes againftwai- Motives to ting. thednty

of waiting 1. For Motives. Confider, Fw°thc C

1. That all the promifes which God hath made , {ball have their c ™tlfatT certain accomplement in their time. The Apoftle faith in 2 Cor. 0 f the l.lo.That all the promifes ofGod in Chrifi fefusare Tea^nd Amen. Promife?

It

It is impo ffible that any promife of God fhould fall to the ground See what comparifons God ufeth to declare the certainty of his

Somifes, Efay 54. 10. Mountains are the moft fixed parts of c earth , yet the promifesof God are iurer then they, and fer. 33, 20,21. The Lord compares his promifes for the certainty of them , to the conftant fucceilion of the day and night. We have Gods vow and oath fuperadded to his promife, to let out the certainty of them , Heb. 6. 17. The Lord hath annexed his broad feai of the Sacraments to his Covenant to (hew the certainty of his promifes* His bow is fet in the cloudy Gen. 9. 13. Yea, confider that the Scripture fpeaks of things promifed, as if they were already accomplifhed , and all to (hew the certainty of the promifes, Efay 4.4. 22,23. This deliverance was not to be accomplifhed till one hundred years after, yet becaufe it was promifed, God fpeaks of it as a thing done. So Lam. 3. 58.0 Lord tboH hafl pleaded the reproach of my foul, &c. The Church was at that time in the very depth ofafHi&ion , yet (he fpeaks of her deliverance as a thing paft, Thou haft redeemed my life. Debar in the Hebrew fignifies both a word and a work, to teach us, that Se°Cer- w ^ cn c ^ e Word is gone out of Gods mouth, the work is as good tiinty of as done. To preffe this point a little further, confider the pro- thefe things which difcover the certainty of the promifes of mifc .God.

1 Ground ( r ) The fidelity of his nature, God is the faithful God, that God that cannot lie, Tit. 1 • 2. Men of low degree are vanity , men of high degree are a /*V,as David found by experience. Yfal 62. 9. But God is a God of truth. The Scripture builds the certainty of Gods promifes upon the fidelity of his nature, 1 Thef. 5. 24. So Pfal. 89. 33, 34. Sara builded her confidence on this foundation in expecting that great promife,Hf& 11. 11. She judged him fakhul that had promifed. zGround (2) The immutability of his ceunfcl. God is unchangeable inhimfelf, andin hiscounfels , James 1. 17. There is nothing in God like change. Mens promifes fail, becaufe their natures are changeable. They fee fome inconveniences or mifchiers in their determinations afterward, which they could not forefee before, therefore they reverfe and alter, but (7od forefees from eternity every accident and difficulty which doth fall out in every age, therefore he changeth not. Men refolve and determine of things fometimes veryraftily ^ fecond thoughts with them are often

better

better then the former •, God refolves on nothing rafhly,but with the deepeft deliberation which infinite wifdom can ufe, therefore he changes not. And becaufe his decree is unchangeable , his promife is certain. The Scripture doth argue certainty of promifes from the immutability of divine counid^ Heb. 6. 17 and Rom. n. 28, 29 God never alters his decrees, therefore he can never change his promifes. ^

(3) The infnitenefs of hts wifdom. God knows how to bring 3 Ground both ends of his promifes together. Men breake their promifes

often, becaufe chey wunt wiftiom to make them good ^ but Cod is a God of knowledge , he knows how to give being to every word of his mouth • he knows how to deliver, 2 Pet. 2. 9. he knows how to defend, how to fupply. The fulfilling of his threatning word is builded on his midomc^Efay 31,2.He is as wife to fulfil his promife as his threatning' 4 Ground

(4) Hm Almighty power. God hath ftrength to remove all obftru&ions and impediments which feem to thwart his promifes. We find his power mentioned in order to the fulfilling of his promifes, Rom. II. 23. They fhall be grajfedin y for God is able to graffthcmin again. Upon this bottom did Abraham ftrengthen bis faith in the promife of God, Rom. 4. 19, 20, 21. Men break their promifes for want of power. The Apoftles confefle they were hindred , iThej. 2. 18. But who can hinder God. Efay 43. 13. if mountains itand in his way , he can leap over them, Cant. 8. He can melt them, Efay 64. 13. If Tins oppofe him, he can fcattcr them j if devils ftand in his way, he can rout them: Nothing but his will can oppofe his power, and he cannot Will to break his Word.

(5) The riches of his goodnejfe and mercy. The firft rife of all e Ground Divine promifes is Divine mercy. David confefTeth it, 2 Sam. 7.

18, 21. All the promifes of God are nothing but a fabrick of mercy, Pfal.%9. 1, 2. Mow mercy and goodnefs which made the promife, will not fail to make it good. David bottomes his faith on this, and fo may we, Pfal. 23. ult. Surely goodnejfe fhall follow mt all the days of my life. When mercy and goodjieis in God fail,thcn may promifes wither. , Ground

(6) Thcexatlneffeofhisjufiice. Righteoufnefle dothfuum CHiqtte tribnere. Not only grace, but juftice pleads for the fulfilling of the promifes, // we confejfe our fins he is juft to forgive us, iaith the Apoitle, 1 John 1.9. God hath in Chnft received a

valuable <^J. ■

valuable confederation for all the, good he hath proaiifed,therefore its but juftice to make it good. Chrift pleads with God in point of Juftice, fohyiij.2$ And thefervantsof God have expected the beftof good things upon this account, 2 Tim. 4.8. God gives heaven to his EleS as a merciful Father , becaufe 'tis undefervedj and as a juft Judge , becaufe 'tis Chrifts purchafe. Promifes are not only ads of grace, but bills of debt. God in juftice will make them good. This is the firft Motive , promifes are cerrain- upon this ground doth God require his people to wait, Hah. 2. 3. Promifes may feem to languifh , but they cannot dye. And let this be added that the difficulty of the thing doth not in the leaft hinder the accomplifhment of the promiie. The things which arehardtous, are eaflecoGod. That which is very marvellous in the eyes of men , is not a* all marvellous in the eyes of Goi,Zech.S. 6.

1 Motive 2. Confider the good of the promifes. The promifes contain For the things that are very excellent. The Apoftle calls them exceeding good of great and precious promifes, 2 Pet. 1. 4. The promifes are cabi-thePromi- ners f u i| 0 f rich treafure. Promifes of fpiritual things are very excellent, and promifes of outward things have much good wrapt up in them. One promiie of the leaft good that is imaginable, yields more comfort then the enjoyment of greater good by common providence. Whatever a man enjoyes in a promife 3 he hath Gods love and Gods bleffing with it. A little coming from the heart of God, is better then a great deal coming only from the hand of God. Better to be an heire of one promife , then the pofTefs or of the whole world by common providence,

9 Motive [ 3. Confider the excellency of a waiting frame of ff bit A wai-

fromthe t j n g Cpiric is a choice fpirit. Waiting on God is one of the great

cy of the" duties wnicn God requires from his people. To wait on God

duty. continually, comprehends much of our work and duty to God,

Hof. 12. 6. A waiting frame of heart (1.) honours God

greatly. A waiting heart ( 2.) hath as much benefit by good

inreverfion, asbygood in pofTeillon, Hd\ 11. 1. A waiting

heart (3) can live comfortably under the crofleft providences .

he that can wait on God for the good he hath promifed, will

not faint becaufe of evil inflicted , Iviicah 7, 7. He that

can wait on God for his promises may (4.-) conclude hirafelf

to

to be defcended from the old Patriarchs, for" they far* the promifes afar off , and imbraced them, Hcb. 11. 13. A waiting Chri-ftian hath a clear eye, and a long arme. He can fee things at a great diftance-, he can reach things that are afar off. (5.) A waiting Chriftian is not much inferior to a comprehending Chriftian. None but the Saints in heaven live [0 glorious a lifens the Saints that can wait on earth. The fight of faith is the next to the fight of vifion. Thus much for Motives.

2. For Rules to direct the foul in waiting for promi-fes. Roles foe

1. Waiting for promifes is to be accdmpanyedwith obedience to n f precepts] Mzny talk much of their expectation about divine pro-mifes, "who make no conference of obedience to divine Precepts:

Such a waiting is a groundlefle preemption. Precepts and pro-mifes muft be eyed botfi of them in their kind. / have waited for thy falvation hkh David , and kept thy Latys Pfal. 119. 174. and 166. / have hoped for thy falvation , and have done thy com" mandements. It's a blefled conjunction when waiting on promifes, and doing of Commandements go together. ,

2. Waiting for promifes muft be accompany ed with prayer for the 2 * & H * im fulfilling of promifes. He that is a true waiter, muft be a dayiy petitioner. The Church puts praying and expecting together, Pfalm 123. 2. 3. The freenefle of promifes excludes the merit

of prayer, they do not exclude the means of prayer. / will be fo fight unto by the honfe of Ifrael to do thefe things for them,EzQ. 36. 37. Prayer doth not purchafe the promife , but it doth help both to fanctifie and ripen the promife. He will beft hold out waiting that holds on praying.

3. Waiting for the promife mufi be accompanied with joy in the promife. A waiting heart muft be accompanyed with a thankfgi^

ving heart. We re Joyce in the hope of the glory of God y Rom. 5.2. 3 • Rvk» While the foul waits for falvation , it muft rejoycein falvation. We muft not wait with a fowr face , nor a difcontented heart, but with cheerfulneffe of fpirit. To be admitted to wait, is a privilege,as well as to receive what we wait for. v Thus much for

R ule5 - _, . . . w ,. .... . i -. Obica»ons

3. Tor Objections. Mans foohln heart is ready to pretend many vaip excufes againft this duty. As Objetl.

Ob]. 1. We.have waited long , and yet Cod puts us off^ the promife is as far off as ever it was in our thoughts.

Zz Sol-

34 6 thrift the fountain

l.Sol. Sol. 1. Theday of the promife draw sneer er and neererfkill. Do not faint at laft, Heb. 10. 36,37.

2 Sol. 2. The longer thou ftayeft the fuller mil the crop be. <7od9 pro-

mife • willl bear their own charges. The longer the ftiip flays out the richer will the adventure be.The promife will recompence thee fully for all thy flay.

3 Sol.. j The comfort of thy waiting is more then full wages

for thy waiting. (7od do:h beftow fome drops on the waiting foul.

4 SoL 4. God doth but ft ay to„ ripen the promife for thee , and thee for the

promife. It is not forgetfulnefs, but love that makes God delay,

Obj.z 'oh). 2. Ifeeno Hkelyhood of the fulfilling of it, No meanes appear.

I Sol. Sol. 1. He that made the promife can create means That, that

now feems to obftruct the promife , may be the midwife of the promife.

2 Weak^means mil fcrve omnipotency to work^by. A broken plank is as good as a whole one, Acls 27. 44.

ZECH. 31. 1.

XXXI. In that day there pall be a fountain opened, &c

IN the former Chapter the Lord promifeth repentance to the Elect Jews ,v. 10, 11. This promife was fulfilled parcly upon the conversion of thofe wh ; ch?re mentioned, AEhsz. 37. 41.and Alls 4. 4. and it {hall be fully accomplifhed when the body of the Jews {hall be brought home to God. Of which ire read , Rem. 11. 25,26,27,28,29.

Note There are none fo far off from God but God is able to bring them nccrer to himfelf by true converfion. The Jews that lie rufting and foaking in theriin for many ages together, fhall at laft be converted and brought in to Chrift.

S in

In this text we have a promife of pardoning and deanfing mercy to thefe penitent Jews. In that day afountain fha11 be opened for fm and for uncleanneffe. In the words we have four particulars.

i. A fpiritual bath. A fountain fhaR befetopen.

2. The perfons for whom this bath is prepared , The houfe of David, and the inhabitants of Jerujalem, that is, for all true penitent beleeveis. The houfe of David , and the inhabitants of fcrufalem are mentioned, becaufe they were the firft fruits of the gofpel-Church according to that prophecy , Efay 2. 3. Out of Zion /ball go forth the Law, and the word of the Lord from ferx-falem.

3. The difeafes or diftempers for which this bath (hall be effectual. For fin and for uncle annefs , or for feparation from un-cleannefle , under thefe words all fpiritual diftempers are comprehended. 'Tis by way of allufion to the legal impurities.

4. The time of the opening of this fountain. In that day. Ic refers generally to gofpel times, particularly, andfpecially, and ultimately to the time of the converfion of the Jews,

I might lay down many Obfervations ^ but Ifhalifum up all into this one general doctrine^/*,.

Doct. That fefus Chrifi is a fountain fit of en in the Gofpel to all true penitents for the purging away of fin and fpritnal unclean-nefle.

la the handling of this Doctrine I (hall open thefe following particulars.

i. That Chrift is the only bath for the purging of fpiritual . nncleannefle.

2. Why Chrift is compared to a fountain.

3. How Chrift purgeth away fin and uncleannefle from , c j, r [ft the foul. ' oniycia'

4 That only penitent Tinners (ball be purged in this foun- purge tain. away fpi-

5. How Chrift is faid to be a fountain opened. cicanncffc

proved i. For the firft. That the purging away of fpiritual, unclean-

Zz 2 nefle -

nefle is the work of Chrift. He can do it and none but he is able to do it. This may be evinced by three arguments.

1 ^ r £* 1. From exprtjfe texts of Scripture, All purging work is attribu-

ted to Chrift , and to Chrift alone. His blood is the only Scripture-bath , the Word of God mentions this and no other. See the following places, 1 fob. 1. 7. Rev. 1.5. and Heb. 1. 3. The holy Ghoft tells us , that Chrift did by himfelf purge our fins, f\i<*.vT*Kct.§*vffph VQiv\r*(Ap©*. All the ingredients of this fpiri-tual purgation came out of the heart of Chrift alone. No creature contributed fo much as one herb towards this cleanfing medicine! That in Prov. 16. i6.where itisfaid that by mercy and truth is iniquity purged , is only to be underftood as a qualification of the perion chat is purged x not of the meritorious caufe of purging away fin,which the Scripture doth ever afcribe to the allfufficicnt facrifice of Chrift, who is the only propitiation for finnc , I John 2. 2. a 2. From the legal purifications. Many wafhings did God ap-

2 &' point in the Law for the purifying of thofe that were legally un-

clean. There were two great ways of ceremonial purification The blood of the facrifices which were offered to God •, this was to be fprinkled by the Priefts round about the Altar ^ fo we read, Lev. 1. 5, 11. And the water of reparation, of which we read Numb. 19. init. where you may fee how it was to be made,and how ufed. Now what was typified by both theie , but this lpiritual purgation of Chrifts blood? The Apoftledoth clearly and expreffely unfold this to us in Heb. 9. 13, *4- Th<Gofpei myftery of all the Levitical wafhings did amount- to this, that the blood of Chrift did meritorioufly purge away fin. . 3. From the baptifmal wafh'-ng. God hath appointed Baptifm

3 Ar &- as the feal of his covenant unde^ che Gofpel. Water is the outward element to be ufed in the adminiftracion of this Ordinance. What is thejneaningofthis, but that by the application of Chrifts blood, iin is purged away from the foul ? Therefore is Bap-tifme called the wajhing away of Jin , Acts 22. io^becaufeby the outward wafhing of the body with water , is the inward wafhing of the foul from fin lhadowed out, This is the flrft par-ticular.

2. For

opened forpenHntJinaers. «

2. Forthefecond. Why his J))ood is compared to a fountain. It's called a fountain in five refpects.

i. To few thcfttl nejje of hts 7»mf.tountams are full ot water rcfpeds there is an abundance , a redundancy of merit in Jefus Chnit. Chrifls The Prophet would diftinguifn the Goipel waffling from the ieggl hloc ^ } s Thofe lavers were not fountains, but veflels , but GMifts biood ^ 0 °^* rc ^ which is the fpiritual laver is an abounding iountam -, the ipnitu- ^ oun " ai wafhng is a rich and'plentiful wafhmg, The Scripture, doth i.RefpcQ mention the merit of Chriif lonietimes by julnefs^ as John j. J4. fometimes by the term of abundance, as Mem. 5. 17. Ihegrace of Chrift is'every way proportionable to theneceility oi the foul. The foul may wafh it felf all over m the. blood of Chrift.

z. Tofewthe Uftingneff3 of his grace.' The blood of Chnit doth endure forever. Streams dry up, veflels may be emptied, but fountians have a fpring in themfeives, and can never be emp- 2 Rtf??" tied, Chrifts blood hath been running for many ages, and yet it runs in as plentiful dreams as if it had been but newly opened. Its an ever flowing fountain.

3. To few the -purity of it. Screams are fometimes muddy and dirty, but the fountain is clear. There is not the leaft mixture of

any defilement in the blood of Chrift. It's compared to chryftal , fofafl. fortheclearnefTeof it, Rev. 22. 1. The blood of Chrift wafhes ® away defilement •, but it felf is not capable of contracting any defilement.

4. To few the frefbneffe and lively efficacy of it. Streams, may lofe their vertue and efficacy •, iometimes water that is

fweet in the fountain , is bitter in the Streames , efpe- 4.ReJpe&

daily if thofe ftreams be any great diftance from the fountain.The

neerer the ftreams are to the fountain. The more vertue they

have in them , and the fountain it felf hath the molt vercue of

all. Chriftsblbod is full of efficacy and fpiritual vigour. It hath

not loft, it cannot lofe that hvelinef* and operativenefs which it

once had.

5. To fe w the freenefs of it. 5 R*fpf& TAus have I (hewed why it's calld a fountain. Let me now ?. h p Cin

{hew how this fountain ex^ls all other fountains in 4 partacu- [^ e °" e "j lars. ' all others.

(1) This fountain doth heal all manner of difte?npers» Other lo.Partic.' fountains though they may be of gre^at ufe for'iome difterapers,

yet

yet they are not ufefull for all. Yea, thebeftaf them are de-ftruftive in fome cafes •, but this fountain is as goo-d for every f pi-ritual difeafe as it is for any. Its fet down indefinitely in the text, for fin and for uncleannejfe , that is for all fin, and for all unclean-nelfe. The pool of Bethefda, of which we read , fohn 5. 4. did ftiadowout this ^ that cured all difeafes after the moving of it. Chrifts blood is the true pool of Bethefda , which heals all manner of fpiritual fores and difeafes.

2 Tarti ^ 2 ) ® ne ^ ro ? °f t^* fountain is as efficacious as the Scheie fountain*

^'In other fountains, though every drop be of the fame nature, yet it is not of the fame vertue-, but here every drop is of the fame vertue with the whole. One drop of Chrifts blood applyed by faith , will purge away fin and undeannefle, as well as the whole fountain. The fame infinite merit that is in all, is in every part. *

(3 J This fountain purgeth the foul in a moment of whatfoever fil-

3 ,Fartic. thineffe is upon it. Things that are very filthy muft lye a long time

foaking in other fountains, before they can be made clean. They mud be wafhed againand again before they be made-,whitebut this fountain purgeth immediately. One minnte is as good as a thou-fand yeers, as to the main and principal work. Let a leper ftep into this fountain, and he doth in one moment become a Naza-rite as white as fnow. Naaman muft dip feven times in for dan, or ever he could be cured of hisLeprofie , 2 Kings 5.14. If a foul do but dip once in th.s fountain, he is prefently cured. J^.Partic, (4) That foul that is once made clean in this fountain , is never filthy again. Other fountains cannot give any fuch power to them that waili i n them, as to be preferved from future defilements, but this fountain doth. Not as if a foul could never defile itfelfat ail after its cleanfing ; for we do gather new filth every day, and have need of new warnings • but as to the principal cleanfing,the foul is made clean for ever. J t can never again return to that ex-trenvty of hlthinefie, under which it was. The old blacknefs of unregeneracy can never return. Every elect perfon is or frail be once born again , but when he is once regenerated he is regenerated for ever. The foreskin can never overgrow the foui again as it did before. Thus much for the fecond particular.

2. For

3. Tor the third. How, or in what refpe&s Chrift cleanfeth away the uncleannefle of the foul. This he doth in two re-3j n ^ ac

fpe&s. Chriftpar-

geththc

1. His blood cleanfeth the foul from the guilt of fin. Sin doth foul, lav a perfon under guile. Of this nncleannefTe of guilt the Scripture fpeaks, Lev. 5. 2. From this uncleannefle Chriils blood cleanfeth, asitisour juftifkation ^ for his blood is the meritorious canfe of our juftirlcation. The Prophet fpeaks of this, Bfa'y 53.4.5. God doth for the obedience and fufferings of Chrift acquis the foul from fin, and pronounceth it guiltletfe and innocent. Hence it is that Chritl is called our righteovfnejfejev. 2 3.6.. The Apoftle fpeaks of this fully, Rem. 3. 24,25, 26. Hets.the Lamb of God. that taketh array the fins of the world,

2. Hps blood cleanfeth the foul from the filthinejfe of fin Sin is a filthy thing in it felf, and it doth bring rikhinefle upon the foul. This filthinefle is removed by the fprinkiings of Chrifts blood in the work of fanctitfeation. He doth by his. blood purge the conference from all dead workj , that it may fierve the living God. We are faid to befanclified in Chrifi fefus, 1 Cor. 1. 2. He is as well the meritorious caufe of our Sandification,as of our juftification, Every drop and dram of grace, coft his heart blood. Had not God poured forth upon us the blood of his Son, our black and polluted fouls had never been made white, We owe our hoiineffe to Chrift as well as our righteoufneffe. This is the third.

~ 4. For the fourth. That only penitent finners are purged in this fountain. This is clear by comparing this Text with v. 1 o. 4That on« of the former Chapter. There the prophet defcribes the quality l l th * pc " of the perfons,they are fuch as lookjn Chrifi whom they have pier- m ^&\n ctd, and fuch zsmcurnfor him. The fountain of C Drifts blood ^hisfoim* is a fealcd fountain to all impenitent finners •, but to them that ta i n . mourn and are in bitterneffe for fin it's a fountain opened. Con-fider.

1. impenitent finners will not priz,eit. A man mud both fee and bewail his uncleannefle , before he can value the healing fountain. Chritl: never comes with acceptation till the foul fee its need of him, When the Apoitle faw that the Jews began to be in

fadnefs

jja Chrijt the fountain

fadnefte, then he (Views them the fountain, ABsi. 37, 38. An impenitent finner will care no more for the grace of Chrift in the Gofpel, then an innocent man will for a pardon. When the Scripture holds out Chrift, it doth ufually mention fomething of this nature, Efaj 55. t. and Matthew 11. 28. No man will greatly prize either eafeorreft, but he that feels his load heavy.

2. Impenitentfinners will abufe andfleight it. A hardned (inner Z.Kcafon w |jj as miK j 1 defpife a Ghnft,as a full ftomach dainty meat. This is the fourth.

$ In what S- For the fifth.Why Chrift is called a fountain opened. Heis

rcfpeds called fo in three refpe&s.

c ^|^ ' s 1. Tojhew how willing he is that fmners Jhould make ufe of him.

Fountain He is not ^.fealedfountain, but a fountain opened. Jefus Chrift is

opened, marvellous ready and defirous that polluted fouls would make

l.Refpetl ufe of his blood. All the invitations which he ufes in the Gofpel fhew his readinefs, Rev. 22. 17. He hath for this purpofe appointed the Miniftery of the Gofpcl 3 thatfolemn invitation might tber&n be made to defiled fouls, that they would wafh and be clean. All the complaints which he makes of finners remifnefs and backwardnefle in coming to him, area proof of his readi-nefle. Take but two places for this, the one is, ^ohn$. 40. The other is in, Lukei^. 24. With how much fad nefs of heart # doth Jefus Chrift utter thofe words, How often would J have gathered thy children as a hen gather-eth her chickens and ye would not ; He that commands his doors alwaies to be kept open,doth declare his minde to be , that all that want fuccour (hould turn in for relief. Chrift keeps open houfe for all penitent finners.

2. To fb?w the clearness of the Gofpel revelation above the Legal

iJLefptft Ron dubito, faith Calvin , &c. I do not doubt, but by. this word he notes the difference between the Law and the Gofpel. Chrift was a fountain for fin and for uncleannefTe under the Law but he was a fealed fountain , he was a typified fountain, ihadow-ed out under the blood of bulls and goats , and other legal purifications •, but now he is a fountain opened , he is clearly, and fully difcovered without fhadows, or types, or any fuch thing. The fountain was then covered over with leaves of many veils andfhadows, but now all thofe are taken away, and the blood

o?€hrift appears plainly ^ the ftonetbac formerly lay upon the mouth of the fountain, is now removed ; r.he Preames run fo clear, that all that read the Gofpel may perfectly fee it And then,

*. To jheiv the readmejfe and eafweffe of acceffe which is afforded 3 Reffefi to Chrift. The Apoftle m Rom. 52. makes mention of the ac-cefle which the beleever hath to the grace of Chrift. Men pretend many difficulties and obftruclions. There k a lion in the Vcay, faith the flvggard, a lion in the fireets, Prov. 26. 13. Who Jhall roll us away the flone , fay the women? Mark^\6. 3. the fame thoughts have men generally in their hearts concerning their coming to Chrift. When they are invited :o wafh in this fountain, they prefently reply, who (hall roll a way the ftonc, who (hall unlock the fountain for us ? Ths objection is fully anfwered, the fountain is unlockt already, ihe way is plain, all impediment* are taken out of the way when the foul is willing to come *, all the ftraits and hindrances are in your own hearts ♦, do but conquer your own unwillingnefle, and the paflage is eaue the fountain isnot fealed, but open.

C Information. ~ The Ufes are fipr^ Exhortation.

S Confolation. ' 1 Ufc 0/

Lnformatu

i For Information.This dodrine may teach us thefe profita r

bleleffons>*. l Le ^

I. Behold the hainous and abominable fit him jfe of fin. The Scripture fe%s out fin as a very filthy thing Its compared to Rich things asare of a polluting nature. To the scum if a boiling pot Ezek, 24. 6. To the plthineffe of a removed woman , Ezek. 36* 17. to mire, to the vomit of a dog, 2 Pet. 2. 22. T o the plague of tefiilencejuid the plague ofleprofie^i Kings 8 38 Sin is often called a /5of,Deut.32.5.' Tisa fpot exceeding black & exceeding broad, and veVy deep.Many things (hew the hhhinefle ox fin. f he waters of the deluge in the old world •, the flames ot fire and brimftone fent down upon Sodom and Gomorrah. But above all , this (hews it to be a filthy thing, that it could not be wa(hed away without the blood of Chrift. That's a foul ftain which cannot be taken

Aaa «wa#

a*vay without the (bedding or mans blood. The ftain of that iinof covenant-breaking with the Gibeomtes , was very bainous, that could not be done away without the blood of ajl Sauls houfe, 2 Sam. it- i, 2, 6. Sinisfuch ablackfpot that it could never have been done away without the blood of Chrift. The Son of God muft open a fountain of blood in his own heart to expiate fin, or it could never have been expiated: The blood of bulls and goats couldnot doit, Heb. 9. 12. The garment was too foul to be cleanfedby any fuch thing. Oh that linnets would lay this to heart 1 thy lying , thy bloody oaths which thou looked upon as things fo meas\thy cheating anddefrauding,thy overreaching and falie dealing, thy covetoufnefle, the guile and filthineffe of the leaft of thy fins could never have been taken away, if Iefus Chri.ft had not opened (he fountain of his blood as a laver lor fin. When thy heart hath any good thoughts of fin, remember this way of expiation, and it will appear very hainous. °. Leflon. 2 fi,h L ld the dignity and merit of Chrifts blood. The Scripture calls it Ti'fAiw «/fta, 1 Pet, 1. 19: precious blood. Its precious blood in regard of the dignity of his perfon , it is the blood of God himfeif, that is,of that perfon who is true and very God. Jt~ls 20 28. And its precious in regard of the vertue and effect of it. By this blood God and man are reconciled •, By this blood the Church of God is Redeemed •, And , by this blood fin is expiated and perfectly done away. Confider thefe three things.

( I ) The mul>. it ^de of [inner s that art clean fed bj Chrifi. An innumerable company , all the Elect of of God in all ages.

( 1) The multitude of finnes in every perfon, not one, but many, every fmner is full of fares , not one free part, either of foul or body.

(3)7 he perf Elion of the cure. Every (inner is as perfectly healed as if hehad never been wounded. He is faid to cleanfe/n??# alljtrt in 1 f)h^ 1. 7.He is faid,/o take away the fins of the world.Wz is faid for ever to perfecl them that are fan ftified, Heb. 10. 14. All thefe cxpreflions (hew the compleatnefle of thefinners cleanfing.Were cot his blood of infinite value, it could never have wrought fuch an effect. The blood of all the men in the world could not expiate one fin, but the bloodpf Jefus Chriftcleanfeth multitudes

* 4>f

df finnerSfrom minions of fins, and everyone of therm flsor-

3. Behold the exceeding grcatneffe of the love-, both of Godtht * L *» m * Father, and of Chrift to mankind. The Evargeltft admires it,

fob. $. 16. It is admired by the Saints*in heaven , Rev. 5.9,1a • and it may well be admired by the Saints on earth. That God (hould let out the blood of hisown^on to make a fpiritualfoun> tain for us to waftiin • This argues not only exacTnefte of juftice but abundance of love. It will appear to be love indeed, if we confider what Chrift muft endure before be could expiate fin : He? mult drink up the deep fountain of his Fathers wra: h , before he could be a fountain for us towaih in. He Jball diink_ of the brook, in the way, iaich the prophet of Chrift, Ffd. no. 7. This brook is the wrath of God-,it was a large brook, and deep brook,, the lireams of it were very tierce and very muddy. 1 his brook Chrift did not only fail over, or fwim thorough , but he drank it up, even the thickeft dregs of it. That God (houldcaufe his Son and that the Son fhould be willing to drink up luch a brook of wrath,that he might become a fountain to wafb away our fin, this argues love unlpeakable, and ftupendious in both towards elecT men.

4. The Church of God p? ill never tyant fuffcicnt meats for ffirU * LefroiL tml purification. Here is a fountain opened, and being once 0-

pened, it fhall never be ihut again, ahd as ufhail never be (but, fo it can never be drawn dry. 1 he ftreims of it (hail perpetually fl.nv out in the Gofpel while!* the C hurch ha: h need of wafting.' Other fountains miyfail through continuance of d/ought, buc thirs fountain can never fail God prnmnts to his Church perpetual fprings, Efay$\. II. Then Jfatlt be as a wateredgtrdenjind liks a faring of water, whofe waters fail net. This continuance f the fountain is mtirrated in Tie ctrcumilanceof time mentioned in the text, in tkat day. The wrmie time of the Churches pilgrimage in this lire is comprehended under that expreiTion. The iountain ftands open, and runs all the day long in a Rill and plentiful ftream. It is the (. hurches n ifery that fhe contracts defilement continually, but it is her Comfort that Tie pur.fying fountain doth and ftail run continually.

5. How inexctifuble thufe are that dye in thtir plthiuejfe tinder 5 £ e fj\#^ the Gofpel. Thofe who live and die with their hlthinefs upon them

where the Gofpel is not, (hall be without excuie at the day of

Aaa z J U ^S C "

356 thrift the fountain

judgement, becaufe God made them at firft dean, and they did wilfully defile themfelves. Mans firft tumbling in the mire of fin was his own voluntary ad:, he can blame none but himfelf,therefore none of mans defiled pofterity can be acquitted ^ but of all men thofe that live under theGofpel fhall be moft without excufe For to them a fountain is let wide open , and they are daily invited to wafti themfelves therein, their fin is double. 1 hey do not only fin in polluting themfelves, but they fin in keeping the pollution upon them. They are filthy, not becauie they want water, but becauie they want a heart to make ufe of water. he dreams of Chrifts blood run by their doors, and therefore if their guilt abide, nothing can be pleaded by way of excufe. They were told of their filthineiTe , they were invi- ■ ted to warn, they law others by wafhing were cleanfed, therefore their guilt remaineth. If Naaman after the Prophet directed huu to wafh in ?jrdan>hzd recurned without wafting, who would have pitded him, if he had died a leper I Thofe that are brought to this fpimual for dan, it they will not wafh, 'tis piety but their iinful ieprolie Oiould remain upon them. They do fhut that fountain againft themielves, that God hath gracioufly opened. Thus * v f eo f much for the firft ufe Ufe of Information.

** 3 °D#t7 2 * ^ or £ xaorcacion - Ic commends feveral duties which we

i' ~ '' mould carefully pradife. As,

i. Take heed of deffifing this fountain. The Prophet foretelling of Ciirift, did long lince by way of complaint, fpeak of the defpifir.g and rejecting of him, Jfa. 53.3. We have caufe to joyn ivith him in the fame complaint; the fountain of Chnfls blood is exceedingly defpifed.

1. The fews they keef of en the typical fountain.

2. The pafifts d'fpife thus fountain in that they make ether exfi-atory fountains. They inftead of going to the toiuitain of Chnits blood, 1. They go to the Maffc, which they call a propitiatone fecrifice t And, 2. To the merit of their own works, thinking thereby to expiate fin, purchafe the favour of God Jefus Chrilt may complain againft the Papifts as God doth againft his people cf old becauie of their anoftafie, fer. 2. 3 3. Mypcofle have committed tiro eztisjiyj ka&t jurfaktn me the fountain of living waters t :/i^ have hewer, them out clft^rns broken cifitrns that can hold no watt r. The Scripture mahes not good works, butChrifts blood our xanfome and propitiation, Tit. 3. 4,5, 6. Our good worksare

fo far from cleaning us from the guile of fin, that they themfelvs have need of cleaniing. Domine lava lachrimas me as was the prayer of that father, and it muft be our prayer. Doth not the Scripture attribute, filthinefle to the beft of our works? Efay6$. 6.

All our righteoufmffts are as filthy rags.. Thy repentance, thy prayers, thy duties muft befprinkled with this fountain, elfeGod will loach both thee and them. How unable is that to expiate fin r which doth u feifftand in need ofexpiauon 3. The Popifh Purgatory is alio a direct defpifing of this fountain,, it reproaches Cbriit's purgatory, as if it were not fufficient, contrary to

3 .The Socinians dtffife this fountain jn that they denyChrtfi to be a price for f-n. ■ They fay Chrift did not fufTer vice nofira in our ftead, but oply cemmodo mftro for our profit, to be as an example to us. We deny not, but that Chrift by his fufferings hath left us an example of patient fufferings. The Apoftle is exprefle lor this, ] Pet. 2. 21. but this was but an inferior and leffe principal end of his fufferings-, We have benefit by Pauls death,and al otherc Saints , but the principal end was to be a propitiation for fin. Therefore he is called a ranfome^ **t>kvtpo\ 1 Tim. 2.6. A counterprize, becaufe the end of his fufferings was to fatisfie the juitice of God for our fins. The Apoftle faith, That he him' filf bare our fins in his body on the crojfe, and by his ftripeswe are healed 9 i Pet. 2. 24. If Chrift did not fufTer in our ftead as well as in our nature , we muft fufTer and fatisfie for our felves-, God will have fatisfa&ion, but the Scripture faith, and let us for our comfort beleeve it, That he was wounded for our fins , he was brui m (ed for our offences , the chaftifement of ourp eace was on him , and that God hath laid on him the iniquity of m all, Efay, 53- 5, 6. f

4. All uxbdeevers that makj no ufe of this fountain^are guilty o'f t dffifingit. Though men do not with the Jews, wafhinthe' blood of bulls^ or with Papifts, make other expiatories, either of the MafTe or purgatory ^ nor with Socinians, deny the fatis-fadion of his blood •, yet if we reject the tenders of grace in and through his blood made in the Gofpel , we do defpife it as much as they. The Prophet makes not-beleeving intChrifi and dc-ffifing of Chrift, equivalent, E(ay 53. i, 3. There is no medium between not-beleeving and dejpifwg *

1 1 have twa things to jay to all that defpife this fountain*

Brft,

$5-$ opened forpenitent Jimterf.

Tirft, It is* great ffa 'Tis adefpiftng of the richcft iove,tnc deepeft wii'dom, the glorioufeft grace that ever God did or could mamfeft to the ions of men. 1 he walhing away of fin by Chrtfts blood is the deepeft plot of infinite wiidom, the richeft piece of unfearchable grace that ever was manifefted to the fons of men. 'Tis that which the Angels do , and Hall ftudy for ever.

Secondly The danger is great. He that defpifeth Chrift, defpi-feth cleanfing. Alt that hate me lovedeatb, prov.8. 38. 'Tis a quellion difputed by Divines, whether Cod could have forgiven iin without fatisfa&ion. Voft conclude Gcd by his ablolute power might, but no 17 he hath declared hitmelf that he will noc expiate fin any other ". y, nor by any oiler means but by Chrift, whom he hathfet forth to be a propitiation for fin jRcm. 3.25. Therefore he that refufech to wafh in this fountain, muftof re-cefiity perifti in his ou n til-thinefle. Beheld je defviftrs, faith the Apoille, andrforJ:randfirifby Ad 13.41. Gcu hin.iclf cannot now fave him that re jeers Jinfts blood. Duty. 2. Let tht tftningof this fountain tccajien the opening of al.tr fountain sin allow hearts. JDeep calhxh unto deep, Pfal. 42. 7. There are five fountains which the contidemion of ibe ope-nirgof this fountain ftould open in the heart of every beiee-ver.

fi) A fountain of love. We mould fet this fountain wide open both to God and Crriir. It was love that fei open this fountain , Rev. 1. 7. and it fnould work love in us towards him ^gairn, wc are commanded to Lve Chnft. We are tbreatred with a curfe, if we love rim not, in 1 Cor. 16. 22. The fires ms of this fountain, if any thing will caufe the fprings ot love to overflow in our hearts,

(2) Afountain cf thankful™ff\ The Apofile fpeakirgcf the redemption we have by Chfitfs blood, begins with Bntditlut Dew. Ephef. 1. 3. We are unworthy to wafh in .! is iounrain, if we do not dayly render praifesto God and Chnit tor it. Ordinary thankfiilneiTe will not ferve for fi:ih an extraordinary fountain* We owe much thankfulr.elTe to God for the fountains of common watir and much more for ih:s fountain of Grace in the Mood of Chrift. Sing Daiids furg of praife, TfaL 103. int. * Bleffe tht Lord, 0 my foul and alt that isrtithin me hitffe his ktlj Name. Our hearts if it were poffible, and our lips too

{hould be as full of praifes as this fountain is of grace.

(3) A fountain of farrow. This fountain (hews our guilt. We (hould not have wanted a fountain for fin., if we bad not fallen into fin. We (hould never think on this fountain for fin, but we ihpuld break for.h into forrow becaufe of fin.

(4) A fountain of fai;h. We can neither wafh in this fountain nor go to it without faich. Chrift will be to us ftillas a fountain fedied, if we do.not beleeve in bin). In his Name, through faith in his Namejvhefoever beleeveth in him {hall haveremijjion of f t ns Ads 10.43. Thisistheteftimony both of prophet s& Apoftles And-then,

(5 ) A fountain of humility andfelfdenyal. By nature we have proud thoughts of our felves. All the good which is wrought in us we arrogate to our (elves. This (hould teach us to afcribe all our purification to Chrift. * Tis this fountain that hath cleanfed us if we be cleanfed. The fountain is opened to our hands. We could neither open the fountain , nor come to the fountain. God hath done both. This isthefecond branch of Exhortation.

3. Ais\e dayljufe of this fountain. Bathe your felves in |t 3 Duty. continually. Thou^ once waftiing be enough to purge away fin

as to the main work , yet there will be reed of dayly purging. Though we need no new facrihee for fin, yet we need daily applications of the merit of that one facrifice upon every mifcarri.-age.

4. When ever you fee a fountain of Vcater , think^on fefus Chrift. 4* T>uty t Had wefpiritual hearts we might think onChritt all tne day long-,

few creatures but have fome memorial of him. He bears the names of his people upon his breait, fhould not we bear him in our heart by holy thoughts and meditations on him f The more we think" on him, the more fhall we love him , and the more will he communicate his love to us. This is the fecond

Ufc. . vfe of

3. For Confohtion. This Dodrine is the foundation of all \ 9n h cortffort to beleevers.

I. A gain ft that bitter fountain -which is in our hearts. We have a bloody fountain in our nature, which is alwayes running. The droppings of this fountain defile us, defile our lervices. Well,op-pofe t his fountain to that fountain. Gods fountain is more able to cleanfe ^ then chU fountain is to dwfile. Thts fountain can drown

thy

thy founntain,Chrift is a greater cleanfer then fin is-a defiler, Mic. 7. 19. The fea of Chritts blood is deep enough to drown all thy fins■•, Though thy fountain defile thee daily, ^et Chrifts fountain can cleanfe thee daily.

2. Againfl their inability to make ufe ofthis fountain. They are difcouraged becaufe of theobftrudions which lie in their way This cext tells you , they are all done away ■, the fountain is noc fealed, it (lands wide open day and night.

John 1. 29.

i§<l m Behold the Lamb of Cod 9 &c.

ffh \ v TN thefe words we have a folemn Teftimony given by John Bap-3**^ *T JLtift to Chnft. The Jews hearing a reporPof Johns preaching iy> JU (/)* ti9- and Baptifm,fend from ferufalem divers Priefts and Levites to enquire who he was verfe 19. They were now in expectation of thetommingof the Meffias, and therefore fend Meflengers to know wberher fohn was not he. fohn doth humbly and ingenu-oufly tell them , that he was not Chrift , but onefent by God, as Bfaias had foretold, to make way for him. v. 23, 24. When they queftioned with him about his baptifm, he tells them that there was another Baptift come into the world , whofe Minifter he was, that did adminifter a far more glorious Baptifm than that of his was. v. 26,27. I indeed baptise yon with water, but there ftandeth one among yon whom ye know not , &c. Having by this general defcnption of Chrift raifed their expectation to look farther after him , he doth next day point him out with his finger in the fight of them all, in thefe words ; Behold the Lamb of God, &c. the words are but fhort, yet they contain a large and full •*» Teftimony ot the Prieftly Office of Chrift,

Behold, if ever fpeech was worthy of a word of attention, this is worthy of it, he doth not ufe the Adverb W which is ordinarily ufed, but the Verb M &c. this word is ufed when matters of

greatcft

«• ft •»

!CAr//? f Ae Lamb ofGed. 361

greateft concernment are fpoken of. This «A 5 *>^ ; is as much as SY05 W» • *V r ** as Pijcator obferves, tis a punctual pointing ouc of theperfonof Chrift.

The Lamb of God. The Jews, though they did acknowledge their fins, yet they did not, at ieaft the generality of them, look to have them remitted by Chrifts facrifice, fo much as by the legal facrifices. They looked more to the Typical Lamb , than to tne true Lamb,therefore doth John call Chrift,T^ Lamb of God to let them fee that the guile of fin was to be purged not by the Levi-tical facrifices, bu: by the facrifite of Chrift, the true expiatory facrifice which God had appointed. The levitical Lambs were Lambs of Gcd , but this is the fubftance of all them thereforethe Arcicie is prefixed «*V^ that excellent lingular Lamb 01 which all other were but types and (hadowes.

Which tuketh away. The word fignifies to lift up and carry $*u-away •, To take away by taking on ones felf. Chriit takes away our (in by taking the guilt of it upon himfelf, the phrafe {ignifies both the perfection of the work, and the facility of the work. Chrift takes away the fin of his elect perfe&ly, and he takes it away without difficulty. And that note of Chryfiftome is obfervablc, thejMUigelift doth not fpeak in the future tenfe or in the preterperf^Renfe , but in the prefent tenfe, «^», to denote the continuation of the Act. Chrift is a taking away the fin of his people fo long as they are in this world.

The fin. Tis in the lingular number, tin.

Original fin, and all the fins which flow from that bitter foun- £ « M ^7/«| tain doth Chrift take away. Omne qukqmd habet ratioxempeccati tot am molem peccati. Chrift takes away all fins as if they were but one fin. It notes the perfection and exadnefTe of the work Chrift takes all away fo clearly that one hoof is not left behind.

Of the World. Not as if all and every individual perfonslins were taken away, Chrift did not facrifice hmfelf alike for all-, ™™<rfi Joh. t 7.9, 19- but he ufeth this word World to (hew that Chrifts lacrifice is extended both to Gentiles and Jews. All the world that have been purged from their iin have been purged by Jelus Chnft Tis like to that of this Apoftle in 1. foh» 2. 2. that is , all Nations and forts of people in the world that (hall embrace th: Gofpel. Thus much for the opening of the words. " In which we have two parts, ziz. 1. A defcriptionofwhat Chrift is, The Lamb of God.

Bbb 2. A

^g thrift the LambofGtd.

z A Declaration of <vhac Chrift doch , He taketh, &*.

} rom thefe two ari fes a twofoldDo&rine. i. Thai Jefus Chrift is the lamb of God. 2. That this lamb of God is he that taketh away the fin of the

World.

That the Lord ftfus Chrift is the Lamb of God. This title is X>oU.\ twite given to him in this Chap. Once in the Text, And a fecond time, verle 36. Chrift is a myftical Lamb, He is often called fo in ScH'nure • /s in 1 Fit. 1. 19, Te were redeemed faith the Apo-%£with 1 be pr< cious blood of Chrift ^ as a Lamb without fpot and T ;itU:-!t bl.mijb*. And in the Book of the Revelations, this name is given to Chrift almoft thirty times, See Cap. 5. 6. $. 12. 13. And almoft in every Chapter to the end of thejBook I- the handling of this Doft.i (hall open thefe three particulars* 1. Why Chrift is called a Lamb. jSj^aproportio z Why he is called the Lamb of God. 3 How he excels the typical Lambs. sinwhar 1. Vor the fifit Jefus- chrift is compared to a Lamb in thefe i*(pcds cwu 3 efpeds, itu.

Chrift cUd j j n rtfyeft of his expiatory facrifee. He was thefubftance of

* L *Urft all that which was fhaddowed out by the Lgfcbs which were of-

1,1 e JP t fe re d co God in the ceremonial Law. Lambs^re appointed for

ir.anyTacri fices under the Law. We read of the Lamb appointed

ti r t he daily facrifict, N.umb. 28.3, 4 And the Lamb of the peace

iffri'xg. And die Lamb for the trefpaf-offering. The Lamb for

'rcc^riUo^'cri'/ig^for the New M'oons and fir'ft l fruits ,Numb. 28.

We read alfooi the Pafchal Lamb^ Exod. 12. In thefe with

man? other faenfices ihey offered Lambs. All thefe Lambs did ty-

pv-e Chrift and his iairirice which he fhould offer for the expiation

&i i'in. That the truch might aniwer thefe types the Lord Jefus is

Bailed a Lamb. The Apoltle hints at this 1. Pet. 1. 18,19. Where

fee tcfous, thxzwe are redtemed not Viith the blood of corruptible

itiivtjrr I, u t with the blood of Chrift, as of a Lamb Without bhmifb

Y K rf v .fl and without fpot . This is the tirft.

Trie pro- 2 * 1" re fp ( ft °f 1 ^ rtftmblancz that is between Chrift and a Lamb

pert et of Chrift hath all the good properties of the Lamb. Conftder thefe

*Uub three. As,

w chare l j £ atn i s d p at i c „ t ^rmeekjCreatnre.Wt fuffershimfelfnoton-C^/ifr ty ro ^ e & l0 * R buttobutcherd without noife^the meeknefle of the bEtoH'ti Lamb u grevva i^io a. Proverb, as meek as a Lamb. Jefus was

ycrv

thrift the L amb of Cod. %&

-very meek and farient when he was on eardi, fce was a perfect Pattern of mee-knefc, Mat. u, 29 He furTercdrcilu c%ln rlV:-tings^vea even death it felf, without noyfe : tffe* 6f frrfrttt il a he reviled not again , faith the Apoiiie. U^ ?* $ /v;'r rid , /:e tkreatnednot >in \ Vet. 2 23. The Prophetforetold bi&irxcrn-parable meeknefseven in furfering a moft bitter and curled death, £fa. 53. 7. this immaculate Z<*?#£ did net only lofe his fleece but even his blood without the ieaft bleating of impatience. And then.

2. A Lamb is a harmlefs Creature. The Lamb fuffers wrong , ? p ro; , erf -but it doth none ^ its an inoffenfive Creature. Innocent perfoi s

are called Sheef in Scripture, Thefe Jheep what have they done ? 2. Sam. 24. 17. Jefus Chrift is harmlefle and innocent •, Be received much wrong while he was in the world, but he never did any manyt 00k offence both at his words and Actions unjuftly, but no man ever received juft caufe of offence •, he commands his people to fa harmhs and blamehffe, Phil. 2. 15. and he was a ftrid ob-ferver of his own rule ♦, the Apoftle tells us ? that he was both ho-handharmleffe 9 Heb. 7. 26. he was willing to pafleby offences , but he did never give offence. And then

3. A Lamb is a profitable Creatttrt. Their flefh is good for ^prtferiy food, for nouriftynent, their fleece for Cloathing. Jefus

Chrift is of infinite prorit to the foul. Nothing that Chrift ever did, nothing that Chrift ever faid but is of marvellous ufe to the fons of men ; hisrighteoufnefTe is profitable, thereby is the unrighteous foul made righteous • his blood is prontable,thereby is Gods juftice fatisfied. All his prayers, all his tears, all his counfel,what ever he did,what ever he fuffered d^th fome way or other redound to the benefit of thefoul-his great defignboth living and dying was, that he might everlaftingly be lor the advan« cage of his elect-, he did many wayes inconvenience and disadvantage himfelf that he might benefit his Church , for by his firipes we are healed. x w j,y 1

2. For the fecond,Chrift is called the Lamb of God in thefe two Chrift refpeds. b "Idrhe

1. Became he \X>as ordained of God. God did from eternity appoint rfff b0 * Jefus Chrift to be that Lamb that fhould by the facriHcing of him- u £ M fi n felf purge away (in , and procure our peace, The Aponle men- .*' ttons this 1 Pet. 1. 20. Who verily was foreordained bif.re th° foundation of the world: fai r h Abraham to his knfiod V :i'l provide htm" felf a Lambforabfirnt-offerivg. Gzn. 22. 7. Jefus Chrift is a Lumb

of Gods own providing ^ he isfaid to be a Lamb fain from the foundation of the World fktv. 13. 8. God did from eternity ele# him, God did prepare and fit him, God did actually call bin to be that Lamb that (houid make himlelf a facrificefbr fin.

2. Becaufe he vs fo acceptable to God. This followes upon the former, he being a Lamb of Gods own designation , his facrifice muft needs be very acceptable to God The Apoftle calls him an offering and facrifee well* pleating to God , even a fweet-fmeUing favour •; Epfi. 5- 2. God is mightily pleafed withChrift, and with the fncririce which he offered up for hiseleft. He is the Lamb of God, becaufe fo dearly beloved of God-, his perfon is beloved,

WVve'n and hi> facrirxeis well pleafing. Therefore doth my Father love Ch r iftex £ t . y n anfe I lay deft* my life for the Sheep. John 10. Tv^cal z 7' ^ e * s l ^ Lamb of Gods affection as well as of his appointment. iJXbs. This is the fecond particular.

3. For the third. Cbriit excels the Typical Lambs in thefe five refpefts.

j .They rrtre offered up frequently jhe Lambs of the daily facri fee were offered up continually from morning to morning and from evening to evening, Numb. 28. 3. but this Lamb of God rvas offered up but once, Heb. 10. 11, 12. his facrtfice is fo perfed that there needs no repeating of k^For by one offering he hath perfetled forever ttrem that are fanfliped^s it is at the 14. verfe of thatc?rf/>. This Lamb is both the morning facrifice and the evening facrifice,

z The Typical Lambs when they were offered up there was an end &f thtm, they lived no more, there was no reviving of thofe Lambs, they periHied in the iacrificing: But this Lamb of God quickened his dead body. 1 hough he laid down his life upon the Altar yet he took it up again. I have power to lay down my life i.\\i\\ l;e. and I have power to take it up again, John cap. 10. 18. The bodes of the Typical lambs faw corruption , but Chrifls body law nr> corruption. This man , faith the Apoftle,tf/>fr he had ( ftred ont jacrifce for fins for ever fate down on the right hand of God Heb 10.12. We read of the facrificing of the Typical lambs but not of their refurredion •, bat we read of the relurredion of this Lamb as u ell as of his facrifice.

3. 7 he Typical Lambs were but mter Creatures'. But this Lamb is more then a Creature, he is not only Agnus Dd, the Lamb of God, but Agnus Deus, that Lamb that is God himfclf. Though she God-head was not facrificed P yet tie perfon facrificed was

God

God. All the Lambs which were offered in the Law were the Creatures of this Lamb of God.

4. The Typical Umbs were offered up bj others; The pnefts were to ofler up thofe Lambs as faenfices co God : but this Lamb of God offered up himfelf,he was both Altar,facrifice and Prieft-,the Apo-ft\e kith* that he offered up himfelf without fpot to GW,Heb.o. 14. had he not offered up himfelf, he could never have been offered. 5. Typical Lambs had no efficacy at all in them ft Ives. All the vcrtue which was in the fprinkling of of that blood,or in the lacrificing, was, as they pointed oucChrift and looked to him •, they were as ail other legal facrii:ces, Jhadows of good things to come, Heb. 10. 1. but the efficacy and vercue of this Lamb of God , and of his facrifice , is in himfelfj his blood purgeth, and his death reconciles. Thefe lambs did not take away our fin, but ejus lamb by the meer veaue of Us own blood doth take away the fin of the World.

The Ilfes of this point

I. This in the Text, Behold the lamb of God. We (hould often fix the eye of the mind on Jefus Chrift. (1) Let us behold him with an eye of Affttlion. Our hearts fhould be fet upon him, thus Lamb of God is the defire of all Nations, Hag. 2. 7 he (hould be the defire of our fouls. This lamb is in the bofcm oft he Father let him be continually inourbofonl. He is a Umb without fpot and without blmifh. He is a lamb in whom all perfections meet •, we are unworthy to enjoy hint if we do riot love him. ( 2.} Let us behold him w'uh an eye offituth-Klufe with him for life and talva-tion-,be is the Umb ofGodfiod is well ple'aXed with himand he cannot but be well pleafed with thofe that by an Act of kvingfaithj venture themfeives on him. All the legal lacrifices had their virtue from him , and their accomphfhment in him- the great Com-mandement of God is, th*t wejhould beleeve in the Son cfGodJoh. % 9. 29. This is to do Gods work, this is to obey God*werd,he that will not beleeve in him (hall have no benefit by him. Tis faith that makes over unto us the vercue of the facrifice he offered.

Z. Let us fbew our feIves tabe the Lambs of God.by being like this lambofGod We fhouid imitate this lamb of God in all thoieActions that are imitabie. We are not to offer up our felves a facrifice to God^, this was proper only to this Lamb \ But we fhould imitate

him

$6& Chrifithe L %mb of God.

him in the moral excellencies which are in him t Let us, ( i) imitate this lamb of God in his ntiikntfff.And pa i:nce. He l'utfered meekly, fo fhould we learn co doe. Recalls on us :o imitate him in this, Mauh. n. 20. The Apofile preifeth this in 1 Pet. 2.19, 20, 21, 22. C hriix had notone difcontented lock, he uttered not one paffionate word for all that befell him, here is a royal pattern for us to imitate. ( 2) Imitate him in his harmlefnefs. This lamb of God lived wichout offence in a world that was full of oflences ^ let us learn this letfon. To live a harmlefs life is to live as a child of God PhiL • an. 2. 15. To he -without rebukein a froVcard Generation is worthy commendation. (3 ) imitate him in hkyrofitaolen ffe. Thpbtmb of God went about doing good •, the more ufefuil we ;are 10 others, the more like we are to Jefus Chrift.

3 Vfe. 3- Give honour, glcry , wprj{4\ **A obedience to this lamb of

God. The Saints and Ange's in Heaven worfhip uht lamb,, Rev. 5, 8,12,13. If we wor(bip him not, his wrath will break out upon us. This Lmb ha. wrath for them that obey him not.. Rev.6, 16. He came firfi in a way of meeknefs , he will come the fecond time to them that provoke him in a way of

+ v fi wrath.

^.Fo/lo^ the lamb whitherfoever he goeth.lhc Saints are defcribed \ by the\x following of the Lamb, Rev. i^Xollowhi muni verfally follow him conftantly,follow him cheerfully..!'he Lamb will not nu-fleadthem that follow him.He that follows the Umb hereof lamb fhall hereafter lead him unto livirg fountains of waters ^ts. 7. 17. he that is here called thclamb is elfewhere called the > hepherd-, you cannot approve your (elves to be Lambs, if you do not follow tris lamb of God. Yea I {hall fay this more, we can have no well-grounded hope to believe that we have an intereft in the facriheeof this Lamb, unleffe we endeavour to yield true obedience to ,hc /♦ww^.Thusfortherirft Doctrine.

Dott.2.

Thnt this Umb of God is he that takjth awaj the fin of the world.

The Scripture afcribesthis great work of taking away fin only to Jefus Chrtif. See 1 John 3'5.'where the Apofile makes this one end of the manifestation ofChrift, that he might take away our fins. The Prophet calls his death an ejferingforfin, Efay 53.1 o.

be-

becaufe the reafon why he offered himfelf upon the Crofs, was* that he might take away fin from his people. Thisis further con" firmed by the Angel to fofeph, Math. 1. 21. Thou Jhal* call his name fefus^ for he fi:all fave his people from thei r ft*t:

In the handling of this point I (hall open thefe four particulars.

1. What that is in and about fin which Chifft takes a-' way.

2 How Chrift doth take it away.

?• J2jy motiva^ Why Chrift would takeaway fin. 4. \\ Uofe fins are taken away by Chriit. Vor the firft. What Chriit takes away in and about fin. 1 j n w h ac

The expreftion hath relation to four thing?. refpefi

1. To the guilt of fin. Sin ma^es a perfon guilty in the fight of Chrift ra-God , i t expofes him to the fuft wrath an ^nger of God. This keth away is an infeparable confecjaent of fin. Whofikver commits fin,is lya- fin * , „ bk to undergoe all the punifliment winch God hath denounced l Kt lf ctt a^ainitlin,. the Apoftle mentions thisconfequent of fin-, Ro. 3.

19. Now when the Apoftle faith that Chriit takgs4w*}ji* % he means the guilt of it, that how ere a foul be in himfelf guilty , yet this guilt is not imputed to him, but is done away. See 2 Gor. 5. 19.

2. To the fit him ^e offm. Every fin doth leave a fpot and de- 2 Refpeft filement upon the ioul, whereby the foul is polluted and becomes unclean in the fight of God. The Prophet fpeaksof this, E&ks-

22. 4. Th(,u art become guilty in blood that thou haftfbid^ and haft defied thy felfin thine Idols which t ho ft haft made. Filchincfle is as-edential to iin , as heat is to fire. Now when the Apoftle faun ( hrift takes away fin, he hath refpeft to tfrs,he frees and delivers a foul from the defilement of fin -, of tftsjfee Heb. 9. 14. Htb. 1 o. 10. eriPet. 2. 24.

3 To the punifhment. God hath threatned in his Word fevcre pumfhment againft every fin, Ro. 6.ult. Gal. 3. 10. Curfedis v,a e £t he that continneth not in all things whieh are written in the Law of ^ % ^ God to do them >, Now when the Apoftle faith Chrift. tak**

away fin , he hath refpeft to the puniftiment, of which Gal. 313. 4 To the Dominion of fin. Sin keepes the foul in bondage.

Chnft 4.^^

Chrift takes away theLor'fhip of fin. Of this the Apoftlefpeaks Rom. 8. 3. lo thai Chrift takes away both the guilt offin,the hl-thinefleof fin,and the condemnation or punifhmentof fin,and the a How command of tin

Chrift Secondly, How Chrift takes away jff*"« he doth this two

takrs a- wayes.

way fm. 1. ifij waking fatisfaclion. Jefus Chrift did by his death make fatisfadior%to the juftice of God for fin , and by fatkfying for it did take au x\ b 3th the guilt and p'inifhment ol it. He was contented that the puniPiw-r.t of fin fhould be laid upon him , the whole wrath of God which fin did merit was laid upon his (boulders. This is n^ted by the expreffion of the lamb of God-, it refers to the facrifice of his death. The Prof. {peaks of this, Efa. 53« 5 j 6. He was wounded for our tranfgyejfions , he was bfuifed for w*r ' '- ities\ &c. A.! Wf like Jbep have gone ajlray , and God hath Lad on him the inicji.itj. of :>s ail^ h v. as made fin for u* that kjtew no fin , &f*\ 2 Cor. 5. 21. &Gal. 3. 13. He hath redeemed us from the cttrfc of the La\\> , being made a curfe for m.

Thus hath Chrift taken away both the guilt and punifhment of fin.

2. By the Communication of his grace. Chrift doth not only falisfie the juftice of'God by furTering what fin deferred , but he doth communicate to the elect of his righteoufneiTe for their fan-cation*, he doth by his Spint renew and farctifie the heart with grace. And by this means he takes away the rilthineiTe, the pollution and dominion of fm. The Apoftlefpeaks of this,i Joh.i. 6. where he tells us that the blood of^cfus Chrift chanfeth us from all fin , he puts his Spirit into us, writes his Law in our hearts, makes us parrakers of hisholineiTe, andfo takes away the fpot and pollution of fin j we are as truely ianctiried by Chrift, as we are juftifyed by him. The Apoftle faith that Chrtft is made unto HtefGod fanfflfcathn as well as riohteoufnefs, 1 Cor. 1. 30. God gave C hr'tii to his people, as well to free them from the blot of fin, as from the punifoment and guilt offin^and hence its faid, 1'pi. 5.25, 26. that he gave himfe/ffor us that he mig'tfancHpens X. Why an i civanfe us by the wajhing of water through the word. Chi-0 Thirdly , ±%J ntotiva. Why did Chrift take a*ay

rale aw ay ^ Thcgreatnejfeof his love> This was the principal caufe on

his

Chriji the L amb of Gvd* $6$.

fais part, Rev. i. 5. love brought him co the CrofFe, lovecarry-ed him through the winepreue of the wrath of God. tins made him (bed his bloud. and pour out his foul unto death. It was his love that put him upon the defign , and it was love that carried liim through the defign when he had undertaken it,

2. That he might fulfil all 'the types which ftadowed him ent to

this purpofe. All the facrtfices under the Law , were fhadows of 2 « *'V* Chrifts facrifke. The fcape-Goat carrying away the fins of the people into a Land of Reparation , was a Type of Chrifts carrying away the (ins of his people , Lev. 16.21,22. NowChiift would not falfifie thefe Types, therefore did he actually take a-way fin.

3. The neceftityof his people. This was the reafon on mans x.Reafin part. There was no other way or means for the taking away either the guilt or punifhmentor fin, but only thisjhis people mult

for ever haveperifhed under their fin, if Chrift had not taken it away. The Apoftle hints at this in that 1 o Heb. 4, 5,6, 7,8,9. There was no merit in man to deferve Chrift , but there was in-fufficiency and inability in man , which was a motive to Chrift t# I *

undertake the work. They were neither able to take away the guilt,nor punifhment,nor pollution of fin^therefore did Chrift undertake it for them#

Fourthly, whofefin is taken away by Chrift I The fins of the t . Elecc only. Pelagians, and Armenians fay , the finrof all and ^^^a* every perfon, but the Scripture appropriates this only to a certain awa y by number of men. See Efay 1. 21. he Jhail fave his people from chrift. their fin y John. 17. 19. For their fakes Ifanclifie myfeff Speaking of a peculiar number. And it cannot be faid that Chrift ba.e the fins of every man, for, f 1) Chrift bare the fins of none but of fuch whom the Father hath given him, Joh. 17.6. 19. Compared together. The Fathers gift, and Chrifts death are limited by one another ^ thofe Chrift dyed for, who were given him of the Father, but all were not given htm,fee verfe 6. J have manifefted thy name to them , whom thou haft given me out of the world, (zj If Chrift equally intended to take away the ftns of all and every man s then either every mans fin muft be taken away, ore [ft Chrisl fbould lofe his intention*, but the fins of all and every man are not taken away , many die in their fins, yea, the greattft part of men dy j under the guilt of their fin, Narrow is the way, arc. M.uh.i.\ I. And its inn oriole chat Coll fh >j d b* deprived of his in- \ .%>$

Ctc tendon.

tention,2i/*. 46. cap. 10. verfe, Thofethatthe Father hath given me Shall come to me , Joh. 6. 37. Chrifts power is fo ftrong, that bisrntention cannot be hindred, And then (3) Chrift doth not pray for all , therefore he did not die for all. Chrifts facri-rlee is not larger than his interceflion. Satisfaction and intercef-fion are the two pans of his Priefthood, and one is not larger than the other -, but iome are left out of his interceflion, foh. 17. 9.

If it be faid Chrift prayed for thofe whom he did not fave , as Oh), i Luc 23. 34.

Sol. The Anfwer is plain, we mull diftinguifh between the Prayers

which Chrift made as a private man, and thofe which he made as

mediator-, that Prayer Luc. 23. 34 is of the former kind,

Chrift as a man made under the Law, prayes for his enemies, as

Stevend'id, Alls 7. That prayer, Joh. 17. was made by him as

mediator, and therein he prays only for the Elect. (4) Chrifl

tah^s away the guilt and funijhmentoffinfrem none but fuch from

Vehom he takes array the pollution of Jin ^//o,Heb. 10. 10, 14* and

* Heb.9.i4.But the pollution of fin is not taken away from al!,tben

all mould be regenerated -> therefore the guilt of tin is not taken

from all.

If it be faid , but the Apoftle faith, that Chrift tafted death for

Ob). 2 every man, Heb. 2. 9.

Sol. Ianfwer, 1. Every man i$ often put for many, iOr.4.5. 2. The Apoftle doth , ver. 10,11.fully interpret who thofe all are *, They are ^^/,Sons brought to glory,they are fuch as are fanctifi-ed , they are fkch as Chrift calls brethren-, for every man of thefe Chrift did truly taft death, but thefe are not all but a certain number only. If it be again faid, the Apoftle faith. 2 Cor. 5. 14. that Chrift 0*j-3 dyed for all.

SoL I arivver. The Apoftle doth ver. 15. limit this All. They are fuch as live not to themfeives but to Chrift , they are fuch, ver. \j. as are new creatures^ now for all thefe we deny not that Chrift: died.

C Information. The Ufes are, J Exkrfytim.

£ Confolation.

1. For

1 For Information. (i) The mighty power of Chrifi. The Prophet calls him the mighty God, Ifa. 9. 6. None but a mighty God s y^ c c y could have carryed wen a burden and weight as the fin of the i n j«rmatu world. A world of men cannot ftand under the weight of on£ fin 1 Leffon. yet did one Chnit carry a world of fins without finking, he could not have taken awav (in, it he had not born the whole weight of his Fathers wrath -, when the Lord did impute to a great company of Angels the guilt of one fin they could not Hand under it, yet did Jefus Chrift without finking bear all the weight, which an infinite God could lay upon his {boulders, and that triumphantly as the word signifies, furely he hath born our griefs; his power doth not appear more vifibly in the creation and fultentation of the world,than it doth in taking away the guilt, puni(hment,filthinefs and dominion of fin fo clearly and fully. (2) The infinite merit of 2 .» Lefton; Chrifis blood. The Apoftle calls it preJom blood, I Pet. I. 19. This Text if there were no more in all the Book of God proves it to be exceeding precious.Tis by the vertue and efficacy of Cbrifts blood that (in is taken away, he hath cjfered one facrifice for fin for ever, as the Apoftle fpeaks, and by that one facrifee he hath for e-: ver perfected them that arefan ft ifed. Heb. 19.12.14. Yea 5 there . isfucha redundancy of merit in this blood, that if there were 10000. worlds of iinners, more than there are, there is vertue enough in it to take the guilt of them all away, that no (tain 3 Ltfon. {bould be left behind. (3 ) Thedeare and tender love of Chrifi to the Elecl. Many glaiTes are hung out in Scripture to difcover Chrifts love to his frecc. None (hews it more clearly than this Text. He lovcdus, faith the Apoftle, and wafhed away our fins in his blood, Rev. 1.5 he might have taken away the world for fin, but he rather chofe to take away fin from the world ± his love will appear the more if it be considered, that he took them away from us by laying them upon himfelf, fo the phrafe signifies, he took the burthen from our backs, and laid it upon his own- kisownfelf bare our fins in his body on the tree, 1 Pet. 2, 24. To take away fin from us had been great love, ifeough he had laid it onfome other, I, but to take it i rem us, and:o put it upon his own Shoulder this is love paft example ; efpeqally considering what it muft coft him to bear the fame. The reading of this Text may well conftrainustofay ^ that the love of Cbrift is a love that fajfeth knowledge, Ephef. 3. 19. he that believes this Text, cannotque-flion whether Christ love him orno^ he would not have taken

C c c 2 away

$7* Cbrifl the lanib of God's

away tfc'e fins of his Eleft this way, if he had not dearly loved 4 LtJjoH. l j lcmi ( 4 ^ ;y^ ^ jytvn fijfi 0 ^ 0 f e chrifi f As foon as he

was born he furs up Herod, Matth.z. 7, 8. It was Magnus Hc-redes in Herod*-, when he entred upon his Miniftry he aflaults him Jddtth* 4- ink. the reafonis, Chrift came to take away fnr« therefore did Satan of pofehim. (5 J Who can deny that Chrifi j * fajferedi* tht faieerers f-csJ? The Socinians will grant,that Chrift S e ji 0/ " ( u fizrednofiroco7*m*di>, for our profit \ but they will not belreve, thai heluffered n<firo Uco. The Scripture affrms-it, for it calls Ghrili'A'n/^o* 1 Tim. 2. 6. he gave h'mfelf aranfome for firt. A Counterpnce. Its a military word-, when one payes that which another ihouldpay ^ when one mans life isranfomed by the. life of another. A man cannot be AfrfofgtfftrMfTfop y unlefie heiufTer in anothers (lead, yea, and thefame punifhment, v.hich he that is ranfomed fbould have fufTered. Chrift could not have taken away fin, if he had not furTered in our ftead, as well as in AT (r our nature. And then, (6) Who can deny that Chrift fiufferedike oLrjjort. vrathofGod? Some deny this, they think it not fit to aflert that Chrift fufTered the wrath of his Father, or any torments in his foul at .all-, doch. not he fay, my fottlis forronfr/i even mto death >iatr.h. 26. ;8. Thonjbalt make his fov.lan offeringftrfin , Efa. 55. 10. He could not have taken away the hn of h:s people, if he had not fufTered what they fbould have fuffered • he did bear 0 ur burden,otherwifc fin cou Id not be takenaway.Tis true,he did not f utfer eternally •, the merit of his perfon,made his (hort fufferincs equivalent to the eternal fufierfngs of- men •, he could not be turn* ?i*r& it he.did not lutTer what wc fhould-havefuffered. This is the

Secondly, For Exhortation. (1) Takj heed of thinking to ukj

array fin by ar.yothir means. Papifts will takeaway fin by their

own: works •, fifth cannot take away fikh •, our' righteoufmffes are

asafihhj tv/j, Efa- 64. 6. A filthy rag cannot wafb away o-

thfr filth. They make theMafs anexpiatoryfacrifice, and fo

OnSfide the facr rice of Chrifl*-**^ fcf{0,**{aith.the Apoftle;H^. 1 o.

T4. fa or.e (fr rittgfer ever-perfected thim that arc Janclified. Take

hced-of iheie deceits ■ he that will have fin taken away by another

thanChrrtt, or by any other means,fhai! dye in his (\n$ 7 fehn 8.24.

( 2) kteff'f Gedfir Jefxs Chrifi. Adore, admire this Lamb of God

-plxi takethavraj the fin of the -world* It will be the work of hea-

wv r letitbeoi)5w^rk>on earthv This-©-iredo£bri*i§fbouldfet

a)

til our fouls on fire with the praifes of God arid Chrift. Sin would have taken away thy foul, if Chrift had not taken away thy ftn. Thy fin would have deftroyed thee,if Chrift had not deftroy-ed thy fin. This is the fecond ufe.

Thirdly, Tor Comfort. Its a ground of wonderfull Comfort gufeof to all the Elect believers, (ij Jut cafe of the contracling ofconfol. new guilt* Every new fin brings new guilt. This guilt (hall ne-1. Cafe, ver redound upon thy perfon. Chrift hath taken away the guilt of fin ^ fear not, Chrift hath taken away all thy guilty by irefh 2. Cafe* acts of faith lay all on his fcore : he hath, he will fatisfie. (2) In cafe of the revivings of fin. Chrift hath taken away both the fil-thmelle and dominion of fin > y remember 'tis e *<?»v he hath begun the work, and he ftill continues it • he-will take it away that it fhali not have a being in any of GodsChildren, atlcaithave power over him y mind him of his work , he will do it.

Chrift a bundle of Myrrh Sept smb.

2 s •• Cant. 1 •a?.* J6 $i%}

A bundle of Myrrh is my beloved unto me.

THjs Chapter is a fpiritual Dialogue-between Chrift and hrs Church. Sometimes we have Chrift commending the Church , and fomtimes the Church'commending Chrift. In this Text the Church is the fpeaker. She* doth here dedare both what Chnft is inhimfeJf, -and what he was to her 4 . Tins {he fees out by way of refemblance, My beloved is to me a bundle of myrrh, a clufterof Camphire. Tisapropofition, In whichwehavethefetwothings considerable.'

1. The fubject of the proposition • mj beloved. 2 ThePredicac- he is a- trundle of M)rrh> y he uacJ^r of GaiKphire-.

Or if you pleafe,bere 1. The perfon fpoken of, this is Chrift irnderthis tide of the Churches beloved- 2. The thing fpoken in reference to chat perfon^he is wm me a-bundle of myrrh^c.

Fefore

£74 Chrifi a bunAl? of Myrrh. .

Doll i v ^ c ^^ come to-thefe particulars, 1 (hall from the whole lay ' .down this general Doftrinc. vU.

The fed that/p efpoufed to Chrifi , hath aver) great and high e-fieem of Chrifi. Lee others fudge of him as meanly as they pleafe yet theft aire my thoughts of him, he is* bundle of Mjrrh, he is aClufierof Camphire. The Apoftle i Pet. 2. 7. makes it the Character of a beleever,that he hath precious thoughts of Chrifi: he that is married toChrift hath a mighty great opinion of Chriit.'

That be . Firft, That they have fuch efteem of him. This appeares in

lievcrs t hac

jjf v * a t 1. They can re Joyce in him in the want of ail other things. Heb.

dteemof -3- *$i *8i Pfal- 73- 26, 26. The Apoftlefpeaks of triumph-

Chriit pro.ing in Chrift, iCor.i. 14. A beleever can glory inChrift,even

vedby 6 t o triumphing , when he is. ftript of all other things wherein he

Evidences frd glory.

1 *R'T' 2 * Nothing can fatisfie them when they thinh^of wanting Chrifi ^ their joy is turned into forrow when they conceive that Chriit is not theirs-, See this in Abraham^ Genefis 15. 2. There was more in it than the : bare want of a child- Chrifi: was promifed to fpring out of his loynes • It was the child Jems.

3 Eviden. 3. They are willing to part with the befi of worldly enjoyments for

his fake. Mar. 10. 28. That of fer&me is full to this purpofe , If, faith he^ my Father that begat me were hanging about my neck, if my Mother that bare me were lying at my feet, my wife and children weeping round about me to draw me from U hnft, I

4 Eviden. would trample upon them all, &c.

4. They take any fains to,find him when he is withdrawn. Wil-derneiTes, Deferts> Seas, Hoods, &c are willingly travelled over, waded through , that Chrift may be enjoyed. Cam. 3'. 1,2. Cant. 5. 6, 7,. Though they do fomerimes, by reafonoffloth, keep him out of pofTeflion, v yet when they know what they have done, they would go even through Heil to bring him back again.

5 Eviden. , ^ They do all they can to advance him amonifi men , John 4.

29. This poor woman would gladly bring all Samaria to wor-fhiphim. 4 Eviden. ^ j'hey commend him to their deanfi friends as the greatefi trea-fureinaH the^orld. They would rather fee Chriit formed in

their

.

Chrifi a bundle of Myrrh. 375

their Children , than fee them heirs of Kingdoms, Gal 4, 7 p. Davids advice to Solomon was to this purpofe , that He would g*t Chrift whatever he wanted, Prw.4.4, 5; 6, 7,8. All thefe are Arguments of eft eem. Secondly why they efteem of bim fo highly. why b«-

1. The experience they have of his worth, and fweetne/Te-eve- kivers.

rv believer can fav in forne : meafrre'' in a fpirimal fence as the J;?" 1 * r °> Apoftledoth ,. 1 J ?oki. i. TheApaftle 1 £?'$<[% ^mMS believers experience, the realon of his prizing of Chrift . every x Ground Saint hath had a tait of Chnft,they know him ,- and"becaufe they Jtnow him , they cannot but prize him. Ignorance of (Thrift is the caufebf undervaluing of Chrift , Efay ih™**- and r i C '

2. Theftnceof all he'hath done for them. They know Chrift hach done more for them then ever any did • he hath freed '.them 2. Ground from the curie. Gal. 3. 13. He hath delivered them from eternal death, iThef. 1. uh. He hath wafhed away their fins in his blood, Rev. 1. 5 He hath made them forts of God, f.oh. . 1.12! He hath purchafed Heaven for them , T^m 6. tilt. Innumerable are the benefits which Chriit hath Lnvefted. the beleever in. This raifeth up in their hearts, a high opinion of

him.

I. Let it he for trial , He that is efpoufed to Chrift think* highr ly of him. Is it fo with you? is Chrift a bundle of l/l) rrh to'you or no ? Every ^wv thinks he doth prize Chrift, but rho'ft de-1 Ufc of ceive themfelves, Try therefore by thefe' five 1 following J^ 101 -notes. ™°* her

1. Who raigns in. your hearts? He that is foveraign Lord and wc p r jz e Commander,heit.isthatisefteemed» hath Chriitrhcthrone? orchflftgr hath (in, the world, the Throne ? Do you lay that charge upon no, your fouls which the Church doth, Vpd. 24. 7,&. If Chrift be :notV^ fl? y principal in your hearts, if all things do not bow to Chnff! he

not efteemed.

2. Who hath your thoughts}' Do you meditate cm Cbrift,do you — ftudy Chrift, or do you ftudythe world? That of tbe Apoflle is excellent to this purpofe, 1 Cor. &&L there was nothing fo much 1 sigze in his thoughts as Jefus vhrii't was. I Deiire o'fmuch comrrrarrion

is a true Argument of efteem. Jnimaeft ubi am at. Can you fay as the Church in this Chapter, vcrf. 7, Set me where thou feed-eft? if fo, thenChrift is high inyo.urhearts indeed.

3. What

my 5 Cbriji a bundle of Myrrh..

3. Whatopwen<haveyottcf his Members} Do you value them

3 $*&** are they precious in your in eyes , becaufe of their relation

to Chrift, and becaufe of their iimilitude to Chrift ? See 1 foh. 5. 1. he that loves no: Saincs in their meanelt drefs , before Tinners in their heft Robes, pnzeth not Chnit truely at

all. - c 4. What do*ye do to bring others toChrift, Do you woo fouls to

4 ±> % i nt marr y w i tn chrift? Do you make it your work to caufe others to

be enamoured of him ? then you may conclude you efteem him indeed-, but if you be carelefle whether Chrift be without Difciples or have Diiciples, he is not rightly prized of you. 5 $*£**) 5« Z)° J e mourn for his difhonour f David faith, Pfal. 69. y.The reproaches of them that reproached thee fell on me. Can you fay fo ? you are haters of Chrift, if you can hear or fee him dishonoured, and not lay it to heart.

II. Let it be for exhortation. Get and keep high thoughts of

life f Chrift* he is a Pearl of great price. Confider.

Extort. Tirft, /* W^ fo * means to facilitate jour obedience, Who doth

riot find it a hard thing to obey; We are loth to be commanded.-

1. Motive, the efteem of the perfon of Chrift will make us willing fully to o-

bey Chrift. Who is the Lord faith Pharaoh , that I fhould obey his

-voice? Exod. 5. 2. Had he efte'emed his perfon, he would not

have difputed his commands.

Secondly Ton cannot value him at too high a rate-^The beft thing Motive* ° n earl ^ ma y k e overprized -..Chrift cannot ^ Cant, 5. 16. * * Col. 2. 3. ,

Thirdly , It will flrengthen you againft feducemevt. Seducers are abroad, many are gore , this will keep us ^ See S.MotWe.^, |. 7 .

fourthly 7) will wake Offerings eafu. Thus for the general Do-4. Motive, arine.

* I proceed.now to the particulars, which are two: Firfttheper-fonfpokenof, my beloved, andfecondly the thingfpoken of in reference to this perfon • He if a bundle tf Myrrh , -a Chfter ef Camphire; the latter I (hall wave, having handled it lately from another Text-, the former J (hall handle in this proportion,

viz,.

That fefus Chrisl is a bridle of fpiritnal Myrrh, The word here ufed for a bundle figntfics either a bundle or a bag. Some render

Chrift a bundle of Myrrh gft

der it a hag of Myrrh is my beloved unto me, Tis a bag a bundle of Spiritual Myrrh. Myrrh is a gum diftilling from the Myrrh* tree f which for its ufefulnefs is gathered,and preferved in bags-,both the Tree and the Gum,are called by the fame name.Icwasoneof thofe ingredients whereof the holy anoynting Oylwasmade.E*.3cn23, 24, 25. PH»J faith,there are two forts of this Gum,tbe one is,that which doth diftil of it felf from the Tree,which isthe moft precious tne other is, that which is by art extracted, which is of an inferior kind. To abundle of this preciousTree, to a bag of this precious Gum, is Jefus Chrift here compared. The expreffion is taken from the practife of Virgins, who ufe to carry flowers or Pomanders in their bofome. Jefus Chrift is the Churches Pomander^ he is her fweet bag which {he refolves to wear continually about her, yea which {he purpofes to keep continually about her 'breads, Three things I ftiall endeavour to open in this point.

1. In what refpe&s Chrift is compared to Myrrh,

2. Why to a bundle or bag of Myrrh.

3. How he excels all other Myrrh.

Chrift is compared to Myrrh in five refpecTs,™*,, •

1. Myrrh hath a perfuming quality^ It's of a fragrant odorife- "fpefts rous nature , its ufed for the perfuming of Garments and Rooms chnft , that they may caft a plefant fmell. See PfaL 45. 9. All thy gar* [ 0 °E mentsfmellof Myrrh, Aloes and Cajfia • The harlot, Pro.y.jy. x fafpg tells the* feduced young man , thatyfo had perfumed her bed with Myrrh, Aloes and Cynamon. Jefus Chrift hath a perfuming ver-tue. See how the Church defcribes him for his fragrancy,CV#/-. 3. 6. Who is this that cemmeth out of the ypildernejs like pilars of fmokj perfumed with Myrrh and Frankixcenfe, with all ponders of the Merchant 1 His humane nature is richly perfumed with the graces of the Spirit, and he is able to perfume all places and per-Ions where ever be comes. 1 he Soul, that is like a St} e or Bung-hil, full of unfavoury and lothfome fmels, is by the communiccT-tion of the graces of Chrift rendred marvellous fweet .• A fprig or two of thisMyrrh-tree,a grain or two of this precious gum being fet on fire in the foul, makes it like the/melof a field which the Lord hath ble§ed. We may read of the rare fwcetneffeof the Church, Cant. 4. 11, 13, 14. How came all this fwectnefs , but from the communication of the fweet graces of Chrift to her

Ddd foul?

foul f The Myrrh-tree had dropt upon her, hence her "fragran-cy did ai ifc. Man in the {late of nature , is a very filthy Creature, they :\re altogether become {linking, Pfa. 14, 3. A dead carrion doth not caii a worfe favour than a deadfoul^ every room of the foul is corrupted , the only perfume which Cod hath appointed for the fweetnwg of thefe natty rooms,is the imparting of ;he graces of Chrift-, how fweet is that heart in the ncftrils of Cod -'here tmVMyrrh hath dropt ?

,:. j&yrrhhath a vreferving quality. It keeps things from cor-.puption; It is ufed for the embalming of dead bodies, that they -nay be preferved from rotting. Niccdemus and the reft of the riends of Chrift when his body was to be buried,brought Myrrh And Aloes and other fpices, for the imbalming of it, foh.ig. 3 9,40. God would have Chrift to have an honourablebunal nt e.jfet glo~ rU refnrrellionisprdiludhm^ faith Calvin , to teftifie the glory of his Remrreclion. The Lord Jefus Chrift hath a preferving power, he doth keep the foul from rotting. Sin is a corruptive thing. 1c would in a fhort time totally putrifye the foul, did not Jefus Chrift dry up the corruption of it. Sin is called in Scripture a , Lefrofte ^ tis a fretting Leprojie. Tis a fpirirual Gangrene that in

a very little time over-runs the foul. Tis a pntrifying fire, Efa. 1. 6. Did not Jefus every day drop this fpiritual Myrrh upon the heart, it would prefentlybe turned to rottenncflej every grace would rot and moulder to nothing, if Chrift did not daily apply himfeif. 3 l#fre3 3> Myrrh hath a beautifying quality. The Virgins that were prepared for Ahafuerus did amongft other purifying things make ,'iieof theoylof Myrrh, Ep. 2. 12. ThisOyle hath anabfter-five vertue, it takes away wrinkles from the face, and makes the skin fmooth and (hining. Jefus Chrift hath a beautifying vertue. Sin makes the Foul rough, and full of wrinkles, and ill-favoured, but Jefu9 Chrift by anointing it with the Myrrh of his faving Graces 4 removes this iincomlinefle, and puts a bright hue upon thefoul. Thouwajf comely , through my come line$e which J put upon thee , Ezek. 16. 14. All the fpiritual beauty of the foul is from Jefus Chrift^ he changes the black foo-ity difcoloured vifage of the foul into a (hining beauty ^ See that * defer iption which is made of the Churches beauty, Cant. 4. i 3 2, . $, 4, 5,6. Chrift from the Mountaius of Myrrh drop^beau-ty upon the foul, and thereby pwts a frefli verdure upon the foul, Afjidyrrk

4, Mirrh bath a betting yuditj. Phyficians rauke ufe of & R , n for the removing of feveral dittempers. ?Uny faith, that ic doth *• " drv ud Rheums, clear the voice, help the ill favour of the breath, Tnd cure many difeafes. The Lord Jeius Chrift hath a medicinal vertue heisboihthePhyfician and the Phyfick of the foul. Bj Us (trim fakhthe Prophet, wears healed, Efa. 53. 5. Jeius Arift cures our guilt, our filthmefs, he heals the hardnefle,impe-See, deadnefc, unbelief of the fbul. The foul that wantsChrift {ball dye eternally of its fpiritual fores.

* * Jeftts Cbritt is mjrrh in regard of his pajjjett: Some refer 5, RefpeB this Text principally to the fufferings of Chrift for his Church. Mvrrh a$ it hath a fragrancy in it, fo it hath bicternefs in ic. Chrift i n our nature and for our fakes did undergoc a great deal of bit-ternefle he fuffered Gods wrath, mens rage,he drunk up a bitter Cup to fave us from the wrath of God The Church here , favfome, meditates on this, and glories in it. And indeed,though Chrifts fufferings were bitter to him , yet they were fweet to us • the bitter Cup which he drunk up hath made every bitter Cup fweet to us-, his death was our life, his forrow was our joy, his pain was our eafe , out of this bitterneffe comes bony. Chrifts fufferings and the benefits which are purchafed by it^are the fweet-eft Nofe-gay which the foul can gather. All our light fprings out of his darknefle. When Chrift was fuffering the Jews gave him Wine mingled Kith Myrrh, Mar. 15. 23, The Cup of Myrrh which Chrift drank is turned into a Cup of fahation to all believers. Secondly, He is called a bundle or bag of Mjrrhm three re- ? why

fpefts. , , Chrift is

j. To denote thefulnejfe of t hofe perfections which are in him, Jefus caldaBun* Chrift hath not only a fprig or two but a great bundle, not only die of a drop or two, bujtawholevcflel, not only a grain or two , but MYr J h * a whole bag full of this Myrrh, AH perfections are in Chrift in * •*'*/** an unmeafurable quantity-, the Saints, even the.beft of them, have buta few drops, but Chrift hath an Ocean of ail graces. The Spirit was not given hiro •* f*Wf* by meafure, but n it bout meafure Joh. 3. 34» he was, as the fameEvangeliftfaith Cap. 1. 14. /*// of grace and truth ; he hath not only the fulnefle of the Vef-icl, but of the fountain alfo^ he hath notonly the fulneffe of fuf-ficiency, but^the fulnefsof redundancy. He is to fill all his members therefore it became him to have allfuUeffe^ as the Apoftie faith,CV. x. 19. This is one* Pdd 2 a. To

l.fo denote the fixe duefs and perpetuity of all his perfections. A btm-Z.Re*fo*c\\z or bag is to keep things fafely that they may not be loft. It is impoffible thatJefusChritt fhould lofe the leaft grain of any grace; the Saints are lyable to lofe fome meafure of the grace which they receive. Though they can never lofe all,yet they may lofe fome, but the graces and perfections which Chrift hath received are fixed and fhall abide for ever : This is that which we are to under-ftand by the Apoftles expredion of dwellings Col. 2. 9. fxlnef* dwells in Chrift. Its alwaies high tide with him in all his perfections. As he cannot lofe any of his eled, fo it isimpoflible that he (hould lofe any of his perfections. 3+Reafon 3. To teach us that none can have any of his perfections , but by his own voluntary communication. The big is fofaftfealed, the bundle is fo faft eyed up, that there is no obtaining of any thing but by his free confent. None but himfelf can open the bag, All his faintsreceive from him, foh. 1. 16. but all that receive from him, receive by way of free gift-, As many as received himjo them he gave power to become the fons of God, ]oh. 1. 12. If Chrift did not freely untie the bundle^none of the fons of men could receive one fprigfrom him. Chrift excels all other Myrrh in thefe three refpects. in what '■ Other Myrrh hath feme dregs in it. Never was this gum fo jefpefts purely refined, but fome dregs might be found: fearch the Apo-Ghrii* ex- thecaries Shops, and you will find it fo: but in Jefus Chrift there eels all o- is nothing like dregs. Ther's no withered branch in this precious cherMyrrh bundle, the very fcrapings of this Myrrh are invaluably precious, l.ReJpeclthQ v ^ r y bark of thefe branches is precious, indeed thefe branches

are without bark. zRefpecl 2 * Other Myrrh may lofe its virtue:, If it be kept over long, if ^ it be kept carelefly it may beworth nothing at all :But Jefus Chrift can never lofe his vertue. Thefe branches are as effe&ual as the fir Li: day they were bundled up, this gum is as vertuois every way as when it was firft gathered. Neither time nor eternity will waft , neither tine nor eternity will corrupt either the meric of Chrifts blood, or the vertue and efficacy of his graces I Re^eJ ^ Other Myrrh is not gathtred at all times. The Myrrh- tree-is not alwayes running. Pliny obferves that this gum diliils but at certain feafons of the year : but tl.isfphitual Myrrh may be gathered at all times of the year. This fpiritual Myrrh-tree, the Lord

Jefus

Jcfus Ghrift, is continually dropping. Wherelbever, whenfoeve? Jefus Chrift is preached, fome of this Myrxh may be gathered-Tis alwaies vincage time,tis alwayes harveft time with Jews Chrift Thus much for explication.

The Ufes are thefe.

Firft, from the firft particular ,rfiefe five Ufes. Ufes from'

i. Take notice of the excellende of faving Grace, Tis Myrrh,tis the firft Cynamon • this bundle of Myrrh are thofeheavenly graces of the j^" 0 Spiritjwherewith ChriLt was filled.

His meeknefs, his patience, his faithfulnefs, his zeal,his humility, &c. Theleare the bundles of Myrrh that fmell fo fwcetiy ia the Noftrlls of God and of his Saints. Grace is a rare thing in it felf, and fo it is in the account of holy men. Tis fee out by all the choice things which are known in nature \ precious ftortes Cant t. 10 . fwcet fpices Cant. 4. 13. the richeft metals, Cant.i. io, 11. One drop of grace , is worth an Ocean of all other things.

2. What eyes do they fee with that defpife ChrijH the greatcft \ g^ part of the World, I mean the Chriftian World, look upon Chrift but as a bundle of Nettles: he is Myrrh to the belcever,but wormwood to the unbeliever,he is a bundle of Rofes to the Saints

but he h a bundle of thorns to the wicked. Unbelievers are blear-eyed , they cannot fee Chrift to be what he is. Chrift is to moft Christians as he was of old to the Jews. He is in their eye both without form and without comlineffe * Bfay 53,2. Cant. 5. 9.

3. All you that lovefweet perfumes\jall in hve with fefus Chrifi z eg* That foul is uufavoury in which Chrift is not. Many are much afTefted with fweet-fmelling things, flowers, fpices, pouders, much vanity is ftiewed in the ufing of thefe thingsrget this Myrrh into your bofom , and you will be perfumed in the NoMls of God-, nothing that is in you, nothing that comes from you will have a good favour in the noftrils of God if this myrrh be not dropt upon it-, get your Beds, your Garments, your Houfes perfumed with this Myrrh, and then God will love your company.

4. How precious is the meditation 6f Chrifis ptjfton to a belei-varl I 4;Ufei '

Tis

Tis a point much indited on in Scripture. Eph.$. 2. Rev; 1. j. hereby is juftice fatisfied, remifiion of fin purchafed, reconciliation procured. This is a bundle of Myrrh indeed. This (bould alwayeslye between our breads. Tts our Afylum againft temptations. Tis our City of refuge. • Chrifts paffion was bitter to

± Vft him,but the remembrance of it is fweet to us.

5. Acknowledge from whence all that fweetnejfe and beauty comes Tis the anointing of ibis Myrrh. This takes away the favour of Nature-, this takes away all fpots, wrinkles, wkherednefs from the foul. All our favourinefs, all our fairnefs is from hence.

U fes from Secondly, From the fecond particular, that Chrift is a bundle ,

StfriS d Thefe three ufes.

1 Ufe. l * & erc ** comfort Againft our emptinefs^ wc are poor, defective

wanting Creatures. Tis our pride if we fee it not. When (hall I have fupply faith the foul f look to Chrift, he is a bundle, a bag of Myrrh, he hath enough for others and thee too. Thy empti-neffe cannot deje&thee, fo much as his fulnefle may relieve thee.

* Ufe. Secondly, Agtinft thy loftngs of grace it may comfort thee. Chrift

. can lofe, will lofe none of his* Are thy fins fealed in a bag, fo are

Ufcs from Chrifts merits. . . ,

Chrifts 3» That grace is not by our own merit or procuring. What wc

exccllcn* have is by free^ gift.

des above Thirdly, From the third particular , How Chrift differs from

iTJC "^w Myrrh. Theufes are two (1) Nothing can fully fet out

3Ufe cliri fti he i^better than all Comparifons. (2) Their folly that prefer material Myrrh to Jefus Chrift.

ChriU

Chriji the way* Joh. 14.6. Xm!heway 9 &€,

IN die beginning 'of this-Chapter, Our Saviour prefcribetha preciousCordial to bis fbrrovvfulDifciples for the ftrengthening of their hearts againft his approaching paflion. He was more carefullto remove their trouble than to prevent his ©wn. Tis ufual for living friends to comfort thofe that are dying, but here the dying Matter is comforting his furviving fervants. Let net your heart be troubled ,v. 1. ye believe in God believe alfo in me. Though his humane nature ihould fuffer , yet bis Divinity was to be depended on.

Many ingredients is this Cup of Comfort made of. As i.Hit.de~ far tare was td do thtmfervice^ verf. 2.

Secondly, He would return to them again ,to fetch them to him-kl^verfe 3.

Thirdly,7^f place andftate to yhicb he was going Were known to

them y it would be for his advantage to depart, ver. 4. He was

rgoing to his Father, to a place of glory and happinefs^ 'tisfomc

fatisfa&ion upon a friends departure , when we are fure that itis

gainful to him to depart.

Fourthly, His love to them Shouldbe as great after his departure as no^ it was. Though he mould be out of their fight, yet he would not be out of th eir hearing. Their Prayers (hould be welcome to him , though his body .was at diftance* verfe 13. 14.

Fifthly, He Veouldfend bk Deputy , who JboulddweHmth them .whenhewas gone,vcr. 16, 17. 26,27. Though they (hould not have his corporal prefence^ yet his fpiritual prcfence fhould be .with them.

Sixthly, Theyfiou/d have peace of confidence , which would beu Ahem a continual fe*ft. to fimttn every bitter condition 7 which

they

jj8 Chriftthe way.

tbcy did fear , or (hould meet with in the world , ve-rfe 27, Thcfe are the rich Cordials, which he gives them for their fup-port, port.

The Text hath relation to the third Cordial , and its brought in as an anfwer to aquefuon-ourSaviour had told them of the hap-pinefs of that place whither he was a going, ver. 4. He tels them alfo, that they knew the place , and the way to it. Thomas ftar-teth aqpeftion about the thing ; we know not whither thougoefi : and how can we know the way . ? ver. 5.

To this quaere or objection , our Saviour gives this pofitive anfwer, I am the way.

Heres two things in it.

1. The perfon fpoken of^ 7, Ti$Chrift.

2. The thing fpoken of him •, 1 am the way 9 the

truth, &c. The way. Whither this way leads, is to be gathered from what goes before -, his Fathers houfe, v. 2. the place prepared for the Elect, v, 3. the Rate of blifs and happi-nefle. Tis heaven it felf. A way is properly a path or road, leading from place to place* It hath many metaphorical acceptions in Scripture. Its attributed fometimes to Gods Law, Ffal. 119. 1, Sometimes to the Do&rine of the Gofpel, AUs 18.26.S0me-times to the works of God, fob. 40. 19. Sometimes to the fecrct counfelsof God, Ro. 11.33. And fometimes to Chrifthimfelf, as in the Text. E08. The obfervation is this, viz.

That feftts Chrifi is the way , the only way to heaven -, he is not only a way, but he is the 11 o$h the way-, he is not only the hft way but he is the only fole way to heaven. Tis fully fet down in the Text. I am the way, and then its added, No mane ometh unto the Father, but by me> He is in the lame fenfe called the door, Joh. 19. 7. All thofe Texts which attribute falvation to Chrift,are proofs of this point. See A^/4. 12. There is no other name given un-dir heaven, thereby We can be javed , but only by the name of Jt-1 What fus Chrifi , I Joh. 5. 11. This is the reco d\that God hath given refpefts to us eternal life, and this life is in his Son. I fhall

3g"» He*.

C l*v r '! C 1. In what refpe&s Ghriftis called the way to heaven: heisfo heaven m fix refpects.

i.Refvecl i. By way of Acquifttitn. Heaven is the purchaie of Tefrs

Chrift

thrift the way %£t

Cbrift. Man h*d ^V ^is ^ * n ^ 4W forfeited his right to happi-neilc. Sin had rendred him obnoxious to wrath. The Lord Jefus by thefheddingof his blood hath bought heaven, and fore-inverted his Eleft into that intereft to life eternal, which they had loft f ms ls c ^ at wmcn tne Apoftle faith, Hib. 2. 12.and more fully v, IS- ic is by the means of Chriils death , that the Eled: and called of God, do receive title unto and a promife of eternal life- every beam of glory was purchafed with a drop of Chriils blood. Ashe hath bynis blood far chafed the JBLcl to kimfdffor apofjejfiony Ads 20. 28. So-he hath by his blood purchafed heaven as a poifeflion for the Eled- This is the firfl

2. In regard of manifflation. Jefus Chrift hath (hewed man z.Refo& the way to heaven. The* Apoftle tels us, that He hath hough

life and immortality to light by the Gofpel, in 2 Tim. 1. 1 o. The Gofpelof Chrift is called the Gofpt I of falvation, becauie thereby men are taught how to obtain,falvation. Ths Gofpel is revealed by Chrift, he preached it himfelf,and he hath authorized and commiflionated others to make it known to the world from generation to generation ; had Chrift only purchafed heaven, and not (hewed us how to obtain it, we had been never the better for his purchafe.This is the fecond.^

3. In regard of preparation. The making of a foul fit for hea- 3, Refpett ven, is as neceflary as the purchafe of heaven • the purcbaie or

Chrift makes heaven fure to theEled, but fomething mult te wrought in them to make them meet for heaven. Nature muft be changed- Faith muft be wrought, repentance muft be pradi- * fed, before heaven can be enjoyed. The Apoftic fpeaks of this Col. 1.12-, 13. The powers of darkneffe mutt be fcattered , the habits of fa notification muft be infufed before the door of heaven can be opened. Flejb and blood cannot inherit the Kingdom of heaven A man mufi be born again, before he be fit to lee God. fch 9 3. 3. Now this is done by Jefus Chrfft^ he doth communicate his own Image by his Spirit, to the foul, and fo by renewing the foul makes it capable of glory. Chrift cafts Satan out of pel-feflion , .Chrift makes the foul partaker of his divine nature , and fo prepares it for heaven. This is that which the Apoirtetaith , Eph. 2. 10. That we are created in Chrifi ft fas unto goo,d workj.; Tne foundation of our grace, and fpirituai life, Is in Jelus Chrift,andfrom him conveyed by the Spirit unto us. 1 his is the third.

Ece 4- ia

V -

Three

wayes whereby Chrift leads his peopie to heaven.

thrift ih.yv.iy,

4, v ikWi Xl is Jems Chnfl chat guides us t«

heaven. I if is L.iiica in Sv. ipture fr'iw Ciptain ofo/rr falVAtxon, Heb-2. 10. He is our Captain in two refpefts ; Firit, he hath won beaa en for us by conquering-our enemies, both thofe without us, and thofe within us. Secondly, he guides us to heaven. As the Captain marcheth before his Souldiers 3 fb doth Jefus Chrift march before his people, till he hath quartered them all in heaven. Th? pillar of the cloud and fire of old were types of Clirilt. Thofe pillars were appointed, and made co be guides to the children or J/ 1 rad, till they came to Canaan,Emd. 13. 21, 22. Jelus Chrift is the lpirituai pillar of the cloud and the pillar of fire ,• whom Gad hath appointed to lead and conduct his Eled through the wilder-nelfc of this world,urrto the Cffleftial CanaanMc leads his people to heaven three ways.

(1) By his example. He nath by his own feet marked out every itep of the way , he hath traft the path and made it plain, that fo by walking m his fteps they may come to glory. Of this he J peaks , Math it, 29. the holy pattern of Chriits example in the Gofpel flews us how we may attain falvation.

(z) By his word. The word of God is caMedtheway of life ■and peace 3 Kom. 3. 17. fer. 21.8. Itis fo called, becaufe it discovers unto men, how they may obtain both life and peace.Chrift hath given this word as a direction unto his people, to teach them what to avoid , what to pra&ife, that they may be faved. Thy word faith David 3 Pfal. 119. 105.** a lamp unto my feet \ and 4 tight unto my paths.

(3J By hi* Spirit. T his is the inward light, bywhich the foul is enabled to follow both the example of Chrift, and the word of Chrift. This is the veyce behind us> which faith, when we are ready to go aficTe, this is the way ,w wll^in it , Efa. 30, 21. Chrift by his fpirit lifts us up when we fall, fets us right when we mif-carry, by his Spirit he keeps us in the way of peace, till he brignsimo peace. Thus did Zachary Prophecy of him , Luc* i. 79.

5. As he is the Center in whom all the lives §f falvation meet. %.R*fpeB Whatfoever is a caufe of falvation hath its ftrength from Jefus Chrift .All the links of the golden chain of falvation meet in Jefus Chrift, and have tfieir dependance on him, To inftancc in particulars.

Chrift the way gg?

this hath its foundation ia Chrift. Epk x. 4. God VathcJj°-fen us in him before the foundation of the world • Chrift is princif' um & Caput Eletlionis , he is the firftelect, in whom, and ft>? whom all others are elected God eleded Chrift to be the head of the body, and all the members of the body in him^ our eleftion is built on his election.

2. Vocation. God hath intended favingly to call all thofe whom he hathpredefiinated, Ro. 8.30, Now effe&ual calling is builded on Chrift, therefore wewearefaidto&*WW£/ him y \ Pet. 5. 10. By our calling we are actually ingrafted into Chrift, as members of his body, that we maybe made like him , and glorified with

him.

3 • juftifcation. Tht unrighteous cannot inherit the Kingdom of . Cod, therefore the elect muft be made righteous. This is done in and through Chrift, and we are faid to be jufiified in his name, 1 Cor. 6. it 9 and hence he is called, fer. 33. 16. the Lord our righteoufneffe. Tis through the imputation of his righteoufnefs that we are made righteous.

4. Redemption. The eleft as well as others are in a ftate of bondage , flaws to Satan and fin as well as others. They muft be ran-fomed out of the hands of tfeefe Tyrants before they can be faved. Tliis redemption is in and by Jefus Chrift. The Apoftle fpeaks of this,i Pet* 1. 18,19. therefore he is called our redeemer as well as our Saviour.

5 Sanclificaiion. Without holittejfe no man can fee the Lord. An unfandified heart is not only unworthy of Heaven, but unfit for Heaven. Now this priviledge of fanctification is from Chrift-, believers are therefore faid to be fanclified in Chrifl fefus, 1 Cor. 1.2. This in Chrifio faith Fifcator , is as much as per & propter Chri-jtum j he is called our fanftifier , as well as our Juftifier , Heb.z. y\. our holineffe is but a drop, a ray, a beam of that infinite holi-nefs which is in Chrift. God hath fllted him with an unmeafura-ble fulnefs, that he might confer on us a proportionable folnefi of every grace.

6. Perfeverance* None fhall be faved but fuch as continue unto the end-, our perfeverance is not the caufe of falvation no more than our grace ^ Vte are faved by the grace of God, not by and for our own grace 5 yet is both grace and perfeverance neceifary unto falvation. Now as our grace is from Chrift Jefus, fo is our perfeverance in grace.Tis by continual influences from him , that

Eee z grace

grace which is in its own nature a periftiing creature,doth cotinoe. Tis by vercne ofour union withChrift which is an infeparable union, that we do perfevere in grace, foh. 15.4. Becauieour union with the vine cannot be difFolved, therefore cannot grace totally penfh. fetus Chnft doth continually communicate influences t>7 grace by bis Spirit, and therefore doth grace abide for ever. This is that whicheur Saviour affirms, Joh-4. 14. He that drinkjth of tbss wAttrvb ch I flail giv: him , flail not thlrft for ever , but the v:,ucr that J flail'give him fl.dl be in him a well of water /printing up v.mo eternal life. This is the fifth thing. 6.ReJpe& ( K J s hcdjth bUffe all the outward means of falvation. God hath appointed many outward means which are as helps to carry the eleft to Heaven •, Thefe means are the Ordinances of grace , the.preaching of the word,prayer, Sacraments. Thefe are vein-cidafpriiualin. ■ They are the means of begetting grace , of increasing grace. They areas lb many Jacobs Ladders, by which the elect climb up to Heaven. They are the breafts of the Church. • hey are the earthen vefiels, in which the Heavenly treafnre of grace is kepr, and out of which it is given to the people of God as chey have needy 2 Cor. 4. y.They are the weapons ofthefpiritual r:arfare which God hath ordained for the battering down of the $rong holds of fin 9 2 Cor. 10.4. Now JefusChrift is not only the Ordainer but the Sanctifier and blefler of all thefe means ;He gives venue to the word,he gives efficacy to the Sacraments, power to prayer,to make it able to help ouc the falvation of his people, he it was that gave the rmniftry to the Church- to be a means of building them up in grace , Efh. 4. 11, 12,13. And it is he thai bleffe;b the miniftry and makes it fubfervient to thegreatde-(ign for which k was appointed. Mj belovedp nt in his hand by t '■: hA- tftfa door , and mj bowels w:re moved for hrm, Cant .5.4. All the Ordinances would be as weapons without an edge , if Ch'uidid not blefTe them. As he gives vertue to the means that ieij to Heaven , he may be called the way to Heaven. Thus much for the firit. particular3 how Chrift is the way to Heaven. 2 TNt Secondly ti.a: there is no other way. This I fhall hold out in t:*?re is ro.] ve particulars.

°J h f r *' ay 1. The old Patriarch* l^ncw no other way. Abraham^ Jfaac,fa~ burChii(U ra ^ ar '^ all the re;\ of thole holy men knew no way to Heaven kZuJtn. 'but Jefas Cbrift , Joh. 8. 56, 7 'ohy Father Abraham rejoyred r«

fci

fit my day, a^d htpvto it and was gki\ What is faid of Ah&ham may be (aidof Noah, Jacob and all the Prophets They loooked to come to heaven only this way , and they looked no further , they were fatisfied with him , fo much is imported in that phrafe be was glad. Thefe words are added faith CiUvin , Vt [darn us nihil turn plufis fecifc he did acquit fee in Chrift } and fo did the whole Church at that time. 2 Evideiu

z. The Prophets knew no other way, Ads 10. 43. 3 Evident

3. The Apoftles they neither kjiew nor taught any other way. I defire to know nothing faith Paul , but fefus Chrift and him crucified, 1 Cor. 2. 2. and fo did Peter before , Acts 4. 12. There isno [klvation in any other. They call faith and holineile the way to falvation, but neither of thefe are contradiftinc't to Chrift; Neither faith nor holinefle are the meritorious canfe of falvation * If we fearch the Writings of the Apoftles, we fhall finely that they direct men fhll to Chrift, and to him alone.

4. There* no need of any other. Chrift hath fufficient of e very 4 Evident thing in him,which can be thought on asneceflary for the obtain-ing'heaven. Chrift is, faith the Apoftle,^ and in all Col. 3. lit Fulnefs of grace , and fulnefs of merit. Enough for juftification , enough for Sandi'fication. One Sun is fufficient for a whole

world • one Chrift is fufficient for the world of the Elect to all Concernments.

5> ACnrfe is denounced again ft them, that teoi^for anj other way $ Eviden. Except yt believe that lam he, faith our Saviour ye fhall die in your fms, Joh. 8. 24-That man is in the high way to deftrudion , that will not believe Chrift the only way which God hath appointed to falvation.This is the fecond particular,

Thirdly, the properties of this way. There are thefe 9 proper- T . perries of tfc ■ §o V «uk

1. Ittsa certain Way: I call it a certain way, becaufe whefo- c f this ever walks in it ,(riali certainly come to the expected end cf his way. journey -, he that walks in other wayes, will come to the end of »-^' rf / his life, butnot to his defiredend -, but he 1 hat enters is to, and continues in this way, fhali as certainly.be -fayed, as if lie were already faved , 1 Per. 1.8, 9 he that doth believe in Chrift .JhaU receive the end of bis faith ^ the falvation of his fod, falvation is the end of faith- Tisboth firJs operti & opnantis. No man evec miffed of heaven that kept this way to heaven, Jacobs ladder

which-j

which was a Type of Chrift reached from earth to heaven , No man mm ever did, ever fhall fee heaven, chat doth not feek itiy Chrift.

2. It is a n*i*Vr4}i So the Apofile calls it, Heb. 10. 20. It is

not a new way in regard of time, in that refped it v s an old way*

. ,. U is that way by which Patriarcl»s^rophets,Apoftles wenttohea-

callcVa ' vcn " f c f us Cb r *ft Jtfltr6#], and to day^ and the fame for ^fr,Heb.

new wa 13. 8. Uis not new, as if ic were newly found out •, All new waves

in this fenfe, are falfe ways. It is cal led a New way, as the C 0-

venaat is called the new Covenant. Its a new way intwore-

fpetfs.

tirft, becaafe of the clear and full manifeftation of it under the G ofpel in refpecl of former times. The way was not then fo fully known as now it is. This way was under the Levitical Priefthood covered, and darkned with the fhadews of many Ceremonies and Types, which are all now removed. Therefore the Apoftle faith That while the firfi tabernacle was ftanding^ the way into the holicfi of all was not jet made manifeft, Hcb. 9. & but now all thefe Types and fhadows are removed, and the way is made perfectly known, that he that hath the dimmeft fight may fee it.

Secondly becaufe of the perpetuity of it. There {hall never be now any more abolition-, nay, there fhall be no alteration,either of the way. or of the manner of revealing it to men. It (hall ftand as now it is in the Gofpel-Adniiniftration to the end of the world. There fhall be no other way of leading men into it then now there is. There are no additions , no alteration/ to be looked for to the end of the world, Ueb. 1. 2. Chrilt hath now made his laft will,fpoken his mind fully.

3. It is a fafe way. Thofe that are in this way,have both di-$.Prtfertj rection, and protection from God, which twothfngs make a way fafe. Men may be aflaulted in this way; the devils will be tempting, and labouring to thruft the people of God out of the way, but they fhall not prevail. The devil may fcare and fright them, but he cannot plunder them ^ the devil may difquiet them but he cannot hinder their paffage to heaven. The Angels of Cod are faid to ajcend and defcend upon the Son of man , Joh. i.ult. They do thus not only to attend on Chrift , bnt to be as a guard to all thofe that afcend to heaven by Chrift, he is the only fa* cobs ladder, by which men climb to heaven, and the Angels they

hold-

Cbrifith m): $$f

liold the ladder yea, they are upon every rounJ of it, as a royal «uiard to fecure them that travel, and the God of glory himlelf holds the top of itfien. 28.12,13.The devil may (hake the ladder , and fright them that are on it, but he is not able to throw it down.

4. Itisaneafitway. Matth. 11. #/r. It is not fo eafie , but

that men muft work and labour in it. It is not a way of idleneffe *' ro * crt *

and floth. Cbriftian endeavour, and Chriftian diligence is ne-

ceffary ^ workout yourfalvation withfeare and trembling, Phil. 2.

12. He that thinks to be carryed to heaven fleeping, mall be fure

to cnifs of heavcn-,buc though it be not an idle way,yet it is an ea-

fic in two refpects. in what

I. We have fpiritual enablement from Chrifi , for whatever is r |jfpefls commanded by Chrifi. I can do all things through Chrifi , that of chrili firengtheneth me , Phil. 4. 13. Chrift doth not lay burthens fetncri: on our back, and leave us to bear them by our own pow- way. er, he firengthens us with all might in the inner man , Cok 1.11.

2 Wherein we come Jhort, he fatisfies for us , he is content that ail our defects, weaknefles, imperfections fhouid be let on his fcore. Jefus Chrift faith to his Eather concerning all the fpirituai Arrearages of his people, as Paul did to Philemon concerning Onefimm , Phil. 18. */ they have wronged thee , or owe thee any thing jfnt that on mine account » he is content that all our {tumbling back-ilidings, deviations, ihould be imputed unto him. In both thefe refpects,the way is eafie. 2. ?ropertj

5. It is a comfortable ^/r/. Whatfoever makes any way comfortable, is to be found in this way.

Eirft, Here is good company. None but Saints travel in this way Tistke way of the righteous, the way of holy men, the way of theEleft, and of them only. Tisthewayof the redeemed of the Lord. They are all friends, they are all brethren , they are all of the fame heart, as to the main, that travel this way.

Secondly, Here is excellent Accommodation. It adds much to the comfort of a journey, when travellers meet] with good proton, when they have good food, good lodging. This way which I am fpeaking of is excellent for this •, here is good provision, here are heavenly ordinances, to bait on at every ftage ^ Jefos Chrift who is our way, is both our meat,and our lodging -,

every

j63 Chrijl the way

every Saint hath him for his meat and drink till he come to heaven , every Saint lodgeth in his boforne till he have brought him to his own Manfion-houfe in heaven, which is both purchafed and

prepared for him.

6 Prpc-t* 6 ' Ir ** a ^*' in vra ^' ^ e rea( ^ * n t } cr ' l ^ l 5-°f a ^ a J not ca ft "P-,. , All oiher wayes co heaven, are unbeaten waves, they are paths

not digged ^ but this way is a way well troden, Its a trackt way. Prophets, Apodies , Patriarchs have by their walking made this way fmooch and even • the weakeft travellor may without Humbling walk in this way. 7. Property 7 its a holy way. All other waies are unclean and filthy way?, it i-scalled b ut c [^ s wav j s clean,there's not one dirty flep in it.Its called a ho-^w^'y^yintworefnefts.

fpecis. Firft , becaufe none but hcly perfons walk^ in it. This is that

1 uhich the Prophet fpeaks of ,£/rf, 3 5- 8,9,10. A perfon that is unclean inhimfelf, as foonas ever hefetsafootin this way , is made holy«,its a fanctirying way.

Secondly, becaufe holinefs is that which fits us for this way There's no comming where this way leads,without holinefs^ Hib° 12.14. without holinefs no wan fhallfee the Lord-, holinefle is called in Scripture the way to heaven , Pial. 34, 12,13, 14. becaufe all thofe whom Jefus Chrift brings to heaven , he brings in a way of holinefs- holinefle is that which fits the eye of the foul, for the How unfit beholding of the beatifical vifion , Matth. 5. 8. An unrenewed an unfan- r ou \ j s n0 raore fi t t0 f ee Q 0 & tnan a difeafed eye is to behold the fon ii for^ Sun Ific were P offlble co be imagined that Jefus Chrift fr.ould take heaven, an unfanctified perfon into heaven,heauen would be a dungeon,a prifon to fuch a man. (1) 1. There's no employment which he delights in • finging Hallelu-

jahs to God, contemplating and meditating on the excellencies of God, this is the work of heaven, and this is wearifome work to an unfanctified heart. An unholy man is tyred out with one day of prayfes. One hour fpentinfpiritualexercifes is a burden to him •, he cries out with thofe worldlings, Amos%. 5. when \ritl the Sabbath be gone} One hours prayer is an hour too long for his devotion : what {hould fuch a Man do in heaven, where this work lafts for ever without one moments interruption?Heaven would be a Hell to a wicked heart.

2. There's no cempany which he affetls. Thecompany of heaven is God and Chrilt, and Saints and Angels ^ There's neither

drunkard.

drunkard, norfwearer, nor covetous perfon in all that City. All the inhabitants are Saints, and faints in perfection •, wicked men hate the Society of the godly here on earth, Prov. 29. 27. It goes againft the hair of a wicked man, to be one day together in the company oi the godly, what would he do if he were in hea- -ven, where he muft fee no other faces ? The Saints above would be weary of heaven, if they mould fee any wicked man there, and the wicked man if he were in heaven, would wifh himfclf amongft the Devils rather then be tyed to eternity to dwell in the midft of thofe whom his foul fo much abhors. A wicked heart hath an Antipathy againft heaven , and all that is in heaven. Chrift prepares for glory by grace. This is the feventh particular. It's an holy way.

8. Tis a very cofliy way. It's a cheap way to us 5 but it's a dear- 9.Property Thought way to Jefus Chrift.He could not have been to us the way

to heaven,if he had not fuffered for us the tormets of hell he could nothavebeentousthe way of life, if he had not firft travelled the deep way of death. The Apoftle makes our way to heaven to be through the blood of Chrift-, and through the veil of his fie/hficb. 10.19,20. His blood was theredfea, through which we pafs to Canaan. His crucifyed flefti is the veil, through which we en* ter into the holieft of all. Its a coftly way.

9. Tis a way of Gods own devifmg. Man had wifdom enough p re p ert0 , to dep art from the firfl path of life, in which God had fet him ,

but he wanted wifdometo find out another way •, he had been for ever benighted in his own darkneffe , he had for ever wandred in his folly, till he had come to hell, if God in his infinite wifdom had not found out this way. The Apoftle fpeaking of this way , Ueb. 10. 19,20. faith, that Chrift h ath con{ecrated it* This is a way not of mans confecration, but Chrifts. ' Tis God himfclf that hath let down this ladder from heaven to earth. If all the wife Angels of heaven had been fummoned together, toconfiderof a way to falvation , this would have come into the hearts of none of them.They have the grace to admire it,but there was not wik dome enough in all of them to haue found it out, if the God of wifdom had not difcovered it t, the contriver of this way is God 4» Tne himfelf. Thus much for the third particular, the properties of ^ cllc ";

this way. way above

4. How this way differs from all other waies. There is a four- aU olhcr foldexcellency. Iff 1. Chrift

i ixcdien. j . chrifi is not only the way, but the end alfo. Other wales lead to a place, but they are not the place to which they lead : but nowjefus Chrift is not only the way to heaven, but he is heaven it felf. Whac is heaven but the full immediate uninterrupted enjoyment of Communion with Chrift. Hence it is, that he is called in the text the life as well as the way. Chrift is not only the way to life , but he is life it felf •, he is not only the true pat h to biifs, butevenblifs it felf. The whole glory of heaven is defcri-bed to be the feeing of the face of Chrift , Revel 22. 4. he is falvation r as well as the way to falvation. Tins is the firft.

2 a Exw//tv? 9 2 ^ cyift i s not 014 ij t \j e wa j t0 heaven y nt fa that carries us to heaven. Other waies do not carry the Paflenger to his journeys end they afford him a liberty of paflage , but they do not properly carry him. But now Jefus Chrift carries all his people to heavem The Prophet faith of Chrift, J fa. 40. 11. That he gathers the Lambs with his arm, and carries them in hij bofome •, he gives the Spiritual Traveller both eyes to fee, and feet to walk, till he have brought him to his journeys end ^ he is faid Luke 15. 5, To lay ihe firagling /beep on his /boulder andfo carry it hemex if we had not the ihoulder of Chrift to carry us,, as well as his hand to point us out the way, we ftnuld fall fnort of heaven.

$Zxcclkn. 3 Chrifi is a way that is never unfit for the traveller Other waies do too often need mending/ The faireft and moft even waies in a few years, if they be much frequented, prove paft travelling : But now Jefus Chrift needs no repairing The Saints of God have been travelling this way to heaven for above five thousand years, yet tis as good as it was the firft day. Thepeoplcof God .have been climbing to heaven on this ladder , ever fince the fall, and yet there is not one round of it, either broken or weak-ned. Some give this as one reafon why I hrift is called a new way Heb. 1 o. 20. He is every way as fubftantial and compleat, as he was the lkft day he was difcovered to men. This is the third difference.

4£xcellen 4"* Chrift h a living way. This tide the Apoftle gives him , Heb. 10. 20. Other waies have no lite in them, he is a ipeaking way, a directing way,, an animating, andquickning way. Ihe fpiri ual Traveller hath no hie till hexomeinto this way ^ and when he is in this way, Le cannot die •, other u aics cannot pre-Jfme Travellers from- dying. We have known cf many that hav c

fallen

thrift the way $7*

fallen dead in tbe high-way. But you never heard of any rh* c dyed in this way. As there is no living out of this way , fo thete is no fear of dying in it. In him was life, faith the Apoftle,^* i. 4, Bring a dead foul into this way, and he is prefehtly enlivened. Thus much by way of Explication. I proceed to the application which is

1. Tor Information. %. Tor Reprehenfion.

3. For Exhortation.

4. ForConfolation, in

I. lor Information. r ^ -

• Firft, Thatthefalvationof the Ettttis one and the fame. The inform**. Apoftie f/life writing of thefalvation of beleevers calls it Kwh u Lenon. vartfa* , verfe. 3. It's called common fahation , becaufe it's common to all the elect ^ becaufe it conftfts in the enjoyment of common priviledges, and becaufe there is but one and the fame way which leads to it. This way Is Chrift • he was that way, by which God brought the old Saints to heaven, and he is the way by which all the Gofpel-Satnts come to heaven God never did (ince the fall of Adam to this day, God never will from this day to the end of the world, ordain any other way to falva-tion.

And then Secondly , The impojftbility of beingfaved without z r e n M Chrift. No man cometh unto the father but by me. A man can ■* never come to a City or houfe , if he-keep not the way that leads to it. No man can any waies come to heaven but by -Chrift. God was not prod gal of the blood of his Son. Chrift is,and ever was the Son of his Fathers love ; he loveshim with a peculiar love , and with a ftrong love , if any other way could have carried the cleft to heaven,the Father would not have dealt fo rigorouflywfh. Chrilt.Itis aqueftion which the Schoolmen difpute,\VheLherGod could by his abfolute power have faved the elect,wkhout the fuffe-zings oiChrill.They are generally of opinioq,thatGod by hisabfc-lute power could have forgiven.their fins without any latisfatfion. They all grant,that this was the moft glorious way, beftforthe manifeftation of the juitice of God, belt tor the evidencing of his love, belt for the dilcovcnng of his hatred agatnft fin^r. What

ever God might, or could have done^ now it is clear, he cannot fave man any other way ♦, he hath bound up himfelf, and he cannot now reverfe ^ th c Scripture now fpeaks peremptorily,^^ 4, 12. That there is falvation in no other perfon,it tells us that eter-nallife kin his Son, 1 Joh. 5.1 i.Thofethat know not Chrift,can-- <r not know the way to life. 3 e}) 0 "' Thirdly, The necejfityof faving faith to falvation. The Scripture makes the grace of faith of abfolute neceffity to life ^ he that beleeveth in me, though he were dead, yet/hall he live-, he thatbdet-vcthnot, is condemned already, becaufe hebeleeveth not in the only begotten Son of 6W,Joh.3. 18. Hi is condemned already ,tn as much as he is under a fentence of condemnation. The neceflityof faith is not as if the w Credere did merit life eternal, but 11 is from » hence , becaufe it doth apprehend and lay hold on Chrift.Chrift is the way, and faith is that grace whereby we are brought into the way, "and whereby we walk in the way. Chrift is necefTary Lcfl as the meritorious caufe, and faith is necefTary as the inftrumen-Vhc ba° k z ^ caufe,whereb.y the foul clofeth with Chrift. of Crca- Fourthly yTte necejfity of the Gofpel, and of the preaching of the turcsno G off el. Chrift is the way tofalvation, and the Gofpel difpenfed fufficienc in the Miniftry,is the way which God hath appointed for the dif-J' y ro covcry of Chrift. Some there are, who would have the book of C!wiX? r *'theCreatiqn \ without the preaching of the Gofpel, afuffi-prcrcd aent wa Y t0 difcover Chrift. But this is quite contrary totruth. •1 • An ft. F ^ r &&> Thofe old F hilofophers, who were great and long Stu-dents in this Book, did not attain to the leaft meafureof this ^ knowledge-, we find in their writings fomcthing of a deity , but nothing at all of a Saviour. Search their writ.rgs from end to end ,and nothing of a Redeemer doth appear. They that found out (uch great myileries and fecrets of nature , would have found 2. Argn. fomcthing of this myftery,if thofe volumes could have reprcfented any fuch thing.

Secondly ,Thc preaching of the Gofpel wasinftituted to fupply that dtfeil : , See Rem. 1. 16, 19,2c. And more exprefly in i Cor. x. 21. Apofties and Evangehfts had been luperfluous, if the

2 Ar* ^ un » Moon > an d ftars could have preached, and difcovered

3 ' f * Chrift.

Thirdly, Chrift finds men to Scripture, to be informed of him. See/W»5-39. He doth not fay , fearth iheBookof Creation, bm fearch the Soifty.res. Cornelius is not commanded to look

up

up ro she Sun,Moon,and Scars, but to fend men to fopptthr Peter\ Ads 10.5,6. He need not have been at fo much trouble 3 if the Book of the Creation could have difcovered Chrilt to him : what need was there of Philips going to the Eunuch , if Chrift could have been founcl oik by the Creatures ? he would not have fent Fhilip to the Eunuch, but have direded the Eunuch to view the Creation •, but Philip is fent to preach the Gofpel to him 3 Alls 8. 19, 20.

Fourthly, The difcovery of life and immortality , is attributed 4 u4rr % to the Gofpel, 2 Tim. 1. i o. Life and immortality , were hid till the Gofpel was preached. By all which ic appears, that the Go-fpel, and Miniftry thereof are neceffary to falvawon , becaule by thefe only is Gbrtft diicovered to the world , as the way to life •, whatfecret waies of difcove~y of Ch rift God may ufe , where the Gofpel is not,we cannot ;:eil •, but fure wc are, this is the common way of manifelting him to men.

Fifthly, The miferable condition of thofe that reject Chrifi. If yeeask, who doih rejed him, I anfwer, All unbelievers. All impenitent men , &c. they that will not have him up- * Leftoru on the terms of the Gofpel, to be governed, fandified, renewed by him, &c Their mifery is great, becaufe he is the way to fal-vation. God mult make a new Bible,He mull deny himfelf,change his counfels, yea,God rauft be a lyarfwhich were -he higheft blaf-phemy imaginable)or elfe fuch men mud needs be damned.TTieres no other fhip to carry men to heaven • theres no other ladder to convey men to life. All they that hate me y faith Chriit, loft demh y Vtov. 8. 36 If there be any truth in the word of God, he is in an ill cafe that defpifeth Chrift.

II. For reprehenlion. It blames thofe who make or tlinkjo find 2 life of other ways to heaven.lht vain heart of man is not contented to be Reproof, ordered by God. In the ftate of innocency,it was mans pride,that he would not be kept within Gods bounds, Gen. 3. It is (till bo:h 1^ Q the folly, and fin of man, that he will not be ruled by his maker:. ^5. ^r men will have other ways to heaven then this which God hath covered, made.

I. The Papifi he will make his own work* the way to heaven. If the ladder of his own merit will not carry himto heaven, he wiii * c q . aI € never go to heaven. It were well if men would ferioufly confi- g0Dd der thefe four things to conquer the fond conceit of the merit of woiks. works, we deny not the neceifity of works, as evidences of grace

and

j 74 Ghrift the way

& qualifications of che ; perfon that (hall be faved. Good works are £^s nzceffMyNeceJfitateMe&ihUid Necejfitate Pracep:i & per modum agiinflche evidemU. God hath commanded them. They are evidences of pretended Grace. Buc chat they are cither in whole, or in part, meriton-•way of ons caufes of falvauon. this we mull deny upon the following wor ^ s ; reafons.

l - rirgu. pj^ Thej are imp^rfcB. What man is he that doth good and finntth not? Ecclef.7. 20. There are many black lines in tne white 11: Web of our works. our Gold hath much drois , our Wine many dregs, our wheat mnch Chaff, Eja.. 64. 6. We need n© thing to condemn us buc our own Garments y the Apoitie would not that Chrift ihould find him at the day of Judgment in the moft righteous work he ever did, Phil 3. 9 the beltofour works need Gods pardoning grace, Neh. 13.22.

Secondly* They are not our own.Qxxt evil works are our own, we breed them,we nurfe them,we maintain them:but our good works 2. Aran. 2i rc not Qurs,we d^d neither beget them,nor bring them forth^they are wrought in us, they are wrought for us, but they are noc wrought by us, Eph.z. 10. we are not the creators of good works butcreateduntogoodwerkj,Eia.26.iz.our ftrengthis too weak to make thefe vefTelsThey are called the fruits oftheSpirit, Gal. 5.22. . we are no more able to fan&ifie our ielves then to fave our lelves.

3 A?- Thirdly, They are Gods due. The.beft works we do are debts

which God may require from us by right of Creation, Luc. 17. 8 9,10. What man doth all he can do? if he do all he can' he doth not do all he fhouldjif he did,he hath done only what was commanded • the payment of an old debt will not purchafe the Creditors inheritam e.

4 4 r £l Fourthly There.isjio proportion between mans works and life eter-

nal. What the Apoftle faith of our fuffering,may as truly be laid of our doing , Bo. 8.18. Salvation is, called an exceeding and eternal weight of glcrj.i Cor. 4. ult. W bat proportion do our works bear to this weight of glory? All that we can do is not one howrs purchah- he were very tooliih that fhould imagine to buy i-ooo. .a year for 6 pence-he that thinks with the fingle penny of frsgood works to purchafe the Kingdonje of heaven is more fooKtti- heaven ts given to none but workers yet no man ever had it for his works. aThefalfe , 2 ' Ths Armimuf * ™ 11 g° t0 heaven by his own free will. Though W aypf * le "° not attogecherrcjeft Chrift, yet he will go to Chrift, and • freewill, *oto heaven by the power of nature ^ if he have not ftrengch

enough

enfrjgh in his own legs,he is contented to fail fhortV £ks 3 wbat k^-j^d*

natrarc?Its a blindCreeple, hat hath neither eyes nor legs,but what mcn dutie§

it receives from grace. We are not offelvesfufficient to thinl^a good w h 0 have

t fought ^z Cor 5. We cannot will to will the ieaft good, but from no power

the power of Grace; io the Apoftle tells us, Phil. 2. 13. The^^ewa

will of man is corrupted by nature as well as the other faculties of

the foul. God calls on men in Scripture to run, to work out their

falvation,not becaufe they have power ,/W* its God that Workjia

them both to will aud to do,?&.[, 2.13. but he calls on them J

Firft, To let them fee what he may ex feci. v r

, Secondly , To let them know what they could have done ' J a J° n J ' ^ ' Z.Reafon

wee. *

Thirdly, To/hew them his willingnefs to help them. . Reafon

Fourthly, To incourage them to do what they are a r e 4 Reafon

Fifthly, To drive them to him for ftrength. Chrift indeed faith , ^ e Jr on ye will n*t come to me, Joh. 5. 40. not becaufe they have power to * * come if they will, but becaufe they have no will to do what they can. Chrift muft renew the will before it be willing to be converted. The Ladder of free will is like a Ladder ma$e of ftrawes, its' too weak to carry us to God.

3. The ignorant P rote ft ant "frill goto Heaven by his good mza- 3thc.'fa!fe jKMigj.Thisis Popery.Thy good meaningsarethefooiifh thoughts way of of an ignorant heart. He that makes any orher way to Heaven re- ^° kS mt *" jeds Chrift as infufficient.Ali other waies are waies not tojHeaven, n,n '" 1 but from Heaven. Bernard faith well, Aliter qdi vadit y cadit r he will fall fhort of Heaven which goes any other way.

3. For exhortation.Firft,L^rf//r£o/f that areftrangers to Chrift labour to have an intereft in him. Ther's no going to Heaven without him. Tkeres no going to Heaven but by him. What is to be 3 v ft of done that we may have an intereft. Exbo/tat.

i. Labour to fee thy need of Chrift. Many dye wkhou't him, chrift. becaufe they are not perfwaded of their need of him. Confident ft ons what thou art by nature. Confider all thy actual fins. Confidcr the h -w ro g<ft exadnefs of the Law, The ftrictnefTe of Gods Jjftice, he will into Chrift havefatisfadion. All or any of chefcrConfidcrations will convince l Duel}s * thee of thy need of Chrift.

2. Labour tobe convinced of thrifts futablncfs to thy foy.L See 2 fyfcfe Rev,3.i8.He can fnrnidithee with what ever thou wan e&ifthod ~ be poor, he "hath Gold' to enrich thee- if nakeihe hath precious

ray,

v+fpJL ****** j}^^/^

17^ CAr//J /£*»#

rayment to doth thee v if blind , he hath eye falve to anoint

thee. 3 ^Dirctl. ^ • g e convinced of Chrift r VeiUingmft to beftow himfelf'upon thee x

ftudy thofc Te^ts wherein his readinefle k unquestionable , Efa.

55. 1. Math. if. 28. Pro 9. #*#. ic^f. 22. 17. Chrift doth not

mock the foul in thefe offers.

4. ,SY<W in the way where Chrift comes. The preaching of the D re ^ # word is his highway, Luke 19. 4. The preaching of the

word is the Sycamore tree, climb up thither, and Chriit will foo-ner or later give thee a call. Mifs no opportunity in thefe meetings , be at his foot at every turn, and he will not paffe by alwayes.

5. Cry to him that be would take thee up. The two blind men $.Dlrett lifted up their voice , Matth. 20. 30. And Chrift was intreated.

6 Direct. ^' ^ et a ^ *^ at ^ ave an * nt£r£ fi t0 )°T n %n crying with thee and for

' thee. Chrift will hear the prayers of his people for themfelves and others. Go to my fervant job, faith God, cap. 42.9. For him wik J accept.

7. When Chrift takfJ thtt by the hand do not draw back^ When he doth in his Ordinances com* towards thee , run to meet him.

7 Dwell. Zachettscamt down quickly when Chrift call'd,Luc 19. 5,6. This

is the beft counfel I can give to thofe who are ftrangers to Chrift. * Branch Secondly, Tou that are in Chrift, you that are in this way Jearn jj your duty,namely, Chrift. Firft, Continue in it. Take heed of Apoftatizing from Chrift.

1. Duty, feek no new ways. This is the old way and good way.

2. Duty. Secondly, Rejoycc in it. Tis a fafe way and a pleafant way, See

£faj M.10.

Thirdly. Look^at Chrift in all you do, Heisrheway, andheis IDHtj. y 0ur ft rcn g t hinthisway, lean on him,C/?^^. 8. 5. Pray, hear,

repent by his power^ hold faft by the fides of the Ladder, and you

fhail come to the end. 4. Duty. Fourthly Encourage others to come into this way. You cannot do

Chrift a greater kmdnefs then to bring in others to make

ufe of him. Commend the way to them that know it not,that they

may at laft chufe it. a life of 4- ForConfoJation. *• Its comfort againft thy own mworthi-Confol. toft* Chrift is the way, and he is worthy.

1 2. Again ft thyownftumbling. Chrift doth not ofilydireft the

2 Travellour but gives him ftrength.

l-Againft

3. Again ft all the ofpcftticn of this way. Chrift will be thy Convoy as well as thy way. None that travel'd this way, did ever yet mifcarry , and thou fbalt not be the £rft. Commit all thy cares, all r *hy fears to him, he that hath put thee into the way, will keep thee in it till thou come to thy Jpunrneys

end.

1

Chriji the truth. Joh. 14.6. £» Ml** and the truth, &c.

Efus Chrift doth not only anfwer'his people according to what ^they o-bje&but according to what he kts them to ftand in need of. As he is pleafed to give us more then we defire in our prayers, fo he anfwers us beyond what we defire in our fcruples. Thomas did but only inquire about the way, and our Saviour tells him that and fomething befides, about which he made no particular inquiry : I am the truth and the life. T is good to be propounding gueftions to fef us Chrift, He will anfwer us, not only ac- jvof*. cording to our queitions, but beyond our queflions. Thisfe-cond branch of the Anfwer affords this leflbn, vU.

That fefus Chrift is the truth. As he is the Way by which we j)^ t begin, and the life in which we end, fo he is the truth or the means by which we are helped on towards the end*

In the opening of this point, I {hall (hew,

{

1. What is meant by truth. 1. HoW Chrift is the truth.

Firft, Truth hath relation in this place to two things.

1. To the Dotirin of truth , that divine Dodrrine which is revealed in the Scriptures h fo itis taken. Gal. 3.1. 2 Cor. 13.8. In this fenfe many expofitors take it ^ Chrift is, faith Leo , Via eonvefationis (anEl<& Veritas dcttrin& diving, vita beatitudinisfem-pitern*, The way of holy Converfatiofl, the truth of heavenly

Ggg Doftrine 3

Doftrinc, the life of everlafting happinefs. And Bernard to the fame purpofe, though in other words, Chrift is via in exem* plo, Veritas in premijfo, vitainpramio •, the way to Heaven in his example, the truth in his promife, the life in reward. Andfo Ferxsfihrifr is via ducens, Veritas lucens, vita pafcens , the way that leads us, the life that feeds us, and the truth that enlightens us. Chrift is, faith another, the way, as he is our Pattern- the truth as he hath given us infallible rules for our faith and walking the life as he gives us an affured hope that we (hall reign with him 2. To the types of the Law.Truth is ufed in that fenfe as referring to Chrift,^. i. i j.Grace and truth cam: by feftu Chrift. And lo truth is as much as the fubftance of thofe fhadows.Thus doth Pif-cator expound it, Chrift, faith he, is the truth, that is, that true King and Prieft which was prefigured by the Mofaical Prieft-hood. Chrift is the true fubftance of all thofe fpiritual good things which were prefigured by the types under the Law. 1 fiiall take in both thefe, and begin with the tirft. i Propof. j Qhriji i s the truth in refpeel of Dtclrine. He is the heavenly chrift is truCn °^ the Scriptures.This he is in four refpe&s. theTruch \. He is the Author of alldivine truth. The holy Scripture is as to Do- called, as the word of % God, fo the Word of Chrift, Ccl.3. 16. He fli-ine thatisthe^ 0 ' wfoS fubftantial and eflential word Rev. 19. 13. I, ^7/ 7 ^wastheinfpirerofthe written word-, he did by his fpirit didate into the pen-men of Scriptures every fentence, every word,every fyllable, yea every letter which they fet down. He was the great Angel that was with Mofes , and the Church in the wildernefs. Mefes &\d receive the lively Oracles for theufeofthe Church , but Chrift was he that put them into his hands. ^^7.38. Ter-tullian in his Book of the Trinity, doth difpute ftrongly againft the Jews,and againft Marcion, that JefusChtift was that Angel, who was feen of Mofes,who did inftrud htm, and the Church of the Jews, concerning the holy things of God. It was he aifo who directed the holy Prophets in all their writings, which they pen'd for the fervice of the Church. The Apoftle tells us, that the Spirit of Chrift was in the VrQphets , to guide them in all their Minifierj r i Pet. 1.10,11. And it was he alfo that both commandcd,and directed the Apoftles, in writing the Scriptures in the new Tefta-ment, Rev. 1. 11 There is the fame reafon of all the 4 rcft. Thus Chrift is the truth originally. 2. Be is the pMlfhir of divine Truth* As he jlid infpire the

pen-men

pen-men of the fcripture to write it, fo he did perfonally preach it. Chrift was as the Apoftle faith , made a Minijlerofthe cir* 2.Refpett cumcifion for the truth cf God , Rom. 15. 8. He did for about three yeeres and a half in his own perfon, as the Prophet of the Church, make known the truth of God to the world, fob. 1. 16. The only begotten Son , who is in the bofome of the Father , be hath revealed him. In his Sermon on the Mount, Matth.Czp. $.v, 6, 7. He doth preach the truths of the Law. and vindicates them from the falfe glofles",which the ignorant Pharifees had put upon them. He alfo preaches the Covenant of grace, prefllng upon men faith inhimfelf, upon pain of eternal damnation, foh.$. 24. Joh.j. 38.We read in theEvangelifts many glorious Sermons, which Chrift himfelf preached. As he was a convincing powerful preacher, fo he A\as a diligent and conftant preacher, he taught dayly in the Temple* Luc. 19.47,Thus was he the publifher of the Truth.

3. He is the Matter or Object of all divine Trttth^hz chief fura of sAUhe Scriptures is fefus Chrift. He is the golden center, in $.Refpe8 which all divine Truth meets, Eph. 2.20.Whatfoever is delivered in Scripture, as an objed: of faith, doth fome way or other refer to Chrift. The Law was a Schoolmafter to bring us to Chrift^ as the Apoftle faith, Gal. 3.24. The Prophets in all their writings and preachings had refped: to Chrift, AUs .10. 43. Chrift isthe Compendium, or Abridgement of all the Scriptures of truth.TV turn Chrifiiani nominis pondus & frutlus mors Chrifti, faith Ter-tullian-, Look into what part of Scripture you will, Chrift will be found the chief icope of it. Search the fcripture *, faith our Saviour, John 5. 39. They are they which tfftifieofme. In the volume of the Book^ faith David, Pfal. 40. 7. fpeaking of Chrift, it is written of me. Interprets have delcanted much about this place, what book is intended •, fome by thofe words, volume of the book^ would underftand the beginning of Genefis , efpecially the third Chapter, where mention is made of the blefled Seed. Others would have it meant of the beginning of Saint f oh nsG of pel,which fpeaks of Chrift. J* the beginning Vras the word y ,&c. They hit the meaning beft, whounderftandit not of any one place, but of the whole Scripture. Tis not written in any one particular place, but in every place. The ceremonial Law prefigured him,the Prophets fotetold him^YAofes wrote of him, the Gofpel clearly points him out.H»/^7 faith, the Scripture is nothing elfe but EftftolaCreato-

Ggg2 its

jgo Chriji the truth.

risad Cre4turam % An Epiftle from the Creator to the Creature; and the infcription is nothing elfe but Salntem in Chrifio Sempi-terttam, eternal health in and by Jefus Chrift:. Take what doctrine you will, and ye (hall find it refers to Chrift •, Promifes they fend us to him as the fulnller and purchafer of them-, Precepts refer us to Chrif^as he by whom we are enabled to perform thcm^ Threatnings fend us to him , as he by whom we are to efcape them. Jefus Chrift, and Reconciliation by him, is the great fub-je& which the fcriptures treat on.

^.Refpett 4- He is the truth Minifterially. The Minifters of the Gof-

pel, who preach the word to men , a ft by fpecial Commiftion

derived from Jefus Chrift. As the Father hath fent we, fo havt

Ifentyen, faith our Saviour, fbh. 17. 18. The voice is the voice

of man, but the word is the word of Chrift h the Miniftry is

our* , but the Authority is Chrifts, he that /owes the good feed is

the Son of Man, Match 1337. He fowes it as effectually, and

as truly by the hands of his Minifters ,as if he lowed it immediately

with hisown hands •, He that heareth you hearethme^ Solomon

preacheth chisGofpel in the Old Teftamen, Ecclef 12,11. This

one Shepheard is Chrift the great Shepheard, This Shepheard

doth both put the words of wifdome into the mouths of all the

Matters of the Jffemblus , and enable them with authority in

his name , to publiih them to che world. *Tis no better ijian

fpiritualfteakh, to preach in Chrifts name without a Commiftion

from him, fir. 23. 30. The word of God is the word of

Chrift, becaufe he infpredit, and the Minifters of this word,

are the Minifters of Chrnt,becaufe by him they are authorized for

this work. Thus we fee how Chrift is the truth in regard of do*

dtrine.

iVfe of Theufes of this point are thefe, Information , Exhortation.

informatu ^ or information.

Firft, The-worthand excellence of divine Truth. There are many things which prove the worth of eve.*y parcel of divine Truth. It is that by which we know what to believe, and what to reject. It is that which gives us to know what is fin , ani what is duty, ic is that which ties us to Cod , and God to us. The leaft parcel of divine Truth is better then thegreateft portion of Gold and Silver- we a*-e commanded to buy it any^rate, Yrov. 23. 23. We cannot purtbafe it at too dear a rate. Amongft other Arguments, this (hews k to be a

thing

lCoofcft

thing of very great worth , becaufe it bears the name of Chrift, or rather becaufe Chrift bears its name ♦, Chrift loves truth fo well, that he calls himfelf^ Truth, every word of truth is, as it were, a ray, or beam of Jefus Chrift y the truth of Chrift teacheth us how to lay hold on Chnft, who is the Truth. Truth is our guide to lead us our girdle to flrengthen us, 'tis our meat to feed us. God would rather the whole world fhould perifh then hare one of the Truths of his wordperifh.

Secondly, What enemies are thej to Jefus Chrift , who Would extirpate the Trut'r f In all Ages of the Church , the devil hath 2 Ccnfetf. had his Agents to difputeagainft the Truth- In the beginning of theGofpel v#mW was rai fed to oppofe that great Truth of of the divinity of Chrift. Marcion and the Manichecs, and o~ thers, to oppofe that great Truth of his humanity. Neftorius to oppofe the perfonal union of the two Natures in Chrift. To this very day hath Satan his inftruments to corrupt fome Truth or other. The enemies of divine Truth , are not only enemies to the Church, enemies to themfelves, but great enemies to Chrift himfelf * he that oppofes the truth doth in fo doing oppofe Chrift himfelf as diredly as if he did fight againft the very perfon of Chrift Chrift is faid to be oppofed in bis Saints, becaufe of their relation to him, Atls y 9.4. He is as truly oppofed in his truth as in his Saints, and io oppofers (hall know another day if they do not ceafe oppofing.

Thirdly, That Chrift mil not be wanting to maintain Divine * Confcft. Truth. He hath kept the PocTrine of truth in his Church to this day, notwithftandmg all the attempts of his and his truths enemies, and he is able full to keep it alive. Neither is the love of Chrift to the truth abated, nor , the relation of the truth to Chrift eeafed. Chrift is as near of Kin ro the truth now as ever he was, and he hath the fame zeal and power he ever had ^ he may fuffer his truth to be u ounded , but he will not, .he cannot fufFer it to be deftroyed ^ he will raife up men to plead for it, he will raife up nurbngFathers to defend,and he will rather then it fhould perifti, ftretch'outthacftrong Arm of his power to uphold it.

Tor Exhortation. a urc of

Exhortatn I. Th's fhould beget ftrong afftcHm in all our hearts to all divine truth. We are called upon to/m the truth >, Zeck 8, 19. Ti* an 1. Duty,.

Amiable

Amiable thing in it felf, and its a profitable thing to us • next to God,Chrift, the Spirit, faving grace, there is nothing fo lovely as the truth.

2. This/hould make us more fiudious to know all revealed truth. z Duty. The Scripture calls upon us to fearch after this treafure- fee Pro. 2. 3,4- This is motive enough ^ in the ftudying of truth, we ftudy Chrift. It comes from Chrift, and it leads tne foul nearer to Chrift.£p^.4. 15, He that hath the greateft knowledge of, and theftrongeftaffe&ionto the truth, is like to have the neareft union with Jefus Chrift.

3 Dfttj. 3. Thisjbould rvorkjn all onr hearts cheer full Obedience to divine

truth. The truth deferves our obedience, in regard of its own worth-, its pure, holy perfect, profitable. And it deferves obedience, becaufe of its relation to Chrift. In obeying the truth we obey Chrift; the knowledge of the truth is unprofitable, without obedience to it. Love to the truth is counterfeit if it be not followed by obedience^all our privileges are for obedience of the faith Rom. 1.5. Chrift is difobeyedifthettuth be difobeyed.

4. This fhould teach us to hold fafi all divine Truth. We are called upon often tokeep the truth. See 2 Thef 2. 15. Web. 10. 4, Duty 23 dK\ivn,fudes. There is need to prefs this, becaufe fo many feducers are crept into the Church, and becaufe fo many have left the Truth- remember Chrift is the Truth. As far as we Apofta-tize from the truth , we Apoftatize from Chrift. We muft walk in the truth to the life -, he that leaves the truth, if it be a fundamental truth will come (hort of life Et<*ht things will help us to be ftedraft in the Truth,

°i A deer difiincl knowledge of the Truth. Want of knowledge is the downfall of many a foul. zTim.^n. A heart full of luft E in and a head empty of knowledge, is;theTiigh wa^atterror the Truth 2 . Get a ftronglove to divine truth. Efh. 4 14, 15. 2 The}.

1 Means ' 3. Take heed offeparating from the Church, Heb. 10.23,24,25.

All error begins at Reparation. \%Z 4- Avoid k»ow» Seducers, 2 fim. 3-5-2 *Y T° h ' 9- ^

4 Means Pro. 91. 27. r

5 Means. - § 7-^ heed of (mall truths and fmall errors.

6 Means. £ p ra - q 0 £ t0 '}^ ec p yonftablejude 20.

7 Means. ' Co „cfo rt fa fearfull waterings of fuch as fcrfake the truth.

How clear is Gods hand in this particular? how far beyond their firft intentions are many gone? 8. Be

8» Be Jure to practice what yon know I Timji lp if the confci- 8 Means « ence be pucrified,the hesd wiilfoon be corrupt.

Joh. 14. & $ nJAfcL*

1 Proceed to the fecond branch ofthelnterpretation of Truth, as it is oppofed to Types and ihadowes ^ and then the obfervati-©n is, That Jefus Chrifi is the truth and fubfiance of all thejha-dows of the Ceremonial Law. Thofe Types were ftadowes of Chrift, and Chrift is the truth and reality of all thofe Shadows.

Before I can open the point, there are two things to be noted as ptoemial or prefatory.

I .God was pie a fed for a long time to diffenfe theCovenant of his grace

to theChurch of the }ews 9 by many ceremonies^ types and figures. Few 2 Propoii.

are fuch Grangers to the Scripture,but know this^the Covenant of » tewi ^

Grace during the time of the Law was adminiftred by a multitude

of figures^ the Gofpel of falvation was wrapped up in facrifices

Ceremonies, and various kinds of figures. God would have it

fo at that time, for thefe two reafons.

Hrft,becaule this k^nd of teaching was the more fit for that infantine puerile ft ate of the Church , they were to be inftru&ed by the fight of their eyes as well as by the hearing of their Ears. It hath been Gods method to carry on his Church gradually from a lefTer degree oflight t© a greater degree, Heb. i. i. Children are taught tirft the letters then to fpell,and afterwards to read ^ God would have his Church to begin with the fpelling Book of Types and Ceremonies, and fo to be brought on to a higher form, and to a more fpiritual way of teaching : When little children are taught to go, their Mothers orNurfesfirft lead them by the Arms, get ftanding ftools for them, that fo they may afterwards go of themfelves. God was pleafed to ufe this method to the Church of the Jews-he provided theftanding-ftool forthem as being mefHbkaMeto their puny ftate.TheApoftle gives thisrea-Ion for this way of teaching theChurch,GW. 4.1,2,3 aheChurch

wa$

afU Chrift the truth.

was not then come to its full age, it was in its long Coats, and therefore it was kept in bondage under thofe worldly rudiments as the young heir is under Tutors and Governours, until he come to a perfect man.

Secondly, For the greater glory of Chrift that was to come.God, for the honouring of his Son, was pleated to refer the molt glorious and fpiritual way of teaching his Church till he came. It was fit that the greateft light fbould appear when the body, the Sun appearM, that the greateft gtary (hould not break forth till the God of glory did break forth. Mcfes was a fervant in Chrifts houfe,Chrift a Son in his own houie, as the Apoftle fpeaks Heb. 3. 5.6. It was fit that the greateft glory (hould be refer-ved till the Matter of the houfe came in perfon ^ This is the firft thing. 2 Pramif. 2. That thefe ceremonies did figure and point out fome thirgs beyond thcmfelves. All thofe Ceremonies were meerly repreienta-tive. Auftin rails all the Mofaical Ceremonies pr denunciative ob-[ervationesy figurative Obfervations. The divinity of that dif-re.ifatibn was meerly Typical and. fymbolical. God never appointed that way of fervice for itfelf, hut meerly to figure out ibme.higher things. The Apoftle calls them fbadoves of future thixgs , Col. 2 17. And Jhadowes of good things to come, Heb. ic. 1. Shadows of heavenly things ', Heb. 8. 5. And patterns cap. 9. 23. All thefe rites were meerly manudu&ory, to lead the people of God, as vifible guides, to higher thirgs. And the more in-telligent and knowing Jews did ever thus look upon them, attendee ant promt ^a per Mo fin, attendebarit promiffa per Chrift urn. As Auftin fpeaks, Having premiied thefe two things. I ffcall now come to (hew, that the Lord fefus Chrift is the Truth , [urn and The Pro- fuhfiance of all thefe Ceremonies. poficicn -] h ls 1$, plain by thefe two Confiderations. proved. 3 From expreffe teftimonies of Scripture. The word of God

Scripture, makes Chrift the Truth, and reality of all thefe. See foh. 1.17. The Law was given by Mafes , but grace and truth came by fefus Chrift. The Adminiftration of the Covenant under the Gofpel is cajlrd grace , not in opoiuion to the legal Adminiftration, but only by way of con -.p'avifon of the leffe and greater, for the fame gr. ce which is i upenfed in the Gofpel, was difpenfed to the Patriarchs tgnck'.* the Ln\Htb. 13. S. fefus Chrift, ycfttrday and todays aid the fame for ever. There was then die fame Covenant

and

and the fame grace for fubitance, as now there is, Only here is the difference, Grace was under the Law more dark and hidden, under the Golpei it is more vulble and manifelt,Grace under the Law was communicated under figures, under theJGofpel it is communicated in its own native beauty* Another Text is ? o/. 2.26,17. Two things the Apoftle laies down in that place.lirft that all the Le vitical Ordinances were typical and (hadowy. Secondly, that Jefus Chrift was the body of all thofe fhadows. To this agrees that of the Apoflle,GW 2.24. Where ipeaking of the Ceremonial Law, he faith, that it wo* a Schoolm^fier ,to bring us to Chrifi. Why is it fo called, but becaufe all that pedagogy of the Law, was to figure out Chrift, who is both the end, and the fum of the Law.

2. From the Nature of theythhg. This I (hall lay down in thefe 2 p rom three Cor clufions. t h c nature

I Chrifi is in the NewT'efiament called bj the name of the Types of the of the Law. If we confider the Jewifh Rites , we (hall find that thifl g in ?• Chrifthath the names of thofe that were moft famous under the^ cIu ""*

Law. iCondwf.

(i.*)He is called the Tabernacle^ Heb. 8. 2. The true Taber- 1 Inftance nacle which the Lord pitched, and not man •, why is he called the Tabernacle f but to teach us that the Levitical Tabernacle , and a'l the fervke therein performed, did typifie him. (2.) He is called the Temple , John 2. 19, 21. he is fo called, be-caufeall thefervices of the Temple did point him out to thc 2 inftarKe Church

( 3.3 He is called the Altar,Heb. 13.10. all our facrifices and 3 infimu fervices have acceptance with God, becaufe they are offered on this golden Altar.

( 4.) Ht is called'our facrifite, and our high Prieft ^ our Pajfeo- a inftance ver the Apoftle calls him, 1 CV.5.7. Now why is he called fo often our Priefi and ourfacrifice ? but becaufe the Levitical Pneft-hood, and the Levitical facrifices, did prefigure and (hadow out him to the Church. fJefus'Chrift would never be called by thefe names ,but that all thefe do fomeway or other point him out to thc world. 2 Conc / M r,

11. All the Ceremonies and Tjpes of the Law had their accompli jhment in Chrifi. The whole Ceremonial Miniftery did (hadow out thefe four things efpecialiy, Remiflion of (in, Reconciliation with God, SanSification of heart, Eternal falvation, or everla-ftinglife. Hhh i.j? e -

i. RemiJfioH of fin All the facrifices were offered that (In might be expiated and done away. Now remiflion of fin is only in and by Jefus Chrift. God doth for his fake take away the guilt and puniftiment of his peoples (ins and remember them no more. See for this that parallel which the Apoftle makes between the facrifices of the Law, and the facrifice of Chrift, Heb. 10.1,2,3, 4, 5. Remiflion of fin is the fruit of Chrifts blood, Ephef. 1. 7, Had not he dyed,our guilt had been relinquifhed. And then,

2. Reconciliation with God. The facrifices in the Law were 2' offered to make an attonement between an offended God , and

offending finners. Now Jefus Chrift is he by whom alone we ha ve atonement. So the Apoftle tells us, Rom. 5. 11 He is the only peace-maker that makes firm peace between God and man-, the Apoftle fpeaks fully to this, Col. 1. 20. 21. The enmity which fin made between God and man had never been taken away,if Chrift 3 had not fhed his bleod.

3. Santlification of heart. The legal wafhing did make thofe clean which were ceremonially polluted ^ the water offcparation was made and kept for this purpofe, that upon whomfoever it was fprinkled, he (hould be clean. See the Law of it, Numb. 19. beginning. This had its impletion and accomplifhment in Chrift •, his blood and his grace is the only water of reparation , whereby the fouls filthinffe is done away. See Heb 9.13, 14. The word of God knows no other cleanfing bath befides this.

^ 4. Eternal ///>.This was that which was finally held out in the

legal fervices,they expected not only pardon and reconciliation, but everlafting happinefle. The holiefl of all was a Type of heaven. Now falvation,and eternal life is only in & by Chriftjhe hath purchafed it by his blood, and he keeps it for theEledt. See Heb 9. 15. If we (hould exadly go over all the Rites of the Law, we (hall find, that in Chrift they have the accomplifhment^ This 'is the iecond Conclusion. 3 Lore* j x j. They were all of them abolifbed at the comming of Chrift; When Jefus Chnft was crucified, then did the veil of the Temple rend in twain from the top to the bottome , Math. 27. 51. Why was this done, but to fhew that his death was the fulfilling of all the Levitical Rices and Ceremonies ? See Cant. 2. vk. The breaking of the day,notes the mtinifeftation of Chrift 5 then the Church expefted that all the fhadows fhouid fly away j thefe

©nly. s

only were to be inufe, as the Apoftle faith, tilt the time of re-formatioufieb. 9.1 o. And therefore we find the Apoftles fo earned, efpecially the Apoftle Paul , in preaching the obfervation of them down in all his Epiftles,as we fhall fee hereafter. Thus much for Explication.

Thellfesarethefe. i.uffo.,

I. It finvs the llittdne{s of the fens that did not fee fefw Chrift to be the Meffiah'. Though he was fo clearly prefigured by ail the Ceremonies of the Law, though fo frequently foretold by all the Prophets , yet they did reject him. If ye had leliei/ed Mo-fes faith our Saviour, ye would have btliited Me , for he Wrote of Me Joh. 5.46- He wrote of him in many places 3 as that in Dent. 18. 1 $• and befides, all the ceremonial worfhip which Mo fes by Gods appointment eftabliftied, did exhibit Chrift. All their facri-flces all their Sacraments, all their worlhip, their Mauna, their* Rock in the WildernefTe, the Pillar of fire, the pillar of the Cloud, their Priefts, their Nazarites, were all Types of Chrift • and yet when Chrift who was typified by all thefe came, they rejected him •, but yet their malice and Gods Judgment for their malice had blinded their eyes, it may eternally be admired that they (hould refufe him, whom they had fo long expeded, concerning whofe comming they were fo many waies inftru&ed.

2. It Jh&ps their folly and vanity in keefing up the Ceremonies

now Chrijtfs come. That blind nation are fo foolifh to this day 2 u ~^ as to keep up their facrifices, Circumcifion,and other types > they J ' < reje&theTrutfe, and keep up the Types, they ftick to the fha-dow and let go the body. The Apoftle 1W/ often preaches in his Epiftles againft this finfull praftice, as Col. 2. 16. 17. Let no man judge yon,&c. and Gal. 4. 9,10, 11, 7. keeping up of thefe abrogated Ceremonies is dangerous, it fuppofes Chrift not to be come • if ye be circttmcifed faith the Apoftle ,C hrift Jhal 7 profit you nothing , Gal. 5. 2. the ceremonial law was a true figure of Chrift, but now Chrift is come, to keep up thofe figures 3 is to make them lying Types. Tis to looke on thofe things as future which are not future. Chrift hath fulfilled all thole Ceremonies to revive them again , is to make Chrift an Impoftor, not the true

Meffiah. '

3. Itjhtw* that fefus the Son of Mary // the true Mejpak. A- 3 i e ff on , bundanceofundenyable Arguments we have to confirm ourfaich

H h h 2 in

in this fundamental truth, that Jefus of Nazareth the Son of Ma, rj , who fuffered under Pilate , is the true Mefiiah whom God promifed to the Patriarchs, and afterwards foretold by the Prophets, his Genealogy, his birth, the time of it, the place of it, the manner of it, as it was foretold by the Prophets, thetefti-monyof God from Heaven, &c. his death, his Refurredion , ~ &c. Thefe and many other Arguments prove this. Amongft many other Arguments this is one, that he is the truth of all the Types which did in the Law fhadaw out the Mefiiah- if we fearch the old Teftanaent, we (hall find that whatfoever was any way typical of Chrift, whether it was a perfon or a thing r is fully ve-rifyedin the perfon of this Jefus. Whatfoever was faid of the Mefiiah in the Old Teftament, is accomplifhed in Jefus in the New. Whatfoever is made a (hadow of him indie Ceremonial Law, is really fulfilled in Jefus in the Gofpel, which is an un-denyable Argument to prove him to be the Mefiiah, the fhadows and Types of the Mefiiah were never fulfilled in the perfon of any other, neither (hall there ever be any other perfon in whom they (hall have their accomplifhment.

As face anf\x>ers face , fodoth Jefus of Nazareth our only Saviour,, anfwer all the Types and fhadows which did of old point out the Mefiiah, none but fuch as are wilfully or judiciarily blind can deny this.This is the third ufe. 4 Ley $n. ^ j-fo identity andfamenefs of the falvation of the Saints of the Old Teftament, and the Saints of the New. The fame^efus Chrift which is held forth in the New Teftament as the Saviour of the Eled, is he who was (hadowed out by the, Types and Ceremonies of fhe Old Teftament, the fame Jefus, the fame Covenant, the fame way of falvation which is published in the Gofpel, was prefigured in the Law. fefus Chrift ycfterday, and to day, and the fame for ever, Heb. 13. 8. Tour Father Abraham, faith our Saviour to thejew*, re joycedto fee my day , and hefaw it and nasglad, Joh. 8. 56. and the ApoftleHeb. 11.13. telsus,thac the Patriarchs did by faith embrace the fame Evangelical promi-fes which Chriftians now do,nnd Heb. 4. 2. He tells us, that the Gofpel was prtached to the Patriarch , as well as it is now to u$ k Only here is the difference, it was preached unto them in Types and fhadows, it is preached to us in evidence and clearnefs of demonftrationjbut the falvation of God then and now is one and the fame.

5 /»

5. In Vehat refpetl their Ceremonial La^ is ftillujefull to the 5 Lejfon. Church, It is not ufefull as a rule of worfhip, that were to deny JefasChrift to be come in the flefh , but its (till ufefull,and of very great ufe in this refped:, to confirm our faith in ( hrift. We fliould make this ufe of it, to fee how all thofe Types have their accomplifhment in him, who was typified by chem. The Apoftle in the 7, 8,9,10. Chapters of the Epiftle to the Hebrews makes ufe of the Levitical Prieft-hood, and of the fervices of that Prieft-hood,to fhew, that Chrifts Prieft-hood was typified by that and wherein he exceeded it. The Ceremonial Law will help us better to believe the Gofpel,and the Gofpel will help us better to underftand all the Types of the Ceremonial Law.

6. What advantage beleevers have under the Goff el above the ^ Le(f 0 «. fetys. Though they were under the fame Covenant with us,yet

is our Condition in many refpe&s better than theirs, for we arc freed from a multitude of chargeable Ceremonies which lay as a burden on them, and we have the way of falvation more plainly difcovered. then it was to them, they were taught by Emblems and Riddles, we are taught in evidence and plainnefle ^ the abolition of the Ceremonial Law is one glorious part of our Chrifts an freedome which we have by Jefus thrift •, and the Scripture fpeaks of it as a great priviledge thatwe are freed from that yoke, See Col. 2. 14. and Eph. 2. 14. our condition is asfarabove theirs, as the condition of the heir when he is come to his full age,is better then the condition of the heir in his Nonage. See. Beb. 11. 39, 40. Though they were our elder Brethren , yet. is our condition far better than theirs was.

7. The love of Chrift in fulfilling all the Types of the Law for*

ns. He is therefore the truth of the Types, becaufe he did in his 7 Leffon-. own perfon fulfill them all for us- he is the truth of all the facri-rices, as he offered up himfelf a facriflce. Whatsoever was typified of him, was done by him ^ had he not loved us exceedingly, he would never have done this for us.

8. That Chrift will communicate to his Eleti , all that which ±

the Ceremonial Types didprefigure; be is, the true Tabernacle g T ~ the true fcape-Goat, the true blood-fprinkiing •, He that is the b L <$ 9 »>-truth of all, will give us truly what the Ceremonies typically fbadowM out.

Chrift

Chriji the glory of his People.

Luk. 2. ?2. The glory of thy people ifrad.

THefe words are a part of a holy Song uttered by Simeon the Prophet of the Lord at the prefcntation of Chrift in the Temple. It was revealed to this good man by the Lord, That he fhottld not fee death till he had feen the Lords Chrift. Jefus Chrift being now born and brought into the Temple to be preferred to the Lord according to the Law of the firlt born, Numb. 3. 13. Simeon takes him up in his Armes, and fings this fong to the Lord. The Song begins verie 29. and ends with the words of the Text. The whole fong is gratulatory. A fong of praife and thankfgiving to God for his great mercy, in giving Jefus Chrift to the world. This mercy he celebrates.

1. In refped of himfelf, verf. 29. 30. He doth fue for hi? diffoludon, verf. 29. and he renders the ground or rcafon of his fuite, verfe 30. God had made his promife good in prefer* ving his life till Chrift was born, this mercy he acknowledged , and now is fatisfied with living , and intreats a difmiflion according to the word of the Lord.

2. He celebrates rhis mercy in reference to others; He (hews what benefit mankind mould have by this falvation.

Tirfi. generally, verf. 31.

Secondly, Particularly •, he fhews what Chrift fhould be to the Gentiles, namely a light to give them light. What he fhould be to the Jews, namely their glory and excellency • the glory of his people Ifrad.

In which words we have two things.

1. ifraels relation to God; They are his people.

2. Chrifts defcription in reference tojfraei, he is their Glory. Glory is hereby a Metonymy of the effect, pui for the Author of

glory. Ifrad

Ifrael is taken two wayes in Scripture ^ For the literal or natural Ifrael: The Jews were fo called from Jacob their Father. Jacob for his mighty wraftlings with God had the name of Ifrael given to him, Gen. 3 2. 27,28. From him all his pofterity are called Ifraflites or Ifrael.

For the myftical or fpiritual Ifrael^and fo all beleevers, whether they be Jews or Gentiles.are called lfrael.G«i/.6.16. As many as walk^according to this Rule^race &mtfcy be on thtm^and on the Ifrael ofGod.Now the Text hath relation to tooth.Chrift is the glory of Ifrael-, of the natural Ifrael, of whom he defcended according to the flefh ^ of the fpiritual Ifrael , in whom he is conceived according to the promife. The words do afford us a double ieffon.

1. That its a great honour to be the people of God.

2. Jems Chrift is the glory of all Gods people.

1. That its a great honour to be the people of God. This was D -« tfaat, that did advance the people of Ifrael above all the people of the earth , that they of all Natio ns were accounted the people of*God. The Prophet fpeaks of it with much thankfulneffe , Pfal. I3 5-4- The Lord hath c ho fen Jacob unto himfelf^ and Ifrael for his peculiar treafure. All other people were ft rangers, were a far fljf, Ifrael was a people near unto God j and Mofes in his Song remembers this with rejoycing, Deut. 32. 9. The Lords portion is his people, Jacob is the lot of his inheritance. It was the honour of the Levites above all the Tribes, that they were the Lords peculiar portion, and it is the dignity of beleevers above all the people of the world, that they are thefpecial lot and inheritance of God. I (hall (hew t . i n whae

Firft, In what refpedls men maybe faid to be the people ofrefpefls God. rren iray

For the opening of this, we are to know that there are two jf f l ,dt0 waies whereby men are reputed Gods people. Firft, a general people of way. Secondly* a particular and fpecial way. God.

In general three are three wayes of being the Lords people. b r 1-General.

1. By Creation. And fo all men whether they be good or bad are Rd P e<a ' the people of God.God hath by his creating power fpoken them into being when they were not. In this refpect not only men , but even the inanimate Creatures are the- Lords-,.?/*/. 74. 16.

Thes

Tftl chrift the glory of Ms people.

The day is thine, and the night is thine, and Pfal. 89. 11, The heavens are thine, and the earth is thine. In this fenie the very devils are the Lords •, he hath created them as well as the holy Angels. a general 2. By outward Prffjpo*. And thus all thofe are the people of •Refptft., God, who do perform external worlhip to him, though they be not inwardly holy • thus ?11 the carnal Ifraelites were the people of God, as well as the ipirltuai feed • thus Cain was one of Gods people, as well as Abei, and Efau as well as facob.

3. By defignation to pubUqxe office. Thus all thofe that were raI deputed of God to any fpecial Office or fervice , as Gods depu-Refpeft ties, may be called the people of the Lord,whether they be good or bad. In this relpect Cyrus though a heathen King, is called Gods Shepbeard, Efa. 45. 1. Cyrus the King of Perfia, was as mnch the iervant of the Lord, in this fenfe, as David the King of UVael. Tis no very great honour to be Gods people in this general way , becaufe this is as peculiar to the worft as to the belt of men. #:

In fpecial the people of God are cailed fo in five Re-fpe^ts. •

1. In regard of 'fpecial EU elion. Thus the g-xlly are the Lords t fpecial people •, they have been in his thoughts, lain in his bofome,wrapt Refpecl: up in his-elefting grace from eternity , written in that golden clafped Book of predeftination from eternity ^ of this our Saviour fpeaks, foh. 17.6. They had the fecret infallible mark of divine election upon them before the foundation of the world was, of this the Apoftle ipeaks, 2 Thef. 2. 13. 2 fpecial 2 * ? n re S ar ^ of Redemption. Thus the godly are the Lords Rripea. people, becaufe he hath purchafed to himfelf by the blood of bis Son. Theelcdas well as others had loft themfelves in Ad^tn, and could not be his, without redeeming grace. God by the death of Chrift, ranfom'd them from the hands of the devil and fin, to whom they had fold themfelves, andfo made them his-of this the Prophet fpeaks, Efa. 43. 1. And of this the Apoftle fpeaks, 1 Vet. 2. 9 Had they not been a purchafed people, as well as an elected people, they could never have been the Lords.

3. In regard of Covenant. Thus all the godly are the Lords • 2, fpecial he hath in Jefus Chrift ftrieken a Covenant or lite and peace with Rcfpcft. them, wherein he hach engaged himfelf co be theirs- of this

the

Chrijl the glory ojhispeopled %n j

the prophet fpeaks, Efa. 63.7,8. And hence they are called wrfti 18. The people of Gods holineffe, becaufe God hath by th*e ftipulation of a holy Covenant, made them his own. SecHof. 2. 19,20, 23.

4.. In regard of dedication. Thus beleevers are the Lords pec- , ., pie, they have fpontaneoufly and freely furrendred themfeivesi J* c $ to God to be his for ever 5 the Prophet fpeaks of this, P(aL 116. 16. Behold Lord^ lam thy fervant, this is that which the Apoftie means byyeeidingup ourfelvestoGod, the Covenant is mutual, when God choofeth the beleever to be his, the beleever choofeth the Lord to be his God , Hof. 2. 23. And they /hall fay thou art my God. .

5. In regard of pojfeflion. Thus all true beleevcrs are Gods &*fo&i people, becaufe he hgth by the inhabitation of the Sp^it taken pc full poflefiion of them. As they are united to him, fois he united >to them. As he is their} dwelling place, fo in fome fenfe are they | his ManfionJ houfe* hence the Apoftie calls believers An habitation of God through the Spirit,E$h. 2. 22. They are living Temples in which he walks, they are fpiritual houfes in which he dwells y they are the terreftial Court,wherein the King of of glory keeps his abode, till he have removed them to abide with him in heaven; this is the firft.

Secondly,wherein the honour of this Condition confifts. aWherem

1. They that are the people of God in this fence are the members t h c honor of Chrift.They are united to him by faith, and he is united to of being them by his Spirit. Chrift is their head,and they are his members. Gods peo-; The Scripture makes this the honourable priviledge of all thePj5 con " godly, thsxthey are made one with Chrift,]oh. 17. 23. Jw^j 1 ^ and they in me. As the Father and Son* are one eflentially, fo * Chrift and believers are one myftically, what greater dignity

can be put upon a Creature than this, to be a real member of Je-fus Chrift?

2. Thej that are Gods people are the Sons of God. This is af-

ferted in many places of Scripture, zsfoh. 1.12. Chrift is the z.Vart?c. Son of God by natural generation,and they are the Sons of God by the grace of Adoption. Mens fervants, though they may be dear to them,are not their Sons, but all Gods lervants are his Sons •, what a high dignity is it to be the Sons of God. ? Se« how admiringly the Apoftie ipeaks of thisj>riviledgej? 1 foh* 3 < 1 ,Eter« nity will be little enough to meditateupon this glory.

$.far tic. 3. They that are thus the people of God are heirs to all the promt* fes. The Scripture tells us of great and precious promifes, 2 Pec. 1. 4. To be the heir of one promife is more then to be poffeflbr of the world ; now all the promifes are the inheritance ot'Gods people. The great Capital promife is I mil be thy God. All other promifes are but as fo many fruitful! branches Springing up from this root.Whd can tell what an high dignity it is to be the mheri-p . tors of divine promifes?

^.Farttc, ^ rffaj t fo at an t y y eo yi e 0 j q q ^ fo ave a j[ f f oe A ttr iy uUs 0 fc 0 d

as their portion. The Lord is my portion faith my foul , this is the snoft heart-cheering meditation the Church can think on in her captivatedeftate, Lam. 3.24. Whatsoever is in an infinite God, is the inheritance of all the people of God- his mercy is theirs to pardon them • his truth to plead for them , his power to defend them, his goodnefs to fupply them. All the vertue of his Arm , all the affection of his bowels, all the depths of his wifdome are theirs, as they (land in need of any of thefe; all thac God doth is for them, all that God hath ; is laid up as an eternal portion for. them.

1 Uk of The ufes of this point

I. For Examination. It fhould put all of us upon a diligent Characters enquiry, whether we be the people of God or not. ©fthepeo- How may a man know, whether he be one of the people of

P Ch f G ft d God ' l ftla11 give you thcfe three charaaers -

1 ra Virit, Gods people are a plain hearted people. Its faid of Jacob ,

that he was a plain man, Gen. 25. 27. Its not to be underftood

of his outward condition,but of his inward fimpiicity,its oppofed

to Efans Character, which is.faid to be cunning and crafty.Gods

people are men that dare not willingly diiTemble , or ufe deceit,

Efa. 63. 8. They are my people ^children that mil not lye. Men

that dare by dehgn play the hypocrite, equivocate, juggle , dif-

femble, look one way, row another \ men thac dare put on ail

forms, walk in all (ha pes, that ha\ e facets voice, .E/Wrhands,

that can weep to deceive, thatha\e God in the mouth, the devil

in cheir heart, t ! ;at car. fpeaklike Lambs, and ?A lixe Lyons y

theieareneneof Godspeople^ Godspeop:- ace bkc Nat^^id^

llmditts indeed in rvhom is no gxile, Toll. 1. 47 1 he e 14-: ^OC.

which follow the Lamb, are defenbedby thisCharuCUi I .14*

; .; 7- Vhat

.

7. Ihzt there Iras no guile fcjtnd in their month, None by approbation, none by ddlgne-, their hearts are fee for God, snd their tongue uttereth what the heart corceiveth. V is is the firft.

Secondly, They area heavenly minded people, Thofe that are 2Chara& Gods people, have thcT hearts fet on God, this is th generation of them that feekth fdei 0 Jacob, Pfal. 24. 6. Ti;ey hive their thoughts on God,& on the things of God.See how ibeApcHie de-icribesthem,F^/.3.20 Our cower fatten is in heaven jrem -whence

tis fatd of the wicked , that God is not in all their tho^ghts.Vkl. 1 o. 4. They take no pleaiure in divine difcourfes, in divine Meditations, 'f is tireforae to them to fpend any long time in matters of this nature-, but Gods people defire to fpend their eternity in fuch objects as thefe are:, they are angry with themfelvesthat they cannot with more ferioufnefle and frequency converfe with God- Their hearts are full of heaven, ana all their affections run out that way •, the things of God are very favory and felilh-ing to them that are Gods people.

3 .Gods people are an humble people. They are high in theirprivileges, ,

but they are low in their affection. LordI amHell,thou artHeaven, 3 cnar *«« faith that holyMartyr ^wicked men andHypocrites are very high in their own opinion. Self-admirings, felf-appiaudings, is their Character-, God I thanks thee , faith the Pharifee, that I am not like other men, Luc. 18. 11. the people of God think highly of others, vilely of themfelves. 1 am not meet to be called an Afofile faith that chofen vefTel Saint Paul, 1 Cor. 15.9. / am the leaft of the Afofile s^ and elfe where, I am the very chief of finners,i Tim. 1. 15. lambutDuftandAfbes, faith Abratytm/zen.iS. latter end. / am more brutifb then any man, faith that wife Agur Pro. 3 0.2 j%S*fi qnoddam monfirum fio inter filios Dei^befiia vilior, cadaverepejor, faith the holy man. Sinful! John Bradford , this was the frequent conclusion of that holy mans letters. Self'de-bafement is an infallible Character of the people of God. They have fome knowledge of Gods greatnefs,and of their own naugh-tinefs,and both thefe make them lye low. 11. For Exhortation. Carrv your felves as becometh Gods *• Vfcof

l\\z people. Exhort.

people. I have fome leflbns to commend to you.

I Dtity. 1. do nothing without Gods advice. Pro. 3.6. You that fay you are Gods people ad nothing without his Counfel. To undertake any work without advifing and confulting God,is to pro*? fefle that you are none of his. Abrahams fervant would firft ad-vife with his great Matter > before he attempted any thing Gen. 24. i2.your relation to God layes this injunction upon you. God difclaimes thofe as none of his people who make themfel ves their only Counfellors.

2. Duty. 2. Defigne Gods honour in alljmdo. It becomes Gods people to feek Gods glory: the Apoftle urgeth this duty from this pri-viledge, 1 Cor. 6. 19,20. Honour him with your Parts,with your graces: Self-feeking is an unworthy fin in the people of God.

3. Be contented to.be at his difpofing. To be what God will-, and

3 Duty. w here God will• givea blank paper [into his hand^ and let him

write what he pleafeth, We are his people to be difpofed of as he will,'what if Godfet others higher than thee? Pfal. 47. 4,What if he make others richer than thee? what if God will deprive thee of thy deareft comfort ? Murmur not, thou art his-may not I do what I will with my own ? pray for the continuance of good, for. the removal of evil, but (till conclude with thy Saviour, not as I will but as thou wilt. Unniverfal fubmiflion to God

4 Duty * s a com ty c h* n § f° r Gods people.

'\ 1. Do not alienate thy felf from God. not to Satan, not to the World-, thou art one of Gods people, tis facriledge, tis injuftice to obey any other Lord. Gods people muft not be fervants of fin, or the fervants of the Devil; when thou art tempted to any villany, reafon thus with thy felf-, Is this comly for the people of God? the people of God and (wear? the people of God and deceive ? Gods people are an holy people -, though God did not make them his people for their rnlinefle, yet he made them his, that they might be holy, Eph. 5. 27. Alexander would not have a coward called by his name. God will not own unholy men for his people.

5. Be very humble Now were not madeGflds pcople,becaufe you

5. Dfty* werQ better than others, but becaufe God would magnitfe his Jove to you. Spiritual priviledges then work right when they

3 Vfe of make your heart humble. See 2 Sam. 7. 18.

ConfoL m. For Conlolation.

1. Ton

1. Youmay expectprovifton from God of grace, of comfort, of 1. glory, and all this fuicable to a God, i Tim. 5. 8. And

2. Proteclion in trouble. Ela. 43. 1.2. Ela 63.8. 2 *

3. Frefervatienfrom the incroachments of ethers. God will fecure 3 his own people from forein powers. And

4. The audience of* theirprayers. h\k. 7.7. 4* Y ju that are not Gods people,labour to become his people: none

knows whether he be not Gods by election. Pray to Gedjdoi.1.10. lay hold on Chrift. yield yourielves to God ina holy life.

Lnks 2. 3 2. I proceed to the fecond doctrine.

That ^fefHs Chrift is the glory of all Gods Ifrael. He is the Jan. 8.53 glory of the natural Ifrael. To them he was chiefly promifed. Of Bccl. 2 them he was born, for he was, Rom. 1.3. The Son of David according to the pfh. Amongft them was he educated and brought up, with them he lived. Amongft them he preached and wrought his great miracles, and therefore is properly called their glory. And he is the glory of all the fpiritual Ifrad, as well as of the literal. Jefus Chrift is called the glory of the Lord, Ifa- 40. 5.. and Chap. 60. 1. He is called the Lord of glory, in 1 Cor. 2.8. and fames 2. 1. and here is he alfo called the ghry of I frael. In the opening of the doctrine I (hall (hew you,

1. The aature of glory. m 2. How Chrift is the glory of Gods people.

I. For the nature of glory-you may take it thus, 1 what

• Glory is the refplendency of fome folid and eminentgood. Glory is

There are three things concurring to glory, which areexpref- T1 ? rce fed in this defcription. th,n £ s

J1. T he foundation of it is fomthing that is good. GoodnefTe and makc"^ glory are Synonyma in Scripture , they are put one for another, Glory. J befeech thee, faith Mofes to God, fhew me thy glory, Exod. 33. I* 18. faith God verf. 19. I mil maks *H my goodneffe pajje before thee. That which Mofes calls glory, God calls goodneffe. Nor is it every good> but fome folid and induring good, which is the foun-cutionof glory-, the Hebrew word^vvhich isufedfor glory,. fignifies weightineffe otfolidity , to teach us that it muft be a good that hath fome weight in it, which makes up glory •, the Apoftle mentions a height of glory, 2 Cor. 4. 17. The fame word in the Hebrew which figmfcth Jbame , fignifies alfo lightneffelr1\?be> caufefuch things as are; light and worthlefle, are difhonorable. 2. The good which is the foundation of glory muft be eminent and

excellent

~g% Chrift the glory of his people.

excellent. Ordinary good may be laudable and praife-worthy , but it cannot properly be called glorious- we do not affix the name of glory to any thing which hath not iome tranfeendency in it.

3. There muft be a refptendency and Shining forth of that 3 eminency, elfe it cannot be glorious. Gloria quafi claria , faith A-cjfiinas, becaufe glory is the bright Alining fjich of excellency. Pearls when they are in the 'Jea are precious, but they are not called glorious, till they be polifhed a^id fparkle out their bright-nefle. The Sun is not glorious when tis objured with a Cloud , but when the beames mine out, then'tis glorious. A bright-fhining day, we call a glorious day. Thus much for the

1 \, firft -

ref eels * L Ctiri ^ 1S the S lor y °f the P eo ple of God in three Re-ChrTftis fpe^s. '

the Glory 1. He is the procurer of all their glory. Many glorious excel-or his peo- lencies do the people of God in Joy. Glorious things arefpoken of P lc thee O thou Cify of God, Pfalm 87. 3- The Sanduaryof God is

1 -R e JP ea called a glorious high throne, Jer. 17. 12. The people of God in regard of their glorious enjoyments are called Glory in the ab-ftrad:, If a. 4. 5. Now whatfoever glorious priviledge doth appertain to the people of God, they have it by the procurement and purchafe of Jefus Chrift, Eph. 1.3. To inftancein fome particular privileges* j I. Election. This is one of the fundamental glories of the peo-

ple of God. Others arc paft by, they are chofen to life. In this they are advanced above all mankind befides-, this privilege of "glory is in and by Jefus Chrift. See Ephefians 1. 4. Chrift the firft elect is the foundation of the ele&ion of all the reft. £. 2. f unification. Its the glorious priviledge of Gods people ,

that they have obtained this grace not to have their fins imputed, but to have all their guilt done away, and themfelves made righteous in the fight of God. This is an unfpeakable glory. Sin and goilt,are the only (hame of the foul, the removal of guilt ; and the application of righteoufnefle makes the foul very glorious- the Church triumphs in this, Jfa. 61.10. Now this glory is the fole procurement of Chrid God juftifies his people in and through Chrift : he is therefore called by the Church , the Lord our right eoufnej[e,]er. 23.6.

Chrifi the glory ef hispiopte. ?99

3. Santlificati.n. Its the great priviledge of the people of 3> God that they are renewed and fanctifred with grace. The Kings daughter is all glorious within. Plal. 45. i""3- This glory no wicked man enjoyes. Now this is the procurement of John Chrift. 7e are wafh?d, ye are\fanclified , in the name of the Lord fefo, and by the Spirit of our Go d y 1 Cor. 6. u. The Con: nication of the graces of Chrift is the fouls holineiTe.

4. adoption. It's the greateft honour of ahe people of God 4, that they are made the Sons of God • though by nature they arc enemies, yet by grace they are made Children. Thisisanin-eonce vable glory • the Apoftle fpeaksof it in a way of admiration, 1 foh.$ .1. To be a Servant of God ts glorious, buttobe a

Son is the higheft glory .Now this honourable priviledge is by the procurement of Chrift, he that is the Son of God by nature, makes us Sons by grace : He hath predeftinated us to the Adoption of Children hy Jefus Chrift, Ephef. 1.5.

5. Salvation. This is the higheft privilege which uny of A-dams poilerity are capable of, to enjoy everlafting Communion £ with God, to fee his face and behold his glory. Now this glory is ours, becaufe Chrifi is ours • The Apoftle aflerts this in 1 Pet. 5.

I o The God of all grace who hath called us into his eternal glory by fefus Chrift . had not the Lord Jefus Chrift been ours, eternal life had not been ours -, God hath given to us eternal life, and this life *• is in his Son. We can name no fpiritual privilege wherein the g'oryofthe people of Godconfifts, but it muft be owned as the procurement of Chrift. All the graces of glory, all the promises of glory, all the pearles of a Chriftians Crown of glory, are-the purchale and merit of Jefus Chrift, he hath made us Kings and Priefts, Revel j. 16. All is by Chrift. 2 Re r pe ^

2-Heisthe maintainer and pre fewer of their glory. Thouftjah ' increafe my greatnefs, faith David, and comfort me on every fide y Pfal.71.21. The fame Chrift that doth purchafe our glory, doth increafe it and maintain it, thou maintaimffi my lot r Pfa. 16. 5. Chrirtians would foon iofe all their glory, if Chrift did not maintain itto them, and them in it v he mainlines their graces, he maintains their comforts, he fets the Crow.i upon their head, and D r n he keeps it from topling off, otherwife it would presently fell. 3-^Tf w

3.He is the matter of thtirglory. Ail a Chriftians «lory may be fummed up in this fhort fentencef Chrift is mine, Tdle Detmjol-hmeum, Takeaway Chrift, and you haveftript aXJiriftianof all

his,

m 00 Chrift the glory of his people.

his glory.This made the Apoftle hy,Chrift is all in all^ Col.5*1 i. & ellewhere, / defire to kjioVv ncthingbpit fejusChriftand him cruel* fied y iCo\:2. 2.the Apoftle fpeakingof the Ceremonies of the Law, ' faith-, thai the body is Chrift, Col. 2. 17. we may fay of all the glory of a believer, that the body and marrow of all is Jefus r Chrift. If we coniider juftitfcation, what is that but C hrifts righ-teoufnefle imputed ? if we look on fanctification , what is that butChrifts holinefife imparted ? if we confider falvation, what is that but Chrift fully in joyed. He is the center in which all the fines of a beleevers glory meet. Chrift in jou the hep of glorj^ Col. 1. 27. Confider but what Chrift is to a believer and it will appear that he is the matter of his glory.

1. Chrift is their King. Believers have this honour, that they are the fubje&s of Chrift, andhave him for their King, Zach. 9. 9. A good King is the glory of his people-, Wicked Kings are the frame and forrow of their people, but good Kings both their glory and their joy. Chrift hath all qualifications of a glorious King. He'isawifeKing,amercifull King, a high-born King, a bountifull King,a holy King. Its an honour to the people of God that they have Inch a King. 2. 2. Chrift is their head. Beleevers have this honour that they

are the members of Chrift. God hath given him to be their head and them to him as members, Eph. 1. 22. Is it not honourable to have fuch a head ? Chrift is thehead of principalities and powers, and they glory in it, that they have fuch a head • beleevers have muchmore honour to glory inhim,for by vertue ofChrifts headftrip over them,they come to be made one with GW,which is the higheft glory a Creature is capable of.

3 1.Chrift is their HW^d.TheHusband is either the glory or the dimonour of his wife.An evil Husband is the reproach of the wife, 3 # but agoodHusband the Crown.Chrift is the Husband of his people. He hath married her unto himfelf in truth 3 in faithfulnefs•,and in mercy ,Hof. 2. ^9,20. and he is ib excellent a Husband, that the foul that is marryed to him cannot but be glorious. What glory a King can put upon his fubje&s, [a head upon the members, a husband on a Wife,that glory doth Chrift put epon his people.

The

C Information. 9 v feof.

TheUlesare, 2 Exhortation, Injortn&tu

IConfoUtion. l ' Le ^

i. Por Information, i. That Chrifi himfelf is a glorious perfon • he is the glory of his people, and therefore he muft be glorious himfelf. It was prophecyed of Eliachim, as a Type of Chrift That thtyfljould hang on him all the glory of his Fathers houfejbfa. 22. 24. God hath put on Jefus Chrift all the glory that is imaginable, there is nothing in him but what is glorious ^ His name {ball be called wonderfully Efa. 9. 6. He is glorious in his perfon Ht£. i. 3. God and man j Never fuch a perfon in the world,two natures perfonally united. He is glorious in his works, his work of Creation, Redemption, his works of providence ^ As he is God, thefe are his works, as well as the Fathers- He is glorious in his Offices, never did the Offices of King, Prieft,Prophet, meet in one perfon befides. He is glorious in his graces as man,he was full of grace, the fpirit was not given to him by meafure. In whatever notion you look on Chrjft, you will find him to be glorious ^ the Jews looking on him with a malicious eye, faw no glory in him Eja y 53. 2. but to them thatftudy his excellency,he will appear incomparably glorious-, unto you that believe heisT'h&an honour, 1 Pet.2.7. he is either blind or malicious that will not fee and acknowledge Chrift to be every way glorious •, he could not be the glory of his people, if he were not fo in himfelf,

2. Its m SJhonour to be a follower of Chrift. Great perfona- * « -ges think they gobelow themfelves when they embrace Religion-, ' »* for them to pray, to follow Sermons, and to perform other ex-ercifes of religion, they judge fome kind of difparagement. Pro* phefie in the Land of fudah 0 Seer, faith Ama^iah to the Prophet Amos 7. 12,13. but prophefie not any more at Bethlem, for it Is the Kings Court, Religion may do well for men of a meaner rank but for Nobles and Gentlemen its too great a ftain •, the real foN lowing of Chrift is the greater!: dignity that mortal man is capable of, let the brother of low degree rejoice in that he is exalted, Jam. 1. 9. Grace is the higheft promotion, the beft kind of exaltation. Grace with difgrace is greatnefle. poverty with purity is preferment , Religion with reproach is renown. The people of God have accounted debafements for Chrift promotion,- lb didMo-fes } Heb. 11. 26. fo did the Apoftles, they rejoyced that they

KkK wrt

were worthy to fuffer fhame for the name of Chrift,h&s 5. 41.Grate iisthe true gentility, the true nobility of the foul. A Subjed of , Chrift is a higher title than a Rule cf over men •, great men add to

their greatnefs by following Chrift and his ways, 1 Chron. 4. 9

And then we learn _ 3. That they can have no true honour that want Chrifl. A man

3 Lejjon. ma y b e born of great blood, defcended from Noble Anceftors,

born to great poUefllons, yet if Chrift be not his, he is a ftran-ger to true glory. Since thon waft precious in mine eyes , thou haft been honourable , Efa. 43. 4- Antiochns Epiphanes is called a vile perfon, Dan, 11. 21. his outward glory made him Epiphanes il-luftrious, his wickedneffc rendred him a vile perfon, Arife,jhine for thy light is come and the glory of God is rifen upon thee, Eia.6o. 1. Till Jefus Chrift be rifen upon the foul, it inherits nothing but fhame. Wicked men that have no intereft in Chrift are called by all dishonourable names. Drofs, Pfa. 119. 119. reprobate filver Jer. 6. uit. AChriftleffemanisin'theHerauldryof Heaven, the very off-fcouring of the World. And then

4 Leffon. 4- The glory of God is the beft and true ft glory. Some men glo-

ry in their wealth , others in their birth, others in their beauty, others in their Children, others in their Titles of Honour^Thefe are all good things in themfelves, and have fome kind of glory y but a child of God hath a better foundation of glory than any of thefe. Thou art my glory , faith David to God, and the lifter up cf my head, Pfa. 3. 3. He that hath Chrift for his portion, is the richeft man,and hVthat hath Chrift is for his glory, is the moil honourable man.

*• 1. This is lafting glory, wealth ,ritels of honour,&c. theylaft

not , doth the Crown endure to Generations f Pro. 27. 24. but Chrift abideth for ever.

2. 2. This is foul-fatisfying glory. Other glory iatish'es not, Ha-

man wanted Mordecals Knee, and becaufeofthac , all his glory was nothing to him, Eft. 5. 11,12,13. and then

3. 3. This is glory that commends us to God.

4. 4. This t6glory in the other life, Pfal. 49 16,17. This made the Apofde neglrfE all thefe external glories,and triumph inCrhiil,

EM. 3.4,5,<V%8, f%.Vfeof **■ ^or Ekiic nation. This Do&rine commends many duties Exhort. ^ all Gods people.

1 Duty. 1. Acknowledge all your glory to be fnm him. The pride of

jnens

men?beans is fo great within them , that they are noC willing to own Chrift for their Rayfer • they attribute all their glory to themfelves ; we fhould not 'fo be injurious to Chrift as to rob him of that glory which belongs to him • the Elders in Heaven attribute all their glory to Chrift, and accordingly give glory to him Rev. 5. 9 10. All your priviledges will be the more dear to 2 * ® m J you when they are looked upon as the -procurements of Chrift.

2. Be not afhamed of Chrift , difown him not for fear of trouble or danger. It was Peters fin to deny Chrift for fear of the Jews-, the truths of Chrift, the name of Chrift, the Ordinances of Chrift, the Sabbaths of Chrift, every thing of Jefus Chrift is an honour to his people , and honourable in it felf-, its to deny him to be glorious, to difown him. Confider what our Saviour hath fa id, Mar. 8.38. He that is afhamed of me and my words,of him will I he afhamed before my Father, c^r.The Apoftles were not afhamed of Chrift, though they were forely perfecuted for his fake -, they own'd him$hey preacht him, and falvation by him, in the face of his enemies, Alls 5. 29. Let Pagans be afhamed of the dunghill gods, lee Turks be afhamed of their Mahomet, let not Christians be afhamed of Chrift, or of any of his 3 Duty. truths.

Thirdly, glory in him wherever you come. Men are ufually fet-ting out their glory in every company >, if they have any great kindred, if they have any excellent poifeflions, they are continually fpeaking of thera •, how fhould Chriftians glory in Chrift my fonl fhall make her boaft of the Lord, faith David, Pfal. 34. 2* And elfe- where, whom have I in heaven bat thee ? they are the words of Afaph. Pfal. 73. 25. A foul can never fufficiently glory in Chrift-, you may glory inordinately , and immoderately of all worldly things, but you can never glory fufficiently of ' Chrift. 4. D*J-

4. Lahtur to be a glory to Chrift. The people of God are called Gods glory Efa. 46. 13. And the glory of Chrift,! Cor. 8.23. ^ Eminent Saints are a glory not only to the Church, but to Chrift him felf •, h*ft thou not confidered my fervant Job t the Lord makes his boaft of him^Cap. 1.8. fob boafts thathehathfucha Mafter, and God boafts that he hath fuch a fervant- fuch as are full of gracc,fuch as make it their ftudy to fpend and be fpent for Chrift,they put glory on Jefus Chrift, and make hira better eftee-

Kkk z med

med in the world •, 'lis the fouls greaieft glory to be a glory to Jefus Chrift. All the glory you bring to Chrift here, will be your own glory hereafter. n 5. Let no temptation draw you from him. Change not the true

5, Duy. chriftian Religion, for any fa lfc Religion-, hatha Nation changed their gods, that are no gods } but my people rave changed their gloryfor that which doth not pro ft , Jer. 2. 11. Whatever Religion, whatever opinion, amongft thofe that are called Chriftians, derogates from Chrift, is a falfe Religion. Arminians derogate from his grace by fetting up freewill in the room of free grace ^ % Papifts derogate from the fatisfa&ion of Chrifts blood,by annex-; . ing the merit of works. Socinians derogate from his Prieftly office, by denying the merit of his blood. Arrians derogate from the glory of his perfon, by denying his divinity. All the up-ftart opinions amongft us, though they would be accounted Chriftian, militate againft the glory of fome of his offices •, Whatever opinion doth caft any cloud upon Chrift who is the churches glory rejed: it.

6 Duty. 6, Be care full tofecareyourinterefi in Chrifi. Prove that he is yours, and that you are his,2 Cor. 13. 5. All yonr glory depends on him,if he be not yours, you can inherit nothing but fhame here and everlafting (hame in the other life.

^llfcof III. For Confolation. Itsfull of comfort to the people of God.

of Confo- 1. In the want of eternal glory, Its the portion of the people of

i- Cafe, pod oftentimes to be deftitute of all worldly glory. They have neither riches nor honours,nor any of thofe promotions in which the world glories ^ if Chrift be yours you have glory enough. A child of God may outglory the highefi of men •, he hath greater honour than crowns, fcepters, &c. thefe are dying honours, ill gotten, and ill ufed fometimes, but Chrift is the bcleevers honour %i weighs down all other glory. Its fome difparagement to Jefus Chrift, that thofe that enjoy intereft in him,(hould complain for want of other honour- when thou heareft of men boafting offuch and fuch things, fet thy Chrift againft all their glory v and thou canft not envy them, or wilh thy feif in a better condition. r z.la cafe of difgraces Its the lot of Gods people to be vilified ,

reproached,debaied in the wox\d r we.are the offcouring of all things. 1 Cor. 4, 13 Jefus Chriit is able to give you glory enough to gild over thefe reproaches. There's enough in Jefus (Thrift to male a Chriftian not .only contentful even re Joyce in reproaches. Let.

men

men revile, defame , ftudy to put all the ignominy they can upon a Chriftian, while Jefus Chrift is his glory, they can never take a-vvay his Crown..

Chrift ihe Gift of God J OH. 4. ic. Jf thonkfteweft the Gift oj God.

TH E words are part of a heavenly difcourfe, between Jefus Chrift and a Samaritan woman. Jefus Chrift, in his return unto Galile, pafleth thorow Samaria . being weary with traveling, he fits down at Jacobs well , to repofe himfclf, while his Difciples went unto the City to buy meat. A poor woman comes to the Well to draw water-, our Saviour knowing that the end of his comrnginto the world was tofeek^&fave that which was loft, having fuch an opportunity offered, enters into difcourfe with the woman. The firft queftions he propounds is, that (he would give him a little cold water to drinJ^,\txte 7. where we mayobferve, the great poverty of Chrift , he that gives to o-fchers the water of Life, is fain to drink common water. Though he was rich, fatththe Apoftle, yet for our fakes he became poor j hat we through his poverty might be made rich, 2 Cor. 8. 9. The woman of Samaria denies this fmall curtefie, (he puts him off with a queftion verfe q.How is it that thou being a Jew,askeft drink^ofme which am a woman 0/Samaria $he doth in effed give that anfwer to him. which uncharitable people ufe to give to poor ftrangers, that he fhouid go to his own countrey,and there get relief ^ unto this queftion our Saviour replies in the Text, If thou kneweft the gift of God, and who it is that faith unto thee give me to drink^thou 'ftouldeft have asked of him, and he would have given ihe living water. In which words he doth preach himfelf to her as theSaviour of the world.

The words are our Saviours difcovery of himfelf? andthey may be d-ividedjfor methods' fake,inio thefe two parts.

i.A.

frtJi too™*'{<??.

i. A precious mercy , a gracious bequeathment, called here * gift.

2. Here is the Donor, or Author of this gift, that is not man , not any Cr eature, but God himfelf. Thefe two afford us this comfortable lefTon , name-DoB ly.

That the Lord Jefus Chrift is the gift of God to his people. That by the gift of God in this place is meant Chrift, appears from the next claufe which is exegetical and explanatory of this, and whs it is that faith unto thee give me drink^ It/s as if he had faid, I that fay unto thee give me to drink, am no other than the gift of God. Jefus Chrift is the free gift of Gods grace to his people. If we fearch the Scripture,we (ball find that wherever mention is made of Chrift , the manner of conveyance is faid to be by way of gift. See fohn 3.16. God fo loved the world that he gave his eni } j begotten Son , and if a. 42.6. I ml I give thee for a Covenant of the people, for a light of the Gentiles. So Ephef. 1. 22. He gave him to be the head of all things to the Church, and fohn 6. 3 2. My Father, iaUh our Saviour fpeaking of himfelf, givethyou the true bread from heaven.

In the opening of this point I fhall fhew,

1,.That Chrift can be no other then a gift.

2. The moving caufe in God of this gift.

.3. What an excellent gift Chrift is, a gift of gifts,

4. How Chrift is faid to give himfelf, when as he is the gift of the Father.

5. Wnether Chriit be given to all men indifferently ? if not, to whom is he given f When 1 have opened thefe I (hall come to application.

1 That 1. That Jefus Chrift can be no other than a gift. I fhall give

Chnft can but one Argument for the proving of this, namely, He wuft either °th" T ^ er ^ e ^ &$*> or ^ y* YC hafejr by force : but he is not ours either a gift.' W force,or by purchafe,therefore he is ours by free gift and dona-proved tion..

1 He is not 1. Jefus Chrift is not ours by force. We could neither extort ours by him from the Father by violence, nor fteal him by fraud. Jefus orcc * Chrift is the Sen of his Fathers bofome, John 1.18. The bofome is a place of arTe&ion , and a place of fecurity. Should any Creature have approached to the bofome of God , to have taken away this >ewel,erther by violence or by fraud, Gods wrach would pre-

fently

fently have flam'd out upon the Atremptors, and have confumed them. A man may have his child taken from him , either by violence, or by fraud: but it is impofiible that the God of heaven (hould be deprived of his Son by any of thefe waies.

And befides, Jefus Chrift is God of equal power with the Father, and it is not poflible that either force or fraud flould prevail over an All-powerfull God. Labans Gods were taken away from him by ftealch, Rachel took them and hid them in her Camels furniture, Gen. 1.34. Idol Gods are lyable both to force and fraud, but the true God cannot be indangered by either of thefe means.This is the rirft. And then, ' Hc ca

2. Jefus Chrift is not ours by purchafe and fale. We find no- noc ^ e thing at all in Scripture of Gods making over of Chrift to the curs by world by bargain and fale, but of his making him over by deed cf purchafe gift, we readjvery frequently. for4rea-

There are four things which make it evident that Chrift cannot be ours by way of purchafe. ^ -

1. It's a very great derogating from the bounty and liberality of * ea J°* God. God is a God of liberality and munificence, he giveth liberally to att, as the Apoitle faith, Jam. 1.5. It's too far below

God, to fet his benefits to fale. He needs nothing which Creatures have to give ; of him, and from him^and by him, are all things Rom. 11.36. It'sa difparagement to Ktngs to turn Pedlars,it's an implicitcdenyalofthe bounty ofGod,to think that hefhouldfel # his Son into the world.

2. Mans indigency. Man is a beggarly and neceffitous Creature, he hath not wherewithall to purchafe the leaft common bleifing ; and therefore is unable to purchafe fo great a treafure 2 *Rt a fo* as Chrift is. Had God fet his Son upon a price, all the revenues

of the world, if they had been paid to eternity, would not have amounted to one minutes purchafe, thoufandsofRams, ten thou-fand Rivers ofOyly the fir ft born of a mans body, is not a valuable price for the expiation of one fin, Mic.6.7. if all the mountains in the world were Diamonds, if all the Duft of the earth were gold of Ophir, if all the vaft circumference of Heaven were piled up with Pearls and precious ftones, all this wealth would noc be worth the little finger of Jefus Chrift; (hould all the Sons of men, and all the Angels of Heaven be fold for flaves, the price of all thefe would not be worth the border of the garment, or the Shoo-latchec of Jefus Chrift, And then befides, whatfocver man

hatli

hath to give is Gods already •, the whole world faith God is mine, and-the f~nlntfs thcwf\Pfa 50. 12.man can give nothing to God but what is his own. God is too liberal co fell, man is too needy to buy Jefus Chrift. And then

3. Chrift was ^iven in the purpofe of God before man was : the 5 '*ea J on patent was fealed from eternity , albeit the actual donation of Chrift was in the fulnefs of time ^ Albeit the promife of Chrift was in time, yet the abfolute determination of the thing was before time. It's faid of Chrift, in regard-of his God-head, that his goings forth have been of old from evtrlafting^AJic.^,2.Thc goings forth of Chrift as a Redeemer, in regard of theCounfels of God, have been from everlafting. Creatures that are but of . yefterday cannot purchafe decrees that have been from eternity. And then befides. 4,-Reafo* 4« Chrift is the purcha [er of man^and therefore men cannot be the pur chafers of Chrift •, that he is the purchafer of the Church is clear from that of the Apoftle, Alls 23. 28.theredemptionof the Church isj by the purchafe of Chriilsblcod^Keaven it felf, which is the inheritance of the Church , is called a pur chafed 'poffeflion, Eph. 1. 14. there's no other purchafer of this pofleflion but "jefus Chrift. Now it's a contradiction to fay that Chrift is the purchafer of the Church, and yet to affirm the Church to be the pur-2 what chafer ofChrift •, thus much for the rirft particular, moved 11. The moving caufe in God of this gift. The Scripture at-

God:o* tributes this to the love ofGod* Joh. 3 16. God fo loved the World S ,ve . , that he gave his cnlj begotten fon. Jefus Chrift is a Garment fpun chr out of the bowels of divine love. It was love that made the eter-

nal decree • It was love that made th* promife , and it was love and nothing but love,that did actually fend him forth.

This the Apoftle teacheth us, Rcm.$. 8. Godcommendethhis Lve torn in that ^ When v;e werejet fnncrs , Chrift dyed for us. The Schoolmen lpeak of a tw r o-fold love of God^An antecedent love, and a fubfequent love, the former they call a love of Companion, the latter a love of Complacency • this latter love is the purchafe of Chrift, not the caufe of Chrift. God cannot leve any of loft mankind with a love of delight and complacency , but as he beholds them in Chrift. Chrift muft be ours, and we His, before God can love us, fo as to delight in us-The Apoftle fpeaks of this, Eph. 1.6. where he tels us, that God hath made us accepted in the beloved •, this love of acceptance is for Chrift and through Chrift,

but

Chrift tkGift of God. S69 1

Irot die love of pitty was that which fctcht. Chrift out of the bo-fomof the Father. God feeing the mifery of mankind, pittu «dthem, was unwilling they fhould beforevermifcrable, and this love of pitty put him upon thoughts of faying them by the fatisfaction of his Son. This fpring of r our falvation the Prophet (hews us, Ez,ekj 16. 5, 6, 7. we did not pitty our £clves,no other creature pittied us, the God of piety had companion on us & his companion drew his fon out of his bofom,that in and through him he might love us with a love of delight and acceptance-, herein is love , faith the Apoftle, 1 Job. 4. 10. Not that we lovedGod^but that God loved us^andfent HiSon to be the propitiation fw our fins. Chrift is the caufe of hisFathers delight, & the fruit of his companion to the world-, this is the fecend particular, III. Tor the nature of this gift. I fhaM lay tbat down iuthefc fix particulars,which are as the properties of it. TheE*>

1. It is a gift which is accompanied with the [fecial favour 0/G^ cdleiit <3od may give men other things , and yet hate their perfons ^ he properties may give a man wealth, and yet afterwards caft him into Hell, fo of th»

he did the rich glutton in the Gofpel^ he may give a man honour Gi £* and yet continue to be his enemy, fo he did to Haman •, he may ,,Fr *f9 give a man the knowledge of au outward things, and afterwards condemn him, fo he did the Heathen Phitofophers : but to whomsoever he gives Jcfus Chrift, he gives all the love and affe&ion of his heart-, he hath made us accepted in the betoved^B^h. 1. 6. God may be angry with a perfon to whom he hath given his Son *

but he cannot hate him, the enmity between God and man h for ever done away when Jefus Chrift is beftowed.

2. It is an ex:rnal gift. God may beftow other gifts upon men and afterwards fee caufe to remove them h he gave a great eftate

to Job, and took it away again fob. 5. He gav* the Crown to ,,r ^ r 9 Saul, and took it away for the abufe of it» he gives men children and they live to fee them all devoured by death : but thofe to whomChrift is gtvendo enjoy him for ever-dearth that.ftripsa man of all other things,putshim into a better and more glorious pof-{^effion of Chrift than he had before.God gives other gifts to men, and afterwards repents and withdraws them again,but the gift of Chrift is a gift without repentance ,Kom.i 1. 22.

3. It is a foHl-fatisfjinggifuOthtx gifts do not fatisrre the foul 2 ,p r6 * ert m riches and honours are infuffident gifts. W'herfore do ye lay outmonj onjhat which is not bread, and your labour for thai »,vki:hfatiffieth

ehriftthe Gift of God.

noS 7 iEh. $J. 2. No external gift can fill aH tjiedefires of the foul, the foul hath a capacity ftill of defining and receiving more, but Chrift fatisfies the utmoft capacities of the foul, the foul that once knows himfelf to be polTefled of this gift cannot tell how to make another requeft to God. I have all, my Brother, faith Ja-cob to EJkfo Gen. 33. 1,1. Efaa faith, I have much, v. 9. but Jacob faith I have all;. the foul cannot fancy a higher gift than Jefus Chrift is.

4,Prtffrt/ 4 Itisacoinprehenfivje gift. Jefus Ghrift is a pregnant gifr,the foul fhall never be able to number up to the longeft moment of e-ternity ail the particular gifts that are comprized in this rich Cabinet, the Lord Jefus, The Church calls Chrift a bandit ofMjrrh a clufter of Camphire, Cant. 1. 13. 14. be.cauie fo many gifts are bundled up in this onc-gift; the Apoftle mentions fpiritual bleffings in Chrift ; $ pfi»< .1. 3. There are millions of biejdings in liis one bleffing ; the compendium and epitome of all gifts is Je-fus^Chrift. As Leah faid when Zilpha had conceived, iaith (lie, a troop cometh, Gen. 30. 11. when Chrift is given to the foul, he may fay fo more properly, a troop cometh. All the train of fcrip-/tural bleiljngs follow at the foot of this great gift of God.When the Scripture fpeaks of Jefus Chrift, it ufually mentions variety ;of gifts. See 1 Cor. 1. 30. He is made to us ofGod % wifdom, righ-teovfneffey Salification, Redemption •, when Chrift is given to a loul alf the prorrufes are given with him , when Chriit is given all the graces of God are given with him, when Chriit is given, all fpiritual privileges are given, when Chrift is given, pardon is given, Peace is given, Salvation is given- All things areyours,faith the Apoftle, 1 Cor. 3. 22. Life, death, things prefent, things te come, and you are Chrift s. Other gifts are parvum in magm, little in muchjbut Jefus Chrift is magnum inparvo, much in a little , yea he is as the Apoftle faith, allinaU. God hath no greater gift tobefcovv> man hath no greater gift todefire.

$.Pn$erty 5. It is a gift that Jantlifies all other gifts. There is no fweet-nefle in any other gifts without this- All the gifts of God without this gift, are fnares and curfesto them that receive them-, wealth without Chrift is the greateft poverty, heahh without Chrift is the worft lkknefTe, honour without Chriit is the greateft difgrace. God gives nothing in mercy till he gives Chrift, he that hath Chrift en joyes wuat he wants, and he that wants Chrift hath not what he in joyes. Lord y what wilt thou give me , faith jilraham^

feeing

€hrijl tleGrft of God. & f

feeing I£0 chiUlcffe, Gen. 15. 2.be muft have a chiW;or he could have had no Chrift, for the Mefliah wa"s>o come out : of his loin's Gen. 12.3. Abraham knew all he had was too little if God ffiotrld not add Ghirift- thats a fearful 1 imprecation which David ufeth agai'nft theimplacable enemies of God, Pfa. 69. 22, Let their table become a fnare, and that which fhould have b-een for their welfare, let it become a trap • this will be the refult-, thjs will be trfe event of all orher gifts, without Chrift they'will' belike t Abfokms Mule and locks, the certain mine of him that received them. Its one great vanity which Solomon obferved in his time, namely riches kept for the owners thereof to their hurt^ Ecdef %t\ 3. All that ever a man hath from God, if he beftow not this gift on him, will be for the hurt of him that owes it, This is the caeleftial fait that feafons and fweetens all gifts.

6. It is fftch a gift as gives a man a fpirittial right to all other aiftf. Whatever outward gift God beftowes on men, they have 6*?™$**$ a civil right and propriety in it. The tenth Commandement doth fully aflert propriety, but they have no fpiritual propriety till* they come to have an intereft in Chrift, Adams fin loft*his right to the Creatures, this right isreftbred by Jefus Chrift'- now untill a man hath an intereft in Chrift, he is in a fpiritual fenfe, butanufurper of what he enjoyes, this gift doth reinveft a man into a trne propriety to all worldly enjoyments, Ali things are * jdfitrs,ftnd f je are-Chrlfts, 1 Cor. 3. latter end:, he that had: aivintereit in thrift of God en joyes all other gifts not only by the tenure of com mo-h providence.but by the title of a fpecial pro-mife.Thts is the third particular.

IV. How Chrift is faid to give himfelf, when as he isthe gift 4 how of the Father. That he is -faid to give himielf, is/manifeft Chrift is , from exprefs Scripture. See Gal.L4.and Eph.$. 25. Chrift is both the both the Donor and the gift in two refpefts. ' V °a°u*

1. Chrift as God doth whatfoever the Father doth.. Opera Tri-^ nitatis ad extra funt indivifa. The work of mans Redemption by 1 .RefpeZi Chrift is an external work, and fo it was both decreed and contrived by the joynt confent of all the three perfons. z.Refpeft

z. -Chrift did voluntarily fubmit himfelf to this wor^ The Son "' of God is God equal in power, and Authority to the Father. No Law could be impofed on Chrift, without his own voluntary con-fent^the Father could not have given the Son, if the Son had not

L\\ z given

ttvcn hitnfclf. See Ffal. 40. 7. Ic wasnotanA8ofcompuifio,tr utan Aft of gracious Condefcenfion in Chrift to be grven for the falvation of man, therefore he did as truly give himfelf, as he was given by the Father • the Covenant between the Father and the Son is mentioned, jE/i.53'. 10. This Agreement was as voluntary on the Sons part,as on the Fathers part-,thus much for the fourth particular. <To 5* Whether Chrift was indifferently given to all men, or to whom fome only in particular. I muft lay down two Atfertions for the Chrift was clearing of this.

fcfren. I. That all mankind hath fome benefit bj fefus Chrift. The

1 Aflcrr. ^j-u U p 0 n the Sin of Adam would prefently have been deftroy-ed, if the promife ef Chrift had not been interpofed,the worft of men have the benefit of being and prefervation by reafon of this gift of God. Aff crt If- Chrift as a Redeemer is not intended'for all without difference ,

Chrift as a tut only far the Eletl. That Chrift is in Gods intention given only Redeemer yuhem,is clear by thefe five Arguments, namely, given to x . Chrift is given as a Covenant. Now all are not f<tderati y all the Elcft are noc in Caveruni with God. All are not outwardly in Cove-S$A^" nanc withGod^all that are outwardly in Covenant, arc notin-1 Ann. wardly in Covenant,fomc live and dye ftrangers to the Covenant. 2, Chrift is given to none but to fuch as art given to him.Now all 2. Arg. are not given to Chrift-, our Saviour diftinguifheth between the world and thofe that are given him out of the world, foh. 17. 6. 3T, All to whom Chrift is %ivenfltall be faved. God cannot lofe 1-^f' his intention-, but all ihall not be (wcd.Ergo. Sttf*h.6. 37.

4. Chrift is given only to his feed. Efa. 53. 10. All are not his 4 Arg. fied,fome are the iced of the Serpent. And then,

5. All thofe-to whom Chrift is given bj the Father y are in time w $^Arg. nited to him. He is given to them as their head,they are given to

him as members: butall are not united to Chrift, nor Chrift U> them. Ergo. Thus much for explication.

Mod of the Texts brought by Arminians have; fomething, iin the context that doth neceflanly reftrain the univerfal term to a cert-ain number or kind of men, as that in 1 Tim. 2. 6. The Apoftlein that Chapter doth not fpeak of ^//individuals , but of all forts and degrees of men , as is clear from v. 1,2. Andfo that in Htb. 2. 9, A place much infifted on. This term[ everjman^ k neceffarily reft rained to fbme particular men ^ this tvevy man

is vetv-iccalled many fons,every man that i* a Son did Chrift taft death or, and then v. u. this every man is they that are fancli-fed , and then this every- man is fpoke/i of fuch as are brethren to Chrift. Now we deny not that Chrift tafted death for every one of thefe. So that in i fob. z. 2. is clearly reftrained by the con^ text^ world is put for Gentilts in oppofkion to fewf , not for every particular man in the world, and beiides, the word Advo-cate mentioned wr.i. tels us in what fenfc we muft take propitia-cioa.One part of the Prieftly Office of Chrift is not to be extended farther than the otherAdvocate propitiation are the twoparts of the Prieftly office ofChrift, Advocate notes his Interection t Propi-tiatio»\hisfatisfdfl:ion.Now,why his fatisfaftion fhould be extend-edfunher than his intercefft'on ,1 fee no reafon,both of them belonging to tke fame office. Now he is not an Advocate to zW.Joh. 17. 9.Therefore neither is he in that fence ^propitiation for all.If it be Slid, Chrift prayed for thofe that were not elected, as Luc. 23-* 34. we muft diftinguifh between the prayers of Chrift as meer man, of which that was one, and the prayers of Chrift as Mediator: that prayer foh. 17. is made by Chrift as executing his Mediatory office, from his Interceffion in that prayer fane are exprcfly excluded.

The Ufes follow, which are,

1. JRorInformation.lt teacheth us three Leffons. Mormatk iv TUfreenefs of our falvation. Proud Papifts tafk of meri- uLtfm

ting Heaven, they will have eternal life not to be Gods gift, but mans purchafe. We have learned better from Scripture, that eternal life is the gift ofGod^Ko.6. ult. And this text (hewsit. Chrift himfelf, who is the meritorious caufe of our falvation,is the gift of God. This is the Record , faith the Apoftle, That God bath given to us eternal life, and this life is in his Son^ 1 J0J1.5. 11. We are not able by any power of our own, to beg falvation, we are not able to receive power from God till we accept of the ten^ der of falvation , therefore are we utterly unable to purchafe falvation* To deny falvation to be^free, is either r * to deny Chrift to be the gift of God^or to deny falvation to be by 2 > Le » m ' Chrift.

2. The exceeding greatnefs of Gods love to mankind. The Scrip-lure, when it fyeaks of'the gift ofChriftjUfeth to mentis the love of

God*

God as thatwhich is the foundation of it y Ro.<$$.God commends hh love to »j,faith the Apoftle,?/?* that while we were yet ftnners y Chrifi dyed for us. If ever God (hewed his bowels to mankind hef did it clearly in thisAft.So i J^.4.9,19 In this Was manifested the lave of Godjbecanfe thatGodfent his only begotten Sondtito the worldjhat we Three might live through him, &e. And Eph. 2. 7. The Apoftle men-Confide- tions the exceeding riches of the grace of God, and his kind-rations to ne f s i n t he gift of Ghriit.' There are three confutations

f ctoutt f hls which will help us to take a meafure of this unmeafurable love 01 , God IOVC.

1 Confid. 1. Conftder the relation of the gift to the Donor. What drift is toGbd, He is his Son. Not his'fervant, not his friend, butliis Son. How much is there in this that God (riould give his Son? if ye would know how to expatiate this in your meditations, confi-der what manner of Son he is.

i. He is his own Son-, not an adoptive fon, but a natural Son-, 1. The Apoftle mentions this as one heightning confideration of the love of God in this act, Rom. 8. 32. He that*ffared not his own Son. -t* Ui* i/<« [ His own Son. by eternal generation, his Son who is the expreffe Image and CharafteF of his ownperfon. / •< >

2. He is his only Son. For one that hath many fons, to part 2* with one is an aft of mighty love. Jacob mourns for one fons death, with a bitter mourning, though he had then eleven more alive, andwas not certain -of his death neither, "Gtv 35.

1 but for a man that hath but one fon, to p£rt with Kim s ^iS ^admirable indeed •, herein Abraham teftifyed his cbedieiVee^-fnifrtf he was willing at Gods command , to part with his only Son.Gen-. 22. 17. Now I know then fe are ft God , feeing thou haft not with* held thy fon,-tkiht only fen from me. Gcd hath but oneSdrK and yet Was willing to part: with him , for thegVod of : lv< cleft. 3 3. He is a beloved Son, For a man to part with a fon that be

doth not much refpeft, is not any great matter •, to give an Ab-folom , an Adomyih, a Rettfien , thac defiled his Fathers Bed, an w Eft.H > this is not much to-be wondred at, but to part with a hen]nmin, a beloved fon , this is love indeed. Take now thy fon thine only fen lfaac whom thou loveft, faith God to Abraham. Gen. 22. i. Jefu? Chriit is Gods lfaac , his Benjamin^ a fon that never dtfpleafed him, 2 Pet. 1,17. This » my beloved Jen in whom

lam

.

i*m wdipleajed. All the motives which perfwade a Father to love his fon, do perfwade God to love Chrift.

fi) Thtre is finnlitudoJftbfiamiA. The ion is the Image of his father; A Father, if he have many children, uiualiy loves that beft, who is likeft to him. Jefus Chrift is ftlius ty&rns the Confubftantial ion of the Father, the very eqprefs Image ojf hi s perfon, Heb. i. 3. the Apofllefaith of him,thathewas^/xo^?0 £ a, Phil. z.6. iu the form of God. He is as like the lather, as the • Father is like himfelf. There is no perfection in the Father, but the fame is fubftaatialiy in the Son, he is omnipotent,omnipre-fent, eternal, infinite, as the Father is • there, is not only fimili-tude of nature , but identity of nature , I and my Father are one not only one in will and confent,as the Arrians fay,but one in nature, one in effence.

(2) Ftlius eft per ft amabilis. A Fathers heart is much drawn out towards his child, if he ieeamiablenefle and worth in him. Now Jefus Chrift is very amiable in himfelf. The Church which hath but dim eyes is able to fee his lovelinefs fo as to be enamoured with him, fee P/4.45.2. thou art fairer than the children of men^ and Cant. 5. 10. My beloved is white and r#ddy, the chiefefi cf 10000. but the eyes of God 9 which are able to lee all the excellencies of his Deity , can difcover infinite worth in him. God fees in him infinite beauty , infinite wifdem, , infinite ftrength , the fulnefs and perfections of the God-head which dwelhth bodily in him, Col. 2.9. therefore he cannot but love him with an infinite love. And then

( 3 ) Films Patrem redamat. The natural anedion of Parents is doubled and multiplyed towards a child, if they fee a return of love in the child to them again, they love the child though the child have little love to them, 0 Abfolommy fon, my fon, myfon, Abfjhm. God'compares his love to his people, to theloveofa father toward afon that ferveth him,Ma\. 3.17. Now Jefus Chrift is a fon that bears as much affection to the Father as the Father doth to him. As the Father loves the fon with an infinite love,fo doth the fon love the Father with an infinite love. As God the-Father did from eternity place his delights in God the fon,lo did God the fon place his delights from eternity in God the Fathers Ambrofe hath an excellent meditation of this. Confider,faith he, the great love of Godin giving Chrift • he did as it were run the hazard of. Ipfing his fon, that &e might not lofetheey he did as

it were run the hazard of making himfclf childleffe, to feve thee from perifiiing. Tantum fuit Domino fludium tuafalutis t ut tiro-ttmodum de fuo periclitarHur , dum te lucramur , God hatn fo much care of thy falvation , that he did as ic were run the hazard of endangering his own,' that he might gain thee. This is the firft consideration, the relation of the gift to the giver. a Gonfid. 2. Confider Vehdt Chrift was given to undergoes I (hall amp lity in thefe rive meditations.

1, He gave him to minifler to us , the fen of man camt not to be minifireduntojbut to *m#*/&rr,Math.2o.28.he that was & ts thcLord

and Creator of man,came in the form of a fervant to be a fervant. to man •, if he had given his Son to have been a great earthly Monarch to have ruled over the World , it had been great love, but that he fhould give him to be a fervant to his vafTals,whatunipeak-able love is this?

2. He gave him to fay our debts*, man by fin was deeply indebted to the juftice of God, and if he and all he had, had been fold, he could not have paid the leaft farthing-and yet all mult be discharged to the laft mite, or elfe man mult for ever be damned jfor

* the payment of thefe great furns was Jefus Chrift given by the Fa-ther.God hath as th< Prophet fpeaks, laid oh him the iniquity of us *l,Efa. 53.6.

3 He gave him to be a fervant to his own Law, of thi9 the Apo-ftle fpeaks fial. 4.4. He that was the fupreme abfolwce Law-giver, came out of the bofom of his Father to fulfil the righteouf-nefs of the Law for us^He that was King came to live as a fubjecl:, under the obedience of his own law.

4. He came tofuffer hunger and cold, and other the neceffitits of thu life-,he was given to be reproached,to be vilificd,to be i'pft upon , to give hisbackjo the fmiter s^and his Cheeks to them that fulled off the hair, Efa. 50. 6. Hewas as the Apoftle calls him, A man

* of forrows and acquainted with grief , Efa. 5$. 3. That he was given to be a man was great humiliation , though he had been a man of delights, but that he fhould be given to be a man of lor-rowes this was low humiliation indeed.

5. He was given to dye for us . A cruel death, a curfed death, a Chamefull death did die Lord Jefus undergo for man, Gal. 3. 13. he was given to be a (acrirke, to fuflfer the wrath of God, to endure the torments of Bel] in his foul, that we might be delivered

from

Chrift theGift of Ged. A\J

from thofe torments • lie have him who is God to be*fo!d for ever to be a curfe for us:, He gave him to be made fix for us,thai kftw ><o .finjhat we might be made the nghteoufnefs of God through him \ fo the Apoftle ceilsus,2 CV.5. 21. this is the iecond confederation^ whac-Chrift was given for. iCoa&L-

3. Consider to whom Chrift was given. Not to Angels , bwt CO * *

men.Take the enlargement of it in tbefe two Veditanons. ,

1. He was given to fuck as wre his enemies. Man was in actual Rebellion againft God when Chrifi came to dye for him. We were not only finners, (which might havefet the heart of God againft us^ but we were adverfaries: v The Apoftle fpeaks of this in the K.Rem. 10. When we were enemies^ we were reconciled to God by the death of his 8on\ the greateft love that ever was found amongft men is for a man to dye for his friends, 7^.15.13.God manifested greater love than this,in that he gave his fon when we were his enemies.

2. He wnsgiven to fuch as God certainly knew would'fleight him, and reject him 5 it was much that God fhould give him undented and undeferved,but more thatGod would give him to fuch as fhoulddefpilehim.SeethatProphecie,J?/:53.2.3.He is deffifed and rebelled of men. Jefus Chrift never yet came to any of his elect, but he found contempt from them • put all togerher and it will argue great love in God to mankind. This is the fecond inference,

xr^dt the falvation of the ehBis a thing wellf leafing unto . ^ -

God the Father. The Prophet fpeaking of this work,ca!lsit7£<? plea-*' ^* '

lure of the Lord^ Efa. 53. 10. The ^leafure of the Lord fbal proffer

"in his hand.lt is well-pleafing to God,becaufe it is a work tending

to his honour , and it cannot but be -pleafing to him, becaufe he

gave his Son as a free gift tor the perfecting of it. Whatfoever Je-

lus Chrift hath done for his eiec% whatfoever he hath fuffered for

them , whatfoever he hath promifed to them, cannot but be ve r ',

ry wcll-pleafing to God. This is the firft life. I JtP :

-rr t-t u Exhort.

II. tor Exhortation. i To tho f £

1. To fuch as actually poffefs this gift. I fliall commend founhat have duties to them. Chrift.

i.BlefsGodfor this gift. Say with theApoftle;2*/>&. 1. 3:Youhad ! &***]• been undone but for this gift.

2. Be contented to want other gifts. Though God hath not given : ^ you riches, honours, if you have Ghrift you have that that coun2 * -?* tcrvailes all .All had been nothing without Chrift.Chnft will abnr.-

M m m dantly

dandy fupply all dtlier wants- when others boaft of their wealth, of their ftrength, do you boaft of your Chrift.

5 Duty. 3. Give your [elves more to him that hath given Chrift to you. God hath given you his bed, his ail, w lien he gave you Chrift : Do you give your felves then all to God,Rom. 6.13. all you have to give willnot equalize Gods Chrift , whom he bach given to you. D ti *" f m P rotve this gift: God hath given Chrift for the ufe of his

4' UH 3' people, make ufe of him, and all that is in him-, ufehimfor ju-ftification, forfanctification- ufe his wifdom , his power, ufe his grace, ufe his merit:, This gift of God ierves the foul for ail turns. God loves to fee his people make the belt improvement of his Chrift. This U the firft branch. And then a. To 2 . To them that want this gift.

Chriftlefs j g e ~ this gift. You are undone without him. Give me Chrift

VlZcc orelfeldye.

* Advice 2. Refufe not Chrift. This is the Worlds fin. God offers, man rejects. All they tloat hate him love death Pro. 8.36. God is willing to give,man is unwilling to receive this gift of God.God cannot now lave him that rejects Chrift. Stand in the way,Leave your (ins- be willing to have him on Gods terms, and he (hall be yours. All you have will not fuffice without Chrift. All you have is a Curfe without Chrift. Say to God as this woman did to Chrift, verfi 15.She came to Jacobs well without Chrift*ft!£went away with this gift in her bofom. Tarry at facobs Well, Gods Ordinances,beg Chnft earncftly,and God will not deny thee. This

5 vfe of is the fecond Ufe.

III. Por Confolation to the people of God. 1. Cafe. 1. In cafe of the want of other things, doll: thou want riches, children, &c. Care not tor thofe wants, if this gift of God be thine ^ Why weefeft thou Hannah £ am not I better than ten }ons\ 1 Sam. 1. 8. Its fome difparage.ment to Chrift to fee thofe that have him to mourn for want of other things*

2. Again ft the fear of thine own wwcrthixeffe • many Chriftians |;uc t-henifelves to unneceflary torment about thjs, they are unworthy of thrift, of Heaven, &c. he is the gift of God-, thy poverty, thy unworthineis prepared thee for the receiving of ibis g : ft.

6 C*& 3 " dgaifft fear of being, denyedtbe thing thonwanteft < Thou

7 begft

thrift theGift of God. ^

begft pardon, thou begft grace, &c. Thou art afraid thou (bait bedenyed, remember that of the Apoftle, Rom. 8. 3 2.the inference is as ftrong as may be,he that gaveChrift will deny nothing. Nothing is greater than Chrift- he that gave Chrift can deny nothing. All. things the foul wanteth are virtually in Chrift.Chrift extended, Chrift unfolded, is all things elfe. Pardon, peace,com-fort, Sec. are all in Chrift. And then befides, Chrift hath purcha-fed a right for thee to all other gifts. Chrift being thine by. gift, all eife are thine by inheritance. God hath given Chrift to the Church , as a purchafer • and this purchafer hath purcha-fed at a valuable rate all other things for them. Beg in Chrifts name, and God will not, God cgnjQDt deny thee any thing.

Chrift the Author and Finifher of our faith. Heb. 12.2. The Author and Finijher ofonr Faith.

TH E Icope of the Apoftle in the beginning of this Chapter, is to perfwade Chriftians to patience under the Crofs ± he laies down divers confiderations to help on this work. As

Firft the cloud of witnefles, all the fufferers in the old Church and in the new Churchy And

Secondly, the fixing of the eye on Jefus Chrift,the Martyrs fuf-fered much,but Chrift endured more than they all,wr/f 2,3.Now the Apoftle having named jefus Chrift,- cannot let him pafs without fome honourable title,and therfore calls him,The Author and Finijher of our faith. In which we have.

I. A glorious grace mentioned viz. Faith.

II. The denomination of Chrift in reference to this grace •, he is the Author and the Finifher of it. Faith is put for the Doctrine

of faith, 1 77«.4.1. for the grace of faith. In the TeUyBy faith, dt we are to underftand the graceof faith, not the Doctrine of faith,H C b. % 2. not any common faith but fpecial faith. For lam. 2*17.

i. Th the grace of faith that bears us up in tryais, and of tryaU the Apoftle is here fpeaking. Its brought in as a comfort to Gods children, who are apt to think,that by long tryals their faith will be fhaken,theApoftle would fupport them againft the fear of this, by telling them that Chrift is the Author andfinifier of their faith , And then

2. The Apoftle fpeakj of lookjnirtofefus, in the beginning'of the verf. Looking to Jefus is an Act of laving faith. Zcch. 12.10, faith is the fouls eye which looks to Chrift in ail ftraights for help -and fupport. Chrift is called the Author or finifher of this grace, the Author, t\$*tx*y.w in the Greek, which fignifies the beginner. Chrift is the beginner of our faith. Be^a renders it fidei duccm y the Captain of our faith , and Calvin, fidei principim. Erafmus diflikes that reading, as loliug the elegancy of the phrafe , and therefore he renders it inceptorem fidei. And he is/alled the fini-fbir of our faith, as being he that brings it to perfection. He is Author initii fimul & finis, as Erafmus ipeaks > the Author of the. beginning 5 and the end or confummation of our faith.

The Obfervation will be this. D#ff. That fefus Chrifi is both the Author and Finijher of Faith in his

people, lam Alpha and Omeva y faith our Saviour to the Evange-lift , Rev. 1. u. tis fpoken there of his Godhead • tis as much as I am true and very GW/thc words are taken from j/k.44. 6.where the Lord afferts his divine power by thefe words, / am thefirfi, 1 am the lafl, and be fides me there is no God. It may as truly befaid of Chrift,in regard of faving faith,he is the Alpha and the Omega ofit. Inthe handling of the. point, I (hall

1. Open the nature of faving faith which is the grace here mentioned.

2. Shew why Chrift is called the Author of our faith, in what refpedsheisio.

3. That Chrift is the. finifher of if, as well as Author of it..

Firfl, Tor the nature of faving faith: Take this defcription

gfo? of* .

faith is * ts a Special gift of grace wrought by the Holy Ghoft, through

The De- the preaching of ihe word, in the heart of a Regenerate perfon ,

fcription whereby he is enabled to call hintielf on Chrift for life and falvr-

cf ! , . c ^? £n 'tion,accordir,gto the promifeofthe Gofpcl.To openthis defcrip-

^r.cTcui.TJ ti,on wilt nia ' ke u m e P lain «

I. T:S

andFinifher of our Faith. „ 421

i. Tis a gift, fo the Scripture calls, it Fhil. 1. 29. and Eph. 2. 8. there would never have been a beleever, if it had not been J * given to them from above.

2. Agift@fgrace.lt a gift, it muft needs be of grace .See Acls- , 18. 27. believing is faid tohe through grace-, faith is a part of

the new creature, a principal and chief part of it, and therefore rhuft needs be of grace. Tis called a mans own faith, Keb. 2. 4. Tis our ownfukjeclive x but in regard of.the original oftt,it is of . grace.

3. Tisafpecid gift. To diflinguiih it from the Hiftorical 3. faith, the temporary faith 5 and thole common gifts which are be-flowed on fuch as may be damned, Bck 6. 4. Tis called faving faith, becaufc who ever hath it fhali be faved. Tis a fupernatural extraordinary gift. AH men have not this faith.

A. Tis wrought by the hoijGhoft through the preaching ef the v ord, This (hews both the efficient caufe and the instrumental •, ^' the efficient caufe is theHoly Ghoft, called therefore the Spirit of Faith, 2 Cor. 4. 13. The inftrumental caufe is ordinarily the word preached, Rom. 10. 37. which is therefore called, the -word of faith, Ro. 10.8. and therefore is faith called the fruit of the UpSyEh. 57.1 o> becaufe its wrought by the preaching of the word which God hath committed to the lips of men. And then -

5. Tis wrought in the heart of a regenerate per fan. A regenerate man is the fubjecf of this grace. 1fis called the faith of Gods eletl Tit m i.i. becaufe it is beltowed only upon the Eled. Andthen the proper fpecial fubjed: of it is the heart of man, fo the Apoftle faith,/c0.io.io.*w/jf/tf heart man bcleeveth unto righteoufnefs.The Will rather than the underftanding is the feat of faith , becaufe faith is an Ad of election, whereby the foul chufeth and embra-ceth Chrift •, Now eledion is more than an Act of the underftanding, Andthen,

6. It enables the foul to caft it felf upon Chrift. This exprefTeth

the very nature of faith, which is recumbency on Chrift,cleaving ^ -to Chrift for falvation • the Scripture ufeth to defcribe faith by fuch expreflions, as note relyance on Chrift.Tis called fomtim^s coming to Chrift, 1 Pet. 2. 4. fonaetimes caftin^ cur burthen upon him, PfaL 55. 22. fometimes hungring and thirfting after him, Matth. 5. 6. which do all denote the fouls calling it felf upon him -for life. 7. All this is according to the prowife; Without the divine pro- 7;.

mile. /

mife, there can be no believing. The promife encourageth the foul to believe, p & the promife fhews the foul how to beheve,and Six t> A *^e proraile is that which gives the foul ability to beleeve. Take al parts of away the promife, ^ndfaich dies prefently. Thus much for the laving general nature of faving and juftifying faith, tor the degrees or Faith. feveral Heps of this grace, they are thefe fix.

i i. Knowledge. This is naturally to be fuppofed •, 'tis impoffible

there fhould be faith in Chrift, or in any thing propounded by Chrift, till there be knowledge both of Chrift, and that which he propounds. 'I is granted that knowledge is not faith •, faith and knowledge are two diftinft habits ^ yet knowledge neceflarily preceeds faith:, faith is the fight of the mind ; light fuppofeth a vi-iible object •, the Apotlles queftion is unanfwerable,i(0/». 10. 14. How /ball they call on kim, in^hom they have not beleeved ? how /hall they beleeve in him of whom they have not heard} The Scripture gives knowledge the precedency of faith, foh 4.10. If thou knew eft the gift of God, and who it is t hat faith unto thee give me drinf^^ thou wouldfi have asked ofhim^&.c.Know\egc is indeed increafed by faith,buc yet there can be no faith,where there is not knowledge. Faith is an advifed grace, it will not rufh headlong into unknown waies, but will have knowledge as a guide go before it -, our Saviour asks him that was lately blind , dofi thou believe in the name ef the Son of God f Joh, 9. 35, 36, 37,38. He anfwers with another queftion, who is he that I may believe on him. * And when he knows theperfon , then he beleeves, and worihips.W'efind in Scripore, that faith is called knowledge, E(a. 53. 11. not as if all knowledge were faith , but becaufe there can be no true faith without knowledge. To believe in whom or what we know not, is fancy, prefumptton, not faith- fides ntfeia fides nulla^ ignorant faith is no faith.

2. Ajfent. After that the knowledge of the thing propounded 2. is wrought in the Underftanding, then folioweth the ad: of the Will, giving its affent to it according as it is known. This is called thefetting of our feal to the divine teftimony, Joh. 3.33. This adding of the feal , is nothing elfe but the i'ouls firm afTent unto the truth revealed , that Gods teftimony is true in every thing ^ this Ls that which is laid of Abraham Gen. 17. 6. he is faid tcr beleive, in as much as he did freely yield his aflent to the truth , firmneis, and Liability of that which was delivered of God. This aflent hath two properties. Firft, it is Univerfal to ail the divine

decla

ration. Secondly, its builded and grounded principally and properly on the Authority of God, who is the revealer of it.

3. Upon this afjent is raifed tip in the foul , a high eft eem and 3 flrong ajfeelion to that which is known &ajfented unto.The foul puts an high value upon it. According to our affent, fo is our application of the thing affentedunto , 1 Pet. 2. 7. the foul furveys all the things which are revealed with a Judicious eye, and finding them to be excellent, puts a very high price upon them , thinks them the mod excellent things that ever the eye of man faw^thofe which have not attained to an high valuation of the things of the - Gofpei,are far fhort of faving faith.

4, Vp/fi thefe appretiations follow earnefl longings in the foul Jo be made partaker of all thofe excellent things. Defire of enjoyment 4» is the conftant effed of true afTe&ion.This defire is infatiable, and unquenchable, hence it its fet out in Scripture , by hungring and thirfting. See Efa. 55. 1. he that finds not thirft after Chrift, and

all the good things in him, hath not faith.

5, Vpon thefe hungrings and longings, followeth affiance and confidence.Thz foul is wrought to fuch a frame, that it can come to Chrift as a living flone , 1 Pet 2.4.and upon him, and tfee pro-mifes of pardon and grace made by him , is enabled to fet down its reft, as upon the only pillar and rock of falvation * the Scripture fpeaks of this Affiance, as that in which the effence of faith lies,PjW. 112.7,8. Here are three words which denote affiance, fixing o^the heart Jruftin g,eft ablijhing of the heart, this isexprefTed, Efa.50. io.by flaying or leaning upon God; we have fuch another defcription of it, Efa. 26. 3, 4. and the like, Pfal. 37. 5. by rolling our burthen on the Lord. As a man that is bowed down with a great burthen , foils it off himfelf on a pillar or feat, fo the believing foul rolls off his burthen on Chrift. See Mat; h. 11.28.

6, Vpon this affiahee followeth the fouls eletlion of that which u exhibited in the tefiimony of God. The foul freely choofeth the pro- ^ mifes of the Gofpel, and makes them his own. This is the high-eft and laft ftep of faith,when the foul is not only willing to accept but to choofe the way of God, and to choofe all the contents of the promifes ^ this is that which David profefleth of himfelf, Pfal. 119. 3 o, 3 1. / have chofen the way of truth. To this the A-poftle exhorted.the Chnilians of Antioch. Ads 11. 23. That with full purpofe of heart they tyculd cleave unto the Lord* This

is the firft particular • the nature of faith. ?cfpcfts Secondl Y » thrift may be faid to be the Author of faith Chrift is f not excluding the Father and Holy Ghoft ) in fix re-KieAnthor fpeds. >

of Faith. j t Ashe is the objeEt or foundation of it. The Lord Jefus as he i.Refpett k tne foundation of the faith of do&rine, fo he is the principal object of the grace of faith. Jefus Chrift and his righteoufnelTe is the fundamental object of juftifying faith •, we believe in God the Father, and we believe in God the Holy Ghoft, but it is in and through Chrift the mediator. Saving faith is ordinarily called in Scripture, the faith of Chrift, as Gal 2.20. The life which I live intheflejb, I live bj the faith of the Son of God, and Eph. 3. 12. We have accefs wtih confidence by the faith of him. The faith of Chrift is as much as faith in Chr.it, becaufe he is the principal object of this grace. Take away Jefus Chrift and faith dies prefent-ly. All faving faith is bottonVd on him- and therefore he may be K /W2 we '^ ca ^ e( * the Author of it. And, J 2. As he is the great appointer of all the means of faith. The or-

dinary and common inftrument whereby the grace of faith is wrought in the foul, is the word preached, Rom. 10. 17. it is the ufual feed of faith, the glorious engine in the hand of Chrift, whereby this grace is fafnioned. Now who but Jeius Chrift is the Author of this Miniftry ? he as the great fliepheard, hath appointed other fhepheards •, he as the great Prophet of the Church hath erected this Handing office in the Church, Epk 4.8,11,12. and he ir is that doth preferve it, for the accomplishment of his own ends y and in this refpeci may be called the Author of it, its, wrought by means of his appointment. zJRefyft 3. As he doth by,the poirer-of bis ^\nriUngin tic wrk^'w the foul. The grace of faith is faid by the ApotHc , to be the operation of God, Col. 2.12 becaufe he works it in the foul ^ now whatfoever the Father doth, the Son doth likewife. Do but confider the generation of faith , and it will appeaTtb be the handy-work of Chrift. Tis he that fhewes the tinner his guilt. Tis he that (hews him his own inability to free him left. Tis he that propounds himfelfto the foul, in the fulnefte fof his merit, freenefs of his grace, in his readinels ?o accept of finners. Tt is he that invites the iinner to call mmielf upon him ^ and it is he that inclines and difpofes the foul to a wilJingneffe, to come out of it fclf, todenyks awn *. ^uiiaefs, and to reft it (dfor>hima-

lone

i

and Finijher of our Faith. ^ $

lone for remiffion and life* There would never befuch a difpofi-tion as doth incline the foul to clofe with Chrift , if Chrift him-felf did not begin to workit in the foul •, he moves the very firft wheel that ftirs in the foul towards any fuch work as faith is v we may fee it, in his dealing with the woman of Samaria , Joh. 2j.. . Chrift enters into difcourfe with he r, (hews her her guilt, thou haft- had five husbands^ and he whom thon haft now., is not thy husband, v. 18. he (hewes her his readinefs to give her water of life, if [he did but dehre it/y.io.and at laft works her heart to a dofure with him, v. 26,

4. /;. be is the procurer of the promifes. The promifes are made and revealcdjbotti for the begetting of faith, and for the ftrength- 4« Refpefy ning of ic^if there had not been promifes made ,there would never have been fuch a thing as beleeving •, now who but Chrift is the procurer of the promifes f the Apoftle tells us, 2 Cor. 1. 20. That all the promifes of God are in him. They are in him, as the foundation of them ; they are in him as the matter of them-, they are in him as the purchaferof them,they are inhim, as thefulfiller of them. As Chrift is the Author of the promifes, io is he the Author of faith, which applies the promifes.

5. As he is the purchafer of the grace itfelf Grace is as truly the purchafe of Chrift, as glory As he hath bought eternal life-for 5 Refpefo the eied, fo he hath bought for them all shofe graces which make them meet for eternal life;. If Chrift had purchafed Heaven for beleivers. and had not purchafed faith to enable men to believe, not one of Adams pofterity had ever, come to Heaven ^ As he hath bought repentance and other graces for his people which (hall in due time be communicated to them,fo he hath purchafed faith for them to enable them to beleeve-, and in all thefe refpe&s he is juftly called the Author oi our faith

6. As he takes us of from a poffibility ofbeing faved by any other way than by believing. The very name of a Chrift lets us lee that 6. Refpe& there can be no other way to come to Heaven but by relying np-on him, which is the work of faith. There are but two waies that ever God appointed to attain to life, workj and faitb, Jefus Chrift takes us off from relying on the way of works there had been no need of him if works would have done it,C^/. 3* 23, 24. Chrift {hews the foul that falvation cannot be by works,and thereby difpofes it t,o feek falvation by believing. This is the fe-cofid particular.

Nnn Thirdly,

■ Thirdly, that (Thrift is the finijher of our faith. As he begins 3 Chrift is the grace in the foul, fo he is pleafed to carry it on.This he doth the fint- feveral waies,

flier of our f . By exciting and ftirring up the habit of faith into Aft. One

He doth it wa Y whereby the graces of God in the foul are perfected , is by

fcaven drawing out the habits of thofe graces into exercife. Another gra-

waves ces,fo is the grace of faith perfe&ed this way •, the more frequent

•Way a Chriftian is in putting forth Ad:s of faith, theftrongerwillitbe

both in the habit and in the a&ings of it. Now it is the Lord Jefus

that doth by his Spirit draw out the habit into ad: , the Church

prayes for this, Cant. 4. 16. Chrift that did at firft by his fpiric

let the root of faith in the foul, doth by effe&ual and powerfull

fnovings of the fame Spirit, czufc the fpices thereof to flow out ,

and fo Dy producing new A&s of faith perfeds the grace of faith.

Every a& of faith is fromChrift as well as the habit.

a Way 2t ^j manifefiing to the foul of the believer the righteoujnefs of

faith more and more vifibly. The righteoufnefs of Chrift is the

object of faving and juftifying faith , and it is alfo a means to in-

creafeand ftrengthen faith, Rom. 1.17. The Apoftle fpeakingof

theGofpel^ faith, that therein is the righteoufnefs of God revealed

from faith to faith, that is, from one degree of faith to another ^

the more clearly we fee the righteoufnefle of God, the more is

faith in Chrift increafed. Now as Chrift doth at firft convince the

foul of this righteoufnefs 9 both of the excellency of it, and of

the fufficiency ofit, and of the fuitablenefTe of it, to a tinner , fo

doth he dayly in the preaching of the gofpel manifeft it more

clearly and fully to the foul, and by fuch manifeftations, doth

ftrengthen and carry on faith.

3. By conveighing nourijbment to the foul from the means of faith. $ Way There are three great helps which are appointed for the ftrength-ning of faith, prayer, the word , and che feals That prayer is a help to ftrengthen faith is clear from that of the Apoftle, Luc. 17. 5. Faith and Prayer are mutual helps one to another, faith teacheth us how to pray, and prayer helps us in believing. That the word is a means to ftrengthen faith is clear , becaufe, therein all the promifes are conteined,which are the great feeders of faith. That the fac raments are helps to faith is as evident, for they are called the Seals of the righteoufnefs of faith, Rem. 4. 11. Now Je-ius Chrift by bleffing all thefe means to the foul, helps it on in the work of faith , he makes way for the hearing of our prayers, he

- makes.

makes all the promifes of the word effectual to us, and he doth by theufe of Sacraments communicate ftrength to us, and foincrea-fcth and carryeth on faith in the foul*

4. By the piwer of his interceffion.ChriR. by the merit of his blood hath purchafed faith and all other graces for his people f and by w the vertue of his interceffion, he doth communicate both the k^d 4 y of grace and increafe of grace ;the continual Interceffion of Chrift

is that the elect may be brought into a ftate of faith, and that ail that have believed may believe more and more. I have prayed for thee that thy faith do not fail. Luc. 22. 32. Chrift doth not only pray that our faith fail not, but that our faith may be

increafed. ... * Wtv

5. By /bedding abroad the Jenfe of his love into their hearts. The 5 * fenfe of the love of Chrift to to the foul doth beget faith at firft ,

and increafe it when it is begotten. Now as Chrift did out of love dye for the elect, fo he is ready on all occafions to prefent and manifest this love to them, after they have believed in him-, and by fuch difcoveries faith is much ftrengthned in the foul-when Chrift had {hewed Thomas the prints of the nailes and gave him leave to thruft his hand into his fide, then his faith was ftrengthened, my Lord and my God, Joh. 20.28. Jefus Chrift is pleafed fometimes to open his (ide to his people, that they may fee the working of his very bowels towards them ^ he takes them fometimes into his Wine cellar,and fpreads over them the bands of his /o^,andby thcfe communications of himfelf, puts life into their faith.

6. Bj ftren^thning their union with himfelf,- Tis the priviledge

of believers, that they are implanted into Chrift , as the branch 6 Way into the Vine. I in them^and thou in me.John 17. z$. Jefus Chrift as he doth make this union , fo he doth confirm and ftrengthen this union,caufeth the foul to take deeper root in himfelf, makes it crow tip into him, astheApoftie fpeaks,£/>/?, 4, 15. Now look Sow the foul takes deeper hold in Chrift, by fo much is faith increafed ^ faith and union are mutual helps one to another, faith ftrengthensthe union, and the union ftrengthens, and increaf-eth faith.

7. By expelling all fahh-inweakning diftempers out of the foul. There are many things which hinder the growth of faith in the- Waj heart-, every fin is a hindrance to faith, every jealous furmife againftGod, every diftruftfull objection made by the foul, thefe

are hindrances within • And then there are msny things without

N n n 2 th«t

€hrifithc Author

that prejudice faith. Affaulting temptations from Satan , intricate and crofs providences which feem to oppofc promifes, the defpayring of others who.feemed to heleeve. Jefus Chrift relieves the foul againftthefe- inward diftempers are fupprefTed, jealous thoughts of God are removed , diftruftfull objections are anfwe-red. And then the external hindrances are taken away, Temptations are beaten back,Crofs providences are reconciled to promifes, the foul is enlightned to fee that fuch as finally defpaired , did never truly believe, and by this means is faith ftrength-ned.

From Chrifts being the Author of our Faith I life of lnformatu J.Lejfw.

Xepx.

3.1?JJbs.

TheUies

1. From the firfi claufe.

2. From the fecond claufe.

I. I-

tion 1

Pet.

Chrift is the Author of our faith. This teacheth us feveral leffons

by way of Informal

The excellency of Jawing faith. Its called precious faith, 2 1.1. it produceth rare effects, and therefore precious-, it ferves for precious ufes to the foul, its the fouls Eye, its the fouls foot, the fouls hand ^ its a buckler in temptation , its a ftaffin weaknefs, its a Cordial in faintings; Its excellent in this regard , beeaufe Jefus Chrift is the Author of it. All the works of Chrift are like himfelf very excellent ^ of all the works he hath wrought, none more excellent than the work of faith, its one of the rarejft jewels that ever Jefus Chrift poliflied or made.

2. The neceffity of faith. As its a rare grace, fo its a very ufe-full grace. Nothing is well done in all the works of Chriftianity which is done without it • its neceifary to juftification, to confo-lation, to falvation, there's no pleafing of God without, fff£. 11. 6. The neceffity appears from hence , Jefus Chrift is the Author of it. Chrift is fo wife that he will not be the Author of vain things. Whatfoever he hath made is fome way or other ufefull, i& a difparagement to Jefus Chrift to call any work of his unne-ceffery or trivial.

The divine Aim ter of Chrift. All his works prove

: *

his Divinity and Aiipighcinefs • none more than the grace of faith •, the Apoftle makes faith an evidence of Almighty power, Efh.i.i$. Confider but how indifpofed the heart is to faith

yea

_

yea how oppohte it is to faith, what mighty mountains mufl be removed before justifying faith can be wrought in the foul • how much above reafon it is to beleeve and rely on another for falvation, to be clothed by anothers garments, to be enriched by anothers wealth , &c. What a world of myfteries are there in this grace? if Jefus ChrifVwere not of infinite power, he could not be able to be the Author of fuch a grace. All the Angels of heaven have not ilrength enough to work this grace in the heart of one man.

4. How )vftly is the whole faivation of the elecl attributed to 4 Lefibn. Chrifl. He hath purchafed the inheritance , and he is the worker of faith, by which we come to polTeiTe the inheritance. Alas'. how little is man able to do as to the procurement of his own faivation / man is fo far from purchasing the jewel, that he cannoe make the hand that receives it. God hath given us eternal life^and thts life is in his J'on Joh.i 5.11.It cannnot be but that all is in him, and from him, when as the Scripture makes him the Author of our very faith. Thus much for information.

II. For Exhortation. 2 life of

Exhort.

1. Let all that yvantfa ith go to Chrifl. There's no Author of i< Advice, faith but he, notexcludingthe other perfons. Minifters are in

their Miniftry his inftruments, but he is the Author-, whither fhould men go for any velTels, or any commodities, but to fuch as "make them? All faith is of Chrifls making, yon that want this rare Comodity , go to him by prayer who is the Author of it-faith is not our work,but Chrifts werk,it doth not depend,it hath not its rife from mans free will, but from the free grace of Chrifl: aione^ we rauft go to Chrift, not only with faith,but for faith.

2. Let none fay that they [hail never have faith. When a man %, Advices confiders, what a mighty work faith is, how oppofite his heart is

by nature to it,how many impediments there are to hinder it,how long he hath lived under the means of faith without it, when he confiders how weak the inftrumental caufe is,he is ready to defpair as if it were impoflible for fuch a grace ever to be wrought in his heart. This one Text will drive away defpair, Chrift is the Author of it • what cannot he do? let the meanes be never fo weak , let the oppositions be never fo ftrong, let the difficulties be never fo great , he. is able to do what he will do.

Though

Though thou haft been many years without it, though you think you Khali never have it, yet Chrift can do it-, the Author is able to remove all the feeming impoffibilicies, all the oppofitions, he can bring faith out of all thy unbelief, out of, and in defpight of all thy contradictions, and all thy rejections, Never defpaire while the work is in Chrifts hand-,he can do in one hour by a weak' Sermon, what thou thinkeft impoffible to be done. I Advice j a You that have faith acknowledge from whence it came. Not from nature* not from your felves, but from Chrift •, he that created thy foul, created thy faith-, faith is wrought in tbee, but it was not wrought by thee^ as thy life is from him, fo is thy faith ' from him^ he that hath purchafed all the priviledges of be-ieevers , hath wrought faith in them to apprehend all thofe priviledges.

4. Let thofe that have faith , ferve Chrifi with all their faith. He is the Author of thy faith, let him be the objedof thy faith, beleeve in him with your faith, foh. 14. 1. apply him with your 4 Advice faith^ its fit your faith ftiould ciofe with him, who hath wrought faith in you, to clofe with himfelf^ Chrift hath not wrought faith to lye idle in the foul, put forth the grace in reference to precepts, in reference to promifes^ ufc-it in prayer,ufe it in hearing,ufe it in the Sacraments, ufe it in doing, ufe it in fuffering • you cannot pleafe the Author of your faith better than to exercife and ad it upon all occaiions-, Chrift hath wrought in you that you might affed him- and he hath given you faith that you might beleeve in him.

5. Let all that have faith , wake mi-.ch oj it. We fhould make <, Advice macn of our faith for our own fakes, we can do nothing accepta-From bly without it, neither pray, nor hear, nor repent, nor live nor chrin's dye without it. And we fhould make much of it for Chrifts fake, K in (L thC w k° * s c ^ e Aucnor °* a '•> t0 Height any thing which Chrift hath oto r mac * e » * s co difpleafe Chrift that made it ^ we prefer things that foiih. are mean, for the Author whom we love-, the thing is rich , the Author is glorious, prefer it for its own fake, and for the Authors fake.

11. Chrift is the flnilher of our Faith. I. For Information.

1. Thatwefla7idi?ittecclofChrifi.afterCQnverfion } as\\e!l*sbe-]tform*tu f ore Converfton. If Chrift were only the beginner of faun, and iLdTon' noc c ^ ie finiffier of it, it would never come to perfection; we

have

have need of fubfequent grace, as well as of preventing. In the firft grace, Chrift works without us,we are meerly paffive. In the fubfequent grace ,Chrift works with us and in us^ though we work with Chrift, yet we cannot work without Chrift after converfion. See I Cor.z 8. where the Apoftle writing to the Corinthians faith, that Jefus /ball confirm them to the end •, we do as much need the power of Chrift,for our progrefs in grace,as for the beginning of grace.

- 2. The mfoffibllitj of the utal and final Ufs of faving faith. Faith may be ihaken,and it may for a time feem to be loft , but it 2 LefTbn cannot be loft •, the do&rine of the total and final lofs of faith, is very derogatory to Jefus Chrift; it makes him to be the Author, bat denies him to be the finifher of this grace-, the Apoftle writing to the Colo/fans, cap. 1.23. (hews the nature of faith, that it is flable and firm. Temporary faith, is moveable faith,but true fa-ving faith- is a faith well grounded and rooted". Cyprian fc\i\\-well, Nemo afiimet bonosde ecclefia pojfe difcedere. Trithum non rapt ventus ^ nee arborem folidb radice fundatum proce/la fubver* tit. Inanes palea tempeflate jattantur ; invalids arbores turbinis incurfione evertuntur. They went out from us^ but they were not of us faith the Apoftle,. If they had been of us the j would have conti* nuedwithus, ijoh. 2.19. If Jefus Chrift have fufficient power to carry on what he hath begun , what he hath undertaken, the faith of Gods Eleft (hall at laft be brought to perfection ^ Chrift will not lofe the glory of this Title , the finijher of our faith.

3.. What an excellent worker fefus Chrifi is. He doth all his *•£#»• works thorowly and perfectly •, He doth not only begin, but he is pleafedtomakeanendofwhathe begins ^the Lord Jefus never attempted any work, but he carryed it on-, the greateft work that everChrift undertook,was the work of redemption^that work would have broken Angels and men •, and yet Jefus Chrift carryed it on to the end. Ihavefini/hed the Veork^thougaveft meto do 9 , Joh. 17 4. Bunglers and flothfuli perfons begin manypeicesof work, but either through Idlenefs or fluggifhnefs, let them dy in their hands ;butwhatfoever Chrift fets his hand to,he never leaves ,

till he hath brought it to perfedion. 4Le«»

4. The certainty ofthefalvation of all believers. The Scripture fpeaks very pofitively and fully of their falvation 5 They fJ;all never peri/b-, neither/ball any piuck^them out of my Fathers hands r

Joh.

Job. to. 28, 29. And this Text amongft many others (hews this, becaufe Chrift is both the Author and Bnilher of their faith-, the fini(hing of their faith is the gutting them into heaven, receiving the end ofjottr faith* the fahation of your fonts y 1 Pet.i. 9. This is the firftufeforlnformation. vf Q r It Tor comfort, its a comfortable doclrine in many refpefts

Confol. unt0 a ^ ^ uc ^ aS ^ aVe trLie ^^

i. Cafe, l - & comforts again ft the weakjiefs of their faith. Its very fad with many of Gods people to think how poor their faith is • its like a brnijed reed or fmoakjng flax , a very grain of Mnftardfeed, it will not carry them through one temptation , it will, hardly carry them to the end of a prayer: well here is comfort, Jefus Chrift will ftreugthen that weak^ faith, he will add that which is wanting to your faith •, the Apoftle fpeaks this with much confidence of perfwafion to the Fhi/ippians , cap. 1.6. He that began faith when the foul was unwilling to believe, will, and can tinilh his vvork,now the foul is willing, he that hath been the Alpha will be the Omega of thy faith,and all thy other graces.

2. Againft all theeppofitions andaffattlts that are made againfi

2. Cafe, their faith. The Devil labours, of all graces to deftrby faith, this is that which ftrengthens and feeds all other graces.This is the {hield whereby temptations are withftood , Eph. 6. 16. If Satan can deftroy our faith he deftroyes all, the poor foul looking upon theftrengthofhis enemies, and their malice, droops and links as •if his faith fhould never hold out, this text may drive away fuch fears. How can Chrift be the finifher of our faith , it Satan fhould overthrow it f the fin id. er of our faith is fir on ger then the oppoferofour faith , he hath more waies to carry it on than Satan hath to batter it,ufe diligently all i means, and Chrift will blefs them for the attainment of the end, Chrift will not take his own name in vain. 3.Caje. ^ Again ft all the dec ayings of faith. As other graces decay fo faith is fubjed to decay •, many a child of God, thinks all' faith is gone for ever, he could apply promifes, now he car.no: -&c. Remember Chrift is the fmifher of thy faith. He will revive thy faith ^ though thou thinkeft it is at the end of corruption, Chrift will,if you carefully ufe means,bring it to the end of perfection-, Go to Chrift, plead this title of nisin prayer, layftrefs upon it, and thou (halt find it is not an-emptv title.

Chrifi

fbrijttbe&eb f^

ChriJltheRec%. i COR. 10. 4. AndthatRockj*>a$Chrift.

THE Scope of the Apoftlein this Chapter, is to perfwade Chriftians from the publick eating of things facrificed tol-dols in the idolatrous feafts of the Gentiles h and from the eating offuch meats in their private houfes, to the offence and fcandal of their weak brethren. Of the former he difputes from the firft 'verfe to the 23. which he proves to be altogether unlawfull. Of the latter he treats from the 23.^0 the enq of the Chapter,which though he grants may be lawfully done in it felf, yet when offence may be given to the-weak brethren by the doing of it, it ought to be forborn. The* Apoftle brings divers Argu* ments to diffwade from the former 5 namely, that it was not law-full for Chriftians to have communion with the Gentiles in their Idolatrous banquets. The firft Argument he ufetb, is drawn from the danger of inch finful communion, it would occafion many lins, and it woild certainly bring many punifhments ^ this he il-luftrates from the like effed: which fuch kind of idolatrous communion had upon the Jewifh Church , from the firft ver. to the. i4.IfGod was offended with thejews for their commmunion with idolaters , he would be as much offended with Chriftians for their communion with idolaters^ that he was fore orTendejd with the Jews for this fin, appears by that which is fet down , v. 5,6, &c That he would be as much offended with Chriftians, if they flaould commit the fame fin, the Apoftle proves, from the parity that was between the Jewifh Church and the Chriftian Church ^ thisparalellis made in thefour firft yerfes.They had the fame prt. > leges which the Chriftian Church hath , the fame Covenant, rhe fame fealsof the Covenant for fubftance.As the Chriftian Church hath Bapt'ifm, fo had the Jewifh Church that which r^L ified our £aftifm^v. i> 2. As.the Chriftian Church hath the Lords S.ttpptr ,

-•- * thrift the Rock?

fo had the Jewifh Church , at lead that which was equivalent t# it. They had the fame Jpiritual meat, and the fame ffiritual drink, which Chriftians have ; or that which did typifieboth •, they had Manna, which did typifie Chrift, our fpiritual bread^ they had the water out of the ito£,which did eypifie our fpiritijal drink. This the Apoftle exprefly and fully declares in the Text. They did drink^of that ffiritual Roch^ which followed them , which Rock^ t faith he was Chrift, The Article in the Greek is very emphatical * &h TiT^a, U» o xpirSf ,fhewing what Rock it was of which the Apo-ftle is fpeaking, namely that Rock which gave water to the thir-fty Ifraelites in the wildernefs of Sin, of which we read, Exod. 17. I (hall firft fpeak of Chrift, as a Rock in the general. And then of Chart, as typified by that Rock. And fo there are two points.

Firft, That Jefus Chrift is a Rock. And

Secondly, that the Rock in the wildernefs was a fpecial Type of Chrift.

That the Lord Jefus Chrift is a Jfiritual Rocl^ He is not pro-i V$cl. P er ty a R° c k> but metaphorically and fpirituaiiy. As he is called the Sun, the day-Star, fo here he is called a Roc^ we have this name frequently given to God, and to Chrift alfo.To God, Deut. 32.18. Oft he Roc kj hat begat thee thou art unmindfull y the Roc^, eflhacljpake to me faith David, 2 Sam. 23.3. To thee will J cry 0 Lordmy ZUr^Pfal 28. 1.T0 Chrift peculiarly, Efa. 8. 14. A Stone of ft ambling, and a Rocketf offence , which is by the Apoftle applyed particularly to Chrift, 1 Pet. 2. 6. And Efa. 32. 2.Where the Prophet fpeaking of Chrift , compares him to thefhadowofa great RocJ^in a weary Land. Two things I (hall open by way of Explication.

1, £l*£ proportio. ,

2. £ljt& Dij"proportio.

Hrft, How Chrift is like a Rock. Secondly, How Chrift excels all created R«cks ^ for there is no Rock like him. 1 The Re- I. J%j?e proportio what (imilitude, or resemblance there is be-femblancetwee-n Uinft and a Rock? Chrift is like a Rock in many re-STand^e*

a Rock"in *• ** Rock, is locus excel fus, a high place. Rocks though they 4 Refpetfsbave their root very low and deep, yet their topsan foaririg^and iJLefpeclbhtd up above the the furface of the earth Some R vksare higher than the Ingheft buildings. The Lox d jeius is an high Ro< k

U*fk

Hhh in regard ofttie dignity rfhisperfon -, he that cmethfrom heaven is above ail, Joh. 3. 31 • The highcft Angel is but a mean per-fon in refpeft of this high Rock, the Lord Jefus Chrift • he is adored and worfhipped by the higheft Angel, let all the Angels of God wor/bip him-, he was lower than th€ loweft of men, in regard of theftace of humiliation, yet even then was the dignity of his perfonvery high-, The* Sen of Godthe brightnefsof hk Fathers per [on •' God hath now highly exalted him , and given him a name above every name , Pjiil. 2.9. High in regard of his Office. He is the head of principalities and powers, the glorious head of his body the Church. All power faith he, is given to me both in Heaven and Earth, Math- 28.18. God hath made him the Judge both of the quicksand dead; he is the high polTellor of Heaven and Earth, the great Commander both of men and Angels. High in regard of his gracious qualifications, he is full of wifdom, full of grace , full of holincffe, full of beauty and glory, all divine perfections arc "in him in the higheft degree; whatfoever may any way heighten or advance a perfon , is to be found in this high Rock.

2. A Hoc'le^ is locus flabilis, a place of firmnefs anctftability. Rocks keep their place whatfoever ftirs are in the world. Stormes z.Refpeft and Tempefts do fometimes overturn houfes, but they do not remove the Rocks out of place-, the firmnefs of a Rock is grown into

a Proverb amongft men,as firm as a Rock.The Lord Jeius hath the liability of a Rock in him, He isftable in his Being , : Jefus Chrift, yeflerday , and to day , and the fame for ever. We change and remove , but he continues firm and unchangeable, Heb. 1.10,11. (hould Chrift prove unliable , the whole Church , yea the whole Creation would topple and fall.

He isftable in hispromifes ♦, they are all of them the fare mercies of&avid. Chrift can no more break his promifes then he can deny hirnfcl^the Church hath nothing for its foundation, but the promifes of Chrift.

3. Chrift is a Rocl^forftrength. Rocks are ftrong things^Moun-tains are high and big, but they have not that ftrength which is m

rocks, a rock is hardned earth. Be thou my ftrong Roc ^ faith Da- 3 •<&/}>*# vid ft hereunto Imay continually refort, Pfa. 31. 2. Jeius Christ is exceeding ftrong, He fuftaineth all things by the word ofhti power, astheApoftleiaith, Heb. 1.3, As he did create all things, fo doth he uphol4 whatfoever he hath created, he is the great

O 0 0 2 Atlas

g €hrifithe Itockr

** Atlas of the world, upon whofe (boulders the whofe fabrick of Heaven and Earth refteth. And all this he beareth without the ieaft trouble, fweat, wearinefsormoleftation•, ifhehadnotaa Almighty power, he could not carry fuch a burthen wkhoutfin-, . king under it. Every fin which is committed doth even overfet

the great fhip of the univerfe,every fin makes the Axle-tree of the world to crack, and would tumble all to the duft, if Jefus Chrift did not by his infinite power keep it up.

4. Chrift is a Rockjfor defence. Rocks are the ftrongeft fortifi-

4. ReCveft cat * ons - Art can maiie n0 P* aces f° defenfible as the Rocks are > y ^ the Scripture fpeaks of munitUns of Rockj, as places that are impregnable, Bfa, 33. 16, Creatures when they are bunted and purlued, *fthey can but get to the Rock, they defye all their purfuers. Jefus Chrift is the belt place, the only place for fafety and defence. O my Dove thon art on the clefts of the Rock^ Cant. 2.14. thofe clefts or holes of the Rock are the wounds of Jefus Chrift, where the believing foul hiding itfelf as the Doves doe in theirNefts is fafe from danger.WheniJ/0/b defired to fee the glory of God, God tells him , he would put him in a cleft ofthe-Rock^ While his glory fapdby^ Exod. 3 3. 22. This Rock fome make to Ognifte Chrift the true Rock by whom alone we come to behold the glory of God. In the clefts of this Rock, is the foul defended from the wrath 0/GW,which otherwife would break forth upon it, and deftroy it •, from the rage of fin . which otherwife would prevail-over the foul and undo it •, from the fierie darts of Satan whrch otherwife would in a moment mortally deftroy it. 1 here's no ptace of fafety out of Iefus Chrift • were it not for the clefts of thts Rock , the bloody purfuers of the foul would 'both overtake it and deftroy it, Chrifts defenfive vertue. was fhacxowed oBt excellently by^the Cities of refage , which were Types of :\, and of that protection which his people find infcttnfrora the avengers of blood. In this refped: doth the Propheft'afFl him, the fb&dow of a great rcck^ in a weary landJEfa. 3 2. 2. Ke is like the (hadow of a great Rock , both for refrigeration and for defence. This is the firft.

The Ex- II. £*& difyroportio. Chrift doth excel ail other Rocks in five

cellencies refpe&s.

of Chnft j n e fo A ft^fag Rock^. Other Rocks are without life, but this

wher * Rock hath life in ^ m ' The Lordlieueth * faicb David, and blefjed Seeks, be my Rcc^ 2 Sam, zz, 47. Chrift hath life in hira, the beft life.*

a felf-dependtng life , an undecaying life \ which can be faidofno other Rock^The Apoftle calls him a living (lone, 1 Fet.z. 4. j

2. C^Wy? «• 4» impaffible Rock; Other Rocks, though they be 2 * ce * the firmeft part of the earth , yet they may be undermined and o-ver-turued, the Prophet makes mention of the quaking of the mountains, and the throwing down of the rocks, Na. 15, 6. The

rocks as all other mixt bodies, are of a peridiing nature, the waters wear the ftones, fob. 14. verf 19. but Jefus Chrift is a rock that (hall ftand for ever and 'ever r without wafting , he is the rock^ *f Ages, when all other rocks perifti^ this rock fhall ftand and continue.

3. Chrift is a feeding rock. Other rocks are dry and fapleis ~ ^ things,they have no moifture in them, but Jefus Chrift is a noun-fhing rock. The rock in the Wilderneffe was herein a Type of Chrift, that was a nourifhing rock,as the Scripture (hews. It had

Oil and Hony in \i i 'DeutA > 2.13.the .Lord Jefus is a rock of Oil, a rock of Hony, all the nourifhment which God hath appointed for the fouls of men comes out of this rock. 4 Excel.

^..Chrift is aVveckjhat defends upon nothing but himfelfAW other Rocks have their being, and dependance on this Rock-he created them,he eftabliiht them- but he is his own foundation, he ftands upon his own bottom, upon his own Bafts.

5. Chrift is a fertile Rock.. Other Rocks are barren in them- ^xcel felves, and they caufe unfruitfulnefle in the places where they grow-,Rocky ground is ufually barren ground- The feed that fell a-mongft Rocki ptrijhcdbecaufe k had no deepnefs of earth, Luk. 8. 6. 13. But now Chrift is fruitful! in himfelf, and makes the foul fruit-full where he is-the further a foul is Incorporated into this Rock the more fruitful it is. He that abide th in me and I in him , the fame bringeth forth much fruit, Joh. 15.5. That foul which is the moft Rocky,is the moft fertile.No grace can ever grow where thisRock is not,

Thellfes are thefe two. , ufe 0 ^

^Information. info m *ti.

'• 1. Thefafetyofthe Church. Chrift is the foundation of the z £ e (fvn. Church, as the Apoftle calls him, Eph. 2. 20. He is both the pur-chafer of the Church,and the builder of it, and he alfo is the foundation of it-now becaufe he is a Rock,therefore the Church which ? ^iJded upon him , cannot he thrown down \ The heufe bmh

upon the Rock, fl 9 °d , though the rain fell , and the winds cam 1 ;, and the foods beat upon it, Math. 7. 24,25. The Church is bottora'd on (Thrift, and Chrift is an impregnable Rock, therefore it fh ill continue ^ upon this is the promife of the Churches (lability founded , Math. 16. 18. Thou art Peter, and upon this Roc(^ yvill I build my Church , and the gates of Hell Jhall not prevail a-gainft it. The Papifts build their Church upon the perfon of Peter, not upon the Rock of Peters Confefiion. Thou art Chrifi the Son of the living God. Whereas our Saviour doth not fay thee Peter, but upon this Rock^tvill I build mj Church. Peters (boulders are too weak to bear up the Church •, he could not preferve him-felf from falling , how can he preferve the Church from falling? Teter , though a Holy Apoille, chough a bleffed Saint in heaven, will be no better than a broken reed to them that build on him -, the Church thats built upon the dodrine of Peter (hall (land, but that which is builded on the perfon of Peter, or any other Saint, will fail and peri(b- were Peter now on ear:h to hear,or fee what the fond Papifts attribute to him, he would fpeak to them, as he did to thofe that came together to behold the cure of the lame ,man, Jcls 3. 12, 13, 14, 15,16. He would be more full of indignation againfl thofe that (hould make htm the foundation of the Church. Peter is member of the Church,and a member cannot be the foundation. T (f n 2 ' The folly and madnefs of all thofe that run upon the Lsrdfe-e ** ' fus Chrift. Heiscalledd Rccl^of offence JLh. 8. 14. He is not fo a&tvely,but pa (lively, many take offence at him in feveral refpe&s anddoioppofe him in his doctrine, in his perfon-, whatdanger do fuch men run/ 'Tis an hard thing faith our Saviour to kjck^agAwft thepricks^Kdis 95/ fis as if a Venice glafs (hould difpute againfl: a Marble wall. Tis as if a little (hip (hould run it felf agamft a Rock , the Rock would foon fplic the fhip,but the Ship could not hurt the Rock-, he that runs himleif againfl Chrift,either in regard of his Dodrine, Perfon, Offices, Government, Ministry,People, doth as fooliftily, as the Mariner that fbould run his Ship with all violence againfl a Rock I hat of our Saviour may be a fe-rious caution to al! men, to take heed how they fee- themfelves a-gainft this Rock, or how they p ovoke this Rock againfl them-fc\vts,Math. 21.44. Whofotvtr fiat/ fall om this ft one y jhall be broken: But on whomsoever it (hall fall, it will grind him to pow* der-never did any run againfl him, but he brake himfclf.

II. For

II. Tor Exhortation.

i. BlefsGodfor this Rock: This Rock is the only Rock of Sal- \^hm! vation. Exalted he the Rock^of*my falvation , 2 Sam. 22. 47. This x D HtJl Rock did endure many florms for our fake, and in that refpect as *

well as others, he may be called a Rock^ the Rock is beaten with the waves • rehe Rocks are they which keep in the Sea from o-verflowing the Land. Chriftthe Rock did indure the ftorms of Gods wrath for our fakes ^ the Anger of God did beat upon him, as the billows do upon the Rock. 'lis this Rock that keeps the Sea of Gods wrath from overflowing us for our fins •, if this Rock were away,the Sea of Gods indignation wonld loon overflow the world.

2. Get your felves into this Roc^O my dove that art in the clefts % jy Ht of the R$ck., faith Chrift to his Church, Cant. 2. 14- When you ^

are afraid, when you are purfued, get you to the Rocket hat is higher than your felves ^ from the ends of the earthy mil I cry unto thee when my heart is overwhelmed, lead ms- to the Rocket hat is higher than 1 • this was DavidsVr&yQuPfal. 61. 2. This Rock is higher than you, and higher than all your enemies ,and higher than all your fears, and then all your temptations. In the clefts of this Rock, the foul fees more of the glory of God, than it can do-in any other place. / will put thee into the Clefts of this Rock^ and will caufe my glory to fafs by^ Ex'od. 33. 22. There's no beholding of Gods glory, but in the Clefts of this Rock. In the Clefts of this Rock,is warmth to be had^ here are the warm bow-clsofjefus, which will put warmth into the frozen foul. Inthe Clefts of this Rock is fafety , what ever troubles be in the world. Climb by faith to the top of this Rock •, hide your felves by faith in it and you fhall be fafe. Enter into the Rockland hide thee fir fear of the Lordfifa, 2. 10. When Judgements are abroad, men go up and down to feek Rocks of fafety, there's no other Rock that can (belter you beiides Chrifb. Get into him,keep in him and you are fafe.

3. When you fee a Roc^ think, o» Chrifi ; We may have many ^ fpiritual meditations almoft from every Creature, ifwehadbut 3 ' H J m fpiritaal hearts ^ when you fee the Sea dafhing againfi: the Rock, think, thus did Gods wrath dam upon Jefus Chriit • when you fee the height and hugenefs of a Rock, confider the height of Chrift-, when you meditate what a dreadfuil thing it would be, if fuch a rock (houid fall upon your heads, think how dreadfuil will it be

to

to have Chrift fall en us^when you conlider the firmnefs ofRocte} thellockftands where it did iooo. yeers fince, chen meditate on the {lability of Chrift,he is liable in his mercy,goodnefle,trutb, &c. times change,men change, but the Rock Chrift abides con-ftant for ever •, when you fee the hunted Creatures flee to their Rocks,then think,thus muft the foul, that would be fafe flee to Chrift. q.unj. ^ Build all the hopes of jour falvation on this recl^ He that builds on any thing elie,builds on the fand^ when Chrift was dead he was buried in aSepulcher hewn out of a Rock, Mar. 15.46. Bury your felvesin this Rock,and neither fin, nor devil can annoy you^ if the Anchor be fattened in a Rock, itwiilhold,whatever ftorms come-, he that builds his falvation on his own merits , on his own duties, on his own graces, fixes his Anchor in the rioting waves-, but he that builds on Chrift, fixes it ina folid Rock • iffaithbethe Cable, and Hope the Anchor of the foul be fixed in Chrift the Rock, the Ship will be preferved, what tempeftuous weather foever aiife^ you cannot lay too li:tle ftrefs on felf, you cannot lay too much on Chrift. Thus much for the firft doctrine. Z^DoU. 2 . That-the Rock^in the wildernefs was a [pedal Tjpe of Chrift. This Text clearly aiTerts it. Though every Rock doth in a gene-raj fenfe reprefent Chrift, yet that Rock is made a fpecial Type of him, and therefore called a fpiritual Rock; we read of two Rocks, which gave water miraculoufly to the people of Ifrael in their journeyings; the one was in Rephidim, Exod. 17. 1,7. To which ouc Text principally refers-, the other was that orwhich we read , Numb. 20, 11. That thefe were divers Rocks, and divers miracles, appears by thefe reafons.

1. That in Exodus was done in Riphidim , which was the eleventh Station , Num, 33. 14. Buttheoiher wasin the defertof Zin, called Meribah Cadcfi, Deut. 32. 51. Which was the 33. Station, Numb. 33. 36.

. 2. As the placet yptn divers, fo were the times. That in Exodus was done in the firft year after they went out of Egypt 9 thai'm Numbers was in the fortieth year •, for in the next Ration Aaron dies.in the fifth month of the fortieth year,iV«w.3 ?. 38.

5 . In that in Exodus, he taketh only the Elders with him, but

in that in Numbers he gathers together the whole congregation.

4. In Exodus he h comm*nAcdtofmte the Rock; but in Numb.

ChrifitheRwke ^ t

lie i* commanded to fpeak to the rock < and beeaufe he did ftmte ic twice,the Lord was angry with him.

<. That in Exodus was done by the rod efMofes ^hwt in Numbers by Aarons rod that budded,##70.20.9. for it was taken out of the Tabernacle from before the Lord. The rock to which the Texc relates, was that of Mephidim,o£ which we read, Exod. ij.be-

pinning* In the opening of this point I (hall (hew,

1. Wherein that Rock was a Type of Chrift. How Chrift differs from that Rock. 1 a ^foid

I.There is a threefold fimilitude between that Rock and Chrift. . i ) cfem " 1. That Roch^gave out water for the people of God. Exod. J 7-6.-j^„ " ThoHfba.lt[mite the Rocky faith God to Mofes and there Jball come t h at Roek water out of it* Jefus Chrift is a Rock that yields ftrearns of wa- and Chrift ter. There are two ftreams which flow out of this Rock, A ftream* Refemlu _ of blood and a ftream of Grace. He that believeth in we, as faith the Scripture , out of his bellie Jball flow Rivers of water ^ this he fpakf of the Spirit , which they that believe in him Jhould receive, Joh. 8. 38. When the fide of Chrift was pierced with the Spear, there iflued out water and blood , Joh. 19. 34. There is a great fi-T jj C wa-militude between the water that came out of the Rock, and the tcr of the bloodand grace of Jefus Chrift. As rock aod

1. They are very like in the ufes for which thy ferve. the blood the B l° 0 ^ and grace of Chrift hath die fame erTeft to the foul which that wa- chrHHre ter had to the body. As , a iik c .

1. That water was ufefull to them for.deanfing • their veflels , 1 As to their Garments, their bodies, when they had contracted any de-their ufes filement, were cleanfed with the ftreams of that Rock, they had 1 • the ftreams of that water as a continual bath, orlaver, for the removing of any filthineife that was among them. The blood

and grace of Chrift the fpiritual Rock is ufefuil for fpiritual clean-fing , his blood clenfeth the foul from the guilt of fin, 1 Jih. 1,7. His grace communicated by his fpirit, clenleth away the hlthinefe of fin-, the Church of God is cleanfed dayly, by the wafhing of water through the word, Eph. 5. 26. and therefore is Chrift called a fountain fit open for Jin and uncleannefs, Zech. 12, 1. this is one A- 2I • greement.both are for clenfing,

2. That water was ufefuil to them for the quenching ofthirj}. As they did wa(h in it, fo they did drink of it h it was principally given tor the fataiytng of their thirft. Exod-17.1.6. The Lord

Ppp Jefus

JefusChrift is very ufefull for the quenching of fpiritual thirft-,tfoe ftreams of his blood,the fountain of grace which is in him, is the fouls only fpiritual drink • his I hod is drinkjndeed, Jch. 6. 5 5 .and his grace is called drink,!;/*. 55. i.Hojvery one that thirfieth ccme to the Waters, thole waters are the blood & grace of Jafus Chrift, which are prepared to be-the fpiritual drink of fouls •, the foul (hall never have any thing that can quench its fpiritual thirft,that doth not make ufe of the waters of this Rock.

3. That wAtcr was ufefull tc them for refrefhing. By their con-

5 ; tinual journeyings in the wildernefs, they could not but many times be very much heated and wearied-, now when they were fo, the water that came out of the rock did refrefh and cool them faith Abraham to the Angels, let a little water be fetched and wafi ythrfeet, and reft jv oar felves y Gen. 18.4. Water is a natural Cordial ror reviving as well as a laver for clenfing:the blood and grace of Chrift the fpiritual Rock, is of a refrefhing nature •, when the foul is fweating by reafon of guilt , when its fcorcht and burnt up by hery rtmptations, it is refre(hed and cooled by the communication ot the blood and grace of Chrift. Cotrn unto me <$M you that labour And are heavy laden , and J will give yon reft , Math. 11.28.

m 4. That water was of great ufe to them for fructification. By

vertue of thefe ftreams,that waft and howling Wiidernefs did bring forth both for them and for their Cattle- faith Mo fes to Pharaoh, Exod. 10. 26. Our Cattle alfo fhall go ivith us >there ftall not an hoof be left behind. The flocks and Heards would have perifhed in the WildernefTe for want of grafs, ifthofe ftreaming waters had not iffued out and gone along with them. The blood and grace of Jefus Chrift the fpiritual Rock are the caufes of all Spiritual fruit-fullnek ^ If thefe ttreamsdid not continually overflow the foul, the fpiritual flowers would never prolper. // a man abide in me \ faith our Saviour,**^ I in him, the fame bringeth forth much fruit, Job. 15, 5. Thofe waters thatiflued out from under the Thre-fhold of the Sanctuary,made all the places fruitfull wherever they came, E^cl^ 47.9,10,12. Thofe waters did ty pifie the grace of Chrift, which i* fpiritual water • thofe fouls that are like ma-rifhes and miry places, by the overflowing of thefe waters become fruitfull This fructifying vertue of Chrift , the Prophet foreteis in that Evangelical Prophecie, Efa. 3 5,1,2,6,7. thefe fanning ftreams make the WildernefTe to be like a fruitful! Garden.

This

This is the fifft parallel between Chrift and tliefe water's,

2. They are very like in manner of their Communication. There 2 As sb is a great refemblance between the flowing out of the water of the ™m= the rock, and the flowing out of Chrift* blood, and graces upon ^Jtwm. the foul. As rouRicati-

1. Thofe waters flowed out plentifully^ the rock gave out not on. only Buckets of water but ftreams of water.See how the Pfalmift x, fpeaks of \i,PfaL 78. 20. Behold he [mote the Rcckjhat the waters fftijhedout , and the ftreams overflowed; and Pfal. 105.41. H*o-pe#ed rita rock, y and the waters gujbtd out \ they ran in the dry places like^a river •, it gave them water in abundance, as much as they ftood in neecrof, the waters that come out of the fpiritual Rock Chrift , they are given out in abundance. See how the Prophet ipeaks of them, E^el^ 47. 4, 5. they were waters to fwim in A River that could not be pajfed over ^the blood of Chrift

is without bottom, the grace of the fpirit is without meafure^ he thav beheveth in me, out of his belly {hall flow rivers of water, Joh. 8 38. every beleever hath a whole River of water. Chrift is full of grace, and his impartings of grace to his people are like himfelf full and.plcntifull.

2. Thofe waters flowed out freely and voluntarily 'jThe lfrae-litcs had the benefit of the water, but they were at no coft, at no ^ labour for-it, the waters followed them without any art of theirs,

she Wood and grace of Jefus Chrift is freely communicated to the fervantsofGod-, the Well is not of our digging, the ftreams are not of our procuring •, whofisver will, faith the Prophet, Efa. 55. «* Let him come and takiof the water of life freely, Jefus Chrift doth not fell his blood or grace , but freely gives both, the blood and grace of Chrift are much for mans benefit- but neither the one o*r the other of mans procurement-, this is the fecond.

3. Thofe waters flowed out,not only for their prcfenrfupply Jjnt for their future neceffity. It was not unius dieibeneficium^a mercy of 3» a dayes continuance , but lafted for a long time , the Text faith, that the Roc\ followed them, which way ioever they travelled,the ftreams of the Rock followed them- the blood and grace of Chnft

the fpiritual llock are communicated, not only for a day,not on-lyforprefentneceility i but for future fupply •, the water that I jbdt give , iaith our Saviour to the woman of Samaria,fkall be a well of water j"printing up H eternal life, Joh. 4.14. Chrift doth not impart toi* blood on one day only, or in one place only, but

P p p 2 in

*, + thrift the Rock:

in every-place, at aU times. Thus much for the firft refemblance. Chrift is like the Rock, in regard of the fimilitude between his blood-and the water that came out of the Rock.

2. That rockjn the wildernefs Was fruit ten, Exod. 17.6. thou /halt finite the rock, faith God to Mofes , and the Waterfhall come

blfnc be--out °' lt ' ^° was C ^ S *Pi ricua * ^ oc ^ tue Lord Jefus, he was fimt-iween ' Un *#? mounded with grievous Rripes > the Prophet Bfit/ foretels that Rock his fmitings, Cap.%^.%. He was wounded for our irar.fgrejfions, he a-ndClirift wa s bruifed for our intuitits-, the Evangehfts fpeak much of the dreadrull fmitings of this Rock • he was imicten in his body, his fide pierced, his hands and feet nailed, his head crowned with thorns , his face buffettcd and fpit upon. And he was /mitten in his foul likewife , and he was deferted y he was filled with horrour, the Cup of the Lords fury was putinto his hand, and he drunk the dregs of it, my fonl is /orrow/ull untv death, He did endure the very Torments of Hell in his foul when he fweat drops of blood. Never any perfon underwent fuch fmitings as Chrift did. And he was /mitten with the redo/ Mofes toe , for the curfe of the law of Mofes , which our fins had deferved , was inflicted on him. He hath redeemed us from the cur/eof the Zaw^s the Apoftle faith,£«»j made a curfe for us.G*\. 3.13 .God fmote Jefus Chrift with all his force:, if Chrift had not been fmit-ten for us, we could have had no benefit by him •, we, are made whole by his cruel fmitings,for it is by his ft ripe s that we are healed 3 Refem= This is the fecond.

blanccbc- 3- That Rock^ was appointed for thif ufe by God himfelf. So its twecn faid Exod. 17.6. Behold I will fiand be/ore thee upon the rockjp th H C fih°^> Horeb,W thou/halt/mite the rock^ It would never have entreg an hnit into the heart of Mo/es to hav« taken that courfe for the providing of water for the people, if God himfelf had not given him command^ the nourifhing, clenfing,refrefhingof thcEledby the blood of Chrift,is the invention of the wifdome ofGod alone. Mankind wanted water , but neither Mo/es nor any of the people knew where to be furnifhed, God muft point out the Rock, and the way how to bring water out of it 5 man flood in need of aSa-viour , but man knew not till God revealed it, where to have a Saviour. This Rock Jefus Chrift is a Rock of Gods finding our. A body haft thou prepared me . Salvation by Jefus Chrift is called, thefalvatien of our God^ Pf. 98. 3. He is the Ksck^o/ dur/alvati$n Pi. 95.1. but a Rock prepared and ordered by God himfelf. 1 bus

we

wc fee the fimiiitude between this Rock and Chritt, This is the firft particular.

II. How Chrift differs from this Rock.

i- The water of the Rock Chrift, differs much from the water that came out of the Rock. 3 How

i*jhat water was only-for bodily ttfes,Its true,as it was a Type of Chrift ex-Chrift it ferved iorfpintuai uies,but it did properly reach no fur- eels that the? then to the cleniing,cooling,& reviving of the outward man: ^ck. but the water that iffnes out of this Rock is for fpintual ufes , it of t ^ arcr purges,cools, revives the conference, the inward man, Heb.g. 13 Rockinfe-14 ail the legal purifications did but only reach to the elenfing of riour to the body , but the blood of Chrift extends to the clenfing of the that of Confcience. grift m tf

2 Th-at water was commnnicaud^nu only to mtn but to bcafls al- f J£ m fo • their flocks and herds drunk of it as well as they : but the wa* fea, ccr of this rock is not communicated to any but the eled:, he that 2. Refpetf* be Ice vet h in me 9 faith our Saviour, out of his belly flail flow Rivers ef water, Joh. 838. none but beleevers drink of this water- the blood and grace of Chrift is tendredtoall where the Gofpei is preached, but only the believer drinks of it.

3. That water did not fo fatisfie btrt the fioma c h was d-thirfl a* v r n gain. Our Saviour fpeaking to the woman of Samarh concer- *' e JP nt ning facobs Well, faith, He that drinkjeth of this water flail thirft:

again, John4.13. But the water of this fpiritual Rock, the Lord Jems, doth with one draught of it for ever quench the thirft of the foul, Joh. 4.14. He that drinks of this water flail never thirfl. There is a two fold thirft,A thirft of indigency ,and a thirft of complacency ^ A thirft of want, and a thirft of fpiritual deflre^ he that drinks of Chrift (hall thirft with the thirft of complacency and delight,but never with the thirft of total indigency; there is a fpiritual holy dropfie in the heart of a believer after Chrift &grace as there is an unuoly thirft in wicked men after fin • the more he drinks of Chrift the more he thirfts after him-, the foul is difeafed that dothnot feel this thirft, but he that hath once drunk of this Rock fhall never thirft, fo as to be without Chrift or grace again.

4. That ypater did not run without interruption. It did fome- , p rn times fail. Though the Text faith , the Roc'^ followed them, yet 4 -^

it did not fo follow them but that they were fometimes at a pinery And therefore we read that they did want water after this tim?.$e Numb* 20.5, h. Andagain Nnmb.21. 17, 18. the Fyock was

fet

446 w Chrtji the RocltJ

fet abroach in the former place, and a Well digged in the latter Text to relieve their third : But the ftreams which flow out of this Rock, run without interruption, and they flow for ever , fo our Saviour faith, foh 4.14, The water that I Jhall give him Jhall be a we 11 of water [fringing uf to eternal life. No drought can dry up thofe dreams, no winter can frieze it up •, He that dwels under the fhadow of this Rcch^his waters flail be [tire, Efa. 3 3. 16. He that hath thefe waters, needs no other Rock to give him drink,no other Well to be digged for him,the itreams of this rock will run conftantly and uninterruptedly til the foul come to Kea-$ R<f$e8. ven.

5. The water that came cut of the Rackjrvas not really in it, only ' it Was by a miracle brought out of it. That Rock had another fountain befides it felf. But the water that flowes out of this fpiritual rock is properly in the rock. It flea[ed the Father , that in him Jhould all fulneffe dwell, Col. 1. 19, the rock in the wildernefTe was but only a conduit to convey the water which God created for his people,butChrift is not only a conduit,but a fountain,out

6. Refpefl. Q f wnom a j| g ra ce doth naturally fpring.

6, The water that ijfued out of the Rcck^ was liable to Corruption and pollution ^ Though it was without doubt excellent water, be-caufe immediately produced by a miracle , and whatsoever God doth immediately, is more excellent than that which is done by means •, yet it is not to be queftioned, but that water did contract pollution from the places it ran through, it was as all other water is, lyable to corruption ; but the water 'hat comes cut of :his rock, the Lord Jefus, is not capable or any pollution • both the blood of Chrift and the gr^.ce of Chrifr are undefiled ^ there is not the leaft mote to be found in his blood , there »s not the lead flaw to be found in his grace, all that comes from him is pure and without biemifh. See Kev. 22. 1. No Chriftai is fo clear,as thofe Chriftal ftreams which flow from jefus Chrift ^ rhus the water of this Rock differs from that water.This is the firft

Thediflfc- 2 ^ j^ e f m j t j n g S 0 f t hi s roc ]^ differ from thefmitingsof that tween the rock. For

fmwbgsof 1. That roch^was unfenpble of its [mitings-, being an inanimate thatPiock Creature it could not feel the weight of the rod, but this rock and the the Lord Jefus was veryfenhble of his fmitings ^ Myfoulisfor-chrift 6 ° rorP full even unto the dtath, Madv 26. 3 8* Sufferings are no fuflfe-

I Differ nn g s *f Cue Y De not &*•

J 2. That

tn

thrift the Rockl 447

z/I'hat Rcc^was fmkten only with th Arm of a man-, Mofts hand -^ Md the- rod and fmote the rock with it: but this Rock was fmit- 2 Vt ^ ten with the Arm of the mighty God >, all the fmitings of the Jews were nothir>g,it was the Rod of God which made the impreffion: Jtpleafed the Lord to bruife him , he hath put him to griefs Efa. 5 3 10. if all the creatures on earth had been turn'dloofe to have fmitten Chrift with their rods, and God had forborn fmiting, he would never have complained.

3. There was no wrath in God again]} the Rcck^ when he com-$ Differ, manded Mofes to/mite it •, He was wrath againft the people for their murmuring , but he was not wrath with the Rock : but in the fmiting* of this Rock there was wrath. God did not hate his beloved Son,yet was his wrath poured out upon him • that wrath which we had deferved , Chrift endured, elfe wc mult endure it our felves.

The Ufes are for Information, Exhortation, Confolation. Each confiding of feveral branches.

I. For Information. It teacheth us thefe eight Documents.

1. That the old Church of the Jews had the fame 'Chrift which we 1 life of believe in now under the Gofpel. fefus C'hrifi,yefterday,and to day, ln J Qrm ^ and th&Jame for ever ,Heb. 13.8. Ever fince that promife made to I '^ e S m ' Adam, Gen» 3. 1%. That the feed of the woman fhould breaks the Serpents head, theDo&rine of Chrift and falvation by him was preferved and owned in the Church. Tour Father Abraham rejoiced to fee my day , and he faw it and was glad, faith our Saviour to the Jews, foh. 8. 56. not only did Abraham exped: Chrift, but his feed alfo that kept the Religion of God* All their facrifkes,all their Sacraments,all their worfhipdid typihe the very fame Chrift which we now worfhip •, their Tabernacle, their Temple, their high Prieft, their whole Miniftry was typical of that Chrift, whom Chriftians do now believe in -, the Manna they fed upon, the water of the Rock they drunk of, did preach Chrift to them. All the difference between that Church, and the Chriftian Church is this, that Church believed in Chrift as future- we believe in Chrift as crucified a&ually for us ^ that Church had Chrift in Types and figures, we have thefame Chrift evidently fet forth in the Gofpel •, the Apoftle tels us, Hcb. 4, 2. That unto them was the Gofpel preached , &s well as unto us ■, they had Chrift ft anding behind their wall,peeping through their lattice, We have the fame Chriftjfhewinghimfelf in his full proportion •> they had Chrift

~ in dark riddles, we have the fame Chrift revealed and unriddled. 2. ejjon. ^ That allthat which fefus-Chrift fuffcred y was bj the appointment and Connfel of God. 'i he Apoitle fpeaktng or the cruelty of the Jews agamft Chrift, faith, that they did nothing,but what Gods hand and CounfeI determined before to be done Acts 4.28.He did not undergo one (tripe, or orte buffet more than God had determined he fhould have. This is clear from this Type of Chrift y The rock was fmitten but not otherwife then according to divine appointment, Exod. 17. 6. I will ft and before thee upon the Roc\ itfHoreb, and thou jh alt fmite it. As God was a beholder of aii that was done to Chrift, fo was he the appointerof all that was done •, he will not leave his people to the will of men , to be ufed as they pleafe •, and if not them, it cannot be thought he fhouid leave the Son of his love to the will of men , our Saviour knew this well enough, and therefore calls his fufferings,T^ Cup yphich his Father had put into his hands, Joh. 18. 11. And though the Executioners had no refped to the divine decree, yet Chnit had, and that was one reafon why he fullered fo willingly, and with fo much patience.

3, That the fftffe rings of fefus Chrift were not for himjelf, hut x L (T - f or hi* people- The Lord himfelf teacheth us this leiTon,!;/*/ 53.8. 5 ji ''for the tranfgrejfion of ntj people was heftrickjn-, there was no tranfgreffion in himfelf, why Juftice (bouldfmite him, He was a Lamb without fpot , and without blemifb. It was for our milcari-ages that he was buffetted, it was for our fins that he was wounded. This is clearly fet out to us in the fmiting of the Rock-, the Rock did not o^end^butIfracI did^Jfrael murmured,and theRock was fmitten,the fweat,the piercings,the furrering«,thefcourgings, the bloodfhedsof Jefus Chrift, were not for any offence of his own,but for ouroffences for our fakes he fubje&cd himfelf to the Law Commanding, for our fakes he became fubjed to the Law condemning •, for their fakes faith our Saviour , fpeaking of the Eled, Jfanttifie my felf, Joh. 17. 19. 'Tisfpokenof the fan-edification of himfelf by fufferings-, fin had made a breacli between God, and us, and Chrift was fmitten to make up that breach. A.L (T ' 4»What a miferable condition the World was in before fefus Chrift 4' W* ^ Ai promifed. Mankinde was quite undone and woulu have been undone for ever, had not Chrift been fmitten, when the Rock was fmitten the Ifraelites were happy ^ but before it was fmitten they were in a languishing conditio^ they were in a

barren

barren vtildernefs where no water was • Sec Exsd. 17. 1,3. No condition can be imagined more fad than for fuch a great multitude to be in a body to gether, and to want water-, they muft have periled in a little time, if fupply had not coaie - the Lord fpeaksof this, f/0/13. 5. I did know thee in the wildernefs, in a Land of great drought. Mankind had been more miferable , if *-Chrift had not been promifed •, their fouls had been burnt up with thirft, if this Rock had not given them water, Itsiaidofthofe waters in 2^^>/> vilion, cap. 47. 9. That everything that mo-veth whither thefe watars ctmefhall live. Therefore there can be nothing but death in every place whither thefe waters do not come. All perfons, all Nations, to whom the ftreams of this Rock do not flow,muft needs be in a perifhing (late.

5. The wonderfpilnefs of the worlds falvation byjefm Chrift. 5 Lejfon. ThcApoft\cca\\sgodlinefsagreatmyfterie, 1 Tim. 3. 16. The Salvation of the Elect by Chrift, is no lefs than miraculous. J Tis

the giving of water out of a Rock. It was beyond the thoughts of Mofes y that the dry Rock (hould be turned into a Fountain ^ had he, and all the heads of the Tribes of Jfrael fate in Counfel to have confulted how the thirfty Congregation fbould have been fupplied, they would never have imagined, that the fruiting of a dry Rock {hould have fupplyed them ^ had Angels and men fate in Couniel how loft creatures might be reftored, they would never have dreamed of the incarnation of the Son of God • who could have expe&ed a root out of a dry ground ? who could have looked for ftreams of water to flow out of a dry Rock.There are a world of miracles in.the reftoring of loft man.

6. The great patience of Chrifl to his people ^ the fpiritft.tl Rock, r followed them, faith the Text. Though 7/^f/murmured,though 6 Leff&»> they were unthankfull,yet the Rock continued running. Jfraels tin

did not dry up the ftreams of the Rock. Though Jefus Chrift fee all our murmurings all our unthankfulnefs for his blood, yet he keeps the ftreamsrunning5 fhould every (in that we commit dry up the floods of grace,how foon fhould we want fupply of water? Je-fusChriftis fo patient,fo mercifull,that though he fee his blood and grace defpifed, yet he caufes both the one and'the other to fol* low the foul •, mans fin is not able to divert or dry up the running ftreams of Chrifts blood. .,

7. That the Sacraments which God hath appointed^ trneljex-11>*$**\ libit that which isfignified by them. The Rock which was only a

type of Chrift is called Chrift> becaufe it did in a fpiritual fenfe *

Chfhft the Rock, truly exhibit Chrift-, in cae ^ ame len ^ e ls tne Bread & Wine in the Supper called the body and blood of Chrift, not becaufe of change of fubftance, which is not, but becaufe they do really in a Spiritual fenfe exhibit Chrift crucified to the belie/ing Receiver, becaufe of the Sacramental union that is between the figti and the thing Signified, isthefign called by the name of that which is figniiied by it. Such expreftlons are common in Scripture. Cir-cumciiion is called the Covenant of God t becaufe it. was a iignof the covenant,£?#. 17.10, 14. The Pafchal Lamb is calied the Lords pafftovcr, llxod. 12. ir. becaufe it was a fign of Gods palling over the doors of the lfraelites when he fmote the E-gyptians. Its a judiciary hand of God upon the Papifts, that they cannot understand fuch pafFages without that irrational opinion of tranfubftantiation.

8. That all the Churches [apply is from Chrift\ All the water which the lfraelites had in the Wildernefs, was out of the Rock-, when they wanted water to drink, when they wanted water for 1 lending, they went to the Rock, and from thence received fup-ply. Jefus Chrift is the Churches ftore-houfe in all manner of exigences. We read Rev. 22. I< Of a pure River of water proceeding out of the throne of God and of the Lamb y Chrift is the fountain-head of all the fweet ftreams of grace which are for the refrefhingof the people of God:, the Church acknowledged this, Pfa.Sj. j.Allmy fpringsare in thee^ the Ordinances are the Conduit-pipes which convey the ftreams to the fouf, but the Ubonat Spring-head is in Chrift the Rock. This is the firftllfe. 1 From" H« for Exhortation. It commends to us thefe duties > from tnc wicer the water ? and from the fmiting of the Rock. And from the wa-1 Duty, tcr learn two duties.

I. Rejoyce as much in the ftreams which flow from Chrift , as the lfraelites did in the ftreams which flowed out of the Rockjtio doubt but Ehere was great joy amongft the thirfty multitude, when they law the water gulh out of the Rock, their murmurings could not then but be turned into rejoyeings • we have caufe to think fo, becaufe we read, that afterwards when they found a well of water, they did exceedingly rejoyce,N#/#£. 21. 16,17. Some Ex-poiitors make that well at Beer to be a Type of Chrift, as the Rock was. As Chrift is called a Rock, fo is he called a fountain or well,Gifff. 4.15. A fountain of water , a Well of living Water t and ftreams from Lebanon. It becomes Gods people to fit about ib ; s Well j and to fing praifes y withsjay jhall ye draw water

tir out of the Wells of Jalvation, Efa. 12. 5. the water? that iffue out of Chrift aare far better than either thofe that which tflli-edoutof the Rock or thofe that came out of Beer •, Thofe ftreams were only for the outward man ^ I hefefor the fpiritual.

2. Mak? ufe of the ftreams which flow from Chrift, as the Jfra- 2 p ur , elites did of the fire am s which flawed outofthrRock^whzn they were achirft chey drank of it,wheii.they were unclean,they wafh-ed in it, when they were heated, theycooledthemfelves with it •, they did not only look upon the water , but<as they had occafion made ufe of it. fo muft we do both with the blood and grace of Jefus Chrift. When you fpy any fpot upon your fouls,wafh them in thefe waters - when you find your fouls inordinately heated, either with temptations or with worldly lufts, go to thefe waters and cool them •, when you perceive any fpiritual thirft upon your fouls, go to thefe watersand fatisfie thern^ the ordinances are the chanels where thefe dreams run, faith is the Buc&et by which thefe waters are to be drawn 3 tis our duty to make ufe of them^ they purge away filthinefTe, theypuench the thirft, they abate unnatural heats,they help againft barrennefle. I have three motives to perfwade ail to make ufe of this water Motives to

1 . Jefus Chrift invites men to it y Efa. 55.1. Ho every one that make ufe thirfteth. come ye to the waters. One great end, why the Mmiftry of r ^ ,SW4 * was appointed,was,that the thirfty foul mightbe invited to come^ [^ j ve the minifters of the Gofpel are the publique officers which Chrift

hath authorized, to call the weary paifenger to drink. TheRock in the wilderneffe did not invite the people to drink^ their own necefiity was invitation enough ^ but this Rock calls the foul that needs himcomakeufeoffom.

2. Nat to ufe the fly-earns that . flow from Chrift is to fleight the 2 M ct ™e greats ft lave Ga,4 qver manifefted to men. Infinite wifdom could

not devife a more excellent wav,infinLre bounty could not provide a more coftly way, for the iatisfyingof the thirfty foul, than by fetting this Rock Chrift abroach. Not to make ufe of him, is to fay either that you do not want him.or that he is not a fuitable remedy for your wants.

3. Its very dangerous not to make ufe of thfeftreams.Theres no 5 Motive t other water of.Gods appointment beiides ihis,either for cleanflng

or for cooling, or for quenching the thirft,thefe are not only the pureft ftreams, but they are the only ftreams which are fit for the v

ufes of die foul; if you do negleft ,the ftreams of this rock which .God hath appointed for the fouls prefervation, there will a ftream

Q^qq z of

of wrath come forth, which (hall certainly tend to thefoulsde* ftru&ion ^ if thefe be not preferving waters, they will prove devouring waters, ufe them conftantly,ufe them after a right manner, and you will find them in every refped: as profitable as the

a From water of the Rock was to the people of God.

the fmi- 2. From the fmiting of the Rock which typified the fmitings of

rkigsof Chrift. This teacheth four duties.

the Reck. I# Acknowledge the fevere \nftice of Godagainft fin. There are

1 Duty. man y glares j n {cripture whereby this is presented • The drowning of the World, the burning of Sodom, the rejection of the Jews, thecafting down of the evil Angels from Heaven to Hell v but nothing fees it out fo clearly as the fmiting of this Rock-, thac the Son of hi? love mould be fmitten after fuch adreadfull manner when he had undertaken to fatisfie for fin,this (hews his fevere Juftice,his cordial and perfect hatred of (in. Though Chrift prayed, though Chrift in-treated, yet would not the jufticeof God abate him one (tripe. You that queftion the Juftice of God or his hatred of fin,go to the Rock in Horeb , or rather to Mount Calvary, and fee how Chrift was fmitten of God when he was made a facrifice for fin.

2 Duty. 2 Acknowledge fins vilenefs.Tis a filthy thing. Nothing in all the World could expiate it, but the fmitings of Chrift •, (hould all the Angels of God have been contented to have been fmitten to death , they could never have made fatisfa&ion for one fin ^ without Jhedding $f blood faith the Apoftle there is noremiffion , Heb. 91 22. Sin cannot be expiated without blood,and no blood

can expiate fin but the blood of Chrift alone.

3 jDssij. f?. Acknowledge Chrifts nnfpeakable kindnefs in being content to

be fmitten for ou>-fakes It was a voluntary a& in Chrift-, I gave my back^to the fmiters^EL $o.6. TheFather could not have fmitten him without his own content •, yea he wa9 not only content but joy-full to be fmitten. / have a Baptifm to be baptized Veithtll [ and how am Iftraitncdtillit beaccemplijbed} Luc. 22. 50. And that which makes it more admirable , is that he was fmitten for mur-murers, he was fmitten for thofe whom he knew would Height both his perfon and kit fmitings.

4 JD/rf/. 4. Be contented to be fmitten for him that was fmitten for jou.

Though you be fmitten by the tongue,by reproaches, though you be fmitten with the hand by buffetings, bear it patiently, if it be for Chrift, either for his truth or for his wor(hip,or for his name: we take pleafure % faith jhe ApqfMe , in reproaches and perfections - fir

forChfifi, 2 Cor. 12. 10. You cannot be fmitten for rtrift as "he was for you •, you are (mitten with rods, He with fcorpions^ you drink up the wrath of men, he drunk up for your fakes the wrath and fury of the Almighty.

"111. For Confolation. Here is a foundation of real comfort to3 ty* °f all Gods people,and that both from the touting of the Rockjand^"^* from the water that flowed out of the Rock.

1. That C'bri'ft was a fmitten Rock, this hath rfiree grounds of I, F ™ m , * contort. ^ : ing t

1. That divine Jufiice b fully fatisfed. Its a caufe of grief to fmicren the children of God to coniider the ieverity of divine Juftice,and Rock. 3 ■ their own inability to make fatisfadion • the wrath of God is a Cowforrs confuming fire, who (hail be able either to endure this fire or to * Cem f €r ^ quench itfChrift hath endured it,and by enduring it, hath quencht ic. When you read of the fmitings ofChrift, you cannot doubt whether Jultice be fatisfied.Considering the dignity of his perfon, Jufticeis better fatisfied with one blow on him, than if you fhould have been fmitten to all eternity , The Prophet Efa. Cap. 53. when he had fpokenof the fmitings whichChrift endured,w- 4,5. doth ver. 10, 11, 12. fpeak of the fatisfactorinefs of thofe fmitings, as to the expiation of fin.He that doth believe that Chrift was fmitten , cannot but believe that Juftke is latisfied by thofe fmitings.

2. That Chrift will make good to Jour fo tils all that which be * Comfort* hath purchafed by his fmitings. The foul when it reads of the great privileges of Adoption, Salvation, Remifiion, &c. partly by reafon of the greatnefs of thefe privitedges and partly, becaufe of his own undefervingnefs of them, doubts whether ever he lhai en^oy them or no ^ here's enough to eftablifh faith and to redi-fiethe Judgement as to this particular, Chrift was.fmitten with the rod of God that every believer might enjoy all this. God is not unjuft to fmite Chrift upon a Covenant made between them and not to perform what he promifed. Nor is Jefus Chrift founwife as to endure fuch fmitings in vain. God will perform his bargain with Chrift , and Chrift will make good his purchafeto every Saint. See that comfortable Text, EJa. 53, to, 11, 12. A«dthe rather may the believer build on this, becaufe Jefus Chrift is now at Gods right hand-, that by hiscontinual interceftionhemay % apply all which he ptfrchafed by his cruel fmitings which he un- * derwent for the el eel:.

5, That thrift will not dtny hit any thing which is good for them g Comfortt

he •

he hath engaged himfelf by promife to beftow upon his people y whatever they a$kjn his name, Joh. 14. 13. We need not doubt, becauie he was fmitten for our fakes •, he that had love enough to bear io many heavy blowes for us, will nut want love to beftow letter gifts upon us,the Apoftles Argument is {trong,R**0.8 32.He that [pared mt his c^-a Sonant (rave him to die for us allJoow fhall he not n tth himal\o frttljgive usali things? IheArgument is asftrong in relpeft t>t Chnit •, he chat was io willing to be fmitten for us, will noc be unwilling co do for us whatever we want. This is the 2 Fro™ •• firftj

ctuiits gi 2. Thar the Rock fmitten gave out water, vmg eve j^is b^tih a threefold foundation of Comfort, when l ' ^ ts a com f ort Ag a 'wft the barrennefs of thy heart. Itscaufe of

fmitten $ mucn trouble to the children ofGod to fee how barren their hearts Comforts, are , they are like the barren Heath , or the dry Wildernefle,

1 Cmforu bring forth little ut nothing,except it be that which is worfe than

nothing, Bryars and Thorns •, well, here is comfort, the water that comes out of the Rock can make the Wildernefsa fruitfull valley. Sec that promife Efa. 35. 1.7. The water that came out of the Rock made the Wiidernefle fruitfull,the water which comes out of the true Rock,can make the molt unfruitfull heart fruitfully he that makes the barren womb bear, can make the barren heart bear.

2. Its a comfort againft dL the flthineffe of the foul. The children of God are ready even todefpair when theyconfider how

2 Comfort, filchinefs growes upon them •, they gather durt every day , their

fpots grow deeper and broader astbey conceive: here is cemfort in fuch cafes, the water of the Rock is a cleaniing water , and its conunually running. New warnings, will help agairiti new defile-ings, thefe dreams cleanfed the foul at firft, and they wil-fftill cleanfe all new defilements. As often as thou defiled thy feet,fo often go to the running water and thou (halt be clenfed.

3 Comfort. 3. Its a ground of comfort 'againfl all thy unworthineffe and ur-

dejervings. The people of God , when they coniider how their carriage is and hath been to Chrift, they cannot think that any thing but wrath fhould flow out to them. Re member that Rock gave out its dreams to murmurers, and it followed them too ^ their fin did not dry up the dreams. Though we befinfulland unworthy,yet Chrift will not ceafe to be faithful].

Ihe

'the Sword of the Spirit. -

7 he Word&f thrift , th e /wordof the Sprit. Efa. 49. 2.

He hath made my mouth like ajharp Sword 3 He hath made mcapohfiedjhaft.

THe Prophet having in the foregoingChapters comforted the Church by promifes of its deliverance from the captivity of Babylon--, doth in this and the following Chapters go on to comfort it with promifes of its reftauration by Chrift, of which all the outward deliverances were but as Types. That he may fet on thcfe comfotts with more life, he begins to (peak of Cods designation of Chrift to the work of the Mediatorfhip, this he doth in the two firft verfes •, Where Audience is befpoken in the Beginning of the firft verfe, Li ft en 0 Ifles unto me, and hearken ye people from farr. And the Proclamation is read in the following words, The Lord hath called me from the womb, from the I? owe Is of my Mother hath he made mention of my name. The furnifhing of Chrift for the work to which he is feparated follows in the fe-cond verfe^ together with Gods protecting of him in the work. Chrifts fitncfle for the work is fet out Metaphorically by a double refemblance, Firft, of a Sword, Secondly of a Shaft. Gods protecting of him in his work, is exprefled by way of refemblance alfo, In the hollow of his hand hath he hid me, in his JJZjriver hath he hid me. I am now to ipeak to the former,namely Chrifts htnefle for the work to which he is called. In which we have two things.

I, The thing fpoken of, The mouth of Chrift.

II. The matter fpoken of that thing, It is made \t%f*jh4rP fmrdjxs made like a pol'ijfcdjba[ft. I lhall open chem diftincily,ana thenmake a joyrit application ofooth• they nu k* two p opohtions.

i g That the mouth of Chrift is like *jh*rp Swora •

2. That

l That the moiuhof Chrifttslikc zyAifhtd Shaft. I. Dott.Tha: themouth of fefusChrifi tslik£afiarp Sword. lis a Sword, and cis a lvvord wed fharpned.

By-Chrifts mouth we are to underltand , the words of his mouth, the Doftrinc of his mouth. Its frequent in Scripture for the'mouth to b? putfortheDodrineor words of ^femouth, as Gra.45.21. £«*"'• 2-4- I2 - #*»*£. 3-^fo CVirf. 5- laft, Hw mmtb, faith the Church, fpeakmg pf Chriit, is meft ptoctt ■ that is, the Doctrine which proceeds out of his mouth. Jcfus Chriit doth berefpeakofhimfdfasthe great Preacher and Dodor of the Church and therefore tells the World that bis mouth was made REea/fari Word- In that vifion of Chrific which the Evangelilt tiwih Ptikmu; itsfaid, Rev. 1.16. That out of his mouth went a two edged fivcrd,(oC*p. 19- *• tbe A P of \ le peaking of Chriit hath the fame expreflion, Out of his mouth goeth afiarp Svcord, that he fouldfmite the Nations. The word of God in the mouths of Mimfters wch are but men, is compared to a two-edged fword Heb. 4.12. much more is it fo , when it is in the mouth of Chrift. Two things I (hall open, firft, what refemblance there is between Chriris mouth and a fword. Secondly, How the fwordof Chritb mouth differs from other (words.

I. The refemblance between Chrifts mouth and a fword lyes in in «/»,** thefe three particulars.

refpefts 1. A fword is si killing infirttm^t: by this weapon doth the Chrifts Souldier deftroy and put to death the affaulting enemy. To put mouth is men t0 the fword, is a Phrafe equivalent to killing. David by the compared f^^cuc off the head of Gitiab, 1 Sam. 18,51. The mouth of i°i^°i thrift hath a killing power. Hereby doth Jems Chriit kill fin in ' the hearts of his people •, by this Iword is the head of pride cut otf, by this fword is the heart-blood of unbelief let out, by this Sword are all thofe noyfome lufls which fight agairift the foul put to death. / have -hewed them by my Prophets J have (lain them by the words of my mouthy Hcf. 6. 5. All the fpiri-tuai daughters of (in,which are made by Jems Chi 1.:, are done by the two-edged fword that goes out of his mouth. Its prophecyed of Chr.lt £/**• 11. 4- 7 h*t he Jballfinite the earth with the rod of his mouth, and with the breath of his lips he Jball flay the jrickjd. There is a two-fold killing of men about which the fword of C hrifts mouth is employed, the one, is a killing of fin in them-,this killing isthe making of the foul alive • the other is a killing of them for fin/ Chrifts mouth is a killing fword both thefe wayes,

in

m the eled it kills fin, to the wicked accidentally through their own finfuinefs, it becomes a foui-deftroying fword ^ becaufe they wiii not have their fin killed by ic, they themfelves are killed by it. All men (hall one of thefe wayes find the killing power of this iword.

2. A fword is a Conquering Infrument. The material fword hath 2 Rejp ft made great Conqueft* *, by the power of the iword did Jkxan-der Conquer the world, and many Kingdo'mes have been brought' under che command of mean men , by the terror of the long fword. Few Nations but have had experience of the conquering power of the fword. The fword of Chriils mouth is and hath been a conquering weapon. The Lord jhall fend the red of thy flrength out of Sion, rule thou in the midfi ef thine .enemies^ Pfal. no. 2.1 he Pfalm refers to Chrift, "and to his conqueft over the world j the Scepter of his firength, whereby he obtains dominion is nothing elfe but the fword of his mouth. By the power of this fword, hath the Lord Jefus fubdued both perfons and Nations to the obedience of himfelf^the Apoftle fpeaks of this, 2 Cor. -1.0.4, 5. The greateftofthofefpiritual weapons is the fword of Chriils mouth, which he did firft manage himfelf, and afterwards committed it to his Apoftles,for the fubduing of the world to himfelf\ when Chrift came to bring the world into fubje&ion to himfelf, he did notufe the material! Sword, as the great Conquerors of the world do, but drew out this Sword of his mouth ^ and by the power of, the fame,, hath already brought into obedience many great andpopulous Nations, andd will full goon till all Nations be brought into fubjection. In the 6. Chapter of the Rev. and the z.verfe y we have a defcription of Chrift as a Conqueror, I fa ft and behold ayhite horfe ^ &c. The white horfe is the glorious Gofpel of Chrift, called white for the purity cf it, and for the brightnefsof ;it,itsa holy Gofpell, and a glorious Gofpell ^ the rider chat fits on this white horfe, is the Lord Jefus, the Author and publifher of the Gofpell— all the glorious Atchievements of Chrift, as a Conqueror, are done by the power of this Gofpell, which is the fword of his mouth ^ this the Pfalmift teacheth us, How the where he fpeaks of the word of Chrift under this metaphor of a £?°^ oi (word, and under the 'other metaphor of an Arrow, VfaL\%. S^outlv 4,5. When this fword doth effectually come to the coofcience gers t fo e of the finner, he prefently yeelds up himfelf,and becomes an ho-vi&ory o-magefto Jefus Chrift, This fword doth accomplifhthevi&oryver the oyer the cgnfcience, in that firft, /; Im the finner fee , that 'H^™ *

qqq

that™*

-g 1U Sword of the Spirit.

that rule over him for prefent, are but ufurpers. This fword con« vinceth the conference, that the devill, the world , fin, which have ever exercifed regal 1power over it before, have no right to rule. Till this fword of Thrifts mouth be drawn out, andcome to the heart of afinner , he is not fenfible of that ufurpation, which fin and the devill have exercifed, but when this fword hath come clofe to the conference, then he feeth this-clearly. Seccond-ly, In that it difcovers to the foul, Chrifts right to exercije dominion. It is by the power of the word of Chntts mouth, through the concurrence of the Spirit, that the (inner is made acquainted with the juft title of Chrift h hereby he comes to fee that the Government is laid on hit/boulders, and that God hath ordained, That c-very kneefhouldbowtohim, and every tongue fhould confefs his name •, the fame word which proclames the deviis ufarpation, proclames Chrifts right to rule^ by the power of this word, the foul is enabled to acknowledge both. Thirdly, In that it acquaints the foul with the eafinefs, right eoufnefs, profitablenefs of Chrifis dominion. The foul is made to believe, that the devils rule is fweet and profitable, and that the rule of Chrift is harfh, cruell, difad-vantageous, and therefore it ftands out againft Chrift •, Let us breast heir bonds , and caft away their cords from us, Pfa. 2.3. The Government of Chrift is mifreprefented, flandered, as if it were the moft afflicling, Tyrannical Government in the World , but when the fword of Chrifts mouth comes home co the confciencc, then it (hews Chrift to be the beft of Kings,* for Juftice, wifedom, nieeknefs,mercifulnefs.And his Laws by which he rules, to be the • beft lawes for purity, profit, pcaceablenefs, priviledges and all kind of advantage5-,and the foul fee-ing all thiscannot but readily yield up it felf to Chrift, &throwoff all other dominions whatsoever, and fay with the Church in that 26 Efa, 13. Other Lords have had dominion over us •, but by thee only will we make mention of thy Name. The fword of Chrifts mouth is a conquering Sword. £ ,« 3. A Sword is a defenfive inftrument.As its a killing weapon to e '* e ' the enemy, fo its a defending weapon to him that hath it, if he have skill to manage it a right •, the fword of Chrifts mouth is ex-Snwhat cellent for defence unto fuch as know how to ufeit. Solomon Cafes the fpeaking of the word of Chrifts-mouth, promifeth this to thofe fworclof that ftudy it, Pro. 6. 22. When thougoeft itfballlead thee, when th*u Mouth'is P' e ? e ft'* fi* a &t thee. The fword of Chrifts mouth is xlefen-

Firft, In cafe of fin 3 by this fvvord is the fouJ preferred from

falling

failing into that 5 hereby David was preferved, Pfa. 17. 4.While he kept this fword girded about him, Sin was not able to overcome htm. This fhews the evill of fin, the confequen.ces that follow on fin ^ this fword works in the foul hatred of fin, it gives the foul power againft fin, and fo defends it from fai.

Secondly, la cafe of temptation. One piece of the fpiritual Armour which the Apoftle appoints ChriPdans to ufe againft the onfets of the Devill is the fword of Chrifts mouth, which he calls the Sword of the Spirit, Bfh. 6. 1 7. That fword of the Spt" rit is all one with this fword of Chrifts mouth, and its of fingu-lar ufe to preferve tempted fouls from being overcome,what evet their temptations be •, the Devil hath fpeciall times of temptation, and he hath very many baits which he ufeth for the enfnar-ingof the foul in all thofe times • the beft defence that a Chrifti-an can ufe to defend hmfelf againft all thefe temptations, is the fword of Chrifts mouth • By this fword did our Saviour defend himfelf when he was tempted, Matth 4.4,7, 10. Three times doth Satan affauk him, and three times doth he draw out the (harp fword of his mouth, and thereby beats back thole temptations. As Chrift didfo Chriftians may preferve themfelves by the word or Chrifts mouth, the word of Chrift is able to put fome Argument into the mouth againft every temptation which Satan v can ufe ^ If he tempt to pride, This will fhew us the danger of

pride -if to diftruft, this will relieve us with the though ts of

Gods Ali-fufficiency, Gods mercy., if Satan tempt us to cufpair. this will arm us by the confideration of Chrifts fatisfadion, Gods readtnefs to forgive fin.—the word of Chrifts mouth will furnifti the foul with fome cover or other to defend it from all lands of temptatioa. The mouth of Chrift is a fword for defence, as well as for Conquering. This is the FirIL II. This fword differs from others thefe ten wayes. aHow rJie

1. This fword reacheth not onely to the outward man , but to the fword of inward man. Other Swords have their effects onely upon theChrifb body, but this Sword hathits operation upon the conference-it m ° mhcx * can wound the conference, and convince the confeience -, theAt ^ c * a °' poftle (hews this in that,4 Hf£. 12. It peirceth even to the £vtii%g$ W0T fe m d afunderoffmlandfpirit, and of the jojnts and marroti. Other 1 Excel. Swords can divide between the joyntsof theharnefs, but this can divide between the joynts and the marrow •, this Sword pricked thofe 3000. at the very heart, A&$ 2.37. No Sword can prick the heart, but the Sword of Chrifts mouth.

qqq2 j2iT'hm 9 s

A

2 T&ere's no defence againft this Sword. There's no material 2Exre/. swordfo (harp, but ftrong Armor will keep it from entring • there's liarJiy any harnefs, but is Sword-proof, but no Armor can keep this fword from entring., the heart that is as hard ?s Steel, feels the dint of thisfword, when Jefus Chrift will fecit on with power. ) his fvvord ..will pierce through die hardeft Rocks- imiteaR.ockv/ith che.ftrongcft (word, and it makes no imnreilinn, it may break itfelf, but it will not cut the Rock- but this fword is fo fharp that it can cut into the bowel* of che hardeft rock, what is f.ud of the Bcb<moth y and the Leviathan, maybe faid'of the unconverted hearts of men, fob. 39 18. Of the Behemoth tisfaid, that his bowels are <u ftrong fleets of bra[s y his Bowels are like barrs of Iron, and concerning tl.e Leviathan its faidChap. 41, 24. Bis heart is as firm as a ft one , as hard as a piece of the nether mil-ftone •, and yetitsfaid, cap. 39*9^ He that made them can make his Sword approach to them. Mens hearts by nature are as hard as the hearts of thefe Creatures-, and yet when this Sword of Chrifts mouth approaches to therrw they arc pierced as eafily, as if they were flefti.

3. This Sword is a healing Sword y as well as a wounding, Sword. $'£xcel. The material Sword hath a killing power, but it hath no enlivening power h we have heard of many that have been flain by the Sword, but we never read of any that was made alive by che Sword'- but now the (harp Sword of Chrifts mouth hath an enlivening power • its every way as good for healing, as it is for wounding-, vnaeademquemanusvulnusopimqn? ttdit A when the Sword of Chrifts mouth hath broken and humbled a tinner, there's nothing but the fame Sword can comfort fuch a finner-you do read as much of the comforting and quickning power of Chrift, as of his humbling power; what the Prophet faith of God Hof.6. 1. He hath [mitten, and he will he at ^izy be hid of the Sword of Chrifts mouth, its both a fmiting Sword, and a healingSwordwhen thofe 3000.were prikedin their hearts by the Sword of Chrifts mouth,nothing but the fame Sword could cure them again- there hath been much talk of fword-falve, that if the Sword be plaftred, the wound will be healed. I know no reafon for fuch efficacy, this we may fay of Chrifts mouth, as it is a Sword, tocut,foitsfalvero heal. Chrifts lips are compared to lilliei, dropping fweet•[milling mjrrh , Cant. 5.13 .This Sword as it cau-fes faintings, fo it gives Cordials againft thofe faintings.

4- riis

4. TI& Sword never faileth of the effecl intended. The materi- ExcdUn al Sword often comes fhort of that effect which is hop'dfor by him chat ufeth it -, but this Sword never fails to do what Jefus Chrift means to do it by. This is that which the Prophet fpeaks, Efa. 55.10,1 f. My word, faith God, Jhatt net return unto me void, but it Jhdli accomplijh that which I pteafe, and itjball pre/per til the thing whereto 1 fent ft- that which is fatd of the Sword ofSatsl, 2 Sam. 1. 22. That it never returned empty, is much more true of the Sword ofChrifts mouth, it is never drawn but the effect intended follow*, when he means to convince,the loul is convinced, when he intends to convert, the foul is converted, when hcre-folves to comfort, the foul is comforted ^ whatfoever commiflion is given to this Sword it doth effectually put it in execution, its ne« yer ineffectual.

5.Thus Sword can do execution on many at once Other fwords can $,Exce1Un deal but with one fubject at once. No Sword is is able at the fame inftant to wound two bodies, the fame Sword may flay many fac-ceftiveiy, but not at the fame moment : But this fword can make impreffion upon multitudes at the fame inftant. As he fpake thefe words, many believed in him, John 8. 30. The Sword did heft bring many in at once-, we read of 3000. that were at the fame moment of time pricked to the heart by this Sword, Alls 2. 37. This Sword can convince, andfubdue fouls in this place, and in other Congregations that are far diftant 5 it can as eafily pierce a thoufandasoneman.

6. This Sword is neuer the tyorfe fir the fifing. It contracts no ^.Excellen^ ruft, it never loofeth its edge. Other Swords do decay byfre • quent ufe, they grow dull, and weak by much fervice, but

this Sword never decaies. Tis as bright and as (harp now, as the firft day it was ufed -, it can cut as deep,and with as much eafe now as ever i't did. Jefus Chrift hath fought many battells, hath obtained many victories by this Sword,and yet it is {till as fit for execution as ever it was. Allflefhis grafs, faith the Prophet, Efa. 40.8- The graft withereth, the flower fadeth, but the word of our God fbalt fiandfor ever.

7. There's no flying away from thU Sword. The material Sword, i<Exctl!e§i though it be often exaft, yet may a man hide himfelf from it, indeed when God draws out a Iword, and gives it a charge to fmite fuchaperfon, he (hall never be able to flee from it -, but there is etherwife a poffibility of hiding a mans felf from the fword 7 when

Rrr ac

an enemy comes with thoufana's of drawn fwords into a city,many flee from it, or Hide cherqfelves, 'and fo efcape •, but ther's neither flying away , nor hiding from this' fword, it will follow a man from one Nation to another ^ it will find a man, though he be hid in the Caves of the earth. The Apoftle in the ^Heb. 12,13. Its qnic)^and powerful, its a difcemer of'the thoughts , and intentions of the heart. A man may fooner fly away,or hide himfelf from himielf, as think either to flyaway, or to hide himfelf from the word of Chrift. «. Exalt. %.This fword is all edge. Other fwords though they have a fitnefs to cut, yet they do not*cut on every fide, they have a flat part as well as a (harp part, but the fword of Chrifts mouth cuts on every fide j the fword of Chrift is faid to have two edges t Ktw.z, 12. Every part and parcelof the fword of Chrift , hath an aptitude to cut, his precepts have a (harpnefle in them to dire&,inform, command the Conscience ^ his promifes have an acute fharpnefle in them to revive, to comfort, toraifeup—his threatnings have a (harp-* nefle in them to affright, terrifie , caft down , and wound the guilty. Every part of this fpiritual fword hath an efficacious (harpnefTc to work upon the heart, according as Jefus Chrift is pleaied'to ufe it. ' 9. Bxcell. q Th^ f wor( i b 4t h no d ro j s ' ln ' tt \ All other fwords have a mixture of drofs in them •, the pureft metal is not without fome courfe mixture, but the fword that goeth out of the mouth of Jefus Chrift is all' pure rhetall, All the -words of my month are in righteovfnefs y there is nothing froward or ptrverfe in them^ Pro^.8.8 .The precepts, the promifes.the threatnings which proceed out of Chrifts mouth, are all pure and perfect,, a she himfelf is, thofe that judge that there is any impurity in the word that comes out of the lips of Chri(r,is becaufe th<ir hearts are impure-a pure heart"fees nothing but purity in the word of Chrift , Every word of God is pure, faith Solomon, Prov.^e^.

1 o. This fword is of Gods own immediate framing. Other fwords j&.&ccel. are t h e workmanfhip of men, God created the materials, but the framing of thofe materials into fuch a weapon is the work of mans band r but the fword that comes out of the mouth of Chrift is of Gods own framing. He hath made my mouth like a jbarpfword.Goi. hath made the fword of the word for Chrifts mouth, andfilledhis mouth to manage it for our good.

'Mfaj

the Swrdofthe Spirit. ^\

»■ .■" • — ■

E f a J 49* 2 * April $o.

i 6 $ 4.

He hdth made me a polijhedfoaft*

I Have opened the firft Metaphor of the (harp Sword. 1 now come to the fecond, the polifhed fhaft • which I (hall draw tip into this Doctrine.

That the mouth offefus Chrifi is like a folijhed fhaft. h (haft or Ar- 2. 2)*#„ row is one of thole military Inftruments which the Souldier ufeth for the wounding of his enemy y though this inftrument be now difus'd yet it hath formerly been an initrumentof much eftecm.-As great victories have been obtained by the bow and fbaft,as by the i'word. To this Weapon is the mouth of Chrift here compared; The old Latine and the Greek, read it a choice Jhaft •, Sagittam tlett am ? and the word fignifies fometime.chief or choice* zsCant. 5.10. Others read it Sagittam nitidam^a bright fiaft, which oiir Tranflators have, well rendred a pojifhed ftaft^wefhall find in Scripture the word of Chrifts mouth compared to the (haft,as well as to the fwx>rd, Ffalm 45.5. Thine Arrows are /barf at tfa heart of the Kings enemies •, that which is called the [word upon the thigh, verfe$. is here called the Arrow. AndH^.6.2. Jefus C hrift as hemanageth the Gofpel, is faid to have a Bow in his hand. Chrift gets the victory over his enemies by the Bow , as well as by the fword. • Three things I fhal! open.

1. Why the word of Chrifts mouth is compared to a (haft.

2. Why to a polifhed (haft. .

3. How much it differs from other fhafts.

T. Why the mouth of Ghrift is compared to a (haft. I (hail I jj llw j M | t not here mention thofe refemblances I fpake of in the former Me- refpefts taphor, though all thofe agree to the fhaft as well as to the fwor^ Chrifts ^ the (haft defend*,' I kills and conquers as well as the fword. I ftjal( moathJi add the^four refemblances s which do more properly agree to -^^SSi 4 ? the {haft then to thefword. As

1. The fbaft doth execution at a farther difianct then the/word. 1 Reff>e&

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The Archer can wound with the (haft when the fword-man cannot offend with the fword. The fword cuts neer at hand, but the (hafc can peirce at a greater diftance, when the enemy is fled from the reach of fword, the (hafc can follow him : the word of Chriftcan kill not only fuch fuch as are neer, but fuch as arc afar ofl^ there's no heart at fuch a diftance from Chrift,but his word can calily reach it: Though men can run from that fword, yet they cannot run from the Arrow. In Chrifi Jefns, faith the Apoftle,. you that "toere fometimes far offare made nigh by the blood of him y Ep. 2.13. Though men be far off in place, though they be far off in ftatc and condition, yet they are not out of the command of the polifhed (haft.

a> Refpett* 2, The Arrow comes- with greater force then the fword. The impreffion of the hand of the Archer, and the motion of the Ayr, briags the Arrow with a very ftrong force, that it fattens deeper into the body then the (word:, the fword is better at cutting, but. the Arrow is better for peircing^ the word of Chrifts mouth doth not only cuttheflefh or the outfide , but it peirceth like the (haft into the very bowels of the foul •, die Apoftle, Heb. 4.13 ("peaks of the penetrating power of the word of Chrift, it -peirceth even to the dividing afunder of the foul and Spirit.

3. Thefiaft it notfo difcernable a* the fword. The fword, be-

$,ReJpeZt. caufe of the neerneffe of it is eafily feen, but the Arrow in regard .> of its remotenefle, is hardly perceived 5 the (haft comes fofiient-ly arid fo fwifdy , that its often lodged in the heart before it be perceived: the word of Chrifts mouth wounds undifcernably, £hc heart isoeirced often before it be aware , the Arrow fticks in the bowels before the foul fee it, the Arrow was in the heart of Paul, before he knew of it. As he fpake thefe Vtords many belie-vedh him, fohn 8.3 o.The (haft of con verfion was fanned in their fouls, before they took notice of it.

4 KsfaeVt 4 The Arrow can enter in at a ieffer cempafs than the [word can • •The (hafc can (crueitfelf in at the leafthole- Ahab was (lain by an Arrow that went in through the joyntsof his Barnefs , 1 Reg. 22* 24.The word of Chrifts mouth can enter in at the leaft paffage,its compared to light, Pfaim 1-19.105. Light will pafs through the

ty fmalleft crevife. The Arrow of the word is io fmali and fo fubtil that it will peirce through the leaft crevife, if it cannot fin&a paf-fage, it will make a paflage.. This is the fifft particular, how the ^liflicd refemblanceftands, jfo t£ Whyitsealled^poliffieifluft, r* T*

I. To Shew the fitnefs of it for the workjo which it is defigned. A l>R?afin> fhaft that is untrimmed is unfit for fervice, when God calls his Archers againft Babylon he commands them to gather the Shields^ and rrt*ks bright the Arrowes , feremy$i. 11. The mouth of Chrift is alwayes fit for execution, and therefore called a polifhed Arrow.

2. To Jbexvthe confiancy of its fifing. Things that are often « -... ufed are bright and fhining. Chrift doth not keep this Arrow in 2 ' Kea J 0 *' the Quiver, but makes daily ufe of it fome way or other, as the people ftand in need of it. Tis the mind of Chrift that the Mini-

fters of the.Gofpel into whofe hands he hath committed this Arrow, (hould make conftant ufe of it upon all occafions, 2 Tim.*, z. If they (hould not, Chrift himfelf will ^ the Arrows of his mouth are alwaies flying abroad, and that keeps them bright and polifhed, its fit for frrvice, and conftantly in fervice.

3. To fiew the glory o/Vf.Things that are polifhed make a glori- l^Reafom ous (hew to the eyes of men •, The word of Chrift, efpecially when

it comes out of his lips isJfull;of glory, its called the glorious Gofpel ofthebleffedGod, i Tim. i.n. Its glorious in regard of the great priviledges which it contains, its glorious in the rich promifes which it publifhes to the world ^ the beft refined Gold, themoft glittering Silver, is but dark, if it be compared with the word of .' Glory. Thisistbefecond. r ^

III. How much this {haft differsTrom other fhafts> Not to re- Excellcn-peat what was faid before of thefword which is applicable tociesofthi* the Metaphor in hand , this (haft excels others thefe two wayes. ftaft 1. In the-fwiftnefle of its motion. The motion of an Arrow from ah j° 7e a Bow is v ery iwift, yet it mull have fome diftance of time to fly fh a f ts# from the hand to the mark. No (haft flyes with fo much fwiftnefs 1 BxceL as the word of Chrifts mouth , its-.at an inftant in the heartof him at whom itslevePd. The Pfaknift fpeaks of this, Pfalmi^j, 15. Jle fend'ethforth his Commandment upon earth , his word runneth very fwifily. There's not a moment between thefhooting out of the Arrow, and the faftning of it in the mark t both are done in the very fame, A to me and point of time • therefore we read in the Scripture of die immediate effefts of the word of Chrift.- Saith he to the Leprous man , be thor, clean, and^ immediately his Letrofie was clenfed , Matthew 8.3* And to the blind man , go thy way , thy faith hath made the whole , and immediately fa nceividh'u'fight, Marxo. 52, No Arrow makes

as

an immediate impreflion in the mark aymedat, but the Arrow of CHrifts mouth : no fooner doth Chrift fay to the foul, be inlight-ned, be quickned, be comforted, but the work is done.

2. In the certainty of its execution. Other (hafts are lyablc to a. Excel 7 . m if carr i a go S5 t [ ie y foraetinies break by the way, they often fall fhort of the mark, or wide of it. No Archer (o exaft, but doth a often mifle ihe mark. B:ir this Arrow never mi flee h the mark, wherefoe er Chrift intends it mould light there it doth light •, when he (hot forth this fhaft at the Ewtftch by the miniitery of thilip % he hit the mark to an hairs bredth 5 when he fent forth this fhaft to Zachsu&Jnt ftuck it fo faft in ins Confidence that he prefently came down and received him into his houfe^ when he darted this Arrow into the heart of the bloody Gaoler , he could not but yeild ; Sirs what fhali I do to be faved?when he fhot this dart into the Confcience oiSaul , he difmounted him prefently, and forces him to cry, Lord what wilt thou have me to do I w*hatfoever ftands in the way, this polifhed fhaft will peirce through it,to fulfill the will of him that fent it -, neither man nor devil can hinder the execution ofthis (haft.

yfes. The ufes are thefe.

I Vfe. 1- Its very dangerous for any per/on to eppofe fefus Chrift. Proud

man is fo wilful and headftrong, that he dares difpute and contend againft Chrift himfelf,doth by (in offer him affronts and contumelies every day, makes war againft him by the open violation of his Commands ,blafphemes and reviles him, as if he would pull him out of his throne. Better is it to fight againft all Creatures, then to" wage war with Jefus Chrift ^ It is a hard thing, faith our Saviour to Paul , tokick^agaixfi the pricks, Ads 9. 5. Chrift neither wants ftrength nor weapons to bring down all that op-pofe him : his very mouth is a (harp fword, a polifhed (haft. David fpeaking of his enemies, faith, that their teeth are Spears and Arrowes^ and their tongue a/harp fword, Pfal.57.4. Chnfts mouth is full of Spears and Arrowes, his very lips are (harper than the fharpeft Razor. Its faid of the two witnefles, that if any one will hurt them, Fire goeth out of their mouth and devoureth them r Rev. 11.5.Chrift hath both Fire and Sword in his own mouth,its death, prefent death, eternal death to oppofe him. Thoujhalt breakjhem with a rod of Iron and dafi, them in pieces like a Potters vejfel.

pfalra

Pialm2.-9« One angry word of Chrift will mine all his op-pofers.

2. That Chrifi is able by his own power to defend his people a- 2. Vfe. gainft the ftrength and rage of all their enemies. The enemies of

the Church are many in number, and ufually have all weapons cf war, to inable themielves to do the Church mifchief. /The Church is often weak and difarmed, unable either to defend themfelves, or offend their enemies. When the Philiftimsm&de war againft the Ifraelites, th:re was neither Styord nor Spear found in the hands of any of the people^ favein the hands of SsxAand Jonathan. The Philiftims had removed all the Smiths out of the" Land, 1 Sam. 13, 19,22. Yet they were preferved, and their enemies fubdued,0*/>. 14. How weak foever the Church be, Chrift is furnilbed with weapons* he hath both fword and fhaft which he can ufeforthe defence of the Church, when they are in the weakeft condition* Chrift hath a Magazine in himfelf, his own Arm , yea his own lips are weapons, both offensive and defenfive •, whilft the mouth or Chrift is a fword and fhaft, he will be mfficiently able to pro-ted his Church, how low foever it be.

3. Thisfhe^es us what the be ft Ammunition is. Chriftians are 3. ZJfe. Souldiers, and they areexpofed to many affaults both from devils

from men and from iins. We wreftle not withflejh and blood, faith the Apoftle, but wit h principalities and powers , and fpiritualwicks ednefes in heavenly places, Ephef.6.12. Ke that doth notfome-times find afI*auKs,may doubt whether he be not ftill a bond-flave. Againft all thefe attempts of Satan, there is nothing better than the word of Chrifts mouth, in this is both a fword and an Arrow. And therefore the Apoftle prefcribes the ufe of it, Verfe 17. of the fame Chap. This fword helps the Chriftian Souldier, how to get, and how to ufe all the other peices of the Chriftian Armour ^ for the girdle of truth, which islincerity, the word of Chrift helps to get and preferve that, PfalmiS. 22. I was upright before him % and 1 kept myfelffrom mine iniquity, how came that to pafs ? All his judgements were before me, and I did not put aVray his ftatutes from me. Tor the breaft-plate ofrighteoufnefs, the word of Chrift ftrengthens and preferves that, ifweunderftand it of therighte-oufnes of our perfon, the word of Chrift teacheth where that lies* Rom i.i7.If we expound it of the righieoufnefs of our Convention , the fame word directs us for this Mo^Pfalm 1 19.9. The word is the rneafure of righteoufnefle.

For the Jhoes of the freparation of the GofpeU which fignifie re-folvednefle to go on with the profeflion of Gofpel, notwithftand-ing all difficulties, the word of Ch rifts mouth helps this. It is the whetftone of fpirittial valour.

For thejhdld of faith , the word is both the feed which breeds it, and the breaft which gives it fuck, and therefore called the word offaith.

For the helmet of'hope , the word ftrengthens it. Hope is an Anchor •, The word of Chrift is the Cable to hold this Anchor, the word of Chrift is the Fewel which keepes the flame of Hope burning.

For prater and application •, by the word of Chrifts mouth we come to know what to pray for, and how to pray, that we may obtain. There's no Ammunition better for the Chriftian Traveler, for the Chriftian Souldier, than the (harp fword and the polifhed (haft of Chrifts mouth. 4. Vfe 4. This Text gives men the lively piclure of a convincing Treach-

er -, he muft be one whofe mouth is like a fharp fword,and whofe tongue is a polifhed fhaft ^ The Lord Jefus was a convincing Preacher, He taught as one that had authority y and not as the Scribes, Matth.j.27. He could make the hearers tremble. Chrift could give the Spirit with the word, he could command the heart and the confidence, being Lord and Judge of both, which no Mini-fter can do. Yet Minifters may learn from this defcription of Chrift what they fhould be •, their mouths muft not be leaden Daggers, but (harp Swords, polifhed Arrowes, Efaj $%.i. Crj Aloud, fpare not, lift up thy voice like a Trumpet. Their mouths muft be as a flame of fire, they muft not be daubers, flatterers, but they muft fo preach that the heart may be wounded •, he that hath not his mouth like a fharp fword, will never be able to doany great good on the hearts of obftinate finners. A Minifter muft be a defenced City, a brazen Wall, an Iron Pillar, in regard of the oppofition of men, and he muft be like a polifhed Arrow, like a fharp fword when he preaches to men. He muft have convincing arguments, (harp motives, powerful perfwafiqns, that the hearts of the hearers may be affected •, he muft preach with life, zeal,affecYion, or elfe dead hearts will get no benefit. Sicocuhs, fie ille mantis, fie or a fere bat. As Chrift did, fo muft they. You muft expect plain and home dealing from faithful Minifters. VftS' 5- Tbufieycs that Chrift it able to do bj bis word whatfoevcr

1

he hath promifed. The Children of God are afraid, leaft their hearts fhould be too hard for the Word, how can that conquer fuch Anakjms as are in their hearts, how can that comfort hearts fo dead, fo dejeded, how can the Word get.into a confcience fo feared? Thefe are their fears ^ underftand but what the Word of Chrifts mouth is, and you cannot doubt of the efficacy of it •, Its a (harp fword, its a poliil ed fhaft, it wtll make impreflion into the hardeft matter, it will peirre to thevery foul, Heb.4.13. Its a Hammar that will break the Rocks in peices, fer. 2 3. 29 And we may be the more confident, becaufe this fword, this (haft, this Hammer is in the hand of the Spirit.

The great doubt of the foul is, I if Ghrift did fpeak perfonally then I fhould hope for fuccefs,his mouth indeed was a (harp fword or as a polifhed fhaft, but are the mouths of men fo ? their words are but weak, they have no edge, they may peirce the skin, but can they come to the confcience? Know for your comfort,that Chrift fpeaks as truly by the mouths of his Minifters,as by his own mouth :. The Word in their mouth is as well a fharp fword, as the Word in Chrifts moutln. He that hearcth joh heareth me ; the weapons of our warfare, faith the Apoftle, are mighty through God, 2.CV.10.4. The Minifters of theGofpel, that fucceded Chrift have brought in more by conversion than Chrift perfonally did ^ the fame Spirit which was in Chrifts Jvliniftery is in theirs, Rev. 2, 7. 11.17,29. His mouth is on theirs, and his hand on their heads. » Though, thy fins be ftrong , this fword can bring them down, though thy heart be hard, this fhaft can peirce it, the Word can drop in both grace and light, and comfort, into the very confcience. Wait on Chrift , and youfhall feel the efficacy of it every way-

Jefiif Chrift the defire of all Nations Ha g. 2.7.

my 28.

The deftre of dilations [hall com.

THe Prophet fpends thegreateft part of the former Chapter h^^dn? in contending with the Jews for their negligence in building' / '

Sff the

the Temple •, they had been careful to build and beatrtrfie their own lidufes, but God? houfe, which fhould have been fkk erected, did yet lie walk. They pretended the time was not yec come, and therefore laid aftde all thoughts of it ^ the Prophet doth lb convince them by his rebukes, that at lalt both Zcrnbbabel the Governour, and fojhnah the High Prielt, and the whole body of the people did gtrdthemfelves to the work, verfe 12. 13,14, 15. in this Chapter , The Prophet endeavours to ftrengthen their hands in the work, this he doth by making many gracious promifes, as

1. Of Gods aftifting prefence, verfe 4.

2. Of the Confirmation of the Covenant God had made with their Fathers, at their commingouc of Eg)ft, verf$.

3. Of the great glory of this houfe, verfg. And in this promife he removes a lcruple which was upon their fpirits. The Prophets that prophefiedof che building of this Temple , had mentioned that it fhould not only equalize, but exceed the former Temple y This they doubted of, as appears, verfe 3. Thofe that had leen the old Temple judged this they were now erecting, to be but mean in refpe&ofthat. It was in their eyes in comparifon of the other as nothing • the Prophet adds that promife, verfe o.thac God would make good what his Tenants had faid that the glory of this latter houfe fhould be greater than the glory of the former. One reafon of which the Text gives. There fhould be fuch a prefence in this latter Temple as never was in the former -The dejire of all Nations fhall come to it, and fill it -frithglory.

This Phrafe [ The defire of all Nations ] is diverfly interpreted. I find a double expofition of it. Some by the defire of all Nations imderftand the EleS of all Nations which are the delirable ones of all Nat ions. So fvniw and Tre-md \ Defiderati omnium gentium, EnatTs, quofcunque ex gtnti-bas eleger*, as the note faith , choie whom I fhall clrafc out of all Nations. Calvin goes this way, onelyheadds this, that the Nations (hall come and bring with them what ever is precious to confecrate it to the worfhip oi God. The HcbreVces by defre imderftand whatfoever is precious and defireable, as riches, honours, &c, So that he makes the meaning to he this • The ckd of all Nations fhall come and bring with them all their defirabie things to dedicate them to the fervice of God. Drufim follows-thisexpofuiofl - veriUnttumdefiderh cmB^rnmgentium^ hacefi^

ctwrehuidzfideratifftmis, They (bail come wkh the defire of all Nations, that is with fuch things as are moft defirable. A nd the Seytuagint reads it ** $*a«*tw v 7r«iW»? t2» 19 ^» : The choice things of all Nations (ball come. This Expofltion bath nothing in it contrary to the Analogy of Patch, for this is molt certain.

1. That the elttj of all Nations are the choice and defy able ones of all Nations. ' They are called the excellent 'ones, Vfalm i 6.verfe 3. They are the Gold of Nations, others are,the dro fie,they are the flowers of the Nations, others are the Weeds, they are the Wheat, others the Tares, the chaff, they the glcry, the Crown, the honour of Nations, they are Segulla, the portion of God , his * Jewels, his precious ftones, One of Gods culled ones is worth ten thoufand millions of wicked men.

2. Tis as true y, That thefe dtflrs.ble ones do ecnfecran their moft freciom enjoyments to the fervice ofC?d. When they come to-the -Temple, they bring thither all their pleafant things •, faith Mofes

to Pharaoh, Exod 10.26,. Our cattd fhallgoypith m\ there fkall hot an hoof be left behind, for thereof mvft n e take toferve the Lord our God; when any perfon is brought over effedually to God, the beft poiTeiuon he hath is rot thought too precious for the fer-viceof God-, when thole Magi turned worfhippers of Chrift, they brought all their deferable rhings, for they prefented to him Gold, Frankincenfe and Myrrh, Matth.2.11. When the Soul is converted to Chrift, it will with-hold neither Gold nor Frank-incenfe , nor Myrrh from his fervice , See Bfay 60. 5, 6, 7. When Religion hath got the heart, it will prefently command the whole man and all that he hath. As Chrift hath promifed to add all other things to thofe thatfeekhls Kingdom. And the righteoufnefs thenof, Matth. 11. Latter end; fo wnen the heart is once engaged to God and his wayes, all other things are prefently added.

Others expound ic of Chrift, making the Text a Prophecy of his Incarnation , and or his comming into this Temple, as the great Prophet of the Church •, the generality of Expofito'rs go this way , and do from hence conclude againft the Jewes, that Chrift the Son of Mar'j ; s the promifed Meffah , for the Mejfiah was by this Prophecy to come while the fecond Temple was ftanding. And Chrift is indeed the head of the Elecl: 7 if they be deferable ones, he is fo much more. And no doubt for this caufe

Sff2 was

was the fecond Temple more glorious than the firft , becaufe it was honoured with the bodily prefence of Chrift. In this fenfe I {hail fpeak of the Text, as it is a prophecy of Chrift , who is here called, the defire of ail Nations, yea the earneft defire , for Hebrew word n*W1 (ignifies not a mean weak defire, but defiderium ardens^ ingens, tftttans • a burning ftrong fervent defire. In the Text we have two parts.

i* The glorious title given to Chrift, 'The defire of all Nations*

2. The promife of the manifeftation of Chrift to the world, HeJ&aflcome, The Verb is of the Plural number. *W1 They (hall come. Tisufual with the Hebrews, faith Rib era 3 for the Verb of the Plural number to be joyned to a Noun of the lingular number. The Text affords a double obfervation.

I. That Chrift is the defire of all Nations.

z. Thatthe Church in all Ages was inftructed in the Doctrine of the manifeftation of Chrift. I begin with the firft. I. Docl. <xhat fefus Chrift ps the defire of all. Nations. The Church fpeaking of Chrift, Cant. 5.16. faith that he is altogether lovely. 'Tis according to the Hebrew , he is altogether defires,or all of him Ss-defirej r, verullo ?nachamaddim , He is the defire of his Father. This is my beloved Son in -yhom I am well pleafed. He is the defire of the Angels • Thofe heavenly principalities adore and admire him, he is the defire of the Patriarchs,they did by faith expect him and wait for htm, and he is here called, the defire of all Nations. We have a Phrafe much like this, Genefs^g 10. where the Aged Patriarch p>"onhecying of Chrift hath thefe words, unto him Jhall the gathering of the feofle be. By Nations we are to underftand the Gentiles as they are contra diftinguifhed from the Jews, *, they are ufuaily called EHJ in oppofition to the Jews, as Vfalm 2.1. Heathen Gentiles, Nations, Greeks; thefe are expreffions whereby all other people were diftinguifhedfrom the Jews, who were then the onely people of "God. Chrift was not onely the defire of the Jews, but of the Gentiles alfo;

By that particle : All^ we are not to underftand all and every

individual perfon of all Nations, for the greateftpartofallNa*

. tk>ns-deride,fcorn, reject Chrift •, but all Nations is put for fome of

! all, a gleaning and collection of all Nations: Its faid that Chrift

Jfallfprin-kje Nations with his blood r Efa.$z. i$ 9 Some of all

Nation?

Nations (hall worfliip Chrift, yea the word all fignines many of all and the Scripture tells us, Revel.7.9. That a great multitude of all Nations, Kindred and people ftand before the Throne and before the Lamb. The meaning then is Chrift is the defire of the Gentiles, as well as of the Jews, yea that fome of all Nations (hall clofe' with him. Three things I (hall here open.

1. How Chrift is faid to be the defire of the Nations.

2. What is implyed in that word defire.

3. Why fo many of the Gofpelized Nations rejed Chrift. A

1. He is called, the defire of all Nations, in four refpe&s. 1. How

1. He was defideratus pro Nationibus, he was dedredfor the 9}\ v l^ Nations. Noahs prayer of old was thac God would enlarge faphet to "/^^ dwell in the tents of Shem, Gen 9. 27. And the Jewifh Church did f irc 0 f a ji continually defire, that Jefus Chrift might be manifefted to the Nations. Nations, irfialm 67. 2,4, Let thy faving health be known among I Rejpefr the Nations; Let the Nations re Joyce and be glad for thou Jhalt

]udne the people righteously , and govern the Nations upon the earth* The Jews were very mindful of their little fifier that had no breafis^ Ga:t 8.8.Though many of them were fcandalized when they faw the Gentiles converted, yet did they generally pray for their conversion} the great rcqueft of the Jews was, that the Gentiles might\now and embrace Chrift.

2. Ae is called the defire of all Nations, becaufehe watprepa- p r j+ red fir all Nations. This is G withers note upon the Text.Though 2 Ke J? e ® the Gentiles did not look for Chrift by any defire arifing from the beleeving of the promife, yet becaufe God had in Chrift prepared fvlvadon for them , therefore is Chrift called, the defire of

the Nations, the Scripture tells us, that Jefus Chrift was in the intention of God given tc redeem the Nations, ss well as the Jews. Though he came of the Jews, though he was firft tendred i to the Jews, yet did God intend him to be the Saviour of the Gentiles aifo 5 this the Prophet teacheth, Efay 49.6; God gave him not onely to raife up the Tribes of faccb y but aifo to be the redemption of the Gentiles-, To thispurpofe fpeaksthe Prophe^ ticalfong of Simeon r Luke 2. 32. The fame Chrift which was given to be the glory[of IfiratI , was given to be a light to the du ■ ff>erfed Gentiles. Jefu* Chrift is the commonintereit of Jewsrand Gentiles, therefore the defire of both..

3. The defire of Nations, bteaufe aUually defired by fome of the - fafpeft:: Nations -, though the body of the Gentiles was without all knowledge

ledge of Chnfttill he came into rhe World, ytt did feme of them actually defire him. fob was a Gentile, and yet he was amongft them that defired Ch rift long before his Incarnation, fob 19.25. / know that my Redeemer llvcth. And it is not to be queftioned, but that thole Pro Tel ices which were added to the Church of the Jews, did expect the Mcffiah as well as the natural Jews. Thefe Prolelkes were called by the Prophet, Ltvim Cohafores, fuchas joyn thcmfelves to the Lord to ferve hir^i 7 /*.5^.3.They could not ierve the Lord acceptably, but through the Meffiah, and therefore they could norJiiLLwait for him as the Israelites did K (i> EC 4- He is called the defire of all Nations , becaufe he fhov.ld be *' ™ '" otyned in all Nations : The Scripture doth make mention of the calling of the body of the Gentilcs,to the beleef and obedience of Chrift. This expre(lion is ufed of Chrift, to fhew that all Nations (hould be called to htfn , Pfalm 72. 17. Its faid of Chrift, that all Nations Jbal/ call him £/f jJV^,Frequent metion was made in the OldTeftament of the calling of the Gentiles, Gen, 12.3. In thee and in thy feed /hall allthe families of the earth be blcjfed, Pfal. 2.8. Ask^o{'me faith God fo David, and I mil give thee the Heathen for thine inheritance, Pfalm 72. 8,9, 10. He fhall have dominion from Sea to Sea, &c. So Bfay 54. ver. 2, 3. and Bfay 60. fer tot urn : To fignine this great myftery of the calling of the Gentiles, is Chriit called the defire of all Nations, This is the firft a. What * *• ^ or tnat word defire , it implyes five things, things a*e I It implyes want, all the Nations of the world have need of feftu implied in Chrifl. This is Ribera's note upon the Text: Chrift is called,faith the word ^ t fa ^ re 0 f a u ^ations^ becaufe all Nations did (land in need 1. Thing. °f mm - All Nations, yea all perfons ftand in an abfolute necef-* (ity of Chrift. The whole World had been for ever undone without him, & all perfons fhall be for ever ruin'd which live and die without an intereft in him, the guilt and pollution of fin,hath over-fpread all Nations, and all perfons, Rcm.1.9. Now there is no way to be delivered from this guilt and pollution , but by Je-fus Chrift • The worlds defire of him (hewes that indigency and need of him, although there be but few of every Nation, yea few of any Nation, that lee their need of him, yet do all Nations and all perfons ablolutely need him •, All Nations are ftlthy,and filthy Nations want a fountain tow*{b in •, all Nations are lick, and fick Nations ftand in need of a Phyfician, all Nations are under fpiritual bondage, andcaptivM Nations ftand in need of a Re*

deemer,

deemer 3 all Nations are enemies to God,and fuch as are at enmity with God ftand in need of Chrift the Mediator.

2. It implies delight, defire is put both in Scripture, and in 2 ' Thing, prophane Writers, for delight and complacency. David fpeak-

ing of the delight which his foul had intheeverlafting Covenant of God, fets it out by this term of defire, 2 Sam. 23. 5. This huh he is all my falvation , and all my defire, Hof. 9. 16. Macha-maddznitnam, the deiires of the womb. A man of defires, is a man delighted in them, as fer.n. 10. My pleafant portion -, 'tis Chelatl Chemdatti , a man greatly beloved, Dan. 9. 23. And pleafant, 1 Kings 20.6. Whatfoever isdefirable in thine eyes. Bread is called Bread of defires, Dan. 10.3. The dehre when it is accomplifhed, is fweet to the Soul. Tully writing to his Wife and Daughter,concludes hisEpiftle ibtesvjihtt mea defideria ,fare-well my defires. Jefus Chrift is delightful in himfelf.and the hearts delight of every one that knows what he is, Vntoyou that beleeve he is precious, 1 Pet. 2. 7. Jefus Chrift is truly d:lkU humani generis, the delight of Mankind • every one that knows htm, delights in him-, and if any man delight noc in him, itisbecaufehe doth noc know him,ail that know Chrift, prof etfe with the Church, Bfay 26.8.

3. It implyes fatisfatlion. Then is a man fatisfied, when he hath 3. Thmg. the defire of his heart, Pfal. 37-4 Delight thy fel fin the Lord,

and he /hallgive thee the defires of thy h?art, that is, he (hall give thee fatis fa&ion. Jefus Chrtlt is the fatisfadion of his people •, he doth omnia gentium defid.ria plane fatiare, as A lapide on the Text; he fully farishres the mod enlarged defires of the Nations v there is no fatisfaftion without him , there is full fat^faction to _ the Soul in the enjoyment of him •, when the Soul hath Chrift, then it reds, I'd; fired to j^wfl? nothing, bvt^efw Chrift and him crucified , i Cor 2. 2. When the Soul hath Chriil, it hath as much as God can give, as much as it felf can defire, P/rf/tf/73.25.

4. It implies that confluence of all good which is in Chrijl. Defire is the largeft, and molt comprehenfive word that can be ufed •, it contains all thingsin it. The Lord Jefus Chriit is qmccjuid at-f:tibile , whatfoever is defirable •, he is, as the, Apoftie faich, All and in all; CV.3.11. He is Honour, Riches, Beauty, Health, Life, Peace, Salvation. £Zu}ccjuid vdle votes & dtbes , faith Bernard y % eft Domintisfefm Chriftus-, whatfoever a man ought

to

to wifti,whatfoever he can wifli,is to be found in one Jefus Chrift-, he is princifium^ exemplar , finis , nodus ^ vinculum , centrum^ vita^ falus, felicitas tonus univerft y faith A lapide upon the Text. No:hing good, nothing necefTary, nothing profitable, but comes under this word defire •, when God promifes to full fit the defret of them that fear Urn,Pi a. 14 5.16 He doth promife all good things, deiire comprehends all that can be defired.

* TW112 ( $' I* iwpljes that fuitableueffe th.it is in Chrlft to every foul. As thrift is a rich portion , To he is a fit portion to the foul. That which fome of the Jewifh Writers obferve of the Manna, that it wasintafte, according to every mans palate, is really true of JChrift y he is fuitable not only to every mans neceiiky.but to every mans defre 9 he is co the foul whatever the foul would have himtobe: that in Rev. 3.18. Implies both the variety of good which is in Chrift, and the iuitablenefle and fitnefle of Chrift co every condition of the foul. Gold is that good which is proper

to poverty Chrift is Gold to the poor. Eye-falve is that which

is moft fuitable to the blind, Chrift is that h he hath eye-faive for the blind. Rayment is that which is fit for the naked • Chrift is Rayment to the naked. As he is all things which the foul can e-ver want, fo he is that particular fpecial good which the foul doth want, and therefore is properly calied the deiire of the

g.'Reafoas jfcul.

Wh n f of ;# Why f ° man y of the Gof P eliz%d Nations reject Chrift. That

the^Gof- thrift ls rejected and defptfed of many, even in thofe Nations

pdix'd where he is daily preached, is too evident, the Prophet makes a

Nations do very fad complaint of it, Ifa. 53.1,2. and fo doth the Apcftle,

tejcft. ! Pff.2.8. Where he calls him who is a precious corner ftcne* a,

chn "' flone of fumbling, andarock^ of offence. We fee it by experience

• in our own and other Chriftian Nations,that Jefus Chrift is at leaft

in fome of his Offices the fcorn of very many. The reafons of that

contempt and objection are thefe.

i. All are not elefted. 'Tis true as of Mankind in general, fo I. Reafonrf "the Gofpeliz'd Nations, that many are called but few are chofen. None will ever truly defire Chrift ,butfuch as are chofen • All that the Father hath %iven me fhall come to me. Now all are not given to Chrift of the Father, therefore all do not defire him , This reafon is given by our Saviour himfelf of the great contempt, which the world cafts upon him, Mattb. 22. init. How Chrift and all the tenders of life by him were fleighted, you may

fee

fee in the beginning of the Chapter •, the reafon is rendred, ve.i^ Many are called, but few are chofen. The Apoftle gives us the fame account of it in , 1 Prt.2.8,9. Chrift was made to them aftone of (tumbling, and a rock^of cfence, becaufe they were thereunto appointed. Want of eie&ion , puts no Chrift-rejeding principles into the heart, yet cannot any unele&ed ever really defire

2. All do not fee their need of Chrift. Ti$ one thing to have 2.Reafott need of Chrift, & another thing to be truly fenfible of kich need. None can ever defire , but fnch as are affeded with the want of him. Though fuch as have had their education in the Church, are principled in the dodrine of mars need of Chrift, yet do but few truly underftand fuch necefiity. Moft are conceited that they can make a fufficient fhifc without him •, Pride biowes up their hearts to the higheft degree of felf-Idolizing, to make Chrifts of themfelves. It is charged upon the Church of Laodicea, Rev.$A%. That though fie w<h poor and blind, and miferable and wretched and naked, yet fie thought her felf rich, and increajed with goods, and to need nothing. It is the general unhappineffe of moft men, to wrap themfelves warm in fuch conceits j and therefore is Chrift no more defirable, Thofetbat are whole, will neither defire, nor accept of a Phyfician when he is tendred to them,

3. All are not acquainted with the worth of Chrift* They know 3 .jRtafun not his bcauty,they know not his excellency, they look upon him

as an ordinary pcrfon, this makes him lo undeiirable, we have two examples of this, the one is that in Bfa. 5 3.2,3. They faw in him no beauty , and therefore they did not make out to him with any ftrong defire, the other is that in Cant ♦ 5.9. What u thy bel&+ ved more than another beloved t Chrift will not onely not be dc-fired,but he will be defpifed by all thofe that do not fee any fight-Hneffeorcomelineflcinhim^ worth and excellency i9the Load-ftoneofdefires, becaufe ofthe favour ofthy good oyntments, then-fore do the Virgins love thee, Cant. 1.3. The greateft part of men that live in the Church, want ability to fee and to judge of thefe fweetoyntments, and therefore it is that they do fo greatly de-fpife him. Ignoti nulla Cupido ^ there never was, never will be a* ny ftrong defire after unknown objects.

4, Toe defires of moft are carried out after other objetls. They 4,^^/J^ have other portions, other things whicn are to them more defirable than jefus Chrift -, the mind of man cannot be taken with

Tec things

things that are of a different nature, as, no man canferve two mafters. No more can any man be in love with different objefts. Now the greateft part of men, even thofe that live under the Gofpel, are captivated under the power of ftrange loves, & therefore do fo little defire Chrift. See this in that parable, Matth. 22. init. Had the Oxen, the Farm, the new married Wife been leffe defirable, Chrift had been more defirable , their hearts were glued to thefe things, and therefore disjoyned from Chrift.

5. Mofi have taken up unworthy, and unjufi prejudices againfi S.Reafin j e ^ chrifi. The greateft part of thofe that live under the Gofpel, are offended with Chrift fome way or other-, his wayesare tooftrict, his yoke is too heavy, his work is too hard, his encouragement is too mean, his fervants are too low, hisdo&rine is too high and fublime and myfterious $ we often read in the Gofpel of great offence,cauflefly taken at Jefus Chrift^he is therefore called by the Apoftle, a Rocfyf offence, 1 Pet. 2.8. Becaufe fuch general offence was taken at him every where •, becaufe the world is fo full of prejudice againft Chrift, therefore are there fo few that do defire Chrift. Thus much for Explication.

t Information. tVft If ^e ^ es are ^Exhortation.

jnfor. ifConfolation.

_ I. For information. It teacheth us four leflbns.

1. This fhewes the amplitude and largenejfe of the Church. The Church is but filial 1, if it be compared with other Societies •, its but like aGarden,or a little Orchard,in comparifon of the vaft Cham-pain of the world-, yet [fit be confidered abfolutely in it felf its very large • its of a vail and great extent, it reacheth over all the Nations of earth. The Church was formerly impal'd, and confined within the narrow bounds of the Land of fudea, but now under the Gofpel its of a vaft extent, it reacheth from one end of the world to another ^ the Prophet fpeaking of the calling of the Gentiles, makes mention of the enlargement of the Churches bounds, Efa.5^.2. He Jkall have dominion from Sea to Sea, and from the River unto the ends of the earthy Pfalm 72. 8. The domi. nionsofthe Church, were very narrow before Chrift, butfince

the

the Gentiles were taken in, it's ftretched out to a very great cora-paffe ^ the wall is taken doVcn, and now it is extended over all Na-tions.'ln Afla,Bur ope, Africa,America^ the Church ofChrift hath this day a being. /

2. This Jhewe salfo the unity of the Church. Though the Church i_ c ffbn. of Chrift be of a large extent in regard of place, yet it is but one Church-, feveral Congregations there are in the world, yet are

all thofe Congregations but one Church ; My love, my undefiled is but one, Jhe is the onely one of her Mother, faith our Saviour of his Church, Cant. 6.9. The Church is often faid to be one body, as 1 Cor. 12.13. and Ephef.4.4. Though this body of the Church confift of many members, as the general body doth , yet are all thefe members united by the fame Spirit, into one body ^ this title which is here given to Chrift,(he wes as well the unity, as the uni-verfality of the Church. Chrift is but one, and he is the defire, the head, the Centre of the Church which is difperfed throughout all Nations •, the Church in all Nations hath but onehead,one Chrift, who is the Common defire of all, and therefore it is but one,how-ever diftinguiftied into feveral Nations,however differenced by fe« veral outward profeiiions and forms.

3. Thofe Nations that want fefus Chrifl, have nothing in them 5* kflbn. greatly defirable. They may have many things which are in them-

ielves worthy to be defired • riches, plenty, peace are things greatly defirable in their own nature, but the choife defirable thing of all is Jefus Chrift. Thofe Nations that are without the knowledge of Chrift, and without intereft in Chrift whatever deniable things are to be found in them, are deftitute of the choife defire of ail. There's no defirable living in any Nation, where Jefus Chrift is not •, tis his prcfence that makes up the want of all other defires, and 'tis his prefence, that both fvveetens and fandi-fies all prefent defires. Its more comfortable living in a Nation, where the Sun never (hone, then where Chrift never came ^ he is the fafety, the health, the peace, tfye riches of all Nations where he comes ^ Nations are valued defirable, or undefirable, according as they want, or enjoy Jefus.Ghrift.

4. This Jhcwes the fulnejfe of Chrifl. The Scripture fpeaks 4. Lefibnl much of that infinite fulnefle that is in Chrift^ it pleafedthe Father, faith the Apoftle, that in himjhould all fninefs dwell, Col.

1. 19. and Col.z.g.In him dwelleth all the fnineffe of the God-head bodily. Heisnotonely able to fatisne the defires of particular

T11 2 perfons,

perfom ,but he is able to fatisfie the defircs of all Nations ^ if there were i oooo. worlds, Chrift hath enough inhimfelf of all good things to fill the defires of them all ^ he hath merit enough to make fatisfa&ion^or the fins of Nations, he hath grace enough to fan-difie all Nations, E[ay%i. He hath riches enough to enrich all Nations, that Nations and perfons have no more of Chrift, is not from want of fulneflc in Chrift, but from want of fit difpofi-» Vfaf tions in them,to>receive from him whatever they want. Kxborta. II. For Exhortation. It commends four duties to us. I Dutj. i.Thisfiould provolej in the hearts of all Gods people ftronger defires after Chrift ' Tis the great fin of the children of God, that their defircs at Chrift are fo weak. We can defire health, riches, eafe, peace, life, with more fervency than JefusCbrift • he that hath all dcfirablenefle in himfelf,is but very feldome in the defires of his How the P e °p' c - This coldneffe of defire is prejudicial to our feives, coldneffe and a difparagement to Chrift. Its prejudicial to our feives. of our de- ;. The lejfe Wf defire himjhe lejfe communion we have with him^ fires after ufually Chrifts manifeftationsof himfelf are proportionable to the Chr * l V* i foukdefires after him, the fyoufe fat under his JhadoW with great prifMtfii delight, Cant.z-i. She was taken into his Banqueting houfe, lj where the Banner of his love was jpread over her. Had her defires been weak, Chrift would not have taken her intothatinti-macy he did.

i. The lejje we defire Chrift , the more fkall we defire other things. The reafonable foul muft have fomething to delight it felf with all ^ defires are as natural and eflenrialto the foul, as heat is to nre 5 if it be not taken up with ftrong defires afcer Chrift, it will be ftollen away after other defires, Pfalmy$.2$. Davids defires were fo moderate towards other things,becaufe he had fuch ftrong defires towards God. , 3. The Ujfe we defire Chrift , the lejfe knowledge Jhall ttv have of

his- defire Howards us. I am mj welbeloveds faith the Church, And his defire ss towards me, Cant.7.10. Its mercy that Chrift hath pitcht his defire on the foul •, considering how little defira-blenefTe there is in the beft of us,we cannot but judge it great fa-vour,that Chrift fhould defire us: Its a double mercy for the foul to know thefe defires of Chrift ^ now the ftronger our defires towards him are, the fuller afturance may we expect of the mani-feftation of his defires towards us One reafon why the Children of God underftand fo little of Chxifts defires towards them, is be-

caufe

L

caufe their defires towards him, are fo cold and fo indifferent. A* its prejudicial to our felves, fo its difhonourable to Chrift. It gives occafion to the World to thinly that he is but an ordinary per/on. The worth of Chrift appears to them that are unacquainted with him, as much by the fervency of his peoples defires towards him, as by the report which the Scriptures gives of the Excellency of him they live by fight more than by faith •, the divine teftimony which the Scripture gives of Chrift is not believed, but the teftimony which the affectionate defires of the godly gives of his worth is entertained by chem,tney begin to think with themfelves fuch heats would not continue,if there were not fome fire to keep them burning , that fpiritual loYe-ficknefTe which the Daughters of J erufa/emizw in the Spouic, made them think that there was fomewhat in him more than in an ordinary perfQn, Canticles 5.9. The firft ground of their enquiry, was from hence. This is the firft.

2. This fhould put all of h* upon fe arching, whether we have de- 2 Duty, fires after Christ or no ? He is the defire of all Nations -, he fhould Characters be our defires ^ we all pretend to defire him •, let us therefore ex- whereby amine whether our defires be right or no. I (hall lay down nve^ hc ™* Characters. our de-

1. jf Chrift be truly thy defire, thou doft defire him for himfelf fires of He that truly makes Chrift the defire of his foul, defires the per- Chrift be fon of Chrift more than anything which comes along with thc r<8htor perfon. Abundance there are that defke Chrift, not for his per- "xharafc fon but for his portion ,they defire him for that falvation and comfort which he procures to them that poffelTe him; this is not to

defire Chrift, but to defire comfort and falvation, he that defires Chrift for anything but himfelf, for any thing above himfelf, doth not at all defire Chrift ^ the defires of the Church were right, Efa. 26.8. Our defire of our foul u to thy name , and to the remembranct of thee. Chrifts name is Chrift himfelf, the perfon of Chrift is more defirable than the patrimony of Chrift, though that alfo be marvellous great? if the name of Chrift be not the chief and principal object of thy defires,. Chrift is not truly thy de-

2. If Chrift be thy defire, thou wilt miverfally defire him • The lXb * raai ■ Apoftle faith that Chrift is a Prince and a Saviour^ Ails'). }i.

Many defire Chrift as a Saviour that reject him as a Prince > but hejthat truly defires hiro, defires him as, a Prince, as well as a Saviour..

viour. Do you defire his commands as well as his promifes > do you defire his holineffe as well as his happinefle? do you defire the fpirit as well as the merit ? do you defire the water as well as the bl ood ? where he is not universally defired in one office as well as another, hejs not indeed at all defired- he thatdefires Chrift dividedly , defires not the Lords Chrift , but a Chrift of his own deviling. S.Charaft. 3. IfChrift be truly thy defire, thou wilt diligently make ufe of all means which may help forward communion with Chrift • He that truly defires any objett, cannot but defire to have the neareftu-nionthats pofiible with it, and in order to that he defires every thing which may perfeft and help on the union. Tell me, O thou, -whom my foul i'oveth where thou feedeft , faith the Church, Cant. 1.7. All holy Ordinances, all divine Helps which Chrift hath ordained for the begetting, confirming, increafing Communion between himlelf and his people, will be confcionably ufed, delighted in , purfued by all thofe to whom Chrift is defirable •, every ladder by which he may climb up to Chrift, he will be fure to ftand at the foot of it 5 every fpiritual glafTe in which he may fee the face of Chrift he will be daily looking in 5 every Sycamore tree in which there is any hopes of feeing Ghrift, he will be af-cending as oft as he can. And he is not fatisfled with any Ordinance, unleffe he can find Chrift in it. 4 Charaft. 4 # If Chrift be truly thy defire,thou wilt defire him above all other objecls. David profefTeth that he f refer d ferufalem above hts chief joy, Pfalm 137.6. Chrift where he is truly defirable, is preferred above the chieft joy - Gold, Silver, Rayment , Friends, Relations are willingly ileighted, deferted for the enjoyment of Chrift. I account all things but loffe, faith the Apoftle, that 1 may gain Chrift, Phil^.S, He that doth either equalize any thing to Chrift, or prefers I any worldly thing to Chrift, did never yet really defire Chrift. -$.Ch&raft. 5- If Chrift be truly defirable , it will be the defign of the foul to render him defirable toothers. He will in every company be commending Chrift, that others may be provoked to fall in love with him The Woman of Sama-ria,when Chrift had gained her heart to himlelf, goes a wooing to the Samaritans to gain them to Chrift, . fohn 4.29. The Spouie,when her defires were fet on fire towards the perfon of Chrift, how doth (he caft abroad her fparks that the might kindle the fame defire of him in the hearts of others ?

her

her defire, Cant.$.io. In making fuch a description of Chrift, was to engage their aftcftions; the foul knowes there is enough in Chrift for it felf, and for others. She beleeves that her careful-neffe in bringing in others,wiil procure more fenfiblerefped: from Chrift to her felf, therefore (he is fo careful to draw in others. This is the fecond.

2. Thisfiouldperfwade the people of God, who have anintereft 3 Duty* in Chrift to be contented, though they -want fome other defirable things. Though you want the Gold, the Silver, the Houfes,the Lands which others have, yet if you have Chrift, you may well be content • He is the chief of defires. All defirable things without him,' are contemptible things. He is eminently and virtually all things which are defirable, He is better than Home, than Lands, than Children, than all worldly poffeffions. Abraham thought all was nothing, when he wanted Chrift, GV/?. 15.2. And the Apoftles efteemed nothing as every thing, when they enjoyed Chrift s ** having nothing , yetpoffejfingail things, 2 Cor. 6 10. All defirable things feparated from Chrift are undefirable. Chrift Separated from all defirable things, is moft defirable. He that knowes how to extend and improve Chrift, may eafily find in him the virtue of all that can be defired,and therefore may be content whatever is wanting.

4. This fiould perfwade the Minifters of the Gosfiel, to endeavour 4 Dutyl . torender Chrift defirable to their people* They are his Servants,they are Stewards of his houfe ; they are the friends of the Bridegroom, their office is appointed for the exalting of Chrift. The more defirable they can render Chrift, the more defirable will their office be. That this may be done,

1. They muft endeavour to awaken men- out of 1 heir felf conceited- ^^er t0 ne'ffe. ' To let them fee theemptineffe of ail thofe defirable things chrift ck« in which they have placed contentment. 1 will/hake, faith God, firable. the Heavens and the Earth, and the defire of all Nations Jhatt come. *• Means. The Heavens and the Earth muft be-fhaken, men muft be turned out of pojfeffion of their ftrong holds, before Chrift will be truly defirable.- Every man by nature hath fome&hing which is very defirable to htm, fome Natural, fome Moral, fome religious pei^ formance or Accompliftiment, which is to him a petty Chrift, thefe foundations muit be (haken, by difcovering the infufficien-cy, the weakneiTe of them : Tishardto beat meinour of thefe refuges, and yet they muft be beaten out of them before Chrift

will

will be dcfirable : Thofe things which were gain to me y faith the A-poftle, I counted lofs for Chrift, Phil.^.j. Every man by nature hath fomewhatwhichheis willing to repute gainful to bimfelf. All thefe muft be (hewed to be lofle, though they be never fo excellent, and then Chrift will be defirable, as he was to the Apo-ftle, verfe 8. Its a Minifters wifdom to obferve what it is, which any of his people values defirable, that he may marr the beauty and vifage, and bring down the price of that,for till this be done, Chrift will never be valued at any considerable rate. People muft give Minifters leave to (hake thefe Heavens, elfe Cbrift will not be precious. M 2* They muft endeavour to difcover all the excellencies of Chrift.

* M a They mult unlock the Cabinet and prefent Chrift in all his love-Linefle. We preach not our felves , but Chrift fefus the Lord y faith the Apoftle. The Scripture fpeaks very much of Chrift, it fets out the glory of his perfon, the glory of his office, the glory of his purchafe, the excellency of his privileges which he hatn procured. His name is like a box of precious ojntment j This oyntment muft be powred forth in the preaching of the Gofpel, by this means will he be rendred defirable to the foul, Cant.i.$. When the price of all a mans own excellencies is brought down, and Chrift en-banfed, then will he be the only defire of the foul, 2 Corinthians z. 14. Vfe ef 3 * ^ or Confolatton. 1 • This gives us a foundation ofbeleeving Confili. *^ £ converfon of the unconverted Nations to Chrift, he is called the defire of all Nations, becaufe all Nations fhould be converted unto him ^ many promifes we find in Scripture, and many prophecies of the calling of the Nations to Chrift. Some Nations are already converted, many are full in blindnefle, without any knowledge of Chrift, without any defire after Chrift •, this title of Chrift helps to encourage our faith, and confirm our hope of this great and defirable work. Chrift hath not taken unto himfelf, God hath not given him this title in vain, he that is already the Actual defire of fo many Nations, will in due time make himfelf the defire of all the reft of the Nations that are to be brought in y # it may ftrengthen our faith in beleeving, and quicken our hearts in praying for the compleating of this great work.

This may comfort usagainft the want of defrabltnefs in cur felves. Its a matter of great forrow to the people ofGod to confider how deftitute they are of all defirableneffe y they find much in them-

fclvcs

/

felves why they (hould be loathed of God, defpifed of men, abhorred of themfelvcs, but why either God or men {hould defire them, they fee nothing at all ^ what the carnal heart faith un-juftly of Chrift,E/4^ 5 l.That there is neither form norcomelinefs in him ybj they jhould defire him, that doth the fpirituall heart think juftly of it felf, it hath neither form nor comelineffe in it, why it fhould be defired. A beleever fees much undefirablenefTe accompanying all his defirable duties, and ail his defirable accomplifh-ments •, here is comfort, though you have nothing defirable in your felves, you have an int%reftin him who is full of defires, your Chrift is every way defirable, though you your felves be no way defirable. All his defirable things are as much yours as they are his, his righteoufneiTe,his grace,his Spirit, they are ali yours^ when therefore Satan and your own hearts tell you that you are deftinueof all good that may be defired, do you anfwer, that Chrift who is yours, wants nothing which either men or God can defire, though you be full of blemifhes in your felves, yet you are full of defires as you areconfidered in Chrift. The Church had refpedt to this in thatexpreffion concerning her felf,0#M.5 J am blacky but comely^ Oyou Daughters of ferufalem >, Black by Nature, comely by Grace , black in your eye, comely in the eye of her beloved, black in her felf, comely in Chrift by reafon of that comelineffe hehadfut upon her. Hence it is that a beleever who is cloathed with Chrilt, is fo defirable, and lovely in the eyes of God. God looking upon him as poffefling the defirable things of Chrift, judges him very defirable , and loves him with the very fame love wherewith he loves Chrift. That the love wherewith thou haft loved me may be in them, and I in them. 1 here is in Jefus Chrift, the defire of all Nations, that which doth abundantly fatisfie for all that undefirableneffe which is in thee. Set his fulneffe againft thy emptinefTe, his beauty againft thy deformity, his glory againft thy ihame, his wealth againft thy poverty* his defirablenefle againft thy undefirableneffe, and herein thou wilt fee caufe of rejoycing.

Hag . 2. 7. I go on to the fecond, which is this. yw?,

That the T>otlrine of Chrifts comming in the tiefh was kep alive m all the ages of t he Qferc h. The fir it pr 0 mi ie of Ch rifts Incarnation was made to Adam, immediately upon his fall, Otf.3.15. from that time to the very manifeftation of Chrift, was this My-

Vvv ftery

ftery preferved in the Church, There were two famous wayes, by.which this great Do&rine was preferved in the Church,Firft;by Sacrifices, Secondly, by Prophecies^

The Sacrifices did typifie the offering up of this great Sacrifice the Lord Jefus Chrift- the Apoftle fpeaks of t\i^Heb.gpertotum\ Every Bullock, every Lamb which was offered under the Law, did vifibly and lively manifeft, firft, Chrifts Incarnation, and fecond-ly, Cnrifts oblation of himfelf, for the expiation of (in. The Prophecies vverefolemn repetitions and renewingsof the firft pro-mifc. Now as the Sacrifices were»often repeated, fo were the Prophecies frequently renewed. Moft of the Prophets did frequently preach of his comming into the world. The Royall Prophet Efaywzs much in this dodrine >, See cap. 4. 2. Where he Propheiies of him, as of the glorious branch of the Lord, cap. 9.6. He doth in exprefTe tearms point him out. To us a Child is born, torn a Son is given. None of the Evangelifts do fpeak more fully of the Incarnation, Paffion, Merits, Kingdom of Chrift, than he, and therefore was by the Ancients called an Evangelical Prophet, the fifth Evangelift. The Prophet Jeremiah who was after Efay y he like wife propheciedmuchof him : See c^.23.5,6. Iwiilraife up unto David a righteous branchy &c. and cap. 31.22. He fpeaks or the miraculoufnefle of his birth, A woman Jball compafs a man. The Prophet Ez,ekjel who was contemporary with Jeremiah, and prophefied to the Captivity in Babylon, he fpeaks of Chrift under the notion of a Shepheard, cap. 34.23. and ofaplantofrenoun, ver. 19. The Prophet Daniel he fpeaks of him, both of his comming into the world,and his cutting off from the world, cap.9,26. After threescore and two weeks /ball Meffiah be cut off, but not for himfelf Though they endavour to apply it to Hircanus the High Pricft, who was cut off by Herod, yet as our Annotators {hew that is but a foolifh wrefting of the Scripture. The things that are fpoken of the Mefflahzve too great to be attributed to any peribn but to Chrift our Saviour. The Prophet Micah he fpeaks of his birth, and of the place of his birth,and of the glory of his kingdom, cap. 5.2. ThouBethlem Ephratah,&c. The Prophet _, Zachariah propheiies fully of him, r^.3.8. I will bring forth my fervant the branch, zndcap. 6. 12. The man \\;hofe name is the branch, he fhall grow up out of his place, &c. Malachi proprieties of him, as the Meflenger of the Covenant, and of his comming to the Temple, wp 3.1. And Haggai in the Text propheiies of

hiro %

him, as the defire of all Nations. God hath taken care, that this Dodrine fhould ever found in the Church.

I (hall Hrft (hew why God would have it fo often repeated.

Secondly, Why the Jewes, notwithftanding the inculcations ofthisDo&rine, did rejedChrift when he came. I# w j, y

I.God would have this Do&rine fo frequently taught,for thefe God three reafons. would

1. It was a Doctrine neceffary to be k*own±ihis one Doctrine was ha *f tfle of that ablolute neceffity that the Church could not expect falvati- q®^"^ on without it. All their happineffe <iid depend upon this. By comm mg Chrifts comming, Juftice was to be Satisfied, pardon was to be fo fre-obtained, Heaven to be purchafed,there could neither be tempo- quemly ral nor eternal happinefle without this ^ the reconciliation they ""^ hoped for,was to be wrought by Chrift,he was both theSin-offe- *• ^eajon ring and the Peace-offering ^ if Chrift had not come,the Covenant

God made with the Elecl: had been of no effect, for he was the fum of the Covenant, Bfay 42.6. If Chrift had not come, fin could never have been expiated, for he is the onely propitiation for fn; 1 fob. 2.2. If Chrift had not come, the Curfe had never been re-moved,for by him were all the. Elect to be delivered from the curfe, Gal. 3.13. If Chrift had not come, the powers of darknefs had never been vanquifhed, it was he that was to breal^the Serpents head. Gen. 3.15. Now becaufe it was a Doctrine of fuch neceffity and importance, therefore God would have it often repeated.

2. It yeas a DoBrine hard to be believed. 'Tis granted that a 2 . Reafctt divine Revelation is enough to be a ground of faith •, yet of all

divine Revelations, this of Chrifts Incarnation feems moft impof-fible ^the Apoftle calls it a myftery, and the firft of the myfteries of godlineffe, 1 Tim. 3. 16. What a world of difficulties are there in this work? that^ Virgin Jhould conceive and bring forth a child, how contrary is this to reafon? Ejayj.i^. That the eternal God, the Anrient of dayes,fhouId become an Infant •, that he that onely hath immortality fhould become mortal • that the invifibl'e God fhould be feen with the eyes of the body y that he that is Lord ofall,fhould be made a fervant-that he that thunders in the heaven fhould cry in the Cradle * that he that bears up the World fhould be born in the arms of his Creatures, how hard was it to believe thefe fublime myfteries ? efpecially confidering how buiie the De-

Vvv 2 vii

vtl was, to fee off the heart from doling with them ^ it was needful , th it a thing fo hard to be beieeved fhould be ofcen repeated .

3. It was a truth,that \V4/ not of a long time to be fulfilled /There 5. Reafonwzi't about four thoufond yeers between the firft promife or Prophecy of Chrift, and the birth of Chrift^ the Faith of the EtecT would have expir'd, and given up the Ghoft, if there had not been frequent repeatings of it. Every new generation needed new foretellings of this great myftery, both that they themfelves might beleeve it, and lhatthey might tranfraitit to the generation that was to fucceed ■ without frequent repetitions, the Memory of it in fo long time would have dyed out of the 2. The Church. Reafons n Why the Jewcs, notwithstanding all this , did reject him. why the j^ at ^ e y ^ re j ecc hj m • IS c j ear f rom c ^ e Hiftory of the Gofpel, jefled^ wmcn fhewes that they did take offence at him, oppofe him, Chril\,no:- and afterwards killed him ; the reafons befides the determinate w thibnd- counfel of God, fob* 12.40. arefuch as thefe. ing they

lb much cf h Chrift did not come in that outward splendor^ as they imagi-his com- ned ^ The generality of the Jewes, miltaking the Prophecies ming. which fpakeofthe Glory of Chrift, did conceive that he fhould 1, Rcafon come inverted' with pomp and external Majefty, like to the Kings of the Earth, they thought he fhould deliver them from the Roma**, and reftore again the Kingdom to Ifracl y and raifeup rhe Tabernacle of Davids Tents in a worldly way, fee Jch.6.1^ Chrift did not anfwer their expectations, but came low and mean , as io all worldly considerations, in the form of a Servant, anfwerable to that Hate of humiliation , and therefore did the JewesrcjdQE and defpife him as one unworthy to be accounted the Mcfjlah promifed to their Fathers ^ See Matthew 13 55,57. The very Apofties were under this miftake , even after Chrilfs RelurrecTion \. as appears, Alls 1.6. They dreamed of a fecular Kingdom, a Worldly Scepter , fo did the Jewes generally, Ergo.

2. Chrifts natural! decent was from thefe that duelled a-

Z.Reafin rnongft.them. They did iuppofe, through their ignorance in the

Prophecies that they had of him, that the MeJJiah fhou ! d have

fucha defcentas no man fhould know his Parents, now they

knew

knew Chrifts defcent, therefore rejeded him. This reafon i« hinted by the Evangelift, John 7. 26, 27. perhaps their miftake did arifefrom Ef*.- 53.8. which is to be Understood, either of the eternal generation of his God-head, or of themyfticall and miraculous generacion or production of his Man-hood. Whatever the ground was, it is clear, they had fuch a received tradition,thac no man fhould know whence the Me (ft ah came \ but they knew Chrifts birth and parentage,. Ergo. r

3. Chrifts preaching was fo heavenly and ftritb , that the gent* 3 • rjajon raliiy of the fewes could not bear with it. He expounded the Law

in thefpirituality of it,after a ftri&er manner than the Scribes and Pharifees had done, Matth. 5.21 ,&c. He had taught men to deny therafelves, to hate their own lives for his fake and the Gof-pels. He preached down their vain traditions and formality in the fervice of God, and preached up fpiritual worfhip, &c.

4. Chrift did tender grace and mercy to the great eft of [inners^and ^.sxeafon did keep company Vcith publicans and fmners for their good T this offended many of the Jewe*, they looked upon him as a friend of publicans and finners, a Gluttonous man,&c. They did not confi-

der that he came to play the part of a-Phyfician to cure the lick, Matth 9.10,11.

5. The followers of Chrift were mean and loty in outward rejpecls. 5. Reafon His Apoftles were rlfhermen, thegenerality of thole thatadhoer'd

to him, were of a common ordinary rank, this did caufe many, efpecially of the great ones to reject him ^ our Saviour mentions this as one caui'e of his rejection, Matth. 11.5,6. Thus much for Explication.

Thellfesarethefe. I. The exceeding great mercy of God to the Church of th/ J*wes* j f a a y m % The mercy of God appears to them divers wayes. They tffee the firfl: vineyard God ever had • he had planted them,gathered th'etfi, ; he had formed them into a Church , he had fee his ordinances a-mongftthem, Rom.^.i^z. He was their portion, and they were ^ his portion. The Mlffiah waspromifed to them, was to defcend from them,. was ririt tendredto them, &c. This was-one -teflimc-ny of the favour God bare to them, that this Doftrine of the Incarnation of theSonof-God was by the continual preaching of the Prophets kept alive amongftthem. Godient one Prophet after a-notherro renew this great Doctrine amongft them, untiil the Mefftah did perfonally come. Great was the love of God totfards that people. s . Ths

2. The uxe>cufablenejfe of the fin of thi Jems in refitting of

2Lejfon. chri p t jtiey were by every Prophet, which God fent, putin mind of his comming : they might have feen all things propbefted of the Median, fulfilled in the perfon of Jefus the Son of Mary, and yet with how much vehemency did they reject him ? A man can hardly tell whether is moft to be admired, the love of God, and Chrift in tendring bimfelf to them, or their madnefle and malice in rejecting andoppofing him:, never was the (in of any people lefle capable of excuie than the fin of the Jewes. They hated me (faith our Saviour) without a caufe. Though they were fo often put in mind of his comming before his Incarnation, though they faw his divine miracles after his Incarnation, yet did they in contempt Height him & reject him^ If Ihad not done amongft them (faith our Saviour) the workj which no other man did 3 they had had no fin, but now they have no cloaks for their fin, John 15.22. yea,verfe24. he concludes againft them that they did it out of hatred. Now they have feen and hated both me and my father.

3. How neceffary it is that truths of great importance fhould be of-3 Leffon, ten inculcated tn the Churchy e find both in the writings of the whyfach Prophets and Apoftles, the fame things repeated over and o* Truths ver again.

hive need 1. Mans memory is very brittle. Its like a leaking veflel,as the to be re- Apoftle fpeaks, Web. cap.2.1. Sin hath cracktthis golden Bowl,

^Reafon ^ at * C can now reCain notmn g perfectly, the repeating of •* things over and over, is the beft help for a frail Memory.

2 Reafon *■ Mans affecliens are cold and much difiempered as to heavenly things. We have as little heat in the affections, as we have re-tentivenefs in the Memory. 'Tishard to get any fpiritual leflbn into the heart, and tis as hard to preferve it in the heart; a dull heart and dead affections need to have truth often chafed into them,

3. Reafon 3. Man meets with much oppofiticn. The Devil without, and luft wirhin,do hinder the retaining and improving of divine truths-, what is gained in one Sermon, perifheth and comes to nought before the next • Thefowiesof the Air pick up a great part of the feed which is fown, that unlefle new feed fhould be fown again, nothing but Bryars and Thornes would fpring up. To write the fame things again, faith the Apoftle, to me is not grievous , but for you it isfafe, God would not have put the fame meflage into

the

the Mouths of £0 many of his Prophets, if there were not both benefit and neceffity in repeating the fame things.

4. There are in the Church young plants of ^hom care mttfl be ta „

fan* that they be informed in the things of God. As there are 4>&eaJon old'men, fo there are young men and babes in Chrift, now thefe babes muft have the whole mind of God revealed to them, therefore there is and "will be need of new rehearfais of theXame Doctrines,

4. That it is Gods mind that hispeople pwuldbe much in theme- 4. Leftbsu Station of the camming of Chrift in the flefb. As the meditation and thought of this Doctrine was needful and profitable to the Jewes, fo will the frequent remembrance of it be (till profitable to us and to the Church of Chrift, to the end of the world. The New Teftament doth inculcate this Doctrine as frequently and as fully asthe OidTeftament. Though Chriftians have not T . m need of this Doctrine, in that refpect, as the Jewes had, that they u f c fuinefs may be confirmed in the Expectation of it -, yet in other regards, 0 f this they have need of the remembrance of it, the Doctrine of Chrifts Doftrine comming in the fle(h will help Chriftians. ar ?°"? ft e

1. Tofeefinsvileneffe, that could not be expiated without the Ghr,ft,anf * Incarnation and fufterings of the Son of God. Sin was fo riveted

in our nature, that it could not be unfaftened without the Son of Gods taking our nature.

2. T° teftifie the condefcenfion of the Son of God for our fakes. His 2; Incarnation is one ftep of his Humiliation, and a low ftep it was, that he that was higher than the high eft Angel (hould become as

low as the vileft of men

3. It will help our faith in hekev'mg fefus the Son of Mary to 3* he the Mejfiah which God had promifed^ becaufe, we (hall find accomplished in the perfon of Chrift, all that which was foretold to

be done orfuftered by the Mefliah.

4. ItniH help us to fee and believe the love of God to us, ingi* 4* vtng us his Son. We have and (ball ftill have need of all Meditations andftudies, which may raife the price of Gods love to the Soul •, now nothing doth this fo much as the giving of his Son out

of his bofom,J^-3-i 6 - And then S»

5. It will&elp us in the believing of the expiation of (in. Its pro* fitable for a Believer to furnifh himfelf with all helps that may ftrengthen his Faith, in believing the expiation of fin^This is one ofthe ftrongeft helps of all j for the end of Chrifts comming in-

to the world, was, that by his death he might expiate fin.

6, It will htlpustobelitvethatgre/tT)cclrineofhisfecondcom» wing. God would have his people tobeoftenTOufingand meditating upon thefecond commihg of Chrift, 2 Pff.3.12. much advantage comes to the Soul, byfuch meditations; we fhould think on this comming, as much as the Jewesdid of the firft comming, tiie Apoftles do infift on this, as much as the Prophets did on that • Now meditating on his firft comming will confirm our beleef of the other comming. His fecond comming mult be to compleat and perfect the work he did at his firft comming, the falvation of the Elect which Chrift wrought out at his firft comming, will not be perfected till his fecond comming • the full end of his firft comming is not, will not be compleated till his fecond comming, the Apoitle therefore puts them together, Heb. 9. ult.

The Covenant of Grace efiablifhed in chriji. 1654. IS A. 42. 6.

I will give thee for a Covenant of the people.

IN this Chapter we have a glorious Prophecy of Chrift our Redeemer. Four things are prophefied concerning him.

1 . The Divine call whereby he was appointed to the work. Behold my Servant whom 1 uphold. I will pat my Spirittupon him y ve.i. verf. 5 >6.Thti6 faith God the Lord,l have called thee,and in righte-oufnefs -, Let thofe that rufli into callings and on high employments, confider this, Jefus Chrift, though the Son of God, did n&tj durftnot undertake this great work, till he had a call from Heaven.

2. The gracious carriage and deportment of Chrift in the worijo which he wascalled-, this isfet down fully, verfe 2,3,4. He/hall not cry, mrfuffer his voice to be heard in the ftreets. He {hall come cloatnedwith Majefty, andyetfullofmeeknefle. Abrmfedreed /hall he not break., the fmoaking flax fiall he not quench-, he (hall acknowledge and encourage the very weakeft degrees of grace -, the leaftfparkof true piety (hall be owned, fhall be preferved^

He

tje Jhall bring forth judgement unto truth. Though he fhail carry ft with meekneffe towards humbled finners, yet he will not flatter any in their fins. He fidl not fail nor be difcouraged. Thefe words (hew his Kingly magnanimity. Though he (hould meet with oppofition yet {hall he valorouily carry on his work.

2. The Divine affifiance he jhould have from him that called him. This is fet down in two expreftions, verfe 6. / will hold thy hand, J will k ee P t ^ 3ee ' D^ine affiftance doth ufually concur with a divine call, when God fets his Servants on a work, he ufes to defend and uphold them in the work.

4. The work^ it felfto which Chrifi was called; This is exprefTed under divers phrafes, verfe 6. 7.T0 be a light to the Gentiles jo open the blind eyes to bring out the? rifomrs from thePrifon&zs it is in the Text, to be a Covenant of the peop/e.The words are a Declaration of one of thofe principal works tor which ChriiYwas given to his Church.

In which we have two particulars.

i.One fpecial part of Chrifts office, He was given for a Coven at*

2. The perfons in reference to whom this Office was defigned. 'A Covenant of the people. What is neceflary for Explication (hall be confidered in its own place. The Obfervation is this. lt j) 0 ft B

That J ejus Chrifi was given of the Father for a Covenant unto his people. One end why God gave Chrift out of his bofom, was, that he might be a Covenant to his people j we have the very fame words repeated by this Prophet, Cap. 49.8. I will freferve thee and give thee for a Covenant of the people.

Three things are to be opened by way of Explication.

1. What Covenant is here meant.

2. Who thefe people are, to whom Chrift is given for a Covenant.'

3. In what refpeds he is called aCovenant.

I. What Covenant is here meant. Before I refolve this, I (hall a little open the nature of a Covenant.

A Covenant is a folemn compact made between feveral parties, whereby they firmly bind themfelves to each other in certain Articles^ the mutual fatisfa&ion of both. The n * :

There are three things which have affinity one to another, and Sv«ai yet differ one from another 5 A Purpofe, A Promife, A Cove- opened nant. A Purpofe differs from a Promife and a Covenant,becaufe, it laies no Obligation upon a man. A Purpofe is not binding. A

Xxx man

man may purpofe to do a thing, and yet afterwards alter and break ofFhis purpofe, becaufe it doth not bind him. A Promife differs from a Covenant, becaufe it laies an Obligation upon one party only, namely upon him that makes the Promife. If I promife any thing to another, my promife layes an Obligation upon myself ffuppofmg the promife to be lawful) but not on him to whom I make the promife. A Covenant differs from both, be-caufc it layes a firm Obligation upon feveral parties, and becaufe its morefolemn, pledges being ufually taken and received on both fides. There is in every Covenant a mutual promife and ftipulation between the parties covenanting >, whereby they are e-qually bound each to other, in certain Articles and Agreements confented to by both. Now there are two forts of Covenants $ Such as are made be-Two forts tween man and man, which are called civil Covenants. Ahlmi-of Cove- lech and Abraham made a Covenant at Berf/jeba,G'en. 21 .32. Jacob nanrs. anc j L a y an made a Covenant in Mount Gilead, Gen. 3144.BeMdes thefe civil Covenants made between men, there were other Covenants made between God and men, thefe are religious Cove-Covenant nants. Of thefe, there are two famous Covenants. The one made of works, in the ftate of Innocency, of which we read, Gen. 2.16,17. In this Covenant God promifed to Adam, for himfelf, and his pofte-rity, life and happineffe, upon the condition of perfect perfonal ajid perpetual obedience,threatning death in cafe of difobedience\ and as Adam promifed to God perfed obedience,at to the Law of God, which was written upon his heart, fo particularly to that pcfitive Law, that he fliould not eat of the Tree of Knowledge if good and evil ■, this is ufually called the Covenant of works. Covenant The other after the fall, of which we read , Gen. 3.15. This cf grace. Covenant was afterward renewed with Abraham, Gen. 12.3 .And With Ifaac, Gen. 26.4. And with Jacob, Gen. 28. 14. In this Covenant is eternal life and falvation promifed to man upon the glorious condition of faith in Chriit. This Covenant is called iometimes a Tefiamsnt, Heb.j. 22. Becaufe of the death of Chrift the Tellator •, iometimes a New Covenant, in oppofition to the former Covenant made with Adam, before the fall >, that Covenant the Apollle calls the Law of Works, this the Laty of Faith, what Co- i^w.3.27. Works was the condition of that, faith the Condi-venant tion of this Covenant.

here 1 \ K Text fpeaks of this latter Covenant. Chrift the Mediator

jneanr. had

had nothing to do in the firft Covenant. Adam was the head of the Covenant. There was no Mediator between God and man in that Covenant, neither did there need any. It was fcedm amid-tU a Covenant of friendihip, God and Adam were perfect friends when that Covenant was made, and had ftill continued, if it had not been broken-, that Covenant for which Chrift was given to the people of God, is the Covenant of Grace, which was made to bring man to life, and falvation, after his (Infill violation of chc firft Covenant.

11. Who this people is to whom Chrift is given as a Co- 2- Who

venant. ^owhom

By people we are to underftandinjbecial the people Ifrae!,, the ^J^ j ° m Jewes, for they are here oppofed to the Gentiles. A Covenant of g , vcn as t the people^ a light unto the Gentiles, Chrift is given for a Cove- Covenant* nant, both to the beleeving jewes and Gentiles. As he is the glory efthe people Ifrael,fo is he a light to lighten the Gentiles,Lake 2.32. The people of the jewes are principally mentioned for thefe three wh y the -reafons. fiT™

1. Becaufe Chrift the Redeemer according to his humw Nature c i pa ]jy did defee nd from them, he Was made of the feed of David according mention-to theflefi, Rom. 1.3. This glorious rod came forth out efthe ftem 0/ed. fejfe, Efa.i 1.1. He was by lineal defcent of the feed of Abraham, *• Rwfi* he was born amongft thejewes,educa,ted amongft them,and therefore is in a peculiar manner a Covenant of them.

2. Becaufe this Covenant of Grace was firft ftricken with them 5 2.Reafoa Before the partition wall was taken down, the Jevves wereonely

the people of God. To them appertained the Adoption, and the glory, and the Covenants , and the giving of the Law^ and the fer-vice of God, and the promtf:s,Rom.9.4.. The Gentiles were, as to the body of them, for manyages ft rangers from the Covenant cf pro* mife^ Ephef.2. 12. The jewes were near when the Gentiles Vvere afar of: The Jewes were the friends of God, when the body of the Gentiles were ftrangers • the Jewes were of the houjholdof God, when the body of the Gentiles were foreiners, the Jewes were children, when the body of the Gentiles were but Dags, it is not meet totake the childrens bread andcaftit to the Bogs, faith Chrift to the Canaanitifli woman, Matth. 15.26. She was a child in regard of Gods eledion,but fhe was but a Dog in regard of her gentilifli condition.

3. Becaufe when Chrift fhonldCome in the ftefh, the Covenant of $J\eafon

X x x 1 Grace

Grace was fir ft to betendred to them - When Chrift fent out his 12 Difciplesto preach falvation through himfelf, he gives them this Commiflion, Go not into the way of the Gentiles, and into any of the Cites of the Samaritans enter ye not^but go rather to the loft /beep of the houfe of Ifrael, Matth.10.^6. zndcap. 15.24. He tells the Woman of Canaan^ that he was not fent but to the loft /beep of the houfe of Ifrael. To them he himfelf preached this Covenant of falvation, to them his Apoftles alfo preached it, and it was not publifh-ed to the body of theGentiles,till the people of thejewes did reject it and cad it off, Alls 13.46. In thefe refpecTs, the Jewes are tirft mentioned: Not as if they were the only people, to whom the Covenant was given, for the beleeving ele& Gentiles have as much intereft m the Covenant, as the Jewes have. I will give thee for a light unto the Gentile /, that thou may eft be my falvation to the ends of the earthy Efay 49.6. Chrift came from Heaven, not onely to raife up the Tribes of Jacob, and to reflorc the prefcrved of Jfrael, but alfo to fay to the prifoners of the Gentiles,go forth, and to them that are in darknefle, fhew your felves •, he was given not onely to poffeffe the inhabited land of the Jewes, but alfo to inherit the defolate heritages of the Gentiles, Ifa. 49 8: The promife of Chrift to Abraham extends to the elect of all Nation, Gen.iz.^. In thee/ball all the families of the earth be blejfed. God in all ages gleaned up fome Gentiles, made them Profelytes to the Church of the Jewes, as fore-runners, yea as pledges and carnefls of the bringing in of the whole body of them to believe in Chrift. This is theiecond.

III. In what refpeds is Chrift called a Covenant of the 3 In what p eop i e#

Chrift U * "* a ^ l*y lt ^ own * n ^fe ^ ve particulars;

called a I. fejus Chrift is the Head of the Covenant. Adam was the head

Covenant of the Covenant of Works,Chrift the fecond Adam^ is the head of

of thepec theCovenant of Grace.The Covenant of our falvation isbuiltup-

P le ' r on Chrift, and made with Chrift Yieis caput cleclionisfhehead

1 ^"of theeledion ; and he is caput foederis ,the head of the Covenant,

in whom all the elect are faderati, entred into Covenant with

God. We muft know that the Covenant of Grace is not primarily

and immediately made to beleevers, but firft to Chrift the headj

and then in him to the members,henceisChrift fo often cal]ed,T/v

Mediator of the new and better Covenant, Heb. 12.24. It is by vir*

mt of hi* entring into Covenant with God, that we are in

Covenant,

eftabljftjedinehrjj}. 466

Covenant, fallen man was not onely unworthy, but unfneet to enter into Covenant immediately with the holy God, therefore ▼ did Jefus Chrift offer up himfelf as our head, to make a Covenant with God for us- hence the Apoftle tells,f hat all the promifes of Cod areinhim^ thatis, in Chrift, 2 Cor. 1.20. They are in him, as the root and foundation of them all.

As Adam was the root of the firft Covenant,fo is Chrift the root of this fecond Covenant.

2. Chrifi is the purchafer and procurer of the Covenant. That z % Refpe& God might enter into a Covenant of Grace with the cleft, Chrift

was contented to pay a price, fuch a price as fhould be fufficient to fatisfie the Jufticeof God, which was the price of his blood-, by this price he purchafed us to himfelf, and purchafed a Covenant of falvation for us ^ Man had foolilhly fold himfelf by his fall, he was in the enemies full pofTeffion,without a price he could not be redeemed. Chrift came faith the Apoftle, to redeem them that were under the Law , *><* *?*}*?ccVj), hecame to purchafe them, Gat. 4 5. By the fame blood whereby he purchafed them to God, he purchafed from God a Covenant of peace for them^We read in Scnpture,of the blood-of the Tefiament^Heb. 9.20. ' Tis the blood of Chrift theTeftator that hath purchafed thisTeftament orCovenant for us.The Prophet fpeaking of the Covenant made between God and Chrift, mentions this, Efa. 5 3.1P When thou Jhait make his foul an offering for fin , he Jhall fee hvs fee d.and prolong his dayes.Ibis expiatory facrifice which Chrift undertook to ofterup to God, was the price and purchafe of the Covenant-, the great Charter of the everlafting Covenant is written with the precious blood of Chrift.

3. Chrifi is the/urn and fubfiance of the Covenant. The Covenant of Grace confifts of feveral glorious priviledges, but the mar- 3 ■<&/?/$ row of all is Jefus Chrift. Chrift is the center of all the Gofpel ^

the wholeGofpel is nothing elfe but falvation by Chrift : As he is the center of the Gofpel, fo he is the center of the Covenant 5 All the priviledges, all the promifes of the Covenant are fome way or other reducible to Chrift. Take Chrift out of the Covenant, and the Covenant will be but an empty thing ^ he is the Alpha ana the Omega, the very pidvand kirnel of the Covenant. Thefe few words, Chrifi u mine^ comprehend the very whole matter of the Covenant of God, he is the fumma totalis of it, 4. He isthe Meffenger of the Covenant, The Prophet gives . R e f p ,p,

him * F> *

him this name, Mai. 3.1. He publifhed the Covenant of oldt>y the Prophets,for his Spirit was in them, 1 Pet.1.11. Afterwards fn hisownperfon, Ephef.z.ij. When he was afcended, by the A-poftles, Mark^\6.i<$. And (till by the Miniftery which he hath inftituted ro continue to the end of the world,2 Cor.5.18,19. K Rtfpeft 5* Chrift is thefurety of the Covenant. The Apoftle gives him '' V this Office, Heb.y 22. For this caufe, is he the furety of a better Testament. Jefus Chrift is the fide-jujl'or, the undercaker of the Covenant, and of all the terms of the Covenant. How I. He undertaken on Gods part, that all that he hath prcmifed

Chrift hzjhallbe made good to the believer. Chrift engageth on the behalf furctyon of God, that whatfoeveris promifedon his pare in the Covenant Gods P arr -(ball really be made good to everyone that clofeth with it-, This he doth thefe four manner of wayes. 1 ( 1. ) By his Word. When he was perfonally on earth he did

by his own voice aflure his people of it, ^.5.24. He that heareth my Word, and believeth on him that fent me^ hath everlafting life, and/hail not come into condemnation, but is pa/Jed from death to life. One great end of Chrifts Miniftery, was to iniureand ratifieto the Souls of his people all the promifes of the Covenant. And fmce his Afcenfion, he doth it ftill by his Minifters whom he hath fent in his name, to affure the world, that if they fhall dole with God upon the account of his Covenant, they (ball have the reall performance of all the good therein contained. a (2.) By the/bedding of his blood. Chrift by dying fealed to

the truth of the Covenant which God hath made with his people, his blood was powred out to ratify the Covenant made with believers •, he did take his death upon it, that all that was promifed in the Covenant {hould be made good. Varans gives this the reafon why Chrift is called the furety of the better Teftamcnt, Quia novum fcedus fanguine & morte fua obftgnavit: his blood-fhed is for confirmation of the Covenant, as well as to purchafe the Covenant. When he inftituted the Sacrament of the Supper, he took the Cup faying, This is the New Teflamext in my blood, Matth. 26. 28. As it he had laid, Asfureasmy blood fhall be fbed, fo fee may all thofe for whom I dye, be, that all that is contained in that Tellament (hall be made good unto them.

(3.) By the Sacraments. One end both of Baptifm and the Supper which Chrift hath appointed, is, to ratifie and confirm the Covenant which God hath made with us in Chrift, for they are both otitward feals of the Covenant. ( 4- ) By

(4. ) By his Spirit. Jefus Chrift gives his Spirit to dwell in

the hearts of his people,to be as a divine pledge or pawn that what God hath promifed in his Covenantee will certainly make good ^ there are three which bare record in earth faith the Apoftle, 1 f.oh. 5 i 8. the Spirit andVVater, and Bloody the Spirit is a fealing Spirit, asweliasafandifyingSpirit^ the Spiritisgivenasa divine tefti-mony that the whole Covenant fhall be fulfilled •, We have recei* ved faith the Apoftle, the Spirit of God that we may know the things that are freely given w of God> 1C0*. 2,12. The Spirit reveals to us not only that iuch things are, but that we have an intereft in them.

2. Chrifi if the furety sfthe Covenant en our part. He undertakes „ for us to the Father, that we (hall clofe with the Covenant, and q^ ti ^ j s a that we (hall walk -anfwerable to the Covenant-, there are two furety civ things which are required of thofe that are in Covenant with God; our pare* 3 Faith to believe and clofe with it, and obedience toexprefsour thankfulnefs to God for it -, Chrift hath folemnly engaged himfelf to the Father as the furety of his elect, to work in them both thefe graces. And he doth accomplifh this undertaking by his Gofpel and Miniftery, Ephef.4.11, 12,13. By befto wing his Spirit upon them, whereby both thefe graces are wrought through the word ; The Spirit of faith, as he is called, 2 Cor. 4* 13. works Faith in their hearts •, whereby they clofe with the Covenant, and caft themfelves upon God through believing. And the Spirit of ho~ lincfje, as the Apoftle calls him, K^w.1.4. works holinefs in their hear s, whereby they are enabled to walk futably to that holy ingagement which the Covenant of Gcdlayesupon them -, this Chrift hath undertaken, and this he will make good to all his-eied , unto whom he hath the relation of the furety of the Covenant , which is very comfortable unco them ; lie can mailer thy heart.

Theufesof it are,

I. Information, It teaches us divers excellent LefTons. infomari.

I 1. Th.it the whole bufinefs "fourfalvation centers in fe[m Chrifi. 1. Leffci* All our talvation is wrapt up in the Covenant. This is all my de-fire, and all my falv at ion, faith David, fpeaking of the Cove-nantofGrace, zSam. 23. 5. And the whole of the Covenant is wrapt up in Chrift, the,Covenant is nothing but Chrift reprefent-

ed

ed in feveral expreflions. All the Spiritual bleffmgs, wherewith the Church isinriched, are in and by Chrift, £phef.i.$. The A-poftle inftancesin fome ofthechoifeft, our Election is by him, verfe 4. Our Adoption is by him, verfe 5. Our Redemption and remiffion of fins are both through him. Ail the gracious tranf-a&ions between God and his people are through Chrift. God loves us through Chrift, he hears our prayers through Chrift, he gives us freedom of accefs to his Throne by Chrift, he forgives us all our fins through Chrift. Through Chrift he juftihes us,through Chrift he fandifies us, through Chrift he upholds us, through Chrift he faves us, all his relations to us are through Chrift, all we have is from him, all we expect to have hangs upon him, he is the Golden hinge upon which all our falvation turnes. L IT ' 2. The neceffity of the death of Chrift. There was no neceflky w e 0B, why God fhould part with his'Son out of his befom. Gcd and Chrift might have furTered man who voluntarily finned to have perifhed remedilefly for his (in. It was free love not any neceflity which brought Chrift from Heaven. But fuppofing this, that Chrift is given for a Covenant to his feofle, there is a neceflity of his death-, the Apoftle doth ftrongly argue for this from the a&ings which are amongft men Heb.g. 15.16. Where a Tiftament is , there muft alfi of necefsity be the death of the Teflator • for a Teftament is or force after men are dead, ctherwifeitis of no ftrength at all whilft the Teftator liveth. God did indeed accept of Chrifts intention & obligation to d\e and make fatisfactionfor that fpace of time that was before his incarnation, buta neceflity there was, that he (hould at laftfhed his blood, and that upon this double account, becaufe the Covenant with all the benefits of it was purchafed by his blood, and becaufe the Covenant was alfo fealed and ratified by his blood,he could not have been aCovtnant of his people, if he had not dyed. 3 Leffon. 3. Thatthofe thai have 7.0peculiar intereft in Chrift , do enjoy nothing which they poffejfe, through a Covenant. There are two Sources or Springs whereby the Sons of men enjoy the gifts of God^ the one is in a way of common bounty and provider.ce,the other by way of fpecial grace andCovenant.A believer which hath an intereft in C hrift holds all in Covenant. All things are -yours\ and ye art Chrifts, faith the Apoftle, 1 Cor. 3.22, 23. Health, Wealth, Life, Food, Cloathing, and all other outward enjoyments are a beleevers by a Covenant tenure ,this is a lingular mercy

One penny poffefled this way is better than ten thoufand Talents How f w< « held only by common providence. What a man holds through the \ t -, s t0 en-covenant of grace. joy never

1. He hath Cods love with it, ?fal.u6.%. Trov. 15.17. way of cS

2. He hath Gods spiritual blefsing with it, Ffal 3.8. vrnant.

3. He hath a fanltified and a holj ufe of it, 1 Cor. 7.14. I.

4. It fiallturn to his be ft advantage, Pfalm 2,5. 10. Anything 2 . held by covenant is better than all things held by providence on- 3, ly • He that hold by covenant, hath all things, when he pcjfijfcs 4. rwthing, 2 Cor.6-10. He that holds only by common providence pofleffe'th nothing, when he feemes to have all things. Now

the unbeliever that hath no fpecial propriety in Chrift, can hold nothing through the covenant, becaule Chrift is the Covenant, both the purchafer of it, and the ratifier of it. And

oh how fad Is ic to enjoy all we poflefle, meerly by common JjUJ^ providence. of enjoy-

1. This istoen)aym:rcies)uftasthebeaft enjoyes them for' n g mer-

Godopeneth his hand and filleth the defire of every living creature, cics our °f pfalm 145.15,16. The wicked man he eats and drinks ,and corc " am * lives hy the common bounty of God, fodoth the bead that pe-rifheth.

2. There is no certainty of the continuation of mercies that are 2, only thus enjoyed. When a man doth hold mercies through the covenant, even outward mercies, he may conclude that he (hall poflefle them while it fhall be for his beft profit to poflefle them y

his children (hall live , till it be for his advantage that they be taken away:, his riches {hall continue till poverty be better for him than riche?,&c but for fuch things as are heldonelyby common providence, a man hath no certain ground to believe that they fhall continue with him a day longer, he can plead no right to them, he can plead no obligation from God, for the continuance of them, as a believer may.

3. Mercies held out cf Covenant, are real curfes to him that d<, th ** peffefs them. Though they are materially blefiings, yet they are formally curfes. As the crofles which befall a believer, though

they be materially crofTes yet they are formally blefiings, fo is it, with the bleffings which an unbeliever doth poifefle, they are really curfes. God threaten?, Dwt. 28.17,18-io.tocurfe the difobe-dient in :heir basket, and in their ftore, &c. every unbeliever, in a

Y y y Spiritu*

Spirituat fenfe under this curfe, he is curfed in his basket, &c7 His purfe is as full of curfes as it is of mony, his granaries are as full of curfes as they are of corn,&c. Bleilings to him are not bleflings, becanfe Chrift is not his. 4. Leflbn 4- The Glory of the Covenant of Grace above the firfl Covenant, The firft Covenant that God made with man, is not to be difpa-raged, it was a glorious and honourable Covenant. Great mercy it was, that God the Creator would Hoop fo low as to come into Covenant with his creature.

The two Covenants do agree in divers refpects. In their efficient Caufe • the fame God was the Author of both, he that made the Covenant with Adam^ Gen.1.16. in the {late of innocency, made the covenant of grace after the fall, Gen. 3 15. and (Sen. 12.1,2*3. In the common end. The great end of both covenants was the glo> ry of God, and the happinefs of the creature. I mean man with ChrHVs whom it was made. In the outward form they agree alfo-, both of being en- them were obligatory and binding •, yet doth this latter covenant gaged in far exceed the other in glory, becaufe Chrift is in it •, the other co-the Core- venant [ iac [ nothing of Chrift in it, but Chrift is the fubftance and Grace ren- foundation of this covenant. There are four excellencies in this dcrs it covenant of grace, which are grounded upon this confideration, more ex- that Chrift is in it, whereby it excells the former. C £^ Cnt u l - I* fiwes that it is an immutable covenant. The firft covenant then the was mac » e w j t j 1 a mutable head,and therefore was mutable. Adam of works the head of the covenant being a mutable creature, the cove-in 4.Refp! nant muft needs be mutable : but this covenant is made with i»Refpttt Chrift, who is immutable,and therefore the covenant is immuta-ble^ its called an everlaftingcovenant, Gen. 17.19. A covenant of falvati on, 2 Chnn.i$.$. Its called a new covenant, HeL8.%> Its called a new covenant, not only in opposition to the old, but alfo becaufe of the perpetuity of it, it fhali never be broken, it fhall never be abrogated as the firft was-, the cords of that covenant were foon fnapt afunder, but the golden cords of this can never be broken $ its a covenant builded on Chrift, who abideth for e-ver, and therefore doth it abide for ever. Z>Reffcft 2. It Jljewes that it hath a mm glorious condition than that had, The condition of that covenant was, Do this, and thou /halt live >, The condition of this covenant is, believe in fefa Chnfi, and thou /halt befaved. Believing in Chrift the Son ot God, is far more glorious than depending upon our perfonai obedience.

In

Tn the firft covenant man did more depend upon himfelf ♦, In the fecond covenant,man wholly depends on Chrift. In the firft covenant man was as it were to reft on himfelf •, In the fecond covenant he is to come out of himfelf and reft on Chrift. In the jfirft covenant man was, as I may fpeak, his own bottom •, In the fecond covenant he is carried out from all felf bottoms, and build-ded on Chrift, which is a far more glorious ftanding than the firft was. t

3. That the poWer to perform this fecond covenant is far more glo- 3 *B.ejpect rious. Man himfelf was the foundation of that covenant, and therefore that power by which it was to be performed, was the power of Seated grace ^ Chrift is the foundation of this covenant,

and therefore are all the duties of it to be performed by the power of Chrift.What ever was required in the covenant of works, man was to carry it on by the ftrength of created grace, which was indeed fufficient for all the terms of the covenant ^ but what-foever God requires in this covenant is accomplifhed by the ftrength of Chrift, which is the foundation of it. lean do all thing? y faith the Apoftle, through Chrift that ftrengthens me y Phil. 4.13. No fuch language was heard under the covenant of works, the it was,I am able to do all things by the power of created grace ^ but now, I am able to ad by the power of Chrift. It is obferva-ble therefore,, that what ever is required in the fecond covenant, by way of command, is fomewhere or other held forth by wa*y of promife, See £^,^18.31. compared with Ez,el^. 3 6.26. In the former place God ipeaks by way of precept, Call away all pur tranfgrejfions, make you a new heart. In the latter, thefe, and whacfoever may conduce to thefe are promifed, From all your fihhinefs, I will cleanfe you, a new heart will I give you. Faith is required, and faith is promifed, Vntoyou it is given to believe, .The fear of God is commanded, and the fear of God is promifed, I will put my fear into their hearts that they /ball never depart from me. If Chrift be the covenant, ftrength to perform it muft needs be from him. Now to act by the ftrength of Chrift is far more glorious than to act by the ftrength of created grace, though that was both fufficient and glorious.

4. Itfbewes that the promises of the covenant of Grace an more'^RefpiB glorious than the promifes of the firft covenant were. The Promifes

of the covenant of works 4 were excellent promifes/Life, fruition, of communion with God, and whatever elfe was comprizedin

Yyy2 that

th.it covenant, but the promifes of this are farmore glorious, 7 W// fc tbj God. I will give thee my Son. I will give thee my Spirit • Thefe promifes were not fo much as mentioned in the covenant of works • hence the Apoftle calls it a better covenant^ tflablijh^d on better promifes, Heb. 8.6. Everlafting life, and all the good which believers enjoy in the covenant of grace, is in the face of Jefus Chrift, which is a far more glorious way, than that by which the good of the firft covenant was to be enjoyed, i his is the fourth inference, the glory of the covenant. <. Lcffon. 5' T ^ tho f ewhich "re ftrfingers to Chrift y are ftrangers to all * the good of the covenant. The Apoftle putsthefe two together, Ephef. 2. 12. Without Chrift, and ftr angers from tht covenants .ofprowife 5 He that is a ftranger to the one muft needs be a ftrang-er to the other • thereafon is clear, becaufe Chrift is both the foundation & fubftance of this covenant. The covenant is nothing elfe but Chrift expounded, Chrift interpreted, Chrift drawn out at length. The firft covenant did extend equally to all mankind , which were reprefented by Adam, but the fecond is made only with the Elect. At the firft verfe of the Chapter Godcalls Chrift his Eletl ; and then in the Text, promifes that he will give him for a covenant of the people, that is, to that people, both of Jewes and Gentiles, which are elected in him ; Chrift is t he head of the election, and the head of the covenant; thefe two arc of the fame extent, to them he is the head of the covenant to whom he is the head of the Election. The covenant of grace in regard of the external Adminiftration of it belongs to all that live in the Church vifible, in regard of fpecial and peculiar propriety it belongs only to the Spiritual ked • See Rcm.9.6,7,%. Though the carnal ked did enjoy the covenant, as far as to the external adminiftration of the Ordinances of it; yet in regard of the faying pi iviledgesofit,it was peculiar to the Spiritual feed *, he that can not prove himfelt a believer, muft let the covenant alone for ever. Nor is it any difparagement to die covenant of grace, that it doth not extend as far as the covenant of works did •, The glory of the covenant lies not fo much in the parties to whom it doth extend, as in the exceeding glorious priviledges it doth convey to them that are heirs of it. 6 L fl* 3 **' That there can be no falvation ft ithout Chrift. The Scripture - is exprefte for it, Ails 4. 12. And this holds it clearly forth. There is no falvation but through il^e covenant of grace, and

no

no covenant of grace but through Chrift. Thofe that think men mav be faved in any Religion deny the advantage that comes by Chrift and by the covenant. God needed not have given Chrift as a covenant, if any Religion would bring man to fal-

n The firmnejfe and certainty of the covenant, and of all the 7 . Lcffon. nodpromfed in it. The covenant is moft certain, £^.55.3. and infallible. Gods unehangeablenefle will make it good, Gods faithfulneffewill ratific it-, And to put it out of queftion, Chrift will eftablifh it-, its faid to be ordered in all things, and lure, 2 Sam.25.$> certain it muft be, becaufe Chrift himielf is the pur-chafer, the founder, the fubftance, the ratiner of it.

8. Thofe that are without Chrift are ftill under the covenant g ~ ofVvorks. All men are under fome covenant or other, either under that firft covenant of works, or this of grace• — fuchas are adually unintereited in Chrift are uninterefted in the covenant off race , and fo are in the accompt of God under the covenant of works. There is but a two fold ftanding taken notke of in Scripture , the one under the Law, the other under grace, Rom. 6.14. He that is not under grace is under the Law. TheApoftle fets this two-fold condition of men forth by a very pertinent re-femblance, namely that of marriage, Rcm.y. 1,2,3. All Adams feed are married to one of thefe Husbands, either to the Law, or to Chrift-, he that is not fpiritually married to Chrift, and fo brought under his covenant, is ftill under the Law, as a Covenant of works, even as the Wife is under the Law of her Husband whiie.he is yet alive. The moral Law hath different re-fpeds. It" hath rationem fpeculi , the refped of a glafs^ fo it fhewesusboth rurfpots, and our duty, what we are, what we ihouldbe^ the Law is <*/*£/#,and the Commandement isalamp^ Pfal. 1 19.105. And the Apolile confefleth, that he had not known fn but by the Law, Rom.j.j. In this refped the believer is under the Law as well as others, he hath ftill need of the enlightning directive power of the Law. It hath rat icnem.fr oeni. the refped of a Bridle ; The Law is indeed a golden Bridle, which God ufeth to check the wanton heart,and to keep it from fin* this benefit David found by the Law, Pfal. 17.4. By the words of thy lips, I have kept me from the paths of the deftroyer.Thus alio it concerns the godly as well as the wicked.lt hath rationem calcarisy it is that fpiritual fpur wheh God ufes to ftir up the fluggilh fouls of men to holy duties.

[The

The Law is Gods Heavenly Alarm, whereby he awakens the con-fcences of men, and conftrains them to mind all the holy imploy ments which belong to their general and particular calling ^ thus it concernes the beft as well as the word. It hath rationem foederis, therefpect of a covenant, as it is a condition which men muft perform if they expect falvation-, The Apoftle mentionsit as aco-venant, Gal 4.21. And in this fenfe, ic is called the Law of , works, and oppofed to the Gofpel which is called the Law of the faith, Rom.3. 27. In thisrefped, it only hath reference to unbelievers, who are under the dominion of it, as the condition of a covenant of works ^ it muft needs be fo, becaufe they are ftrang-ers from Chrift and his couenant. Now how fad it is to be,under the covenant of works, thefe three particulars fhcw. Th fad- I# B J this covenant 1 the heft duty is resetted for the leaft mifcar-neffe of riage h See the dreadful language of the covenant of works, being un- Cur fed is he that continueth not in all things that are written in the dcrthe Law of God to do them, Gal. 3.10. Hence it is that the verybeft Covenant ^ ut [ cs 0 f ^regenerated men are abhorred of God, Efay 1.11,12.

ftewnto ? er ' 6 - zo ' E f a ) 66 - 3* The duties of believers by virtue of the co-§. Parcic. venant under which they are, are accepted of God, though they I P^mV. have many blemilnes in them, 2 Cor.8. 12. butthe moft glorious duties of luch as are under the covenant of works, are loathfome to God , for the leaft miftake that doth accompany them. The covenant of works deals with men according to the cxadeft tearms ofilrict juftice, it doth not make, nor allow any gracious interpretations as the covenant of grace doth., tie very leaft failure ex-poles to wrath ; this covenant \s not a covenant of mercy, but of pure Juftice. p . 2. This Covenant hath no mediator. When breaches are made x miCt between God and man under the covenant of grace; there is a mediator to interpofe, but under the covenant of works there is none to interpofe by way of mediation, but man lies open to the fmitings of Gods wrath. The Lord Jcfus Chrift bears a double perfon towards believers, the perfon of Cod the lather, todif-pence the good things of God to them, and the perfon of the believer to prefent his iervices to the rather. Now to all unbelievers, Chrift only reprefents the perfon of God,to difpence to them, not the good things of the covenant, which they are ftrangersto, but his wrath and fury ,for God bath committed all Judgement to hisSon, Joh, 5 22. but he doth not reprefent their perfon to God to offer

their

their fervice's for them 5 his blocd doth not fprinkle their perfons, nor doth his infence fweetcn their duties. They arc left to them-f:lvca to ftandor fall by their own Aftings. . Tarticl

3. They that are under this covenant* mufl ofnecefsity perijh. The cafe ftands thus5 Adam did break this covenant, and fo brought the curfe of it both upon bimfelf, and upon all his feed to the end of the World, Roni.^.l*. in his fin allmen finned. So that now if any of Adams poftcrity could be found in the World, which were able fo to walk, as never attually totranfgrcfTefhc covenant by their own pcrfonal mifcarraiage, which no man can do, yet considering him to be involv'din the firft tranfgrcflion of the covenant, he mud needs perifh without a Saviour. This is the miferable condition that fuch are in, as are under the covenant of Works; and in this condition arc all they that are unintcreftcd in Chrift, who is the fum and fubftancc of that covenant. This is the

firft life.

11. For Confolation ; who can utter that flrong rich comfort, 2 vfe 0/ which doth fronihence arifc to all that have an intereft in Chrift ? ConfoU. I (hall endeavor to point oat fomc particulars.

I. Againji your own unworthinefs ; When a child of God looks 1 cmfort into the Scriptures, and reads the great charter of the promifes of the cvci hfting covenant, he is put to a ftand, and cannot tell how to believe, that fuch poffeflions fhould be inflated upon him. He doth exceedingly prize them, and judges them happy that are the heirs of them ; but his unworthinefs, his finfulncfle, caufes mifgi-ving thoughts to arifc in his heart, that he is none of thofe, for whom fuch excellent things ate preparcc\ThisTcxc will abundantly relieve the foul,againftfuch ungrounded fearr.JcfuiChrift i* both the purchafer, and the foundation of the covenant, and of all the good things which are wrapt up in it; how unworthy foever he ia to whom the privilcdge* of the covenant are givcn,yet he that hath pjrehafed the covenant is worthy that all thofe for whom he hath purchafed fhould be accounted worthy to enjoy it. AH the wor* thincfic of Chrift is the believers, and therefore through that wor-thineffe, he is both meet and worthy to inherit that which is through grace fctled upon him, how unworthy foever he thinks himfeif to be. If a rich men will purchafe a great inheritance for a begg3r, though that b:ggar have 1 o hing of his own, yet is he worthy to be accounted the heir of the inheritance. Glory it (elf, and all the good things which are pofieffed by the Saints to

prepare

4£6 ' ihetovtHAnt of Grace

prepare them for glory , are called a purchafed poffeffion.£/>fc.r: 14. The pooreft, weakeft, feebleft Saint, hath as good a Title to all the things of th.2 Covenant , as Gods free Donation , and Chrifts meritorious blood can confer upon them ^ Lift up your drooping hearts O believers, do not make your emptinefs and un-worthineflfe a bar to your own comfort. God doth not look upon your unworthinefle in this cafe, do not you look upon it ^ let it tuffice you, that Chrift hath purchafed it for you •, the leaft blef-fing of the covenant istoogood foryouinyour felves, but the greateft bledlng in it is not too good for them to inhent,for whom Chrift hath bought it, yea a believer may now through Chrift, plead for the good things of the covenant, not only in point of mercy, but in point of Juftice alfo-, If we cttnfefs our fins, bets juftto forgive us our fins^ 1 Johm. 9. Remillion of fin , and all other good things of the covenant, are not only acTs of Mercy, but now through Chrift they are Acts of righte-oufneffe. r ».r- r ■ 2 - Al*inft four oVm inabili.y tabrinv your hearts to the te rms of the covenant. God requires that all that are in covenant with him do believe, do put off fin, do walk in waves of univcrfaio* bedience before him •, Though obedience is not required as a condition of the covenant of grace, (faith is the only condition of this covenant) yet is obedience required that thereby we may teftific our thankfulneffe, and that we may honour God and his covenant. Holinejje becomes Gods houje , Pfalm 93.5. He will have his people a holy people, as well as a believing people. A child of God finds himfelf unable to work faich in his own heart, he fees he wants power to work holinefle in his heart, Iniquities prevail over him, and from hence fears arife in his heart, that he {"hall never enjoy the good of the covenant, becaufe he cannot come up to the Terns which are required. This Text comforts the foul againlt thefe fears. Chrift is the covenant, not only the p rchaler of it, but the furety of it • He hath engaged himfelf to God to bring all thofe for whom he hath purchaied the covenant to fulfil the Terms of it. All that the Father hath given me fhall com? te me •, John 6. ? 7. He can bring thee off from all felf-bottoms and enable thee to believe on himfelf-, he can lubdue thy unbelief, he can make thy heart holy, he can conquer for thee all thy corruption? he can blefs Ordinances that are weak} he will bring thy heart to God, as he hath brought in the heart of

Go d

God to thee. And what is defective in thy Obedience is folly made up for thee in the Obedience of Chrift.

3. yigainft thy frequent violation of the terms of the covenant, comfort. The* Servants of God having corruption in them, do too often break with God •, they provoke him to anger, and by fo doing, give him juft caufe to cut them (hortof the piviledges of the covenant ^ yet will not God caft them off, becaufe Chrift is their covenant. Breaches made in the firft covenant were irreparable, but breaches made in the covenant of grace are not fo, becaufe this Covenant is eftablifhed in Chrift •, He repaires the covenant, and when God & the beleiverareatoddsbyreafonof (in, Chrift ihewes himfelf, and reconciles God again. Jcfus Chrift is a continual pacifier of God; The covenant being founded on him, is an everlafting covenant. As often as the believer makes breaches, fo often is Chrift the repairer of the breaches. He hath dyed once, but he is making interceffion for ever. Though Chrift hath done dying, yet he hath not done mediating, Htb.j. 25. As often as God is angry with his people for their fins, fo often doth Chrift ftep in and pacifie h:s anger. The believer mult repent and be humbled for his (in, and then through Chrift is God appeafed •, every jar doth not break the marriage covenant, no more doth every (in break the covenant between God and the Soul. The Mountains may depart, faith God, or the hills be removed , but my kjndnejfe /ball not depart from thee^ nor the Covenant of my peace be removed, Efa.54.. 10. While Chrift lyes at the bottom of the covenant, it cannot be utterly broken. This is the fecond life.

111. Tor Exhortation. 3 Vfe o£

I .To put all upon the fcrutinywhether Chrifi be given to them fo r , Jt ' a covenant or no. The covenant of peace is built on Chrift, he that **

hath not Chrift hath not the covenant ^ out of Chrift out of covenant, Ephefz, 12. How (hall I know whether Chrift be favingly RuIes given to me as a covenant ? whereby

' I (hall propound three things which may give the Soul feme know* 7 light in this great cafe. whether

1. Where Chrifi is given as a covenant, the Soulgivesitfelfto chr ' l ^ bc Cbrifi.lfGod hath given Chrift as a covenant to thee,thou art wil- §ive ° him ling to give thy felf to Chrift.This I ground upon that Text,CVw. "ant or m 2.i6.My beloved is mine % and I am his. Doft thou chufe Chrift to 1, fa/g t

Zzz be

be thine for all refpefts & purpofes? then hath Chrift chofen thee to behis. Our love to him is a teftimony of his love to us. We love him beeaufe be loved us firft, 1 John 4..19. 'Tis by virtue of his chufingus, that we are inabled to chufe him. Confider it efpe-cially you that are weak Chriftians» Our heart would never have been towards him, if his heart had not firft been towards us. Doft thou dtfown all others, and fay to Chrift, 1 am thine, and I am refolved to be thine for ever ? thou maieft be fure that he is thine, and will be thine for ever.

2. Where Chrift is given for a coven ant , he is given for a Com--• ™ H ^' wander. This the prophet doth fully acquaint us with, Efay 55. 3,4. The covenant made with Chriit is mentioned at ch-third verfe, and then it followes^ Behold, I have given him for a leader and Commander to the people : He that is partaker of the covenant of mercy, doth fubmit to the commanding power of Chrift. Jefus Chrift is ever a Ruler where he is a covenant. Do ye (hake off drafts commanding power? Are ye not willing to be in fabje&ion to his word? Chrift is not given yet to you for a covenant, your boafting of Chrift is vain. Do ye find your heart doling with every command of his, at leaft in affedion ? Are ye as willing to be guided as favcdPAre ye as willing to have him your Commander as your Saviour ? Chrift is certainly given as a covenant to you. As they faid to Gideon^Judges 8.22. Rule thou over us y for thou haftfaved m from the hand of Midian. Doth thy heart fay (o to Chrift? Is it thy grief, that thou canft notferve him better? thou arc in covenant with him,elfe thou couldft not be ib deiirous I. Ride. to 0 bey him.

3. Where Chrift is given as a covenant, he is given as a pattern. This is in the fame Text. A leader to the people, Efay 5 5.4. Chrift the Son of God was incarnate, that he might be a pattern and example ofholineffe, 1 Pet.2.21. 'Tis»**yp*w*<»; Such an example as a Mafter fees his Scholar. Chrifts life is a Copy, according to which all that are in covenant with him are to write, 1 John 2.6. Are ye as much in love with the holinefTe of Chrifts life, as with the merit of his death? his meekncfTe, his patience, his hotinefle, his virtues ? do ye wifh that ye may be enabled to walk in thefe fteps? Surely then is Chrift in covenant with you , and ye with him. Are ye as willing to learn of him as to be f ave «■ him ? ff thy foul defire,in all things :hac are imitacie in Chrifj; o make him thy pattern^ thou maieft be confident that he is thy covenant • he

that

that walks in the Devils way, and hates Chrifts example,* is not yet In covenant with Chrift, this is the firfl branch.

2. Acknowledge all the rood of the covenant to be from Chrift & P^f* fo doth the Apoitle, EpheJ. 1.3. He is both the Fountain and Conduit of all faving blefiings •, had not he been yours, nothing

but wrath had been yours-, he is your peace, he is your pardon, he is your hope. All our faving good things are for Chrift, and by Chrift. Lj j^,

3. Be fare to plead Chrift when yon goto God for any covenant' Hefting. God loves to hear his name mentioned, fo it be with faith, fo it be with fincerity-, be it Juftification , Sanftification, Provifion, Protection, it muft come through Chrift •, he in whofe name all is promifed, in his name muft all be defired.

4. C aft your felves confidently on God through Chrift ^ He hath 4» Duty. given him for a covenant, and he delights to fee his people acl: confidence in him"through Chrift.

5. Exalt Chrift, let him be dear to you, render him as pre- S» Duty. cious as you can to others. It will be an argument that Chrift is

yours for a covenant, if you make it your work to make him

6. Ton that ^odd have an intereft in the avenant, get an Intereft **• DHtJ* in Chrift. Intreathim, that he would be yours-, break off confederacies with your fins, and Chrift will ftrikea covenant with

you, Efay 55.2,3.

Chrift the hope of falvation.

1 Tim. 1.

Which is our hope.

THis Textisa part of the Infcri prion of the Epiftle. And it s&.*4 holds out one glorious title which is given to Chrift. The i**4* Apoftle having mentioned his calling to the office of Apoftlefhip, to be from Chrift, gives himtwoTitles which had rendred him precious to himfelf, and which fhould commend him to Timothy, and all the people of God, 3

Zzz 2 Eirft 9

firft, He is our Saviour.

Secondly, He is our Hope*

Hope is here put without the Objeft, but that may eafily be gathered from the context. He had fpo£en of Chrift as a Saviour, and then adds, which is our Hope ; his meaning is> that Chrift who is our Saviour, is our Hope of Salvation.

Hope is put fometimes for the thing hoped for , Cdoffians 1. 5. Glory is called the Hope which is laid up for believers in Heaven •, fometimes for the ground or foundation of Hope •, in this fenfe, it is ufed in the Text.

The Text hath two particulars in it.

1. The Title by which Chrift is denominated, the Hope of Sal-vat ion.

2.The perfons to whom this Title is appropriated. They are believers. Our Hope. All believers have one common intereft 7 one and the fame Hope, as the Apoltle faith, there is one Faith , one Hope, Ephefians 4.4. The Do&rine from the whole

is,

That fefm Chrifl is the onely Hope of Salvation to the people

■®°tt' of God, The Scripture determines the Chriftians Hope of life, and

all other good, to Jefus Chrift, 1 Cor, 15.ic^There are four things

in that Text.

1. That believers have a firm Hope in this life.

2. Than all the people of God were in the mod miferable condition of any men, if the Hopes were only determined to this

life

The Apoftle toucheth upon this poynt in 1 Thetf.1.3. Where he tells the Theffalonians-, that he doth daily remember their patience of Hope through our Lord Jefus Vbrift. In which Text we have thefe two things.

1. All theHopeofaChriftian centers in JefusChrift.

2. That what Chriftians Hope to enjoy by Chrift, they ought with patience to wait for it. To thefe two Texts, we may add that in Ails 28.20. Where Chriit is called the Hope of Jfrael, that is, he in whom all the Jfraei of God place and fix their Hope.

Three things I (ball open by way of Explication.

j. Open the nature of Hope.

2. Shew in what refpefts Chrift is called the Befcvers

3. Shew

3. Shew when a perfon may conclude, that Chrift is to him the 1. what hopt of Salvation. H °P C is -

I. For the Nature of Hope. Hope is a faving grace of Gods Spirit wrought in a regenerate perfon, whereby he doth firmly and patiently expect the certain accompliihment of all future good which God hath promifed, and Faith believes. To open

it a little. ';.■'■. Thena-

1. [ Its a faving grace of Gods Spirit.] I call it a laving grace, turc or to difference it from that natural Hope which is not faving ; we Hopeo-read of a Hope that is like a Spiders web, of a Hope that fiall be^ ctltd } n cutoff, 7**8.14. Ofa Hope that (hall be, as the giving upof c J*™' theGhoft, Job 11.20 And then I add of Gods Spirit, to (hew 1* the Original and Pedigree of it. It is as all other graces are, the fruit of the Spirit.

2. £ Wrought in a regenerate perfon. "] This is the fubjecl of it ♦, 2 * no prophane man, no Hypocrite can (hew thisflower.The natural Hope is found in wicked men,and Hypocrites,but this favingHope abides onely in the regenerate Soul.

3 • [ Whereby he doth firmly and patiently ex peel. } This (hews J. the Nature of this grace-, expectation and waiting is the proper work of Hope, Pfalm 62.5. My Soul wait thou only on God, for mytxpeclation is from him, And Pfaint 13 o. 5. / wait for the Lord, my Soul doth Wait, and in his word do I hope. Nor is it a fleighc carelefleexpectation, but a very vehement intention both of body M - . _ and mind, in expecting and waiting. When a man doth ftretch U n\\vnt % out his Spirit and mindtolook for a thing >, So the word (Ka- corporis c-vah) fignifies, Efa. 8.17. I will wait upon the Lord that hideth his retlione «-face , and I will look fir him. The Apoftle exprefleth it bya*^ 4r *« Greek word of the fame Signification, Itso**^***, /cow. 8.19. Which isrendred, The earnesl expectation of the Creature. Ic fignifies with a ftretched out neck, as the condemned prifoner for an hoped pardon. And then the two properties of this expectation are with firmnefs and patience.

( 1. ) It expetls firmly or certainly. The Apoftle mentions, the full afturance of Hope, Heb.6.11. Hopeis never without at-Summ of furance , faith Mr. Ptmble y though not of the thing,yet perfwa- Moral Phii (ion; for the firmnefs and ftedfaftnefs of it, its compared to an loiop.p.2i< : -

And£or,»*.6.i 9 . , %%%

(2.) It expetls with patience. The Apoftle, 2 T&/-3-5- makes bw chart-mention of the patient Waiting fir Chrifi. Eaitfe is our tatibus.

Logick

a%2 thrift the Hope of Salvation.

Eogick, faith Luther, to conceive what we muft believe; Hope is our Rhetorick, to perfwade us in tribulation unto patience. / waited patiently for the Lord, faith David, Pfalm 40. 1.

4. 4. [Theaccomplijhmentoffutur:good.'Jihis fhewestheobje<5of Hope^ generally it is, that which is Good, particularly, future good i the objqd: of Faith is evil things as well as good,it believes the threatnings as well as the promifes, but Hope looks only ac

food things •, evil things are the proper objed of fear and hatred, ut the objed: of Hope is fomething that is good. And then 'tis future good, or good things to come •, Hope that isfeen is not hope • Rom&.24.\ Faith looks not onely at things to come,but at things paft,and things prefent,but Flope looks only at things to come,and herein it differs from vifion.

5. 5* [Which God hath promifed ] The Scripture aflcrts the divine * promife to be the foundation both of Faith & Hope Tit. 1.2. Hope

would be but a fond thing,if it had not the bottom of a divine promife -, its wild fancy, not well-grounded Hope which is not built upon fome promife of God.

6. 6, [Jnd Faith believeth."] Faith goes before Hope, and Hope follows Faith. The ftedfaftneffe of Hope is from the certainty of Faith. Faith believes the truth of the thing, and Flope waites fortheaccomplifhmentofit. The Apoftle tells us, That Faith is the fubfiance or ground of things hopedfor , Hcb. 11.1. Faith is the Mother of Hope, and Hope is the Daughter of Faith ; Faith discovers the Treafure, and Hope gathers it, and laies it up. Faith is the fire of Hope, and Hope is the flame of Faith. This is the

a.Inwhatfirft.

refpeas 11. i n what refpe&s Chrift is called our Hope of Salva-Chrift is ,< r £ J

\va tion.

%*pe of* * • & & he that hath purchafedfor us a right to (ahation.WzMtn. Salvation, is called a purehafed pojfcfsion y Fphefi.iq. He that hath pro-i.Refpecl cured us a title to this porfeflion, is Jefus Chrift 5 he hath bought us for himfelf, and falvation for us. 'lis he that by his death hath fatisfied the Juftice of God for our fins. 'Tis he that hath purcha-itd Remisfion of fins for us, Rom. 3.24. and Ephefi 1 .y.He hath blot' ted out the hand writing of Ordinances which was againfi us, and nailed it to his Crofs. J Tis he that hath reconciled us to God, and God to us. This the Apoftle tells us, 2Cor. 5. 19. God was in Chrlfi reconciling the World to himfelf. Whatfoever is a procuring caufe of falvation, is in and through Chrift ^ by him we are

jufttfied,

thrift the Hope of Salvation. 483

juftified, by him we are redeemed, by him we are made heirs of eternal life [ He may well be called our Hope, becau/e all the falvatkm we hope for, is by his procurement . He hath bought for us the inheritance, and made us joynt purchafers withhim-

felf.

2. It is he in whomallow falvation is kef t.The Apoftle tells us, 2 Refpe& that God hath given unto us eternal life, and this life is in his Son 1 John 5.11. Tis in him as the procurer of it, and it is in him as in the Fountain and treafury in which it is kept. Our Salvation is faid to be laid up in Heaven, Col. .1.5.And it is alfo faid to be laid up in Chrift. It is laid up in Heaven as the place of it, when we come thither, we (hall be in full pofleffion of it • And its faid to be laid up in Chrift as the fountain of it, 'tis he that do h communicate Salvation to his Eled: v he bought it for us, he hath taken pofleflion of it for us, and he (hall at laft communicate it to us. 'Tis he that (hall give believers the actual pofle/A on of that Salvation which he hath bought for them, Matth.25. Come ye blejfed , they are Chrifts words.

3. It is he that yorkj in the hearts of believers, the atlnal hope of' j> r ^ Salvation. He doth by his Spirit work the grace of Hope in the ^ Soul, he gives the Soul power to believe, and he gives it power to Hope •, We are no more able by our own power to Hope for Heaven, than we are to purchafe Heaven. Jefus Chrift therefore gives us an eye to Hope as well as a Hand to believe. And when this Eye growes dim, he clears it by the anointing of his Spirit,that we may Hope unto the end \ He removes whatfoever hinders the acting of Hope, and he bleffeth all the means which himfelf hath appointed for the ftrengthening of Hope. 'Tis Chrift that begets Hope, and 'tis he that keeps Hope alive in the Soul. In all thefe refpects is he our Hope. This is the fecond thing.

11T. When a perfon may conclude,that he hath a true ground 3-When a of the Hope of Salvation by Chrift. Tor the clearing of this, I man roa y (hall a'littk open the Text, C0/.1.27. Chrift inyoutheHope of chrift 1% glory. All that have caufe to affirm,that Chrift is to them the Hope to him the of glory, muft firft prove, that Chrift is in them. Chrift muft be Mope of in us, before we can conclude that he is to us the Hope of Glory, station. In us by his Spirit •, in us in regard of myftical union. It was the Apoftles comfort, that he was able to fay, GaLz.zo, Chrift liveth in me •, He that cannot fay fo, cannot call Chrift his Hope •, without Chrift and without K\>pe,fo the Apoftle argues,£p&.2.12.

I (hall

Rcafons T ^^ limt * cven rcatons » wn y thofe that are not in Chrift, nor why no Chrift in them, cannot have any true ground of adualHopc by Chriftlefs thrift;

pcrfons 1 . Hope of Salvation is a fruit of Regeneration. This is the A-

Mvcrnc 6 potHesDoftrinein « Pe * 1.3- We are without Hope till we be be-Hrpr bv gotten again, Thofe that are not in Chrift, are not regenerated. Chrift.' To be in Chrift, and to be born again are equivalent expreffions ^ i. Acajou Regenera:ion is nothing elfe but the forming of Chrift in the Soul, Gal .4.19. While Chrift is unformed, the Soul is unrenewed, and while the Soul is unrenewed there is no Hope of Glory ; Flejb and blood cannot inherit the Kingdom of Heaven. Z.Rea^on 2 - Hope of Salvation is a confequent ofejfeclual calling. The A-poftle puts Hope and calling together, Ephef. 1.18. When God begins favingly to call a Soul, he begins to lay a foundation of lively Hope In the Soul. Now thofe that are without Chrifl arc uncalled. Our Chriftian calling is nothing elfe but the revealing ofChriftinus v fo the ApoftleexprefTeth it, G*/. 1.15,16. Chrilt may be revealed to us before our calling, but he is never revealed in us, till we be effectually called, and if uncalled no Hope of Salvation. 3. Reafon 3. The true Hope of Salvation is a fruit of Grace. The Apoftle expreffeth it thus,2 7*^/2. i6.Grace is taken for that grace which is in God, and for that Grace which is in us. 'Tistrue in both acceptions •, faving Hope is as all other fpiritual good , the fruit of Gods grace ^ and it is a confequent of grace in the Soul. All Hope is after Grace •, God firft works Grace, and then Hope. A gracelefle condition, is an hopelefs condition. Now they that are not in Chrift are not in a ftate of Grace.Converfion,and Union with Chrift is the fame thing •, without Chrift,and without Grace, and therefore without Chrift, without Hope. q.Reafcn 4- Saving hope is a fruit of fufli feat ion. bee Trt. 3.7. and 'Rom. 5.1,2. There is neither Hope of the glory of God, nor rejoycing in that Hope, till a perfon be in a ftate of juftification ^ when God puts the righteoufnefTe of Chrift upon a Soul for juftification,then lie ia\ es a ground of Hope. Now he that is without Chrift is un-j iftined, and therefore can have no true Hope. To be in Chrift and to be juftiried are Phrafes of the fame import-, he that is without the righteoufnels of Chrift, is without Chrift, and he that is without Chrilt is without Hope. 5. Reaf n 5, He that is net in Chrift, and Chrifi in himjs an tntmj to God.

Tis

•Tis by our interefl: in Chrift , that we arc reconciled to God \ he is our peace, and by him we are brought near to God, Eph. 2.13. He that is in a ftate of enmity with God, cannot poflibly have Hope of Heaven. Heaven is not prepared for them that hate God, but for thofe that love him , 1 Cor. 2. 9. He that is not in Chrift doth not love God, with a love of I riendfhip , nor God

him.

6, Hope of Salvation is built upon the divine promtfc. The pro- 6.Keafi» mife gives us anintereft , and upon ifttereft arifeth H pe,7*M.2. H^.6.13,14,15,16,17,18. Now he that is without Chrift, is destitute of the promife-, for all the promifes are in him, 2 Ccr 1.20.

And if he be destitute of the promifes, hemuftbe deftitute of Hope.

7. He that is without Chrift is in a ftate of Damnation. The - v iA f m Apoftle tells us, that there is no condemnation to them that are in Chrift, Rom. 8.1. in telling us,fo he doth as good as tell us that

there is nothing but condemnation to them that are out of Chrift. Now to be in a ftate of damnation,and to have Hope of Salvation, are inconfiftent By all thefe Arguments it is evident,that none can fay, Chrift is to them the Hope of Glory , till they can fay Chrift is in them, and they in Chrift. -

And if Chrift be in us, it will be with us, according to that of the Apoftle, Rom.%. 1 o. The body is dead in regard of fin : but the Spirit U life in regard of righteoufneffe.

( 1. ) The body is deadbecaufe of Jin -, That is, the body of death hath not that power and ftrength it once had to carry us on to finful Actions; toe force of it is much broken, the ftrength of it is much abated. The affection of the heart to fin is cooled much over it was wont to be. Sin is not fo much defired as it hath been. Sin is better watcht againft ^ it is more bewailed :, there are more andftronger conflicts againft fin in the Soul, than there ufedto be. Sin is dead in refpea of its Law-giving,commanding power, it doth not bear,^ it is not allowed to bear that fway in the Soul it was wontto do.

( 2. ) The Spirit is life, becaafe efRighteoufnefs- Th^ Spirit, that is the fpiritual part ^ called Spirit, becaufethe Spirit is the Author of it •, this is, faith the Apoftle,///*?, becauje of Righteouf-nefs s That is, it doth effectually move and carry us out to ads of righteoufneffe. Where Chrift is the bent and byas of the Soul, it is carried on with as much vigour after holinefle, as ever it was

Aaaa after

after fin. There is no holy action , no holy way, but the heart ftandsaffe&edto it, and is defirous to clofe with it, and can hearcily forrow, when it comes fhort of it. When Chrift dwells in the Soul,it is as much grieved for its comming fhort of holinefs, as for its excefles in fin •, He that can find it thus with him, may conclude Chrift is in him,and fo that he is truly to him the hope of glory. Thus much for Explication.

The Ufes of the point.

Injomli. h For Information.

1. It averts the Godhead of Chrift, in f articular. In many clear i In'cren. Scriptures is this point affirmed -, by many Scripture undeniable

Arguments it may be proved. This amongft others is one and not a weak one, tnat he is the Chriftians Hope of Salvation , we are forbidden to Hope in Creatures, be they never fo excellent, fer. 17-5. Cm fed is the man that trufteth in man. To Hope in a Creature is to departfrom the Lord, but we are commanded both to believe and Hope in Chrift. Te believe in God, believe alfo in me. John 14.1. Rom.\$.12. He is the chief object of our Faith, and of our Hope. *1 is damnation to Hope in a Creature, 'tis Salvation to Hope in Chrift. Chrift therefore is God and not ameer Creature.

2. That the Mepe of a believer u a glorious Hope. The Apoftle 2 Inferen* calls it a blejfed Hope, Tit. 2.13. And we may as well call it a

glorious Hope. It's a glorious Hope in regard of the matter of it, they arc all glorious things which the Chriftian hopeth for,it's glorious in rhe manner of il'$ a&ing things notfeen-, and it's a glorious Hope , in regard of the foundation of it, it's built upon no other foundation than Chrift himfelf, he who is the God of glory, is the Hope of Ifrael. jlnfcrcn. 3 • That all thofe that are nut interefled in Chrift, are in a hope* leffe condition. They may have Hope de fetxro, that God will bring them into fellowfhip with Chrift, and fo into a ftateof Salvation, but for prefent actual Hope of Salvation, they are ftrang-crs to it ■, Our Hope is wholly in Chrift, as he dwells in us by his Spirit. Till Chrift be ours, Hope of falvation is not ours j 0 the Hope of Ifrac/, la'tb the Church , the Savtour therttf in time of trouble, f r. 14.8. Chrift is our Hope before he is our Saviour \ bat he is neither actually our Saviour or our Hope, till by Faith

wc

we be united to him 5 without Chrift, and without Hope-, they are put together bythe Apoftle, Eph. 2.12. When Chrift gives birnfeif actually to us, then, and not till then, doth he lay in our hearts the actual Hope of Salvation.

4. Itjhetyes the vanity ofthofc that build their Hope of Salvation . j n f crcn ; upon an) other bottom. There are many fundry foundat'.ons,upon Four fah'e which men fet their Hope of eternal lire, vvhicii will fail them in foundati-the day of trial. ° nsof

1. Seme build their Hope of Salvation upon outward fro fperhy. °^X % This is the worldlings Hope Job purgcth himfeif from this Ido- ^^ pr ^ latry, He never made Gold his Hope } nor (aid to the Wedge of Gold, fpcrlty. thou Art my confidence, Cap. 3 1. 24. And yet there are tboufands

that have no other foundation. Their portion is fat in the earth,

their fubftance is increafed, and therefore they hope, nay they

do not doubt, but they (ball be faved. What a Vain Hope it is to

relie on fuch lying vanities, will appear if thefe two things be con- _. ca—a* The vam-

( 1. ) The worfi of men do and may enjoy abundance of outward foundation things. He that reads fob 21.7,8,9,10 and -14. will fee that there fhewn may be much worldly profperity where there is no caufe to Hope »p 2 - P* r * for Salvation. All thefe things may confift with the hatred of ticulars% God.

( 2.) The befl of Saints do often want even a competency of thefe I. things. .We read in Heb. 11.37. of fome whom the world was not worthy of y that \\>erc defiitute of fuch comforts^'ea,?^ were afficledjor-mented. The holy Apofties had true Hope, yea the full affurance of Hope of Salvation, and yet but poor eftates in the World, fob when he had loft his wealth, did not lofe his Hope of Salvation. Though his eftate was gone, yet was he able co fay, Cap. 19. / know that my Redeemer liveth j though his wealth had made it felf Kings , yet his Hope had not given up the Ghoft.

2. Others build their Hope of Salvation upon their civil righte- 2. eufnefs.. This is the Moral Mans Hope, he lives ioberly and ho-neftly amongft men. None can charge him with any grofsfms,

this is the Rock of his confidence. 2. Civil

It's a mercy to be civiliz/d, it were happy if all that profefle Re- righteoofc ligion , did live according to thefe principles of Phiofophy 5 he ncfs ' that is not unblemifht in his carriage tfcis way , can have no Hope of Heaven, Tit.2.1 1,12,13. He hath no reafon to expect that bleffcd Hope, which doth not live foberly, and righteoufly in this

Aaaa 2 prefent

The vanity of this foundation fh:wen in fevcral instances.

5 Merits of good •works.

drift the HopeefSalvatiou.

prefent World •, yet may all this be, where there is no true Scripture-Hope of Salvation.

The Pharifee in the Gojpel was untainted in all thefe refpects, Luke 18.11. yet was void of all true Hope of Salvation.

The five Virgins, Matth. 25.1,2. were morally righteous ^ they were Virgins not (trumpets, they were profeffing Virgins , for they had lamps ^ they did in fome fort wait for the Bridegrooom

yet had none or them any good hopes of Salvation ^ the door

of Heaven was (hut upon them. That Man who was found without the wedding garment , Matth t 22.12. was a good civil man for any thing we can find to the contrary, he was no fcandalous man, his life was free from debauchednefle, he was not fufpected by any of the guefts, and yet becaufe he was not covered with the righte-oufnefs of Chrift, he was caft out into utter darknefle.

That yonug Man in Matth. 19.18,1 9,20.He was no fcandalous perfon ^ he had many common graces which rendred him lovely to Chrift, Marks 10. 21. and yet was deftitute of true hope of falvation.

The Scribes and Pharifees were no fcandalous livers. See how unblameable many of them were , Phil. 3.5,6.No man could lay any thing to their charge of riot or prodigality, and yet they had no true Hope of life •, our Saviour faith, Matth. 5. 20. That un-lt(fe our righteotifnefs exceed theirs jepejball never enter into Heaven. That feparation which fhallbe made at tlx lafl day, is not onely between fcandalous perfons and godly men, but between civil men and godly men, Matth. z^.^z. 'Tis not between fheep and wolves, but 'tis between (beep and g^cs. Sheep and Goats feed together, Herd together, Fold together; yet have the Goats no more Hope of Salvation, than than the Wolves have. In a word, God needed not to have given his Son y if civil righteoufnefle had been fufficient to give men a ground ofHopc for eternal life.Thole that never heard of Chrift, have by the guidance o ( the light of nature walked as exactly as to all Acts of righteo iheffe and common ho-neliy, as moft Chriiiians ♦, yea they have far outftript moil Chrifti-ans.

3. Others build their Hope of falvatLn ufHW the merit of their own Hw^s.Thi-s is the Papifts hopeiThough they place fome Hope in Chrift, yet they doalfo put their confidence in the merit of their own good works.This is as landy and deceitful a foundation as any of the former. We grant, that the good works of fanctification

are

&re very lovely and commendable,yea that they are neceflary to Saivation-,They are evidences of the truth of our Faith •, Jhewme thy faith by thy w^.rjames 2. 17.26. Faith if it have mt works is j hc fm |, dead, being alone. 'Tis as the body without the Spirit. Faith ju- ty of this ftifies our perfon, and good works'juftifie our Faith. Faith jufti- foundation fies us before God, Good works juftine us before men-, yet are difcovered notworks in the merit of them, any true foundation to hope for p^foj. falvation • For _ on-.

1. Good workj are not meritorious of eternal life. The merit of, Propofi. works is a fond Dodrine, and proud opinion of our felves. Three Three things are required to make a work meritorious \ none of which things re-are in our work'. TakeV*

(1.5 It waft be our own • That that merits mu# be aman$ work mc< own '•, none of our good works are our own 5 they are ours, fnb- ritoridus* jetlive, becaufe they are wrought in us-, they are ours, in re- 1, gard of the benefit of them -, but in regard of their original, they are none of ours; we did not plant, we do not water them , we " do not preferve them -, they are Weils which we digged not, ■ and Vineyards which we planted not, they are the handy work of God, as we our felves are v they wethe fruits of the Spirit ♦ they are of a Divine Creation. WV are his workman/hip ,faith the Apoftle^ &c. Eph 2.io.And the Church conferfeth, Efa.26.12.Tet it is God that hath wrought all our works in us.

( 2. y That which meritethmuft be compleat and perfeft; a lame imperfect work cannot be imagined to be meritorious. The beft s . of our works are both impure and imperfect-, there are more thredsot Copper than of Gold,in the bell web we can weave. Our very righteoufnejfes, faith the Church, is a filthy rag, Efa.64.6. Our heirfacri(ice is lame and blind, if God ihouidftndly look into it ^ Our holieft works need pardon at the hand of God, Neh. 13.22. Chriit makes interceilion for the very fins thatdeaveto our holy offerings. Our Gold is full of drofs, our Wine is mixt with water, our belt Garments are full of ipets.

( 3. ) That which merits jnuft not be due upon any other account-, Paying debts is not meritorious. Nothing that we do but is a debt to God upon the account of creation. Our .Saviour in that J. parable fhewes the baft of us, that all we do deferves no thanks from God;becaufe we are bound to do whatever we do, Luke 17. 10. The beft Servant God ever had is but an nnprof table Servant * y if we could do all commanded U5 5 we did no more than by duty

.we

we owe to God, and the doing of our duty defcrves not a thanks from the Hand of God-, the heft works are not meritorious. Propof. 2 * ^ c acce T tance rftke befi works is in and through jefus Chrifi. 'Tis by virtue of our implantation intoChnft, that we are enabled to do works, and 'tis, becaufe they fpring from that root, that they are accepted of God. Out of Chrift the belt works are but abominations $ He that kjlleth an Ox y is as if he few a man % Efay 66.3. No works can pleafe God, unleiTe they be done by Chnfts ftrength, in Chrifts name j and unlefTe the party that dmh them be interested inChnft He hath made us accepted in the beloved , Eph. 1.6. If he prefent not our duties to God they eannot pleaie God. •

Good 4' 0*^?™ build their Hopes of Salvation upon their good wean" meanings. *#£ f • Though they fail of what God requires, yet their intenti-Thc vani-ons are right, and therefore they hope they (hall befavedas

ty of this we n as ot hers ? But this is no true ground of Hope neither,

foundarinp or

fhewn in, ' . , . . , . , , 0 . ___.

2. Conclu. I ' God requires not on Ij good intentions # hut good actions. What

1 1 ever a mans intentions be,ii his a&ior.s be not regular,God abhors him, and his intentions. Saul had a good intention in fparing the beft of the Cattel of the Amaltkitts for facrifice-yet Samuel charg-eth him with rebellion, 1 ^w.15.22,23. Saul alio had a good meaning, when he offered a burnt offering unto the Lord, and yet Samuel rebukes him for it, 1 Sam. 1313. V$,za had a good indention in fraying the Ark of God, yet how much God was offended with him for his error, you may read, i.Chap.

13. 9> IO -

2. 2. If a mans action be bad , his intentions are bad alfo \ Out of

the abundance of the heart the mouth [peak;-r %. The certainty of a believers Salvation. His Hopes (hall ne-

ver make him afhamed , becauie they are bout on Cnriit.

6 Infercn. ^. That a believer may well make Chrifi his Hope-y in order to all his duties, His Hope for ailiitance in the peforming of them, his Hope for acceptance in them, his Hope for a blefled fuccefsin the ufe of them- He that is our Hope of Salvation, may well be relyed upon for all duties that help us on to Salvation ^ when we come to pray, when we come to hear, when we come to his Table, he will betous what we Hope in all thefe. Our Hopes in

2. Vfccf Chrift are more than our fears from Satan, from our felves.

Exhortat. II For Exhortation 1. It

I. It commends fmdry necejjarj. duties to the "people of God. To the You that believe this to be a Gofpel-Dodrine, that your Godly. Hope of Salvation is built on Chrift, Learn this three-fold Leflbn.

i. Do not defpair of Salvation, The Devil turnes every ftone, *• Lcllon ' that he may drive the children of God to defpair of Heaven. Ic would be enough to preferve the children of God from this fnare, if I fhould only (hew that defpair is a very finful thing. It is a fin, and a caufe of others fins. Defpair is a fin againft the firll Com-mandement •, in that Commandement Hope and Faith are required, diftruft and defpair are forbidden. Defpair is a fin of an heinous nature. It is well obferved by Divines, that Cains defpair was a greater fin than his murther,and that Judas his defpair was a greater fin than his betraying of Chrift. Defpair is the Mo-therof many great fins- it occafions hatred of God, it hardens the heart againft the counfcls of God & Men-, it increafeth impeni* tency and obftinacy of heart; it doth often occafion felf-murther. Ic was this fin that caufed Saul to fall upon his own Sword. It was this fin that caufed Judas to be his own executioner. Defpair fees the door wide open to the worftof fins, and therefore the godly (hould abhor it. This our Doctrine doth make full pror vifion againft this fin to all believers. If the ground of Hope of life ecernal were in our felves, , or in any Creature, then defpair could not be avoided, but our Hope being in Chrift, tis abfurd we fhould have a defpairing thought. This one point is a fufficient fence againft whatever may be looked upon as an occafion of defpair.

There are three things,whereby the Devil endeavours to hurry Souls to defpair. Jhre t

; r. Thefeverit) of Gods fufiice. Saith Satan, God is a juft God, „?^ c * he will by no means acquic the guilty-,when he would drive a Soul whereby 'to preemption, he hides the jufticeof God, and reprefents him, Satan as if he were made all of mercy •, when he would draw a Soul to rem P r 5 to defpair, then he fils the Soul with thoughts of nothing but ftri& D€fp * i^ • Juftice. ThisDo&rine, that the Hope of our Salvation is bot- l * tom'd on Chrift,doth relieve the Soul againft thefe heart-affrighting, and heart-diitrefftng thoughts of the Juftice of God ; he ©n whom our Hope is ftaid, hath fatisfied juftice to the uttermoft; He is the Lord our rightecufxeffe, fer. 23.6. He hath furnifced us with a rigbteoufnefle > which the Juftice of God cannot except a-

gainft

aq a Cbrifi fbeiJape of Salvation

gatnft-, Yea, Jefus Chrifthath made the very Juftke of God, a friend to us in reference to Salvation-,Hence is that of the Apoftle,

I folnt 1.9. If Vre confejfe our fttis, he ts faithful and jutt to fori give hs oar fins. God remits fin to his believing people, not only as a faithful God, but as a righteous God— whatever dread the Soul apprehends from thoughts of Juftice , this Do&rtne affords full relief againft it.

2. The grtatneffe of fin committed. Satan is very bvfie to allure men into fin, and when he hath prevailed then he labours by the greatnetfe of fin to bring the Servants of God to defpair : the Devil doth juft as that man,that faw Abjclom hanged in the Oake, tels foab he would have done by him, thou thy felf, faith hc^ouldfi have fet thy felf againft me y 2 Sam. 18. 13; The Devil drawes the people of God into fin, and then fets himfelf againft them to accufe them to God, and to terrifie them in themfelves j he extenuates fin when he comes to tempt, but when his temptations have faftened , then he aggravates it •, faith he to the Soul, doft thou think that fuch fins, fo often repeated, fo long continued in, fins committed againft fo much light, (hall be pardoned ? lhalt thou efcape damnation that halt thus finned ? This Dodtrine that our Hope is builded on Chrift,releives us againft the greatnefs of fin 5 his fatisfadion is a great fatist'a&ion-, his merit is a great and infinite mcrit.The promile runs thus, 1 John 1.7. The blood of fefusChrift his Son clcanfeth us from all fin •, We have the fame reafon through him to hope for the pardon of the greateftas of •theleaftfm, great and fmall fins are all one to infinite merit, and infinite mercy.

3. The fear of prfeverance. The Devil labours, to put the children of God in fear, that they fhall not hold out in Faith and Obedience, and fo many fall (hort of Salvation. This Do&rine 1 doth remove the doubt of this-for Chrift on whom the Hopes of Salvation are builded, hath undertaken to carry the Soul on to the end •, he made interceilion on earth for Peter, and he ftill makes the fame interceflion in Heaven for all believers,that their Faith ibould not fail, Luke 22.32. When he left the World, hedidfo-lemnly commend the keeping of thofe for whom he dyed,to God, intreating him, by that dear love he bare to him, that he would keep them nnto the end^John 17.1 i.AndGod hath undertaken this care, and therefore the Apoftle faith, 1 Pet. 1.5. That we Are k.ept by thepower of God through faith mto Salvation.!*) be kept by

the

the power of God is a fufficient keeping-, and to be kept unto Salvation is a perpetual keeping-, he that is kept unto Salvation is kept unto the end. The people of-God have anexprefs promife for this, 1 Cor. 1.8. Where the Apodlefpeaking ofChrift,faith,7"'^f/- he fhall confirm the believer unto the end, that he may be klameltffe in the day ofthe Lord fefus. And for this caufe it is, that Chrift doth by his Spirit communicate continual fupplies of grace to his peo-ple,that they may be carried on from drength to drength,till they come to glory. This is the fird.

2. Noptrijh this grace of Hope. 'Tis the believers duty to main- 2. leflcn, tain lively and ftrong Hopes of Salvation : As we mud-keep Faith in a continual acting, fo~we mud keep the grace of Hope on foot. *Tisthe Apodlescounfel, 1 Pet. 1.13. Be fiber, and Hope unto the end , we fhould labour for full ajjurance'ofHope ,Heb. 6.11. 'Tis an undervaluing of Salvation not to ftrengthen the Hope of it in the Soul. [ Tis a difparagement to Chrift the ground of our Hope not to maintain this grace in the Soul. Let me ufe a few Motives to perfwade to the nourifhing of this grace of Hope, and (hew fome helps for the ftrengthening of it. Motives to

For Motives. maintain

1. The Hope of Salvation is a helmet of the foul. This is the A-^^. < poftles refemblance, 1 Thef.$.$. Faith and Love are the bread-plate , and the Hope of Salvation is the golden helmet upon the head. The helmet or head-piece is of great ufe to the Souldier. The Sword cannot wound him, the Pidol cannot hurt him, if he have a helmet of proof upon his head -, but if the helmet be broken, the head is expofed to danger. If a Chridian iurTer the Hope of Salvation to *dye or to decay, he layes himfelf Open to «k thoufand hazards • drengthen your Hope of eternal life , as you would the helmet, if you were to fight for your life.

. 2. The Hope of Salvation is the Anchor ofthe^ Soul. This com- a. Motive, parifon the Apoftle ufeth, Heb.6. 19. The condition of believers in this life is very like a fhip on a tempeduous Sea ^ disgrace of the Hope of Salvation, is the Anchor, which being fixed in firm groundpreferves the Soul, though not from toiling, yet from driving either upon Rocks or Sands. Hope is the (heat Anchor which keeps the (hip of the Soul from wrack. The Mariners will above all things keep the Anchor, that may fave both goods and kfe. HopeistotheSoul, as the Anchor is to the Ship, The Soul

B b b b will

will ride out in the moft violent ftorm, when this Anchor is fixed %. The Hope offalvation is the candle of the Soul. The people

3. Motive, 0 f G 0( i Arc 0 f t en compaffed about with darknefs. Inward Dark-

nefs , outward darknefs befets them round, they often walk in darknels. The Hope of Salvation is a fpiritual Candle that gives them light in thi$ darknefs. Thou Lord, faith David, -wilt light my Candle, Pfalm 18.28. While the Candle of Hope burnes, the Soul will have fomc light, hence is that advice of the Prophet, Efay 50.10. Let him tr aft in the name of the Lord, and ft ay upon his God^ What is this Raying upon God but the cxercUingof this grace of Hope ? while the Hope of Salvation continues, the Soul hath fome beams of light.

4. Motive. 4 Hop of Salvation is the Souls comforter in all its dejett ions-.

It is that which fettles the Soul in all its di f-joy n tings. Us a blad' der which keepes the Soul abo^e water. All heart-difquietings arife either from want of Hope > or for weaknefs of Hope • tvhy art thou caft down O my Soul % faith David? hope in God, Pfalm 42.3.11 .The wronger the Hope of Salvation is, the weaker is the difquietment. Hope is the fouls fan&uary in dangers. Its to the foul under difcomforts, as the Ark was to Noah, when the flood was upon the World. Its as the Whale was to Jonah y w\\zn he was caftouer board. Hope is called a door. H&/2.15. It will open an Outlet to efcape danger. It will be an inlet of comfort in the greateit danger. While a foul can keep this door of Hope open, it will not fink under the foreft burthens.

^ Motife. 5. The Hope of Salvation is the Souls encouragtr in all duties. The foal s very apt to tire and grow lazy in duties ? becauie it doth noc alwaies find that prefent income it expects, its apt to be fluggifh. The Hope of Salvation is as Oil to the Wheels •, it help^ to beat off (loth , and makes the foul adive in its duties. See Hef, 6.11,12. Hope is the belt remedy againlt QothfulneiTe. It lets the foul fee that the lefs it receives now, the more itfhall receive hereafter #

*. Motive. 6, The Hope of Salvation helps the (cut to he crucified to the wcr/d, and the world to it The ftrunger > :ope$ of Heaven a Cbri-an hath, the more weary he is of the world, md the more de-firous to be in Heaven : the Hope of Sah \t a< 1 makes a Chriftian conclude a little of the world to be enough, and a great deal of Heaven to be but a little. Hope of Heaven puts t he foil into an heavenly frame, ere it come to Heaven, PhiL^zo^ Looking for a

Saviour*

Saviour Uxhc a&ing of Hope •, this raifed up their heart* to a heavenly coverfat ion ^ he that lets the Hope of falvation die in his heart, will find the world too lively in his heart • keep up Hope and you willeafily keep down the world.

7. The Hope of falvation ypill help ok the purifying of the foul. - Motive* This che Apoftle mentions, 1 foh.^.4. 'Tisboth an evidence of Hope, and a fruit of Hope. Hope of glorification is ever a great promoter of fan&ificatton.Thefe, any one of thefe, are enough ro per! wade Chriftians to keeep up Hope of falvation, which is built on Chrift.

The helps to attain to ftrength of Hope are divers. Hclps co

1. Study the promife and oath of God. This is that which be- f\ rong gets Hope,this is that which ftrenthens it : the promife makesHope Hope. live,andthe promife makes Hope lively, H^>\6.17,18. i.Hdp;

2. Srengthett Faith. The more a&ive Faith is in applying ,*-Help. the mors, Terious will Hope be in waiting: Hope is the flame of Faith •, the more fuel the greater flame.

3. Loohjaften within the veil,Heb.6. 19. 'Tis that within the veil V Help.' on which the Anchor of Hope is fattened. Chrifts death, Chrifts Refurre&ion, Chrifts Afcenfion efpecially, and his Interceilion within the veil, doth encourage both Faith and Hope,

4. Be fure to remember the experience! of the manifefiat ions of A* ™r« Gods love to you. Thefe are glimpfes of Heaven, and they will confirm the fouls Hope of Heaven. Experience faith the Apoftle begets Hope, Kcw.54.

5. Srengthen jour love to God. The ftronger a Chriftians love *• He *^ to God is, the firmer will his Hope of Heaven be. Jude 21. Keef

jour felves in the love of God , looking for the merty of our Lord fe-fus Chrift unto eternal life. Love to God in the heart opens the eye of Hope •, as love decaies> Hope decaies. This is the fecond Duty, that Chriftians would keep up Hope of falvation. -..

3. All all your Hope for falvation on Chrifi alone. Make him the J. teflon. bottom and Bails of all your Hope. There are divers things in What we Chrift, at which the foul muft look, that it may expeft falvation"*^ ac ^

ty him: Chriftas

1. At the death of Chrifi. 'Tis Chrift crucified that is the ground rhtground of our Hope. By his death he purchased falvation, andrtfrereiore of Hope* our Hope of it muft look at his death A C hriftians Hope is laid *» in blood,not his own blood,but the blood of Chrift. The Scripture often mentions the blood of Chrift as the ground of our Faith,

Bbbb z Km.$a%,

2-Tothj wicked*

How to get an In tereft ia Chrift. ■

1. DireZf.

2. DinB.

3, Vbett. -4. Direti.

Chrifl the Hope of Salv<ttidn.

£070.3.25. Now our Hope and our Faith have the fame foundation.

2. At the Refurrctlion of Chrifl. The Apoftle mentions this, 1 Pet. 1.3. Though Chrift did by his death merit our falvation, yec it is his Refurre&ion that gives us a ground of hoping, and therefore he is faid to be rifen again for our jultification, Rom. 4. ult. If he had not nfen, his death had done us no good, his breaking through death is the perfection of the work •, the Jews,yea Pagans believe his death, Chriftians his RefurrecYion alfo, and thereupon Hope in his death. We trufled it had been he that fhould have deli-vered ifrad, Luke 24.21* It was Chrifts Refurreftion that gave the Church a ground to Hope in his death : his death (hewed his Humanity, his Refurrectionhis Divinity, #07?*. 1.4.

3. At his Intercejfton. The Scripture makes Chrifts Intercef-fion to be one pillar on which our falvation ftands, Heb.y.25. By his intcrceftion he applies to his Elect all that he hath purchased by his death for them. A Chriftians Hope (hould bottom itfelfupon thefe three pillars, and it will ftand as faft as the ftrongeft mountain.Thus much for the Duties which are commen-.ed to the people of God. And,

II. It teacheth the wicked the true way to get a right Hope of falvation. Chrift by Faith muft be apprehended, before there be any true foundation of Hope : all other Hopes will belike the Spiders web. I know the queftion will be , How (ball we get an intereftin Chrift ?

1. Dif-interefl thy fdfinfln. Dif-union with fin, is one ftep to union with Chrift .- drive fin out, and Chrift will come in. And then,

2 B?g of him that he would take foffejfion of thy heart: fay to .him, Come in youblejfedofthe Lord : Get up thy heart to a wil-lingnefie to be his.

'3. Wait on him in thofe wayes wherein he ufeth to be flow himfe/f.

4. Ac cept Chrifl when he calls. Few or none that live under the Gofpel, but Chrift proffers himfelf by more than ordinary ftir-rings, embrace thofe offers, and Chrift is thine.

?</«

■ ■■■*

'Jefus chriji as Rivers of waters in a dry place, ES A. 32. 2.

Rivers of waters in a dry place. ■ \

J

THis Chapter.contains a Prophetical defcription of Chrift and Otlob.i* his Kingdom. Some Expofitors refer it in the Letter to He- *** zekiah, and his Kingdom. Ab*± the: Father and Predeceffor of Uezt^Uh who .walked after the lulls of his own heart,. had,put all thmgs out of order i he had overturned the (lateboth or Re-Lion, !nd of the civil polity of the Kingdom , therefore dotn God bv the Prophet, prormfe another and a better King Heze- * R^ *ff kith byname, whomould by his Juftice and Piety, fet all things naht which vvere now fo lamentably out of frame. But in the Mvfterv all Expoiitors refer it to Chnftand his Kingdom, of which Hevkjab was a Type. Hand ddiebtcad Chriflnmre-ftrri detent <*)** etiam He^chias tjpum gesfit^ atqaeipfiusreg-?num adtmbravit ■, as Calvin upon the place. What Chrift fhould be to his people, this Verfe fhewes by divers references • He /hail be a hiding face from the wind, a'covert fnmtheTempefi, a •(badoW of a <rreat Rock. >» * Weary Land, and be Jhall be as Rivers of water in a dry place-, Of this laft I am now to fpeak, In which we have two things. .

1 A Defcription of the natural heart, a Defcription or Man in himfelf, he is Terra arida , a dry Land, A dry

f *2.!\ Defcription of Chrift j what he is to Man, Heis Rivers of

Waters. From thefe two we have two Leiions.

1; That Man is in himfelf* dry place.

1. That Chrift is to Men that are dry, as Rivers oj na-

- I (hall begin with the hrft. . ,.- Hij

I L That Man is in himfelf a dry place, The heart of Man is

IB

|9$ in a dry Land.

in'it felf till it be Watered by grace,likc a dry parched Wiidernefs; the foul of Man without Chrift, is as dry as the heath that was never rained upon. That the Holy Ghoft by thefe expreffions, of jtdrjiftdceszndx Vpearj Land underftands the condition of Man in himfelf, till he be united to Chrift,is clear from that in the next verfes, where a larger Defcription is made of the fame condition of Man under other firailitiides-T/tf eyes of them that fee (hall not bo ^*V*,&C Nonfimylicttcr pronunciat, faith Calvin, quid faftu-ri fint homines, fed quid fact urns fit Deus iffi in h>mimbw. C lirift (hall reftore a Tongue to fpeak, a 1/ind to underhand, Ears to bear, to fuch as before were hebetes & horrendoftupore -percusji, asCalvin fpeaks, dead, and dull, andftneken with benumrcednefs of heart.

The beft of Men ivithoutOirift are but dry places», empty pits in which is no water. We have this Defcription of Man in himfelf. Efa.q.* 3. / Will pour water on him that is thirflj, and floods c n the dry-ground. 1 here are two forts of dry ground, fome are dry,and fee their drineiTe, and thirft after the moiiture of grace ; Some are dry, and take no notice of their want of moiiture : But all in themfcives are but dry places. We have die like Defcription, JEfay 3 5. -6,7. The Prophet there tells us what man is in himfelf, Be is a defert', aWildtrnefs, parched ground. He tells us what Man is by grace * he u a fool , a Land of ftreams^ And fprings of water. 1 final! fhew,

1. What refemblance there is between the heart of Man and a dryland. Take it in three particulars. ?. There- *• i> r J f^ces Are hard places. Long droughts make foft pla-femblance ceshard. WildernefTes and deferts, are places that have no foft-berween nelTe in them. The heart of Man in it ielf is very hard. The *J an * , natural heart that hath not been mollified by grace is often com-adryVand P are d ro a flint, to an Adamant, to Rocks, which are the hardeft in $. Re- oi'ftones,. Zgch.j. 12. The nether Mil ft one isnotfo hard as the fpefts natural heart of Men. Mercies cannot foften it, Judgements I Reflect. can make no imprefhon upon ir, Ordinances cannot bre?k it, till the Spirit of God, by his Almighty power , fall upon it, it will not be foftned. The heart of itone can by no Art of creatures, be turned into an heart of ftelh ^ It feels nothing , it fears nothing, it refifts againlt every thing which is ufed to do it good, till the irreuftible grace of God take it in hand We have an in-ftancsof it in Pharaoh s all the Hammers God ufed, were not able to mollifie his frmiy foul 2. Drj

2. Dry places are barren places. There is no fmit fcen , none ~rg expe&cd, inidefolate and parched wilderneffes. »There are Briars A ** j and Thornes, Weeds and Nettles in abundance, but no pleafant

fruit. The heart of Man, while it continues difunited from Je-fus Chrift, doth bring forth, can bring forth no fruit at all. It brings forth wld Grapes plentifully, vain thoughts, finful actions, ungodly words^ but no pleafant fruit- Their Vine is the Vine of Sodom and their cluflers x be clftfters of Gomorrah, Deut. 3 2.3 2'.' Tis not the wild tree, but the tree traniplanted that bears fruit. God tells E^hraim from whence it was that he had his fruit, Hof 14.8. In nun thy fruit found.Good works are the fruits of the Spiritual. 5.22. The Spirit plants thera, the Spirit waters them, the Spirit ripens them , and brings them to perfection. Our Saviour tells us, John [5.5 That without him we can do nothing. To feek for good fruits in a dry heart, is to feek the living among the dead. Jts to feek^ for Grapes of Thornes and Tigf of Thiftles.

3. Dry places are places of hurtful Creatures. Lions, Bears,

and other ravenous Creatures range and lodge in defert places^ Z*Refp*U the Scripture calls wilderneffes, Habitations of Dragons > Ejay 35. 7. Becaufe Dragons and fuch preying Creatures have their refi-dence ;here. ihe natural heart is a place of Devils and lnfts; That old Serpent makes his neft there, that red Dragon the Fe-vil hath His re'dence there ^ Pride, Ignorance, worldlinefs, pro-phanef. fcchd m ; and all kind of lulls range and rule there. Chrifl; otftfeven Devilsour of Mary Magdalen. Sins and Devils keep a Dnftant abode in thele defoiate Wilderneffes. The Apoftle tells us, that the P, ina fthe power of the Air worketh in the hearts of the Children of'dtjohedknce, Ephcf.2.2. The natural heart is a Hell of Devils, and a puddle 01 hkhy teflfs- The Devils delight in dry-places, M rth. 1243, f hat: which God threatens againft Babylon* is m.tde true of the natural heart, Efay 13. 2i,22.Creafures and lufts which it* far work than thefe wild beaiis lye down and fold together m 1 h 2 unrenewed heart. This is the flrii 11. How the heart of raaa cOtttes to be fo dry. 2. How

1. Th- firfi fnof'Adam Uthi principle caufe. The heart of Mans man in fru fir it Creacion .\->;s well watered. There was a fpring of hearc holinelfr imt,which did 0 :>w tbroogh every chanell, Its faidof Pa- bc^iy. radile, Gtn.z.io, That a River went out of Eden to -water the Gar- i.Caufe** *fe».Though God created the tr .<ts& ~rees of Paradife, yet when created he would have them- preserved the ordinary way. The

foul

jOO in a dry Land.

■ foul of Man was as well watered as that Garden was • Grace and

holinefsdid run in pleafant {treams through every faculty of it. The fin of Adam dryed up thefe fprings, it did empty thefe wells which God hjmfelf had digged,and by this means is the heart ever fince dry.

a. Caofc. 2 * Every finner doth increafe this drynejfe in himfelf: And that two wayes. I, I. BJ committing neVv fins againfi God. Every fin parches the

heart, and makes it more dry than it was before. As the finner adds fin,fo he adds to the dryneis of his heart. 2 2. By Shutting out thofe slreams of grace which God would caufe

to run through the Soul. God would pour water upon the dry heart, Man is not willing ^ God would dig Wells of grace in the foul, Man oppofes ^ he is called to the waters, Efay$$.i. but he will not come ; and becaufe he will not come to the waters his heart remaines dry. Thus much for Explication.

ivfeof ThsUfesof the point.

Infdrmatu

i. LclTon. I# For information.

i. What an unprofitable piece the heart of Man is by Nature. .The Scripture calls men in their natural eftate unprofitable men. Once unprofitable, faith the Apoille of Onefmvu , but now profitable to me and t/pee, Philcm. 11. When the heart is renewed, then its profitable, but while it continues unconverted, its an unufeful piece ; dry parched earth is good for nothing, its neither fit for Pafture nor for tillage. No corner of the barren Wildernefs is more uieieiTe then the unrenewed heart of Man.

2. This fkewes us the re afon why the jyiritxal Husbandry doth fo little good in the World. The Mmiftersof the Go 1 pel plow and fow,& dig till they fweat again, and yet little good is done in mod Men with whom they labour. They complain with the Prophet, Efay 49- 4- / have laboured in vain ^ 1 have fpcvt my firergth for naught •, This (hewes us one reafon , the greateit part of the earth, wich they take pains about, is without moifture.In that Parable of the feed, that which fell upon (tony places came to nothing, Matth.i^.%. Minifters plow the Rocks, they fow their feed in the WilderneiTe, the labour they take is laid out in dry places-, while the heart is unmoiftened, the greateit diligence will be loit ^ the beft feed will be fown in vain. The Tree that is without Sap, will never bear, what pains fo ever is taken with it. Man is in in himfelf

without

Leflca

without the fap of grace, and chats the caufe of all his barrennefle-

3 .The -power ofconverting grace, Coverting grace makes the dead $* Lcffojw heart live, it turnes the dry heart into a fountain of living waters. The Pfalmift admires the power of God in bringing water out of the Kock,PJalm 1 14.8, He turned the Rock^into a ftanding water , the pnt into a fountain of paters. God doth greater work than this, in the converting of a (inner ? he doth turntl e heart that is harder than either Rock or flint into ftreams of living water. The Prophet defcribes the work of converfion after this manner, Jifay 35.6,7. In the Wilderneffejhall waters breakout ,4 nd firearns in the dejert. In converfion the parched Land becomes a pool, and the thirfty Land fprings of water. God in converfion doth dry up a fea of corruption, and creates a fea of waters in the foul.

4. It lets us fee why there are fo few penitentialtears (bed by uncon* 4< Leflb»; verted men. Such as are renewed they can mourn, they can water their Couch with their tears, the unrenewed heart is a ftranger to this work, he neither mourns truly, either for fin or mifery, he can hear his (in confeifed, he can hear his condition bewailed, and yet his eyes are dry •, The reafon is, he himfelf is a dry piece of earth •, he wants the moyfture of penitential grace, and therefore cannot (hew any penitential forrow •, He that feeks for tears, thefe fpiritual tears in his eyes, feekes for a fountain in the wil-dernefle. Till God moyftens the dry heart, no drops of moyfture can be expe&ed from the eyes. I will pur upon the Houfe ofDavid^ faith God, The Spirit of grace and they fhallmourn, &c. Zech. 12.1 o. God rnuft pour into the dry heart,the water of grace, before it can pour out tears of forrow.

2. Tor Exhortation. *.Vfe efi

1. To perfwade fuch as are in the ft ate of Nature to bdieve this, Exhortatn What ever thoughts they have of themfelves they are but like a ( O To dry parched wildernefTe in the account of God. Such dry places thc Unrc * have neither pleafure nor profit in them ^ No Man much values gcncratc ' fuch places.Men will neither build Houfes in fuch places,nor plant Vineyards,nor fow their feed.The Lord doth as much abhor a dry parched heart,as the Husbandman doth dry rocky ground^Elped-ally if it be dry,and do not thirft after fpiritual watring. And therefore they fhould endeavour, that their dry hearts may be watred. Men that have dry Land* fpare no coft,refufe no pains to bring ri-

C c c c volets

volets of water* through ic, that it may be moiftened. It will, they knowyn a little time, quit all their coil, andrecompence ail their labour. Oh that Men would be as careful that their dry hearts may be watred. There are two ftreams, whereby the dry heart is wa-tred. The ftream of Chrifts blood , the ftream of fan&ifying grace. But how fhall I ^et thefe ftreams brought through my

ftreams of l ' ^ oti mu fi ^ € £ °f ^°^ *^ at ^ e wot4 ^ turn f ^ e courfe of them this Chrifts way. Men may cut places for Rivers to run in, bur. none but God blood andcancutcutachannell, to bring thefe fpiritual ftreams into the grace foul. The Pfalmift (peaks of the fending forth of fprings, as to A? foil" one S reac aA of the P r< ^ vi ^nce of God, Pfalm 104. 10. ■ Hs 1. Dirett. ' a fecret myftery which tbofe that have fearched deepeft into nature cannot refolve us in , how thofe fprings are fed, how :hey are maintained and nourifhed, lo as to run without cealing in fuch great ftreams as many of them make. Philofophy cannot fhew the reafonofit, the Pfalmift doth it well-, God fends them into the valleys his providence and power keeps them continually running, he that would have his foul watred, muft go to God by prayer. z.Direfl. 2 * Y° umti ft make ufe of thofe pipes through which thefe ftreams are fent. The Ordinances of God are the golden pipes through which thefe waters are ordinarily conveyed to the foul. J will pour water, faith the Lord, on him that is thirfty, and floods upon the dry ground, Bfay 44. 3. The VefTel by which the ipirit pours thiswater is fome Ordinance of God. All thofe fpirtual waters \v\Ez,eki f ls vifion , which typified the grace of the Gofpel, did iftue from under the Threjbold of the S axel vary, Ezei^. 47.1. He that would have h r $ foul watred with thefe Hrean s muft come as near as he can , to the Threfield of Gods S'antluary, and then his foul dial! be fore to befatisn*ed,and that abundantly. All the Wells effthathn are in the Church , and the bucket of the Sanctuary the Ordinances of God muft be ufed by thofe that wilibe watred thofe out of them. And then

whofe 2 - Ltt [ HC ^ as art dd'neredfrom t' is dry eft ate learn thtir duty y

hearts are Hath God made the fleece of your foul moift which before was

watred by-<iry, hath God poured water upon your dry ground? it is your Chrift. duty t0m

Duties, l - Bc humbled fryour former driaefs. Men cannc: bewail truly

1. Duty, their bad condition in which they were, till they 7 be brought out

of

©f it, and therefore they ought to do it after. How long did your hearts continue as parched clods of earth, good for nothing but to be trod under foot by wild beafts ? Moyften your hearts and your eyes with forrow, becaufe of your former want of moyft-nefle- We our [elves* faith the Apoftle, were fcwetimes foolijh^

Titus3.3«

2. To an freer Gods end , and to recompence his cop: in bringing 2 ~DutJ* the fir earns of his grace through your fmis. Be fruitful as ground

that is fo richly watred, and: the rather, becaufe of the long time ofyourdryunfruitfuinelTe. Thofe trees that grew by the bank of chat River, that came out of the Sanctuary, brought forth fruit every Moneth, £^^.47.12. And that Tree, Vfalm 1 3. Which is let by the ftreams of water , brings forth his fruit infea-fon, becaufe filled with the fruits ofrighteoufnejje, as the Apoftle exhorts, Phil.i.ii.

3. Do what lyes in you to help the bringing of the waters of grace, 3 , Dutj* through the hearts that areftili dry. Let them by your frelhneffe

and greennefle be made out of love with their own drinefTe. Acquaint them how God watred your fouls, and by yourCounfel and Prayers, letfome drops fall on them. See Proverbs 11. 25. God will give you a bucket for every drop you let fall on others. This is the firlt Do&rine.

That Jefus Chrifi is to hispeofle as Rivers of waters in a drj place. Diet. 2. The Prophet prophecying of Chrift, and of the benefit which his Church {hall receive by him, ufeth this comparifon, Efay 35.6, Waters /hall break, out in the Wildernejfe, and ftreams in the defert. And Cap. 5 5.1. When he exhorts men to make ufe of Chrift, and of that Golpel-Grace which istendred to the World by him , he doth it in thefe terms, Ho every one that thirfteth come ye to the waters.

In the opening of this Dodrine I fhall fhew,

1. Whatrefemblance is between Chrift and waters.

2. Why Chrift is compared to Rivers of waters.

3. How much better Chrift is than all other Rivers of waters. The Re-

I. There is great refemblance between Chrift and watefs.Con- femblance fideritin fix refpects. between

1. Waters have a clenftng virtue. Water is the Bath of Nature, £^£" d which the God of Nature hath appointed for the clenfing of &, Rcfpefts Creatures from all defilements which they do contract. The 1 Refbecu

Cccc 2 World

World would be a filthy and polluted place, if God had not created Rivers, Springs, and Pools of water. The Lord Jefus hath a cleanfing virtue, his word is a purifying word John 153. Nowyc arc clean through the word which I have fpoken unto you. His blood is a cleanfing blood. It is by the fprinklings of his blood, that the filthy confeience of a (inner is purged from dead works to Jerve the living God^ Hebrews 9. 14. All the legal baths of purification were Types of the blood of Chrift the great purifying fountain. That water of reparation which God commanded to be made for the purifying of the unclean was a clear Type of that fpiritual purification which finners have by the blood of Chrift. Of this water, and the ufe of it, we read of, Numb. 19 per tot. The Heifer did by her fex denote the mean and contemptible condition which Chrift fhould live in while he was on earth •, the rednefs of the Heifer did fignifie the bloody paflion of Chrift ^ the unfpottedneffe and unblemifrdneffe of the Heifer did fet forth the purity of Chrifts Nature, and the perfection of his righ-teoufnelTe and fufferings. That circumftance, that the Heifer muft befuch, as upon which never came y v/^, did iignifie the vo-luntarinede of Chnfts iurTerings,he was not, he could not be com-pelledtodoit,but did it freely. That Chrift and his blood was typified by this water is clear trom the application which the Apo-Itle makesofit, Heb 9.13,14. Neither Men nor Angels can find any other way of cleaning finners,than by the blood of C hrift. As his word and bioo J, fo his Spirit is a purifying Spirit. The Spirit clcanfeth by applying Chrifts blood,and by creating clean difpo-fuions in the foul. All the graces of the Spirit are cleanfing things. This is the firft. 1 J? ( n *" Waters have a cool in* virtue. The parched Land by ftreams -^ or fhowers of water is refrefhed, and cooled. The [wearing Traveller c6o!s himfelf by waihing in water •, when the Sun by its fcorching beams hath made the room hot,. walh it with wate^and its brought to a cool temper. The Lord Jefus Chrift hath a cooling virtue. Ashe heats the foul thats cold and livelefle, by powring grace into it, to quicken it and warm it,fo he cools the foul of all diftempered heats. There are two violent heat?,which the fouls of Men, yea even of good Men are liable to. Sometimes its [weltered with temptation. Satan by fhooting his nery Ar-rowes puts abeleeverin a violent heat •, Even as the Hart is by the Hunter put in a faming fweat, fo is a believer many times by

the

the violent purfuings of that bloody hunter the Devil, put into a fmoaking condition •, his heart is all on a flame. When the foul ism this heat, Chriit cooles it, partly by oppofing comfortable promifes of deliverance^ partly by giving in fupplyes of Chrift: •, partly by affuring the diftempered foul of the continuance of his Interceilion. J have prayed for thee that thy Faith fail not^ Ltike 22. 31,32. When Paul was in that violent heat of temptation , Jeius Chrift cool'd him by the afliiring him of fupply, My grace fiall be faff dent for thee, 2 Cor. 12. 9. Tempted Saints have daily experience of thrifts cooling virtue, when they have been baited by temptations. Sometimes the foul is pat into a fiery beat) by the raging of Corruptions. The Lord J ayes it to the ^ charge of his people, Hofea 7.6,7 That thty are as an Oven heated by the Baker. God hath been pleafed for very good reafons, to f utfer (in to dwell as an Inmate, in the hearts of his children, and it (hall have an abiding in them , while they abide in the fleih. This corruption doth many times by its fearful raging, put a believer into a flame. Paflion, and Pride, and Worldiineffe, and o-ther corruptions, by their ftrong movings heat the heart. When the heart is in this hellifh heat, Jefus Chrift cools it partly by fub-duingthe mutinous luftings of the flelh, bringing them into order ,partiy by ftrengthening the renewed part, to take thefe mutir neers captive, and to lay them under chains. Jems Chrift un<-ftops the Oven of the diftempered heart, and by calling water into it brings it to a cooler t emper. When Sa ul was in that raging heat to (hed the blood of the Saints, Jefus Chriit appears to him in the way, and allayes that furious heat, Alls 9. The people of God after converfion find as unholy heats in their hearts as he had, and they find alfo that by the working of C hrif s Spirit, they are quenched •, what a heat was David in, when he was going to Nahals Houfe ? See what fparks fly out, 1 Sam, 25.21,22.And yet God doth by the wifdom olAbigal bring him to lumfelf,^ 2,3 3. The bell of Gods fervants find themfelves tranfponed byfo^e corruption, or or other as much as David was •, their Souls are in a hot burning Fever. When they are fo, Jefus Chriit fprinkles force heavenly water upon them, and by fo doing cools thofe deftroy-ing heats. This is the fecond.

3. Waters have a ftippling virtue. Steep things that are hard 3 ' Refpe&r in water, and they are mollified and made fcft. The Prophet ipeaking of the earth, faith, thatm made foft with JhowtrsJ'J'aim

5 5..10..

55.10. The Lord Jefus hath a mollifying virtue. His Blood, his Spirit, his Grace doth intenerate hearts that are as hard as the nether MUfione. The Scripture doth often fpeak of the hardneffe of Mans heart by Nature. Its reprefented by the hardefi flows j.hc Prophet calls it, a heart offtone, £^^.36.26. Stones are condenf-ed hardned earth, the heart is naturally as cold as earth , and as hard as ftones. Its compared to the Flint (tone, Ez,ek: 3 7,9. God made the Prophet as a flint, becaufe he was to deal with them, whofe hearts were harder then flint* Its compared to a Rock, ^r.5.3. Rocks by the continual dafhing of the waves grow harder than ordinary ftones. Its compared to the nether Milftone ^ that which is faid of the heart o? the Leviathan, fob 41.24. is much more true of the natural heart, it is far more hard than the piece of the nethenMilftone. Its compared to the Adamant, which is the hardeft of all ftones, Zech.j. 12. Its reprefented by the hardefi metals, as Braffe and Iron, fer 6.28. and Efaj 4S.4.. /^w,faith God, that thou art an Iron ftnerv, thy neck^ is Iron, and thy brow Brafs. Two great evils do thofe expreilions import in the impenitent heart, the Spirit of obftinacy, thj necl^is an Ironfinew y the Spirit of impudency , thy brow is brafs • they were fhameleffe and impudent, they were paft blufhing. And yet this hard heart is made tender by the application of Chrifis blood. They fay of the Adamant, it is fo hard, that no Hammers can break it,no force of Man can bruife it, but put it into the blood of a Goat, and.its diffolved to pouder. The warm blood of Jefus Chrift will turn the flintieft Adamant heart to pouder. All thefoft hearts you read of in the Scripture were mollified by the fteeping in the blood of Chrift. Thofe three thoufand were once as hard as Pharaoh,& yet aflbon a$ the blood of Chrift was fprinkled upon them, by theMiniftery of theApoftles they were like rr el ting wzx^Atls 2. 37. The blood of Chrift is the onely cure for hardneffe of heart. Could we fpeak with thofe bleffed Saints that are in Heaven, they would tell us^it was Chrifts blood that turned their ftony hearts into hearts of flefh. This is the third

4, Waters have a frunifying virtu?. Lands that are barren, 4.2ce/pf# are by turning ftreams of water through them made fruitful • the watred Garden is the fruitful Garden, .E/^y 58.11. Thofe Pa-ftures are moft fertile that lie neereft Rivers of waters,'" The trea that brings forth fruit is faid to be planted by the Rivers of water, Pfalm 1.3. The Lord Jefus Chrift hath a fructifying virtue? by his

Spirit

' in a dry Land. ^oy

Spirit, by his blood, by the influence that i$ derived from him it is that trie foul is made fruitful. All the fruits of right eoufnefs are faid to be by fefu* Chrift, Phil.i.u. 'Tis he that plants thefe fruits. 'Tis he that preferves them, "'tis he that ripens them and brings them to perfection.^ The fouls implantation into Chrift is the caufe of its fruitfulneiTe. See fohn 15.4. The branch \s fed from the root, the foul is made fruitful by the communication of Chrifts Spirit. The Church doth acknowledge that all her fruitfulneiTe was by Chrift. Let my Beloved come into hi* Garden, and eat his fie ajmt fruit s y Cant.^ ult. When Chrif $ blood flowes through the foul, then it buds andblofToms, and brings forth fruit-, The Prophet (hewes the fructifying virtue that if in Chrift, Efaj 35. 6,7. Thofe waters did never run through any foul, butitwasfil-led with all manner of fruits. This \$ the fourth-

5. Waters have a healing virtue. There arefome waters that ^KeffeQ are very healing, all waters help on healing. Some great wounds

have been healed only by wafhing in water. We read of a pool in fcrufalem called Bcthefda, chat had fuch a fanative virtue, that it cured all manner of fores and difeafes, John 5. 2,3,4. In our own Land, there are waters which are prefcribed as a remedy for many diftempers, and they have proved fuccesful to fuch as have ufed them. The Lord Jeius Chrift hath a healing virtue,he came into theworldasaPhyfuianfor the healing both of bodies and fouls. His Blood, His Spirit, His Word, have all healing virtue. By hisftripes, faith the Prophet, we are healed, Bfay^T,.^. 'Tis he that heals us of the guilt of fin by the imputation of his righte-ouineiTe for juftification-, and it is he that heals is of the filthinelTe of fin by the imparting of his grace for fandification. Jefts Chrift. hatha Medicine for every difeafe. See Rev.3.1$. No (inner e-ver took down one drought of thefe waters, but was cured of whatever difeafe he had. This is the fifth,

6. Waters are ufeful for defence. Efpcially Rivers of water. ^ ft e r pe ft Places that are moated and furrounded with ftreams of water are ' * places offafety. A moat of waters is a better defence than a wall

of BraiTe. Jeius Chrift is very ufeful for defence •, he it is that by his power fafeguards the Church from all the attempts that are made againft it, both by Men and Devils. Thefe Rivers of waters are drawn about the wals of the Church, and they keep it fo fecure, That the Gates of Hell/hall never f re vail againfl it, See JE/^33.21. A promife of defence ^ we read in Rev. 14.1. Of a

Lamb

Lamb flanging on Mount Zion. Jefus Chrift ftands in the midft of his Church keeping guard in it, that none approach to hurt it > y fhouldhis eye be taken o?T .he Church,a thoufand breaches would in one moment be made in i< $ but being compafled about with thefe waters, it cannot finally be annoyed. This is the Sixth, a. Why 11. Why is Chrift compared to Rivers of waters ? Chrift is i. To few the abundance of all that gcod which is in Chrifl. compared chrift is notveflel of water , or a Cifternof water, but a River of waters. °^ water » not a fin ^ e ^ iver nei:lier i bul: Rivers h he hath plenty ■I. Reafon 0 ^ a ^ £ ooc * imn g s m nim - & f^aftd the Father that in him Jhould all fulneffe dwell, Col. 1.19. What a high expreilion is that ? he \s not only full, but he hath fulneffe in him •, not only fulnelle in one kind, but all fulneffe. And this is faid not only to be in him, but to dwell in him. Whofoever is in Chrift is in a way of fulneffe, he w&sfull of grace and truth>fakh the Evangelift, foh.i . 14. There is the fulnelle of the veflel> fo the Saints may be faid to be full. And there is the fulnefs of the Fountain,fo. Chrift is faid to be full. There is in Saints a fulneffe of fufficiency, but in Chrift the fulnelle of redundancy. We are full of guilt, Chrift is full of merit. We are full of fin, Chrift is full of grace. Wearefullofwants,Chrift is full of riches to fupply all our wants •, he is not a pool of water, but Rivers of water. The Spirit Was not given to him by meafure, but without meafure, fohni.34. In him are hid, faith theA-poftle > all the treafurts of wifdom and knowledge , Co/of. 2.3. There is a double reafon why this fulneffe fhould be in Chrift. 1. In regard of his union with the word.lt is fit that he that was fo neerly united to the Influential Caufe, fhould partake abundantly of the i nfluence. The Humane Nature of Chrift was personally united to the eternal word , and therefore could not but be a-buadantly filled. This reafon the Apoftle renders, John 1.14* Bis fulneffe of grace and truth depends upon his perfonal unhn with the word ^ by how much any thing is nearer the Fountain, by fomuch doth it partake more abundantly of the Fountain, but the humane nature of Chrift was not only near the Fountain, but united and made one perfonally with the Fountain,and there* fore muft of neceftity be infinitely full.

2. In regard of the end of his fulnefje. Jefus Chrift was filled as a Treafury that he might fill others, m There were thoufands, yea millions of empry fouls to be filled out of Chrift, he was Caput Eccleft*, the headof the Churchy He was Radix Ecclefit,

the

the root of the Church. ——Abundance of Saints that were dry

and parched, were tobewatred out of Chrift, and therefore it

was neceflary that he {houid have allfulnefte dwelling in him. To *i

every one of us, faith the Apoftle, is given qrace according to

the mtafure of the gift of Chrift, Eph. 4. 7. He was to make many

rich chat were very poor, and therefore iz was neceflary, that he

{houid be rich. 1 he Evangelift renders this as another reafon of

hisfulnefTe, fohn 1.14$ 16. He Vc as fell of grace and trxth, and

ofhisfulneffe have we received, and grace for grace. Thoie breads

that were to give fuck to fo many hungry fouls had need be full.

Thole coffers that were to fupply the necefiuies of fo many im>.

poverifhed fouls had need be full. That Sun that was to enlighten

fuch a vaft World, had need to be full of light. 1 hat root that was

to feed fo many branches had need be full of fap.

2. To Jhew the wtllingnejfe and readinejfe of Chrift to commttni" ~ Reafon cate of that good which is in himfelf If you would have water out ot the Bottle, you muft unftop it, or elfe you (hall want ^ if you would have water out of the Gftern, you muft turn the Cock and give it paffage ^ if you would have water out of the Pool or Well, you muft go where it is and draw it up •, but now the River doth freely fend out his ftreams without our labour. The River runs day and night, and that freely. The Lord Jefus, as he hath fulnefs of grace, fo he is communicative of grace *, He caufeth the ftreams of his grace to flow continually upon the fouls of his people. The Scripture doth in many plactsfpeak of Chriftsreadi-nefle to beftow good things on the Sons of Men. See Proverbs 9.1,2,3. This eternal wifdom of God doth not tarry till fin-ners fue to him, but he doth by his grace prevent them. Who fe is fimfle let him turn in hither. The Table is continually fpread, the Door ftands alwaies open, yea his MefTengers are alwayes running about to intreat men that they would come in , that their want&may be fupplyed. We may fee more of this communica-tivenefleof Chriftin that free invitation of his , fchnj.iy. If Any Man thirft let Urn come to me and drink. Do but open your Doors and the River will flow in upon you, whether you will or no. So alfo Efa. 5 5.1. Ho every one that thirftethjcmeye to the wa-tersi Rivers of water do not only afford fupply whenMen come to them, but they do follow Men,when they run away from them. Jefus Chrift doth not only meet the Beggar,but foltows hin>,with hif Almsinhishand,whenherunsawav frShim. iV^^^/readinefs

Dddd to

to anfwer the requefts ofGehazi, appears by this, that he lighted from his Charriot to meet him, wnenhefawhim running after him, 2. Reg. 5.21. The Lord Jefus doth not only light out of his Chariot to meet the foul when he fees it running after him, but drives the Chariot of his grace after the foul, when its running away from him. He hath commanded us to be willing tocom-municate,& he (hews us his own example to be our Pattern.Chrift doth not only give undefired, but runs after the foul when he is refufed. Jam found of them that fought not after me y faith the prophet of Chrift, Efay 65 1. Chrift goes after the loft fheep until he findit. He knowes Men are ignorant, and know not their need of him, he knows Men are obftinate and perverfe, they re-

fufe inftru&ion therefore he runs after the (inner. Though

the (inner be out of love with himfelf, and more out of love with Chrift , yet is not Chrift out of love with the (inner. * Red fan 3' Tofbew the powerjnineJje of the Communications of the grace of 5 * Chrift to the foul. The River runs irrefiftibly, it cannot be driven

back by the force of Men. The grace of Chrift as it is communicated freely, foitis communicated irrefiftibly to the foul. As a Mother comforteth her Children , fo Vci/l I comfort you in ferufa-lem^and ye fhali he comforted, Efay 66.13. The grace of Chrift as itisfwect, lo it is efficacious and determining. Rivers of water will make their way, notwithftanding oppoiition. What obftru-ftions they meet withall, they will either bear down before them, or elfe force their pafiage fome other way. The grace of Chrift is fo powerful that all the force of Men and Devils, cannot turn back the ftreamings of it. When the ftrcam of converting grace did run out upon Saul y he could not withftand, but gives up pre-fently, Lord what wilt thou have me to do ? No fiream, no River runs with huh a ftrong current as the ftreams of grace that flow from Chrift, ^Reafon 4. To few the purity of all that good which is in Chrift.VooU of water may contract filthinefs, and in time may be unfavory, but running dreams they purge themfelves- ]f any thing which is fil-thy,(hould be caft into a River,it would foon purify it felf. Rivers keenfweet, they cannot be poyfoned. As Chrift is rich and full of all perfections, fo ail that good which he hath in him is pure. There's no foyl at all in Jefus Chrift, hib righteoufnefle is a pure unfpotted righteouineffe, his graces are pure graces without any bafe or unworthy mixtures in them. Grace in us, even in the beft

of

of as is full of mixture; Our very righteoufneffes are as a filthy rag* Efaj 64.6. But in Chrift is nothing but purity.

5. ToJbeW the con ft amy of the Communications of Chrift to the - R (a fa foul. Rivers never ftand ftill, running waters are in continual motion. Jefus Chrift is continually watring his people with the influences of his grace feme way or other, Joh. 19.6.3 4.4.

6. To few the variety of that good which is in Chrift Two great tf.Jtof/etf Rivers there are, One of blood to expiate, the other of grace to fan&uie •, we are alwayes wanting one thing or other , and therefore is Jefus Chrift alwayes communicating accordingly •, his Influences as chey are free and full, and powerful, and confhnt,

fo they are various,according to our neceflities. This is the fecond particular. *'n Th ^

1 11L How Chrift excells all other Rivers. This I (hall (hew in ^s of thefe nine particulars. Chrift a-

1. Ail other Rivers are fed by Springs that come from other places, bove all This River is not the fountain head. Other Rivers have not their othc { Ri " fupplyfrom themfelves, but Jefus Chrift hath his fupply from ve ". m . 9 * himfelf. The Divinity is the Spring-head, that fills the Humani- *J* pjjtf"* ty. And therefore Jefus Chrift is called a Fountain as well as a River, Zech.11 .1. He that is compared to Rivers of heater, is there compared to the Fountain. The fame Chrift is both Fountain and

River. The Church calls him both Fountain and ftreams, Cant. 4.15. All the ftreams that flow out from him to us, are from himfelf-, The Apoftle tells us, that all fulnefle dwelsinhim, Col. uiq. The Saints havefome kind of fulnefle in them, but their fulnefle is a derivative fulnefs. All myfrefh Springs are in thee,Pfal* 87.7. But ail Chrifts fre(h fprings are in himfelf.

2. Other Rivers are decaying Rivers. They do not alwayes 2 . Partic run with the fame ftrength, they are not alwayes of the fame depth* A few dry Summers make an abatement. God threatens Ephraim that his Springs (hall become dry, and hi* Fountain fhall

be dryedup, Hof. 13. 15. God tells the Egyptians , that he will deal fo with their Nilus, Ii'a.i 1. 15. With his mighty wind he Kill Jhake his hand over it, and fmitt it in the fevenftr. aws, and makl Men go over dry-fhod* We have feen the decaying condition both of Pools and Rivers in thefe late drough s: but the ftreams of this River never fade •, it runs as deep, as broad, and with as ftrong a current to this day as ever it did: the River of his grace, the river of his merit, of his blood, overflowes, and will ftill overflow while the Church hath need of it. D d d d z 3. Other

^ p . ' 3. Other Rivers may be blockt up or diverted Another waj. Its c * "^poflible to turn the chanels of other Rivers that they (hall run quite another courfe. That goodly River that feeds this great City may be blockt up by enemies, or di verced. Many Rivers have been made forfake their ancient courfe: but thefe Rivers can neither be obftrufted nor diverted^ Tis impoflible for all the Creatures in Heaven and Earch to turn the dreams of grace that flow out from Chrifl, ou: of their courfe. The Devil hath been la-bouring 5000. years to dam up, to divert thefe Rivers buc hath not been able to prevail. They do run, and they will (till run, while the Church or any Saint hath need of warring : the Church is compared to a watred Garden, to a Spring of water whofe waters fail not, Ifa. 58.11. All chofe evil Spirits have been attempting to block up thefe Rivers, yet are ali their endeavours of no effect. They could neither drown the Church, with the Rivers of their temptations, nor ftarve the Church by drying up or diverting thefe ftrearas of grace* We read Re v. 12.15,16. of a flood of waters which the Serpent cafl out of his mouth to carry away the Church : jefi s Chrifl dryed up this flood • but the Serpent could never dry up the flood ot grace which flowes from Jefiu Chrifl for the refreihing of the Church. And then, patric 4 Vthtr Rivers arc but of a fmall dimenfion* They are but of a narrowbread Ji, mi but of afmall depth. A Man may foon dive to the bottom 6f them. But thefe Rivers are of great di-menfion ^ they have indeed neither banks nor bottom 5 the grace ofChriil isinSrr.i.e ; the merit of ChriiHs wisboul dimenlion, it bath im bottom. The Apoltlc fneaking of the love ot Chrift, admires it rorks unmeatuieabieneife and immeniicy, £^.3.18,10. His grace and h.s men: ace as immenfe as his love. Neither Man, nor Angel can found the depth, nor mealure ^he bredth of thefe Silver ;.reams. God prom.ifesthat he will bevntoh.s ( hurcn* place tfbreadR'wirsami prenms to defend ihem againft all rhat (hould invade them, Ifa. ? ?. .21.. When he gave Jei'us Chriii to the Church, then d;d he actuaUy make gQod tins promue

5. Other Rivers have much fry I in rhem. i here is no River fo 5 Fart c. p Ure ^ uc vQu ma ^ ^ n( j c ome fratb or mud in it, which is not fit for

ufe. As the pureit gold bach Tome drofle in it, fo hath the pureft River fome mud in it. But thefe Rivers are perfectly pure, they never run ntuddily- the grace of Chritt hath not in ir the leaft mixture of iin , the dreams of Chrifts blood have not the leaft defilement in them iweread* Rtv.22>i. Of a pure River, of water of

/»/*, dear as Cbryfiat, proceeding out of the Throne of God, and of the Lamb. Never was any Chryftal fo pure, fo tranfparent, as the dreams of grace that flow out from Jefus Chrift y there is nei^ ther froth nor iettlement in thefe waters

6. The water that is drawn cut of other Rivers will corrupt. A Partic. Though it may keep fweet in the dreams, yet when its kept over-long in the veffel, it growes ufelefs and noyfome. But the water that is taken up out of thefe Riversdoth alwaies keep irs virtue. It never loofech its tade, it never growes unfavoury. Thofc drops ©f grace, thofe drops of blood, which Jefus Chrift bottles up in the hearts of his people keep their virtue forever. They are as. ufeful tor cleanfing, for healing, for comforting at<lad , as they -were at firft. Though there be che puddle water or fin in the foul which mingles rt felf with thefe waters ^ yea ,, though there be a Sea ot that (linking water, and but a few drops of thefe waters, yec they keep their fmell and favour. That Ocean of fin which is in the Saints doth neither drown, nor corrupt that drop of the water of grace, which Jefus Chrift hath put into.them : Chrifts drops fwcecen, and dry up our Sea, but our Sea doth neither dry up nor pollute his drops*- And„

7. Other Rivers may be frozen up: Though running dreams

do not freeze fo foon as ftanding waters, yet there is a poisibility 7 v Par&c. that they may freeze. Theie waters have a mixture of earthly exhalations, and therefore are capable of being congealed by con^ tinual cold, fob 38.30. But thefe Rivers never freeze y the bleak-eft winds, the (harped ayr, the coldeft feafons cannot congeal thefe waters •, they run as freely in the cold Winter,as in the heat of Summer. If thefe Rivers (houid be congealed but for one day, the whole Church of God would give up the Ghoft.

8. Other Riven are many times pre judicial. When they break *• Partic-their banks and overflow in any great excels they hurt both the

fields and paftures : Men and Cattle have been drowned, and iwallowed up by other Rivers. Many b lis of mortality bring us the news of fuch providences. But thefe Rivers have no fuch effects, no Man is prejudiced by them, but he that wilinot make tile of them:- never was any drowned in thefe fkeurrs: thefe Rivers preferve the, Soul irom being drowned in the Sea of Gods Wrath. Hell is compared by the Prophet to a River $f Brimftom , Ifaj 3a yJt. its compared to Brimfto r.e to* denote the violence of it, and to a River of Brimftone, to (hew

the:

thelargenefTeof it. By wafhingand bathing in thefe Rivers,

we arc kept out of that River • he that is not drenchtin thefe

ftrearrts [hall for ever be drowned in thole ftreams.

Partic. 9' Ot^* R* vers mfd ft be k e P t tn re-pair by Men. They will break

'theirbanks, they will fandup themfelves, andintime growule-

leffe, if they be not kept in order. But thefe Rivers need no help

from us to keep them in repair,they can never be put out of order.

All that Chrift requires from us,is to make ufe of them •, he hath,he

doth, he will keep them in order, without our coft, without our

care. Thus much for Explication.

i.Vfeof The Ufes are Information, Confolation, Exhortation,

Inform. & Information.

i. Leflbn. i. The Necejfity of Chrift. If any thing be neceffary, Chrift is •, One thing is needful , faith our Saviour to Mary y Luke 10.42. He himfelf is that one thing. He is as neceffary to the foul as Rivers of water are to the world : the hearts of men are naturally dry and parched,Chrift is a River to moyften them •, they are hard, -he is is a River to moliifie them ^ they are naturally filthy, he i s a River to cleanfe them 5 yon* Bodies, your fields, yourPaftures have not more need of ftreams of water than your fouls have of thefe dreams.

2. Leflbn. 2. How we/I may fefus Chrift expert fruit fa Inejfe f mm his peo-

ple. The Church is compared to a vineyard-, lh.<$ 9 init From thi? vineyard he expected grapes, and 'tis a juft expectation; he hath done whatever can be defired to make his people fit for fruit-, he hath planted it with the choifeft flips, and he h?thwatredic with the choiceft ftreams. Thofe trees that were planted upon thebank^of that River that iffued out of the Sanctuary brsught forth new fruits a cording to their moneths^ 2;*,?^. 47 12. The root of every thrift! an is fed, and fed abundantly by thefe ftreams • if it be not fruitful its pitty it fhouSd grow any longer. *

3. The excellency of the Church above t/l other places. This

3. Leflbn. appears in many refpects, this s one thing that advanceth it above

all other places, becaufe thefe Rivers are there. The Church is Gods Eden •, all the world befides is a barren wilderneffe, but the Church is a place of broad Rivers. The Land of Canaan is defcrib^ ed to be a Landwdl watred, Deut.S.j. A Land of brooks of water, of Fountain and depths that fpring otitof valleys and hills. As much as a Country full of Rivers and ftreams istetter than a parched defert, fo mach is the Church of Chrift better then all other places. 4. The

4. The Excellency of the Ordinances. The Ordinances arc the j te (f on ;

Chanels in which thefe Rivers run ^ the Ordinances arc the pipes

by which thefe ftreams are conveyed to the foul. The waters in

the Prophets vifion did break out from under the Threfhold of the

Sandaary, and from thence were conveyed all over the Holy

Land, £^.47. u Thefe Rivers break out in the Church, and

from thence are by the golden pipes of the Ordinances carried to

every particular foul. Where there are no Ordinances, there

are none of thefe ftreams-, when thefe pipes are ftopt up,or cut off,

the ftreams run another way. % Jji "-

II. For Confolation. . ConfolJ

1. A gain ft all the diftempers which they find in their own hearts, u Cafe*

The children of God find many fpirituai diftempers in their own

fouls. They are dry and parched, their fouls are like a defert,

here are waters to moyitcn them 1 They are hardned, here are

waters to make them foft: They are polluted, here are

Rivers of water to cleanfe them •, They are barren , here

are ftreams to make them fruitful. Here is fulneffe in Chrift a-

gainft their emptineffe •, here isfreeneffe in Chrift againft their

imworthinefle.They have a deep fountain of iin, here is in Chrift a

deeper fountain of grace. They have many ftreams of fin running

in their hearts, here are more itreams of grace, than there can be

ftreams of fin in them ^ Chrifts Rivers can fwallow up our Rivers:

our ftrearrs of fin cannot hinder the ftreams of his grace ^ but his

ftreams of grace can turn back the ftreams of our fin. If the foul

be fick, here are Rivers of Medicinal Waters •, if the foul be faint,

here are Rivers of Cordial waters: if the heart be cold with fears,,

here are Rivers of water to warm it; if the heart be heated with

temptation, here are Rivers to cool it.

Z. Againfi all their lofte, and decayes of grace. The children c - . of God, though they can never lofe all their grace, yet they may ** fc by their careleiiieffe lofe fome degrees of it. See it in Rev. 3.2. This is a ground of comfort in this cafe. Here are Rivers of water in Chrift to fill our veffels again : Though grace runs low in. us, yet it never runs low in Chrift • Though our ciftern be e-ven at the bottom, yet out of thefe Rivers we may foon fill it up again. Jefus Chrift can recruit our loffes without either empair-ing or emptying himfelf* He that dwells by the brink of a River,, though he hath fpilt the one half of the water he had in his Pitcher, may fill it again. Jefus Chrift hath enough to recover all fuck

Loffes I

lofles: Though there was but a fpoonful of Oil in the Widows

Crufe, yec there was a Sea in God to fill all the veflels that were

in the houfe, and all that (he could borrow of her Neighbours,

2 Reg. 4 4, 5,6. Though our Pot of Oil be almoft fpent, yec

there are Rivers ot Oil in Chrifl:, out of which ours may be rilled.

Though our veflels leak, yet is Chrift able to fill them up again :

One Sermon, one Sacrament, one Prayer may fill up our empcied

bottles to the very brim.

c This is the fecond life.

Lta*& 11 L por Exhortation -

fi.)To *• To perfwade all men to make ufeofthefe River t. Confider

all. ferioufly of that Gofpel-Proclamation, Efay 55.1. He every one

Motives to tfaf thirfieth ccme to the Waters. Thofe that have hitherto fleighted

m fh^ Chrift, oh that they would now makeufe of him. Make ufeor his

Rivers? S race > ma ^ e u ^ of his Blood. Enough may be faid to perfwade.

j. Motive. 1. Thfre are none but they want the'fe Rivers. Arc not yout

hearts dry ? hard ? barren ? polluted ? they are very ignorant that

fee not their neceffity, both of the ftreams of grace, and of the

ftreams of the merits ofChrift, Rev. 3.17. Motive. 2. There are no Rivers but thefethatcanfupply you. No other * cleanfer, no other healer, no other Comforter beddes Chrift,2frt/.

3; 18. All others will pollute, not deanfe, will drown, notfave,

will harden,not foftcn the heart.

3. Motive. 3. Thefe Rivers are large enough for all jour conditions. See

Phil.4. 19. Here are Rivers without bank, without bottom; All thy fores may be warned, alhhy veflels maybe filled out of thefe Rivers-,Thefe Rivers will drown mountains of fins.

4. Motive. 4- Thefe Rivt rs ftand alrvaycs open. Whofoever will let him come

and take of the water of'life freely , Rev.22. 17. No man is bar'd from him, but he that by pride and unbelief bar's himfelf. Oh that you would be pcrfwaded to forfake your own citterns, and to come to thefe Spiritual Rivers.

2. T'o perfwade believers tofeveral duties.

Believers* lm To Bhfs the Lord that hath open d thefe Rivers. That ever

i. Duti. tnc k ft reams were conveyed to your fouis They deferve much

'' from Cities that convey ftreams of water to them-, how much doth

God deferve that hath brought thefe Rivers to us ? efpecially if

we find that by the Pipes of the Ordinances, they are conveyed

to our hearts. Hence you had your cleanfing, hence your foft-

ning, hence your fruitfulneffe. By thefe Rivers we come to have

trading

trading with Heaven. All intercourfe between God and us,is by thefe Rivers. By thefe Rivers we fend the Ships of our prayers to doc\ and by tdefc, God fends the rich (hips of his pardons and grace to us. Thefe are our inriching Rivers •, this is our Nihs^ our Thame fir.By thefe Rivers God and we traffick together.

( 2.) Ccnftder Geds defiw in opening thefe Rivers >, be clean, be 2 , Duty, fruitful, &c. Its a difparagement to the Rivers, if we be unclean, unfruitful after fo long ufing them.

( 3-) Make ufe of thefe Rivers in all Cafes. When you r)uti» find hardnefle growing upon the heart, wa(h them in thefe '

waters, &c. We have daily afe of Chrift every way. The River if kept running to be a continual fupply for us.

(^). When ye fee Rivers, thinks on Chrift , the myftical River > y 4. Dntj. The River run, though men murmur, Chrift runs though we murmur. The River keeps its courfe, though men be unthankful, fo doth Chrift:The River denies no PafTenger that's thirfty. Chrift denyes no thirfty (inner.

(50 When joh plant your felves in any place, before to en- n quire whether thefe Rivers run there. No wife man will build ** *)**]• where no waters is ^ no wife Chriftian will plant where no Ordinances are.

Chrift the power of Cod.

iCOK. 1.24.

Chrift the power of God> and the xmfdom of God. N ™ la *

T His Text is a glorious reprefentation of that excellent Doctrine of falvation by Chrift crucified. The Apoftle in the former verfeslayes down the judgement of the unbeleeving Jewes and Gentiles about thisDoctrine. The Jewes ftumbled at it as a weak inconfiderable Doftrine. They dreamed that the Mefliah* which was to come,{hould have a pompous earthly Kingdom 5 that he fhould redeem them from the power of the Romans , and therefore they ftumbled at his low and mean condition* especially at the ignominy of the Crofs. The Doftrine of the Crofs was unto them an offencc,a {tumbling block/The Gentiles efteem-

Eece ed

jig Chrift the power of Cod;

ed it as a foolifh Doctrine, they going upon *e principles of their Philofophy thought it an idle fancy,that life fhould be brought out of death : they could not tell how to comply with fuch a fimple Doctrine as they judged it to be. This was the opinion of the antient believing Jewes and Gentiles, verfezz. Thefewesrt-quire a fign t and the Greeks fee kjtfter wifdom. Having laid down the judgement of the Jewes & Gentiles,which did not believe:, He doth in the Text oppofe,the judgement of the believing Jews and Gentiles to that of thofe that did not believe \ This is exprefTed in tw o words. To the offence which the Jewes took at the Doctrine of the Crofle, that it was a weak Doctrine, he oppofes this -, Chrift the power of God. To the offence which the GreKs took at it, that it was a foolifh Doctrine, he oppofes this, Chrift the wifdom of God-, To anfwer boththefeat once, beaffirmesboth together •, Chrift the po\\>er of God , and the tyifdom of God* B:nt unto them which are called both Jewes and Greeks , Chrift the power of God, and the wifdom ofGod.We may divide the Text into two parts.

i. Here are two famoustitles afferted, The power of God, and The wifdom of God.. 2. The perfon dignified with thefe titles, Jefus Chrift. In what' * ^ a ^ kegin with the firft, which I {hall open in this Do-rtfpefts ctrine.

Chrift is That Jefus Chrift is the power of God •, Chrift may be called the callM the power of God in four refpects.

power tf j # j n re fp ec i 0 f his perfon, or divine Nature. If we confider i°Re!bect C'-fnft m ^ is divine Nature, he is not only the power of God, ChrifVs k u: the God of power. His power as God, appears diverfe power aswayes^

God,fet i. By the titles that are given to Him. The Prophet calls him out three the fwgptj God, Efay 9 6. ^#*/<*tra dates it \<wM- He is called a wayes. ,]^ oc ^ ov ft{ s ftrength, Efay 3 2.2. He is called an Unicorn^ which 1 ' isa ftrong Creature, Numbers 2 3.22. . He is compared to a Lion which istheftrongeilof Beaft*, Rev. 5.5. All titles that imply. ilrengch and power are given to Chrift as he isGod. 2 f' . 2. B) theftrength and power whMh he hath as God put into Cventures. Many Creatures .are very -powerful} -What power :stn fome Men What a mighty power'w&sthere in Sampfon?V\e could kill Lions, ludg. 14,6. A Lion roared againft him, and he rent him a* he would have renta KicUnd he had nothing in his hand. When

he

be was bound inflrong cords,he brake them as flax burnt with fire, >ftidg.i$.i4" He had fo much power, that he flew a thoufand. Men with the jaw bone of an Afle, verfe 15. He carried eke ftrong Gates of Gaz,a upon his fhoulders to the top of a Hill, Cap. 16. 3. When he was bound wittynew ropes, he breaks them off his Amies like a thrid, Cap. 16.12. He puld down the pillars of a great houfe . after his ftrength was impaired,^/?. 16, 30. the Horfe,/^ 39.19. the Elephant, ^ 40. 15, t6, 17. the Whale, fob 41.22, 2$, 24. Thefe haye a mighty power in them. If we go higher and look upon the Angels, what a power is in them ? they are called Principalities and powers for their gre^t ftrength , Colojjians 1. 16. Now all thefe Creatures have received their power from Chrift .as he is God. This is but a litde drop of his power which he hath put in them.

3. By the workj which he hath wrought-, Mighty works ar* 3-gue - power in him that made them. Chrift is the Author of mighty Works •, Look but upon Creation and Provi-

1. The work^ of Creation a miraculous work. •, This was the work m jghty of Chrift sswell as of the Father, John 1.3. and Col.1.16. By him work. were all things created, whether things in heaven, or things in earthy viable and invifible-, he calls himfelf therefore, the beginning of the Creation of God,Rev. $.1 4. What a mighty workis the work of Creation? If we confider.

( 1. ) The vafinejfe of the Fabrick '• What a multitude of Stars, and each of an incredible bignefle? How many trees and plants? What Mountains and Hills? What Seas and Rivers? If we did but know what a huge frame Heaven and Earth is, we would fay j He that made it muft needs be the mighty power of God.

( 2. ) The fmalneffe of the time. All was framed and fet up in the fpaxe of fix dayes, and could have been done in fo many minutes had he pleafed. And then

( 3 •) The way whereby all was made. ; He had no helper but himfelf. He had no tools or Engines, but only the mighty word of his power, Pfalm 33.6. Hedidalleafily without toy!e,fweat, wearinefle, Efay 40.28. He that fets himfelf to (ludy this work, will conclude, the mighty power of him that framed it. Well doth the Apoftle fay, Rom. 1.20. That the eternal power of bis Godhead is Provi-feen by the things that are made. This is the firft work of his power* dence a (jl.^The work^of providence whereby all things made are fupported. m ^J i

E e e e 2 The

1

j ao Chrift the power of G*d:

The Scripture attributes this to Chrift a* God~ Heb.i.?. He upholds all things by the Vvordof his power. The Poets feign Atlas to carry the weight of the Heavens upon his (boulders. Jefus Chrift is the great Atlas who doth really bear upon his {boulders the huge Fabrickof the world, which is an Argument of mighty power, efpecially if weconfider thefe two things.

( i. ) How many batteries are made agmnfi the Creation-, Every fin which is committed in the world ,• would (bake down the Heavens into the duft, if this mighty power did not under-prop it. The Apoftle makes mention of the groaning of the Creation, Rom.%. ,22. Every Oath,every Lie,every Blafphemy, every finful Acl brings as it were the pains of a travelling Woman upon the Creation, and would diflblveut, if this mighty power of God did not bear it up.

( 2. ) Howperfeclly it*s kept in repair, notwithftanding all this violence-, There is not one beam broken, not one pillar faded, not one prop funk, though (in hath been undermining it, fora-bove five thoufand years •, What David obferved in his time, is as true in our time, Pfalm 119. 91. They continue this day according to thy Ordinance .The Prophet Efay fpeaks of this, and makes it an Argument of Almighty power, Cap.40.26. The Sea ebbs and flowes fttll, and isftill kept prifoner in its Chanel-, the Sun, Moon and Scars keep their beaten path to this day. Seed time and Har« ■ veft, Winter and Summer, Day and Night mutually fuccecd one another, there is not one hinge broken, not one pin dipt out of its place to this very day. Chrift as God is indeed the power of God, as miraculous works, Matthew 11. 5. In this refpeft power is in him.

Originally • All the Roots and Seeds of his power are in him-felf.

Effentially \ his power is not a quality or Accident, but his very effence.

Eternally 5 He is therefore called the RocJ^ of A*es , 2T-/WJ26.4. '

terfeclly • without alteration, without diminution. This is the firft.

%Refo?8 *'?• Inre f? e tt°f M* °$ ce °f Mediator. God hath by Jefus Chrift put forth his Almighty power for the accompliflv ment of his great defignes in reference to his Churches fal-lration.

To

Chrift the power of God. ^rt

To tnftance in particulars, there arc five-great works which God Flvc grcl& hach done by Jefr» Chrift. WGr k

I. God hath bJ Chrifi fatisfiedhis fufiice which was injured by which the fin of Man. The Law of God was violated by the tranfgref- God h*th fions which Men had done againft it. God would have his Law £h"* ft by Satisfied, the way he took to do this, was by Jefus Chrift. He gave u Great him to bear the Curfe which our (ins had deferved , and fo to fa- work-tisfie the demand of the Law , as to penalty and fuffering. The Apoftle fpeaks of this, Gal 3.13. Chrifi hath redeemed us from the Curfe of the Law, being made a Curfe for us :, Hence the A-poftle calls him , The propitiation for our fms y 1 John 2.2. And another Apoftle calls him our ranfome^ 1 Tim.z. 6. This was a great work to bear the wrath of God without finking, to undergo the Curfe and not to be broken by it. All the Angels of Heaven? could not have carried this burthen without fainting under it, buc Chrift did it fully. Surely, faith the Prophet, He hath born our forrows y and carried our griefs, Efay 53. 4. This did Jefus Chrift do, though not without fweating, yet without (inking.

2- God hath by Chrifi brought in ever/aft ing righteoufneffe. Sa- 1. Grett tisfying for fin was not enough to bring the Elect to Heaven. The worlu Law commanding muft be fulfilled, as well as the Law condemning: The bearing of the penalty for the Elect, did free them from Hell, but there muft be righteoufneffe found out and imputed to them, that they might have Heaven. The Law commanding muft be fulfilled, as well as the Law condemning •, this great work did God by Chrift, making him our righteoufneffe as well as our ranfome ♦, of this the Apoftle fpeaks, Rom. 8.3,4. By hi* paffive obedience, he fatisfied for our guilt, by his adtve obedfc-ence he hath wrought out a compleat righteoufneffe for us^ hence the Apoftle faith, verfe 30. of this Cap. that he is made unto hs righteoufneffe, as well as Redemption. All the Robes of righte-oufnefs which God hath prepared for his Eled are woven out and made up for them by Jefus Chrift. And hence he is called the Lord our righteoujneffe, fer. 23.6. We have not one ragg to cover our nakedneffe, to hide our filthinefle , but what comes from him.

3. God hath by Chrift wrought reconciliation between himfelfl- Great and the Elell. Sin had fen God and Man at ods- God did by work% Chrift accomplifti and bring about the great work of Reconciliation. The Scripture fpeaksof this, 2 0.5,10 and CV.i.20,21.

God

God made ChriLtche dayes-rnan, the Mediator to tranfacttfeis great work of peace-making between himfelf and his Elect. None but he who is the great power of God was either fit or able to undertake this work. Great : 4 Go * ty$ fy.Chrift dijfolved the Devils power over the Elecl.-work. The Elect by reaion or (in were enflaved & brought into bondage by the Devil • he ruled over them, and they as flaves were under his feet. Now God by Jefus Chrift hath delivered them from his power. The Apoftle fpeaks of this Atchievemcnt of Chriit, Col.2.1 5. Having fpolled principalities and powers, be wade an open Shew triumphing over them on the Crojfe. When the Devil thought to have conquered Chrift, he was conquered by Chriit. Chrift rode as a conqueror on the CrofTe, and the Devils v. ere chained to it, and as ib many vaiTals that were taken captive, led about tobefeen: Hence Is Chrift faid^o di(jolvethe workj of the Devil, i John 3.8. Though fome of the Devils works do ftill abide in the hearts of the Elect, yet doth God by Jefus keep them from taking that hoid they once had , and he will at laft utterly abolifh them. $. Great 5. God doth by Jefus Chrijl abolijb death,and overcome the World work. fo r his Elect. Of the latter of thefe our Saviour fpeaks, John 16. 33. where he tells his people, that he hath overcome the World. The World doth fight againft the Elect by its glory, and by its,

reproach but jefus Chrift hath overcome both , fo that, no

fnare which the World can make is able to prejudice them. As he hath overcome the World, fo he hath aboiifhed death, God threatens "to be the death of Death , Hof. 13.14. . / mil ranfeme them from 'the power of the grave, &c. This work God did by Jefus Chnit • v He by.fubmitting himfelf to .death, hath ranfonVdall his from death,' that is from the hurt of it, from die dominion of it • lus Refurrection Jiath given the Church affuranceof their Re-iurectiori.'Ail the powerful works of Grace which God hath done for the Church, he hath done by Chrift. TbU i* the fecond. 3 Refpecl III. In refpeel ofhis Doclr'we > The Doctrine of Chrift cruci-Thc pow- fied , is called by the Apoftle, the p.vrer of God to /alv.uion, Rem. cr of 1.16. And fo 1 Cor, 1.1S. See Heb.^h 3. The powerfulnefle ofthis

Chrifo Doctrine appears by the effects of it.

Doctrine ^ jj €r tfj l$t \ 0[ unconverted heart regenerated. The work of a. Effefts. Converfion is a work of great power,its the opening of blind eyes, 1! Effctf. raiflrg of dead fouls. Conftder,

1. Man

i, Man himfelf is unwilling, Matth.23. 37. The Will, thelln-•derftanding, the Affections, do all Hand with weapons in their hands tooppole the work.

2. The World hinders. It mufters up its Forces, Pleafures-, Profits, Carnal Relations , all thefe are in armes to op-

pofe.

3. Satan he oppofes. He is in firm poffeiTion of the heart * he mutters up all his trained Souldiers to keep in poffeftion, fee L^ks 11. 21. And yet do:h Chrift by this word of power carry on his work, makes all pive up to his defign, Alls 2.37.

2. Hereby is the de jelled heart comforted. The confolation of a- F ~. «. (inner is a work not much leife than the converting of a tin- 2 ' ner. Lnihsr was wont to fay v ' lis as hard a work to comfort a diftreffed confeience i as to raife the dead. And yet God doth by the powerful word of Chrift accompliihit, fee 7/4.61.1,3. The Gofpel of Chrift is as good at binding up of broken hearts, as it is at the breaking of hard hearcs. And when ever God intends by this word to raife an afflided conicience,. he doth it with power^ the word of Chrift in Chrifts mouth ts the power of God for all ufes which God imployes itabout,when he will terrifie by it-when he will comfort v when he will caft down y when he will raife. up •> the efteft is feen.

IV. In refpeB of his Kingly office. Wfare the. word of a King KyA.RefpecT faith Solomon 1 there is power , Ecclef. 8. 4.. The Scepter of Chrift is called, The rod of hiyftrengih^ Pfalm 110. 2. As it is a Scepter of righteoufneffe, 10 it is a Scepter of power.Ttye powerfulneffe o£ Chrift's Chrift in regard of his Kingly office appears in thefe three effects, powerful-

1. In the preferva-tion of the Church. Many irivations* and in- ^ * a * v ^ rodes have been made in all Ages into, and upon the Church * denccd i» Hell and Earth have confpired againit it, and iiill are confpiring, three Ef-and yet Jefus Chrift by his Kingly power hath fo- mightily defend- fcfts -edit, that it hath aBeeingco this very day, and (hall, have aBe- I E " e «»-ing to the erud of the World ^ the flaming bufh is not confumed, Exod. 3. Z.Matth 28. 28. He hath faid, The gates of Bell [hall not prevail againfi it, Matth.i6A& And he will .make that word good. The Church rather gets ground than lofeth ground, if it lofe inone Nation, yet it is-like the Sea it gams in fome other place.

- 2. In the maintaining of^the.worf^ of grace in the hearts of his 2, Effect people. Grace in the firft infufion oi it, is but like a grain

o£

f

534, thrift the power of God.

of Muftard feed •, it is but like a ipark or little coal of fire, in the midft of a fea of corruption. 'Tis but as a grain of gold in a great dunghiloffin: nothing meets with more oppofition than grace doth It's oppofed by corruption within, its oppofed by temptations without, and yet Chrift by his Kingly power keeps it alive that it doth not die. 1 his little leaven leavens the -whole lump •, this little grain of Muftard feed growes up to a great tree ; All that the Devil, the World, Sin, can do, cannot quench this living fpark. The Apoftle calls it an abiding feed, i fohn 3.5. Tis fo, becaufe by continual influences from Jefus Chrift, its kept frcfti and flourishing, a* Effcft, 3 • 1* fading of his and his Churches enemies. Many Scepters have been fmiting and warring with the Church, but Chrifts Scepter hath broken all thofe Scepters. It was this Chrift, the power of God, as King of his Church,that drowned Pharaoh, that ruined the King of Ayjria, that overthrew Herod that devouring Wolf ^ it was he that brought down the Heathen Emperours $ it is he that doth fttll rule in the midftof his enemies, that fits At Gods right hand, making all his foes his footftool, as the Pfaimift propheiies, Pfalm 110. 1,2. This ftone cut out of the Mountain witktmt hands doth break in pieces, the Gold, and the Silver, theBrafle, and the Iron, that they become like the chaff of the Summer-tbrefh-ing-floor: they are carried away with the wind, and thisftonc becomes a great Mountain and f Is theearth,Danz. 35. Never yet did ar.y Scpter da(h againft Chrifts, but it dafhed it felf in pieces. He hath conquered many Nations, but never was any Nation yet able to conquer or fubjugate his Kingdom., Some parts of his Kingdom have been for a time under captivity to worldly powers, but ne hath alwaies turned again their captivity, and broken their oppreffors 5 he hath taken off their yokes, and judged them that laid them on their necks. TheUfes follow. . I. For Confolation to the godly, in fixrefpe&s. Co fit! l ' d^ainft t he fower of all your enemies. And that whether they

ro the be bodily or spiritual enemies, as the Apoftle diftinguifheth,£pk godly. 612. The people of God meet with both : And thi$ point is a 1 comfort g roun d of incomparable comfort againft both, againft c- u Againft jour bodily Entmits. Though men of power fet CO Bo- themfelves againft you, yet be not <iifcouraged •, there is more dily. power in one Chrift , then is in all creatures. Jhint Am*ts,

faith

faith David t fpeakingof Chrifl, arefiarp in the heart ofthe Kings enemies, whereby the people fall under thee, Pfdm 45 5. The Ar rowcs of their enemies may be ftrong and fharp, but Chrifts Ar-rowes are (harper and ftrofiger than their Arrowes. When you fee no humane power for your help, yertruftin him, who is the power of God, and that becaufe, The Brength ofChrifi is alwaies preftnt. He is alwaies neerarhome ; though we do not fee him, yet in his Divine eifence he is prefent with us. Though he feem fometimes to be out ofWight, vet he is never out of our

call.

The power of Chrifl is engage A for you. 'Tis made over to every Saint, with as much firmnefle as the wifdom oi God can make it; the truth of Chrift hath engaged his power tor us.

The poVver of Chrift is a power that never was , that never will be conquered. The ftrengcb of all the Enemies of Gods people, is a crackt, impaired ftrengtb, butthe ftrength of Chrift is a vigorous ftrengch. Do but look upon all the defolations that Chrift hath made, do but look upon the promifeshehath made, and you cannot link becaufe of any'attempts. See that exulting challenge of the Church .upon ths very ground, lfa.8. 9,10. "Tisintne Original, for Immanuel. The power of Immanuel, if it were ftudied and believed, might make us laugh at the combined ftrengths of all the enemies of Immanuel , be they never fo ftrong.

And then alfo,

2. Again ft your fpiritual .enemies. Here is Comfort againft ^2.) Spi-them. ritual.

( 1. ) Satan, that is an adverfary to every Saint-, when we look upon him our hearts tremble,our Spirits are infeebled:Thefe black Legions come upon us with open mouth 5 how fhall we be defended? why, Chrift thepowerofGod. Greater is he that is in thee, xhan, he that is in the Worlds I John 4. 4. He that is born ef God, keefeth himfelf, and that wicked one toticheth him not. He may touch him with a touch of temptation, (hall not touch him withatouchofdeRru&ion, ifohn$.i8. Chrift the powerof God is ftronger than the ftrong man armed, Luke 11. 21. He hath bruifedhis head already, according as was promifed, Gen. 3.15. A.nd he will jhortly tread him under the Feet of every Believer, Romans 16. 20. All the powers of darkneffe are inconsiderable to the Soul that hath ftudied this Text. Chrift the power ofGod.

Ffff » 2. Or-

$2$ Chrift the power of Cod;

(2 ) Corruptions. 'lis the condition of Gods people, that they are overborn by thefe« they End Pride, Covetoufnefle, (elf-love, working powerfully in them. Never had any fuch earthly hearts as we, &c. Thefe-are their complaints: They Faft, they Pray, they Watch, they Fight,and ye* thefe headftrong lufts will not bow : they come to Minifters r Where (hall we have ftrengrjh to bring thefe into fubje&ion? Chrifl: the power ofGod both can and will do it. Confider

I. What his power hath done againft thefe already. He hath taken the Crown from off their head • he hath unking'd thtm already ; they have a vexing power, but they have not a Lawgiving power • he that hath removed the one will remove the other alfo •, e-fpecially becaufe, . 2. He hath promt fid to do it : See that graciois word, Rom. 6.14. Your ftrongeft corruptions are in a deep Gonfumption, and they (hall confume ftill, till they give up the Ghoft. All powers muft yield ta the power of Chriit, the power of Devils, the power of fins, the power of men. I have fftorn, faith God, that every Kneefball bow to me^$.EJaj 23.The Apoftle gives us a full Comment of that, applying it to Chrift , Phil. 2. 10. Some voluntarily, others by compulsion, all muft bow •, lay thefe promifes and this power of Chrift by the adings of faith upon the necks of your ftrongeft lufts. There is a kind of fpirituai execration whereby God would have his people by faith to curfe their fpirituai enemies. Curfe them by faith in Chrifts name, and they will wither. Tis not only lawful but commendable to curfe thefe enemies. As faft as they ftruggle in your hearts , fight againft them by faith, in the power of this Text, Chrift the power of God^ the poVver of God is ftronger than either the power of Devils or the power of (ins This is the firft branch of comfort. r * 2. Againft the prefent weakpeffe of their graces. TheChildren

againfl °^ God are often caft downupon the confederation ©f the weak-weak«e(Te nefTe of their graces. Faith, which isasthe main Maftofthe ef graces, foul, islanguifhing, love to God cold , Zeal lsdifedged. This makes his heart very fad. He goes to Ordinances but can get no warmth,

~'_This Text now ^ Chrift the power of God, is very comfortable to Chriftians that are in this cafe. Chrift can increa^fe the fruits of their righteoufnefTe, he is ftrong though grace be weak. See Z Cor. 9, xo. it TFtu/r) 7rdmTt mtv aW^;^ The Lord Jefus

hath

featha reftoring power, Pfalmz^ 3. Which Pfalm relates to Chrift the great Ihepherd, he reftoreth mjfouL That power that planted grace can preferve it under all its weaknelfe •, hisftrength *gg ts made perfect in weaknefje^ fo he tells the Apoftle, 2 Cor 12 9. Thy weak Graces are united to the root, and this root is the pore tr of God. Jefus Chrift hath undertaken to preferve tby graces as well as no plant thy graces. All the fruits of Right eo/tfnejfe are bj j

Jefm Chrift, Phil. 1.11. He can make them fiourifli when they feem to languifh, yea he will for his own glory -, fhouid one grace dye, the root it felf would be reproached. And then its comfortable.

3. Againft the weakneffeof Ordinances-, When the Believer c -^ confiders what great matters are to be done by Prayer,Preaching, a ga ; n ft Sacraments, &c. He is at a lols in himfelf to think how its pofli- weaknefc ble, fuch weak things fhouid reach fuch effects. Clay and fpittle of OrdU to open blind eyes. The fprinkling of the water of Jordan to heal a n * ncc># -Leprous foul ? The founding of Rams homes to batter down fuch high walls as Jericho hath ? How can this be ? why Chrift the power of God. All the power of Chrift is in the Ordinances to make them efficacious. See how the Apoftlefpeakstothis purpofe, 2 Cor. 20.4. The power of Chrift can make a weak ftaft keep the crazi-eft body from falling. The power of God can make courfe pulfe feed man better than the moft delicate dainties, Van. 1.15. When you look on the weaknefs of Ordinances, look on the power of Chrift in them,

4. Again[l the violence of temptations. The Devil makes fearful 4.Comfort onfecsupon the children of God,he comes upon them as a mighty againft Vi-Gyant, threatning to break all their bones • How fhall I be able to ?! cnce °V ftand, faith the foul,in fuch a day ? remember this Text, Chrift the Tcm P tau * power of God. The Apoftle Paul was upheld by this power in the dayofSatarsaflaultingof him,2 Cor. i2.o.He that enabled him to ftand, can enable thee alfo to ftand. See what the Apoftle faith of Chrift after he had found it by his own experience,£fr£.2.i8 He is Me tofuccoar them that are tempted. And befides this,Chrift doth continually make interceffion for thefe,Z,#% 22.32.There's more ground of confidence from the power of Chrift, than there can 5. Comfort be of diffidence from the power of the Devil. againft

.5. Againft the want offtrength inthemftlves, either for doing % iM °J" veor^ or for fuffering wor^Thc doing work of Chriftianity is very i™& ( £ great. To mortify fin, to believe, to repent, to deny aMansf cr-

Ffff 2 felf,

felf, and to walk againftthe dream of the times, &c Allthefeare great works. The fuffering work for Chrtftianity is very great.-Many deep waters are. to be waded over. Many reproached to be

undergone ^ Many great burchens to be born, when the

believer comiders his own weaknefle, he is at a lofle,doth not well know where he (hall have ftrengch to do thefe ducies, to bear thefe burchens. This Text relieves us againit fuch fears. Chrijb the power of God -, he can give thee power, bo:h to do his wiH, and to 1 after whatever thou mayeft meec wichall for the doing of his -Will •, Hence it is, chat the Apoftle fpeaks fo encouragingly, PhiL\ 12,13. Chrift can ftrengthen thy (boulders, he can gird thy Loynes, he can make thy trembling hearc confident ^ when thoa art weak in thy felf, thou arcftrongin him. 'Tis tor his Honour co give his people power, both to obey his commands,and to bear his CroiTe. <5.Comfort 5^ Us a ground of Comfort under all their fpiritud falls. The falls' 1 Children of God are heedlefle, they do not walk fo carefully as they (hould, and therefore they fometimes [tumble and fall. 1 he fenie of their own inability to help themfelves up., doth make them afraid they (hall never rife. This is a comfortable Texta-gainft fuch fears- Chrift the power 0/GW.Though thou canft not lift up thy felf, yet he can 5 He hath made many promifes in his word, raife up them that are fallen, Pfa/m 146. 8. And he hath lifted up many that have fallen as low, and layen as long as thou haft, he railed Peter , when he was fallen very foully ; he raifed up his own dea&body, and he will raife up our dead bodies when they are confumed to dull -, he that can do this, can lift us up in all o-ther falls. This is the rirft life.

2. Its for t err our to all the profe^ed enemies of ChriFl-, Many fvfeof are enemies to the pefon of Chrift • many to his truths, many

rerr J\ U t0 ms government this is a dreadful Text to all fuch.

Chrift u the power of God. Though you think your fetves n$v v '£ fo ftrong, never fo deeply rooted, he hah power e-nough to bring you down, he can wither up your ftrength, he . can dry up your armes, he enfeebks your Loynes y never did any rife up againft him and profper. 'Tis folly andmadneffe , it will be deitruaion and damnation to (land it out agamf; lum, who hath all the power of God inhim. The Prophet- fair h of Chrift, that with the very bnai h of his mouth he fball (I j tlx -wicked^ Lfay 1 1.4. When he did but fpeakto thofe that came to apprehend

him,

fetm, tbey fell to the ground, John 18. 6. Chrifl the power of GW,- hatlvpower enough in his Lips to devour in a fflomecit, the ftrongeft of his enemies.

3. tor Exhortation' to-all. It commends fac Leflbns to

us.

1. Vutyour trufi in him. Te believe in God, believe alfo in me,

John 14.2. Believe in him for the fulfilling of all he hath under- 1. Leftbft, taken, of all the promifes he hath made ^ whatever he hath undertaken to do, he hath power to do it, whatever he hath pro-mrfed, he is able to bring to paffe. Not to believe in him with ail the confidenceof the heart,is a fecret denial of him to be the power of God.

2. Cafl all your care and burthens upon him •, Rely upon him in 2. Leflba. all Cafes, and in all concernments. The Church is defcribed by

her leaning upon her Beloved, Cant. 8.5. It notes familiarity, and it notes afluranee. Lay all your weight on him, he can bear you up, and he can bear all your burthens.

3. Go to him when you want power*, When you find your own 3. LeiTsa* ftrength decayed, go to Chrift •, he can give power to the faint, and

to thsm that have no might he can increafe flrength^Efa. 40.29. He can give thee power to breakthy heart, that is hard, to enliven t hy graces that are dead- his power is a communicative power.

4. Take heed of contending with him • better fet all the world a* 4* Leffon* gainft you than Jefus Chrift.

5» Bide jour felves with him in all troubles -, He hath 5. Leflbiu> Chambers enough to hide you, and power enough to defend you.

Chriji

ChriJlthefFifdomofGod.

i Cor. 1.24*

I come to thefecond title given toChrifi, The Wifdom X rt$4?' of God. This Ijhatllaj down in this Profofition.

THat feftts Chrifi is the Wifdom of God. This Propofition, as the former, hath a double reference. It relate* either t© Dodrinc. the Perfon of Chrift, or to theDo&rine ofChrift : that Do&rine offalvation by Chrift crucified •, this way of faving the Eled by Chrift crucified, the Apoftle calls here by a Metonymie ,the Wifdom cfGod, that is to fay, that glorious Method by which God mani-fefteth to the world his deep and unfearchable Wifdom-,1 (hail firft handle it, as it relates to the perfon of Chrift. Dset U J • f e I m Chrifl is the Wifdom of God in refpefl of his divine perfon: The * He is fo called, Lnke 11.49. compared with Matth. 23.34. iaith words ra- Lukfi Therefore alfof aid the Wifdom ofGod^ I mil fend them Fro* ken in re- ^ ets an £ j*p 0 flles. Matthew refers this to Chrift, faying in the ff rcncc t0 perfon of Chrift ^ I fend unto you Prophets And wife men • he that of Chfift? 1 fent to the Jewesthofe Prophets & wile Men was Chrift the great Prophet of the Church, the eternal Wifdom of Sod ^ Chrift is often called Wifdom in the Scripture •, See /V01/.8.1. Doth not mf-domcry^andunderftandingfut forth her voice ? and Virfe 12. Its fpoken in the firft perfon. / Wifdom dwell with Prudence , fo Cap. y. 1. Where the Holy Ghoft fpeaks of Chrift under the name of Wifdom, inviting ignorant (inners to addrefle themfalves to him forlnftrudionand Counfel, Wifdom hath budded hcrhoufe, She hath killed her Beafts, fie hath fent forth her Maidens , Jhe cryeth upon the highefl places of the City : who fo is fimple > let him turn in hither, &c.

I (hall in the handling of this point (hew you,

1. In what refpe&s Chrift is called the Wifdom of God.

2. What improvement we may make of this Title of Chrift.

I. Chrift

I. Chrift is called the Wifdom of God, in two refpe&s. 1. As he hath all the Wifdom ofthe Godhead in Him. The Apo- J -}*£ hAt poftlefpeaking of the perfon of Chrift, faith, thatinhimdnelletb chriftis all the fulnepoj,"the Godhead-bodily, Col.2. 9. that is fubftanrially : ca n e d the Now asother fulnefleof the Godhead dwells in Chrift, fo is there w>fdom in himfuinefle of Wifdom, which is one glorious perfection of the of God. Godhead. In h'm are hid all the Treafures of Wifdom and Know ledge, as the fame Apoftle faith, C0/.2.3. The Humane Nature hath ail fulnefle of infufed and created Wifom < The Divine Nature hath an abfoiute Omnifcience. The Apoftle attributes Omnifcience to the Son as well as to the Father and Holy Ghoft, H^.4.13. Chriftas GodisofthatinfmiteWifdom,thatheknow$ both his own Deity, and all other things-.

1. He knowes things that are pafi, things that are frefent , and things that are to come -, therefore the Apoftle calls him a *>, 0 Sh*hww>°*iRev.i&' unto him, inrefpe&of his Divine Nature, nothing is propet ly pail:, or to come, but all things are prefent.

2. He kfiowes things that are moflfecret •, the very thoughts and imaginations of the heart are open before him. See John 2.2$. he formed Alan, and therefore muft needs know what is in Man.

3. He knowes, as GW> things which in regard of their fecond can -fes are mofi contingent. A Sparrow doth not fall to the ground , without his wife ordering Providence, Luke 12.6.

4. He as God, knowes thofe things Which are not 9 nor everfhall U\ The Apoftle faith, Kow.4. *7\ That God calletb things that are not as if they were ; 'Tis as true of the Son as of the Father, in refpedt of his Godhead. He knowes all things by his Eflence, and therefore knowes all things that are poffible, though they (hail never actually come to pafs. The Eflenceandiimilitudeof Godis the ftmilitude of all thofe things which may be if God will: An architect hath the Idea of an houfe, which he will never build. And hence is that of our Saviour, Matth.i 1.21,23. If the mighty -works Vehich are done in thee, had been done in Tyre and Sidon, they would have repentedlongago. Our Saviour as God knew thofe things which nver actually did cometo pais.

5. He as God, knowes the reafons of things, as well as the things fhemfelves. We know things in the* 5 ", which we do not know in the Mt<, or caufes of them : but Chrift as God, is of that infinite Wifdom, th& he knowes the caufes of thing?, as well as the things themfelves.

Foe

Tor this knowledge that is in Chrift, as God, is that which the Schools call Scicntiam fimplicis vifionis •, that fimple pure intelli-gence,whereby things are known in their firffc principles by a pure intuition, whereby he doth by one eternal immutable Ad of his understanding know all things, and all their caufes, without rea-foning, difcourfe, or fucceilion. This is the firft. Without this Wifdom and Knowledge, Chrift could not be God.

2.Refpel~l 2 - Ashe is the revealer of Gods Wifdom to the World. The Lord Jefus is that Prophet, by whom God hath made known to the Church, both himielf and his whole will, as far as is neceflary.for their falvation.This is that which theEvangelift afTerts,^o/?» 1.18. God dwells in that Light -which is inacceffible: He cannot be known fufficiently andfavingly, but by Jefus Chrift, and therefore the Apoftle calls him the exprefs image of his Fathers perfon, and the bright neffe of his glory , H^.1.3. All the faving and comfortable difcovenes which God makes of himfelf are in the face of Jefus Chrift. See 2 CV.4.4,6. Jefus Chrift is called 0 *$>#, John 1.1. And the Word of God, Rev.ic. 13. Asfpeech isCharatler & index mentis , the Character and Interpreter of the mind • fo is Chrift the expounder and revealer of his Fathers will He is interface's Tatris y the Fathers interpreter , who dcth pubi (handexpound his will to his Church. He that is the fubftanrial and eternal Word of God, is the revealer and expounder of the written Word. All the Revelations of his will, which God hath made to the Church, he hath made by Jefus Chrift.' By him die God rcvcsl h ; sCoun-fels to the Prophets through the Spirit, the Spirit of C.hriitwas in their Miniftery, 1 Pct.i. 11. And by Chrift did God reveal his will in the New Teftament to the Apoftles, after he had firft pub-lifneditinh'sown perfon, Heb.i.2* So that the whole Counfel

2. what of Goes Wifdom is pubiifhed by Chrift. Heisrhat Golden Key

improve- ^-hicevhath u^lcc.u thebreaftof God, andmr.de publication of

bTmidc^ W wlic CPH(y c I s f° * ar as the Knowledge of them concemes the

of this g 00 ^ of the Eleft. n his is the fecond refpect.

Tide. II. The improvement of this Title. Thisisdivers.

1. For In- 1. Icferves for the Information of our Judgement, and that in

lTe(Ton n ' fethin ^

I. That fefw Chrijl is a perfon v:rj ft to be the Head and Ccun-

fcllcr of the Church. Both thefe Titles are given to him in Scripture. The Prophet calls him our Ccunftilcr, Efay 96. And the Apoftle calls him the Head of the Church, Ephcf.i. latter end. The

funefle

thrift thWifdom of Cod. %%%

fitneffe of Chrift for thefe fervices and imployments appears from

this Text, which calls him, The Wifdom of God. The Church

could never have m ade choice of Head or of Counfellor fo wife

as Chrift is. The Wifdom of Chrift is a rare Wifdom, far exceed- ch . r Jf*' s

ing the Wifdom of any meer creature, as will appear by thefe five ^eJs The

properties. wifdom of

i It is a full and comyleat Wifdom •, He is perfect in Wifdom an Y meer and Knowledge. Its perfect in refpeA of degrees, his Wifdom %™£ m extends to all things, to all times, to alloccafions whatfoever. No pert i CS# " mortal man is wife at all times. No man fo wife but hath fome i.Fropertj grains of folly •, The oyntment of our Wifdom hath a dead fly of folly in it, which doth putrifie and corrupt it, Ecclefio.j. A-^;7<?/?W himfelf is, as his name figniiies, Cofen german to a fool. Nullum magnum ingenium fine aliqua mixtura dementia , is a true faying^ but the Wifdom of Chrift is void of all fuch mixture. * Y otem

2. The Wifdom of fefus Chrifi is from himfelf. The Wifdom ' * * of the Humane Nature, is an infufed created Wifdom • the Divine Nature infufed Wifdom into the Humane, but the Wifdom of the Divine Nature is from itfelf.Mans Wifdom is from another, butChriftsisfrom himfelf, He is f*>r$copo$ , and «Wo-o?o5 9 As he is only wife, fo he is felf-wife. Every Man is brutifh by his own Knowledge, but Chrift i9 wife, infinitely wife, by a Wifdom which dwels in himfelf.

3 .The Wifdom of Chrifi is an infallible Wifdom: Our Wifdom is fallible and fubjed to miftake, & therefore upon fecond thoughts *• Pr 'P ert J we retrad what we have advifed upon, and confulted, and concluded ^ but the Wifdom of Chrifi is not lyable to any miftakes, He can neither deceive nor be deceived.

4. The Wifdom of Chrifi is not liable to any decay or diminution ^

Chrift in regard of his Humane Nature, is faid, to increafe in 4. Property Wifdom ana Knowledge, Luke 2. 52. But in regard of the Divine Nature, his Wifdom is infinite, without either increafing or de-creafing •, jlans Wifdom is a decaying Wifdom • he forgets in a little time what he did before know ^ a long ficknefs, a (harp dif-eafe,old age turnes the Wifdom of Men into folly ,but the wifdom of Chrift cannot periih, it cannot decay.

5. Chrifi can communicate his Vfifdom. Men that are wife, can $. Property not convey their Wifdom with theip Lands Solomon left Rehoboam his Kingdoms , but he could not leave him his

Gggg Wifdom.

wifdom. Many a prudent Father begets a foohfli Son. Philofo* phers do not beget Philofophers •, but Chrift can make others wife: See Prov. 1.20,21,22,23. As he gives flrength to the weak, fohe gives Knowledge to the foolifti. All thefe together prove, that he is fitto be the Churches Counfellor, and the Churches Head. 2. That fefus Chriflis very fittobe a Lawgiver, and Leader 2; IxfiofL.and Commander to his people. God hath made Chrift all thefe to his Church. See Efay 554. Behold I have given thee for a Leader and Commander to the people God hath made Chrift both a Lawgiver and a Commander over the Church. How fit he is for this work, this Text (hewes, which tells us that he hath the Wifdom of God in him Thofe that make Rules for others to walk by, had need be Men of Wifdom, as well as Men of Piety* *Tis a trouble to the Spirit of an ingenious Man to be under the command of a fool. To follow blind guides, to be regulated by fottiih Rulers, is very irkfora • Now Jefus Chrift having all the Wifdom of the Godhead in him, is accomplifht for this work. Pharaoh thought none in his Realm fo fit as fofeph to be fet in Authority, becaufe he was a Man of fuch deep VVifdom, Gen. 41.38,3 9,40. All the Wisdom fofeph had, was but a little drop out of this infinite Ocean.All the people of Egypt were willing to be at fofephs eom-mand.How worthy is Chriit to enaft Lawes for the ordering of the Church ? he knowes what is good and what is evil , he knowes what is convenient, and what.inconvenient, He forefees all cir-cumftances, and therefore fit to fit at the helm. Of all Men thofe $hat rule over others fhouldbe wife Men. Rex cjuivu Briareus y Rexqr.ivts Argiu. A King fhould have 100. hands, and ioo* eyes, when you find your hearts to kick againft the Authority of Chrift, this will be a good help to make them plyable ^ you cannot . chufr, you cannot defire a wifer Ruler than he is.

3. That it is imfcjfblefor any perfon to conceal any of his fins from - , rr r the eye cf Chri jl.Such Atheiim is in the hearts of Men,that they arc *apt to think apoffibility to cover their fins that Cl^rift fhall not know of :liem. This is in etfe& to deny him to be the Wifdom of God. if he be the Wifdom of God, he cannotbut know the mod fecrer paffages of Mens hearts and lives, bee Htb. 4.13. OTr^^wAio-^wflt, Jhe Mecaphor is taken from Anatomifts,who by di^vding iind out every Veh;, rr d every Artery. Whence knotv-efi -rjoume \ faith Nathaniel 10 Chrift, John 1.48. Before Philip called thte y iauh Chrift,*?/^* then waft andtrjhe figtrte Ifaw thtt y

He

He fees all oar goings, and all our workings, & all our wandrings. The Difciples fometimes had private conferences amongft them-felves, which were not very good , but Chrift knew them all. See Marks 9- 3 3 > 34>3 S» Jefus Chrift without any Monitor, was. able to tell them every word they had fpoken. Go call thy Husband, faith Chrift to the Woman of Samaria. 1 have no Hus* band, faith (he. Thou fate ft well, faith our Saviour, for thou hafi had five Husbands? and he whoynthou now hafi is not thy Husband, ^.4.17,18.If any perfon live in fecret uncleaneffejin fecret theft, or in any other hidden wickedneife, he cannot conceal it from the Knowledge of Chrift, his Wifdom doth inable him to know both what men have done, and what they will do,

4. That it is a very ftngular priviledge to have communion with Chrift. Tis an unfpeakable happinefs to be in his fight. 'Tis fo 4. Leffon/ in many refpeds, in this refped amongft others, becaufe all the Wifdom of God is in him. The prefence of Wifdom is very de-firable to thofe that love Wifdom •, Every Manhkh Solomon,

fhall kjfs his lips that giveth a right anfwer, Prov.24.26. Diogenes his Cell is better than Nabals Parlour the one is full of Wifdom, the other abounds with folly. I remember what the Q^een of Sheba faith, concerning Solomons fervants, 1 Reg.io S.Happy are thy Men, blejfed are thy fervants that ft and before theeto.hear of thy Wifdom ; A greater than Solomon is here. He was but a meer chiid,a very brainlefs Ideot to Jefus Chrift-He can read fuch Lectures of Wifdom to his Servants, as to make thm wife untofal-vation,vj\\ic\\,Solomon,vj\$\ all his Wifdom could not.do. Andchen,

5. Thofe that want the teachings of Chrift cannot be truly Wife. He is the only Wifdom of God • thofe that are not taught by him, cannot be made partakes of any found Wifdom 5 They may be 5. Lcflbni Worldly wife, but they cannot be wife to Salvation without his teaching >, Hence it is, that the Scripture doth fo ordinarily brand

the wicked with the name of folly. A wicked Man and a Fool are Synonymous expre(lions in the word of God,as a Godly Man,and a wife Man are. They can have no faving divine Wifdom in them, that are ftrangers to Jefus Chrift, the Wifdom of God. To come to Chrift , and to be inftruded by him, is to go in the way of Un-derftanding,Pref .o.6.He hath not yet taken one &4p in the way of true Wifdom, that is not matriculated into the School of Chrift.

6. Thofe that have acquaintance with Chrift, are likely to know , . ^ , mjtfavinglj of Gods Comfel. God reveals all his Wifdom by L a *

Gggg 2 his

his mouth. See Matth. 11.27. He that lyes in Chrift* bofom is like to know moft of the counfels of God. When our Saviour had told his Difciples that one of them ftiould betray him, Peter becknedto theDifciple that leaned in his bofom to ask him of whom he fpake, andheprefently gets Information, fohn 13. 24, 25^26. Jefus Chrift lyes in the bofom of the Father, if we ask him, He will inform us of every doubt. 2. Vfcof . 2. It ferves for the comforting of allthofewho haveafpecial ConfoUtim intereft in Jefus Chrift •, And that in five Cafes. toBelic- I# Againft their own folly and Ignorance. The Servants of Chrift ^Cafe naver,ee d of VVifdom in every thing they undertake. The work ^ ' of Chriftianity is a great work and a curious,it requires both hands and eyes to manage it aright. A Chriftian cannot pray,nor hear, nor refill temptations, nor bear any burthen, nor difcharge any duty in any relation well without VVifdom. Now if wife Agur complained of want of VVifdom,Fr^. 3 0.2,3. How may fuch iot-tifh fools as we are complain t This Text minifters much comfort in this cafe. Though our eyes be dim , yet the eyes of Chrift fee clearly.He is able to furnifli us with the Wifdom of God, for the discharge of every duty. See Jam. 1.5. He gives Wifdom to the fmple' y and to the young man Knowledge and Difcretion.. Its a comfort to a child, that though he want Wifdom, yet his Father hath e-nough to advifehim: If we had ftore of Wifdom, yet we ought not to lean to our own Wifdom, Fro, 3.5.Though we be blind, yet Jefus Chrift who is the great Tutor and Counfellotof the Church hath Wifdom enough to guide us. / am not eloquent, faith Mo-fes • faith God , / will be with thy month , Exod.A . 1 o, 12. The VVifdom of God can give VVifdom enough to the moft injudicious Chriftian to make him wife unto Salvation.

2. Againfi the Wifdom of all your enemies. The godly, though 2. Cafe* they have enemies that are mighty in power, fo they have enemies that are fubttllin VVifdom ^ Men of Counfel,and Policy, the Achitophcls of the world, the prime mined wits of the time {it in counfel to deftroy them, Pfalm 64.6. The inward thought of every one of them^ and the heart is deep* Here is comfort, Chrift our Counfeilor 1* the Wifdom of God ^ he can eafily ouerturn their counfel, fob 5-J2, 1 3. As God can weaken their right arm, fohc can put out their right eye^ he can cover the faces of the Judges of the earth • yea,c*f. 12.17* He leadcth Counfellors away fpoil-ed\ andmaketh the fudges fools. Thole that think themfelves able

by

L\

by their craft to over-reach all others,Chrift the Wifdom of God, can over-reach them, and can carry their counfels headlong. ' VVhen David heard that Achitophel was in the confpiracy with Abfolom, he addrefled himfelf to the Wifdom o/GW,that he would turn his counfel into folly , 2 Sam 15.31. and fo he did • the (iraple advice otHujhai was preferred before the Counfel of Achitophel, cap.17.14. fefju Chrift can enlnare the wife in their own VVifdom: he hath more power than the ftrongeft, and more Wifdom than the wifeft enemies of the Church, Luke 21. 15. And, •

3. Againfb all their ftraits. Sometimes the Servants of Chrift 3. Cafe. are.in lucn Mazes and Labyrinths of providence, that they do not know which way to efcape ^ all the VVifdom they have cannoto-pen a door of deliverance^ their Counfel and VVifdom is perifh-ed, that they know not what to refolve upon. In fuch cafes, remember that Chrift is the VVifdom of God: when Mans Wifdom is at a non vlus^ his VVifdom can fee a way of efcape : fee 2 Chr. 2012. Though fehofaphat knew not what to do, yet God knew well enough. Though Men be at their wits ends,yet Chrift is not, for his VVifdom hath no end. See 2 Pet. 2.9. The Lordknowe* when to deliver, and he knowes how to deliver, jefus Chrift can unriddle and refolve thofc doubts that a College of Angels cannot refolve.

4 Againft all the fecret and unknown defignes which are driven on 4. Cafe, againft them* The enemies of the Church fit in counfel under ground, they hammer out their defignes fo fecretly, that the Servants of God fee not the Arrow till it be upon the firing. See P/4/,64.5.Here is the Churches comfott,Chrift the Wifdom of God*

fees their moft fecret defign ^ he knowes the ad:ors,& the actings ^ hisVVifdom enables him to iecwhat they do in the darkeft Vault, and his power enables him to bring their own defigns upon their own heads.

5 .Its a ground of com fort in refpetl of the inward bent and frame of 5 ■ C*fi* the heart.Every child of God may complain with the A poftle, it <?w. j.i9,i2.Thegood IWonldJdo not-jhe evil I would not that 1 d?.Wo

child of God cao do fo well as he defires to do 5 the hearts of Gods people are fo clofe and fo deceitful, that they are not able to fay what frame their hearts are in. An Hypocrites outtide is better then his lnfide : a Believers infide far, better then his ou:fide. Here is Comfort, that Chrift the Wifdome of God, knowes

all

$38 thrift the Wifdom of G*&.

all the inward breathings, all the fecrec defires of yow fouls to be better, and to do better. This was Peters comfort, and therefore he appeals from himfelfto Chrift, feh. 21.15,16, 17. Thou knoweft all things^ thou knowefr that I love thee: your inward defires to love him, your inward defires to fear him, are un-derftood by him better than by your felves. 3 Vfe of 3. Its a ground of Terror to all the enemies of Chrift. He is the

terrour to Wifdom of God : this Title fhewes that he underftands all your the ene- &fobediences,all your confpirings againft him,and that he knowes Chrift. ^ow t0 bring down judgement upon you, 2 Yet.z 9. He ktiowes how to deftroy the wicked as well as how to fave the godly •, your power cannot preferve you from him, becaufe he is the power of God; your Wifdom cannot put a blind before his eyes, for he is wifdom of God, Efay 31. 1, 2* with cap. 10.11,12. All the names of Chrift are dreadful to fuch as are his enemies. AVfeof 4- Its'for Exhortation. It commends fundry practical Leflbns Exkortati- unt0 a M °f us ln reference to Jefus Chrift.

m to all. 1. Be willing to be ruled bj him. Take the advice and counfel 1. Duty, of Chrift in every bufineffe ^ 'tis the great priviledge of the children of God, that they fhall be direded by the counfel of Chrift in every thing, Pm/. 3.6. Anditistheir duty to ask his advice, and to fubmit to his counfel. This Text hath reafon and motive e» nough in it, Chrift the Wifdom o/GW.Notto ask his counfel,nor to follow his direftio is in effect to deny him to be the wifdom ofGodi Men are willing to be guided by iuch as are wifer than themfelves. Jefus Chrift is not only wifer than you, but wifer than all the Angels of God, faith Elihu to ?ob y cap. jj 6. 22. Who teac heth like him i There is none that can teach like Chrift , he teacheth uni-yerfally, he teacheth infallibly, he teacheth erTe&ually , and he teacheth powerfully,and he teacheth fpeedily ^ he can teach more in one hour thanal! the Angels of God can in many years. Tis the Churches comfort,they have fuch a wife Teacher/tis their duty in all things to make ufe of his teachings. ~Duti 2 ' ^ onOHr ^ m for his wifdom. Men are in reputation in the *' World for their Wifdom. A Mans Wifdom makes his fact to fhine^ Ecclef. 8.1. We are ready to adore wife Men ^ Jefus Chrift hath more Wifdom in him, than all the Sons of Men •, he is perfectly wife, and unchangeably wife, and univerfally wife. The An-cels which are called for thfir Wifdom Intelligences, received all their Wifdom from Chrift, and they attribute and afcribeWifdom

to

to him, jRfv.5.1 i,i2.If the wife Angels adore him for his Wifdom, how much more fhould we do him honour ?

3. Do not findfault with any ef his providential difpenfauons.yfe ~ are apt to call all die providences of Chrift towards his Creatures 3 ' ^ into qoeftion: we will be weighing his actings in our ballance,and

if chey be not as we would have them, we fall a quarrelling presently. Bunglers muft not controul Artifts-, wife Men will not endure to be called to account by Ideots that have no Under-ftanding; the raw Mariner mwft not dired the wife Pilot.Though we do not fee the reafon of the providences of Jefus Chrift,yet he fees the ceafonof all his agings. There is folid reafon in every thing he doth orfurfers to be done in the World. Though his yeajes are in the Sea, and his paths in the deep waters, yet they are ftill paths of Wifdom , the wifeft of Men fometimes overflioot themfelves, but Chrift cannot be guilty of fuch an errour. Could creatures in every a thing trace his works, his Wifdom would not be infinite Wifdom : let his Wifdom make us filent, when we are . not able to fathom his deep defigns, efpecially becaufe whatfoe-ver he now doth we (hall fee the reafon of it hereafter. There is wife reafon in thofe dark providences which we judge to be moft irrational, -Pfalm 972 -

4. Let it put all of us upon the getting of Wifdom. Naturally 4. Dutj. Man is ambitious of Wifdom , the Devil when he had a defign to infnare our firft Parents, baited his hook with thb bait, Te {haltbe M .

as Gods, knowinggood and evil, Gen.^.6. Wifdom is an excellent JJJSEvoo? thing, even natural Wifdom, it exceels Folly as far as light doth f or W jf„ darkneffe : efpecially fpirituai and heavenly Wifdom , lee what dom.. fob faith of it, cap 28.12,13.

r. The more Wifdom any Creature hath, the more like he is 1- Motive, to Chrift. 'Tis one of the richeft pearls in his C: own, that he is the Wifdom of God.

2. The more wife any is, the more will Chrift love him. a. Motived

3. Its a (hame to Religion, that thofe that pretend to it (hould *• Motive, not be exad in the Knowled^ 0^1

4. Ignorance is a damnable fin,affe&d Ignorance, H0/4.6. My * Motive * people are deftroyedfor want of Knowledge.

5. How many Exhortafrons are given in Scripture to labour for ** Mot * vc * Wifdom? See jPrw. 4.5,6,7.^ Frovm 2,3,4.'

6. Wifdom is promifed to theia that feek in good earneft af-5. Motive ter it. ■

7. We

. 7. We have need of Wifdom in every thing •, nothing can be

7. Motive. managed weU withouc W if dom .

8. Motive. **• The ftudy or Wifdom is the ftudy of Chrift, who is the eter-

* nal Wifdom of God. Go to Chrift this Wifdom ofGod i by prayer, and he will communicate his Wifdom to you.

. 9. Jefus Chrift hath made many wife unto falvation, that were

9. Motive. as bruti{h as any of us are

- 7w T# 5» Ltt tit learn to repofe our felves on Chrift without diftratlion. Depend upon his providence without" diftrufting. Its the great priviledge of believers, that they may caft their care on God, and Chrift. See 1 Pet.5.7. Care wiilfoon break our heads., and fink our hearts •, but Chrift can eafily take care for us • he is the Wifdom . of God, and becaufe he is fo, he is fit to take care; for this title (newes that he knowes what we need better than we our felves-and it fhewes that he knowes how to fupply all our needs^our care without him will be an heart-vexing care, but it will not be a want fupplying care , but his care will be fufficient without ours. * The care of Chrift calls for a care of duty and diligence from us, but it forbids the care of diftradion; his Wiidom knowes how to bring both ends together, though we do not. He knowes how to make every Ordinance to attain to its ends and how to make every creature to do that fervice for which it4s ordained. 6« Duty, 6. Delight to be in bis prefence, .The prefence of wife Men is very defirable,much good is to be gained by them; how defirable in this refped is the prefence of Jefus Chrift? All his words have depth of Wifdom in them : a foul may learn more Wifdom from Chrift in one hour than he can from all the wife Philofophers to ecernity. The ftudying of Chrift is the way to true Wifdom. If Solomon were on earth, what flocking would there be to fee his face, tohearhirafpeak? how happy would he account himfelf that might be of his Bedchamber to hear his wifdom ? He that is in Chrifts prefence,is in the prefence of a wifer than Solomon was ^ he can make others wife, which Solomon could not do. 7 DutV 7' Take heed heed of difparaging any holy inftimtion, or appoint-mint of Chrift, Its very natural to Men that go upon principles of carnal Reafon , to undervalue the Inftitutions of Chrift , as ridiculous things. Ye know what Naaman.fath to the Prophet when he fends him toT^/£i« Jordan, 2 Reg. 5. u^ 12. He thought the Prophet ridiculous to lay fuch a command npon him. We are apt to judge fo of Preaching, of Sacraments, and other Ordinances

ces of Chrift. This is a great difparagement to Chrift , the Wifdom of God, he that makes afe of thofe inftitutions which are appointed by Chrift the Wifdom of God, (hall find that Chrift will be in them to his Sotil, the power of God. See 2 Cor 10.4. Foolifh Man cannot invent inftitutions fo good as thofe that are appointed by the eternal Wifdom of God.

8. Lean not to jour ownWifdom, Prov. 3.5. He that walks by fi -his own VViidora rejefts Chrift, and (hall furely fall. See 1 Cor. °' um ^ 1.30 If thourefufe to make Chrift thy Wifdom, he willrefufe to be thy Juftification, thy Sandifkation, thy Redemption,

i Gor. 1.24* Chrijl the Wifdom of God. vecemb. 1*

ICome now to the words as they refer to the Doctrine of . „ Salvation by Chrift crucified. This affords us this Medi-jPJ^j"*'

tation. words w-

That the Doclrine of the Salvation of Man by Chrift crucified ken in re> is the Wifdom of God •, The infinite Wifdom of God is manifefted ference to by this way of Salvation , and that Dodrine which doth discover ^ c . Do \ this Salvation to the world, is here called the Wifdom of God. MsSvitlon it is a Doctrine of rich and glorious grace, fo it is a Dodrine of by chrift deep Wifdom.This Title is frequently given to it: See 1 Cor. 2.7. crucified. There its called, the Wifdom of God in a my fiery, hidden Wifdom^ and Row. 16.25. The Apoftle call this Dodrine the Revelation of a myfterj.There are are a world of myfteries in this Doctrine of the Crofs •, elfewhere its called, the manifold Wifdom of God, Ephef 3.10. votomtitot to^U. There are innumerable ads of V Vildom in this way of Salvation.

1. That if is a Dodrine of Wifdom, this will appear three p roo f 8 wayes. that it i$ a

I. Its a Doclrine of Wifdom in the account of God. Dodrine

I. His very ordaining of it, Jbewcs it to be Wifdom in his efteem, °fWifdorn 1 0*2*7. The wife God cannot but ad in Wifdom-, the pfalm- uvtMm ift faith of the works of Creation, that they are all done in Wifdom ,

Hhhh Pfalm

Pfaint 104.24. This work of faving Man by Chrift hath more Wifdom in it, than the work of Creation. As his ordaining of it, fo

2. Bis fromulglng of it to the world r fhevpes that he judges it to be full of Wifdom, Rom. 16. 26,27. The wife God would never have ufed fo much care to have made this Doctrine known to the world, if he had not thought it to be full of Wifdom ^ Men are willing to conceal from others, that which appears to be folly ; Gods caking care, that this Dodrine (hould be fir ft committed to writing, and afterward appointing a conftant miniftery to make it known to men, is a fufficient demond; rati on,that in his thoughts its a plot of Wifdom. Proof. ' II. Its a Doclrine of Wifdom in the account of holy men. All that are fpiritually enlightned adore it as a wife Dodrine. Thats accounted a way of Wifdom, which all that ever have been wife have bene themfelves to theftudy of, all the Godly in all ^Ages, who have been truly wife, have ador'd this Dodrine,and account-ted ic their bell: Wifdom to attain to the Knowledge of it. See 1 Cor. 2.6 Who are thofe that are called perfed ? but fuch as are godly-wife; they think the Dodrine of the Crofs full of deep Wifdom. Sain'c Paul was a wife man, wife in regard of Humane Knowledge, brought up in Literature, at the feet of Gamaliel, Alls 12.1. He fpake with tongues more than all in the Church of Corinth, 1 Cor. 14.18. yet he was fo addided to the ftudy of this myftery, that he defired to know nothing elfe, 1 CV.2.2.Ask all that are inftrudedof God to be wife unto Salvation, and they will confcfle •, that no Wifdom comes neer this, John C. 4.5.^0 many wife Prophets, fo many wife Apoftles, infpired by the Spirit of God, would never have run fuch hazards to preach this Dodrine, if they had not feen Wifdom in it. So many wife Martyrs and Con-feflors would not have laid down their lives under the Heathen Emperors for the embracing of this Dodrine, if they had not accounted it the Wifdom of God. p r00 f III Its the Wifdom of God in the judgement of the Angels. The Angels are wife Creatures. See 2 Sam. 14.17. Angels are called, Principalities and powrs for their ftrength, and they are called In-. tell gen ces for their Wifdom * The Angels by their conilant beholding of of the beatifical viiion, the Face of God, mull needs be full of Wifdom, and then being by nature Spirits they cannot but be rich in Kno wledge.Now this Dodrine in their account is a Dodrine

&rine of Wifdom .They are to this day prying into it, i PetA.n. h< * *wiQun?<rip Jyyihot w^ax^a^ see Exod.37.9. The mercy-feat, a Type of our Saviour: to him the Angels look The holy and wife Angels, do and will do to eternity, with admiration bow themfelves all down to pry in to this Wifdom of God. Heb. 9.5. Thisistbefirfi. f™^.

2. What myfteries of Wifdom are contained in this Doctrine : comain'd There ;r: irnunerable myfteries in it. J" *k

J. Godajfumesthe Humane Nature, and Man is mad? partake I# Myftery er of the Divine Nature. What myfteries of Wifdom are here ? That God becomes Man and yet continues to be God? See fohtt 1.14. This the Apoftle calls a myftery, 1 7777*3.16. This myftery of the Incarnatipn of the Son of God, flefh and blood, nay no created Underftanding can fathom or comprehend.And then Man is made partaker of the Divine Nature, 2 Pet. i»4.What an inconceivable myftery is this, that Man that by fin made himfelf worfe than the beaft thatperifheth, fhould by grace be made partaker of the Divine Nature ! Here is Wifdom.

2. Mercy and fuftice are both fatisfled. Juftice is fatisfied 2.Myftery in that fatisfaftion is given, and Mercy is fatifiedin the free pardoning of the Sinner : See Tfalm 85.10,11. Nothing but infinite Wifdom knew how to reconcile thefe two Attributes, but

in this Do&rine of Chrift crucified, they are perfectly agreed ^ • Juftice and Mercy triumph together.

3. Salvation is a free gift and yet merited. The Apoftle calls it MA

a free-gift, Rom.6.23. and elfe where, a p ur chafe dpojfeftl on, Eph. * M ?" cr y 1.-14. Its a free gift, in refpect of the Receiver^ its a purchased inheritance, in refpect of the Redeemer-, what infinite Wifdom is here,that the inheritance fhould be fully bought,and yet freely bc-ftowed ? See Rom 4.4. Here are both.

4. That the Creditor fhould become his own pay-M'after , The 4-Myftery. Lord his own Servant. This is another myftery in this way of Salvation. Man had by fin made himfelf a Debtor to God, God the Creditor, doth in the fatisfaction of his Son, difcharge the Debt. God hath his whole Debt from Man, and yet becomes his own pay-Mafter. Man payes nothing, and yet God receives all* God abates all to the finncr, and yet the finner payes God in his iurety the uttermoft farthing • the fame Chrift is both Creditor and Debtor, Gal.y 3.

Hhhh 2 5. Life

Mvft rv $• £tf e * brought out of death. This is another piece of Wif-

5-rayitcry dom Heaven is brought out of Hell > He*. 2.14,15. Heb. ?.

15. The torments of Hell are endured, and by the enduring of

thofe torments Heaven is purchafed. The ftnner is thrown into

Hell, and yet received into Heaven. And

6. Man is made righteous by the righteoufnejfe of another. See rf.Myftery 2 Cor. 5.2 r. This is a paradox to reafon, that one Man (hould be fed by anothers meat, warmed byanotheis Garments, enriched by anothers Wealth. And yet this Do&rine maintains this paradox, unrighteous Man becomes righteous, by denying his own righteoufnefs, and doling with an others ^ fer.i 3.6. 7.Myftery 7. The wounds of one are healed by the wounding of another. The Prophec mentions this myftery, Efay 53.5. The fmitings of the head are the cure of the body 9 all the healings-are from Chrifts woundings.

This is the fecond.

The Ufes are thefe.

1 Vfe *f

Jnformati. L For Information.

1. f nfercrii I. The glory of the Chrifiian Religion.

i.Infercn. 2* Tt6 mercy that we have this Dottrine amongfi us. That this infinite Wifdom of God (hould be published to us, and not to o-thers, the greateft part of the World are meer Grangers to it to this day • that we have the Doftrine of the Law is a great mercy, * much more that we have this of the Gofpel, which is the great and laft difcovery in this kind of the Wifdom of God.

3-Infcrcn. 3. The glory of the Gofpel MiniftcrySze zCor. 3. 6,7 > 8,Q,f>f. They do by an office which God hath called them unco,hold iorth to the world, this glorious plot of Salvation by Chritt crucified, Jkglory which the Angejsof Heaven do not obtain.

4.1nfercn. 4. That it mufi needs be folly, to rejtel or defpife this Dottrine. Who do re'ed ic ? This Do&nne is rejected by che Jewcs •, they do to this day blafpheme it, deride , feoff at Chrifhans for their crucihed Saviour.The Turks they mock at ic as a foclifh Do&rine^ they prefer the Doctrine of Mahom< t to this of Chnlt crucihed. The Pagans are without it, and will not receive it. 1 he Papifts they deltroy it by mingling their Do&rine of merits ■ ith it. In a word> all thatdo not by a lively Faith cloie with it, do delpife it;

all

all unbeleeving Proteftants defpife it. This is the higheft folly. This is to put the fool upon chat infinite Wifdom that appointed thiswayoffalvation. SeeiCV.1.18.

5 .They that have not this Doclrine can never be. Vpife unto Salva- 5,iaf crcn; toon. All the Wifdom of God in the Creation cannot make men wife for Heaven without this Wifdom of God in the Gofpel. See 1 Or. 1.21. enough in it for refined Wits.

11. For Exhortation.

1. Study this Doctrine more and more, Col. 3.16. Exhinlti

2. Be contented with that which this Doctrine holds out, as l j) Ht y fufficient to make you wife to Salvation. See 1 CV.2,2.You need 2 [ jy u iy % add nothing to it, fohn 17.3.

3. Clofe with this Doctrine ^ rely on Chrift crucified, with all 3 Duty-. your affiance. The Jewes blafpheme, &c. yet be not beaten off

from your hold. Though men fcorn Justification by anothers righteoufneffe. See Rom. 1.16.Here's enough to anfwer all doubts, all temptations.

4. Teach jour Children this Doctrine, it will make them • n wife. ^ H J*

5. Pray for the propagation of this Doctrine ; that the Jewes, Turks, Pagans, may embrace it. See Pfalm 67.2. * l>ut}*

6. Take heed ot Apoftatizing from this Doctrine>to Jewes,Pa- 6 Duty. pifts, Socinians.

7. Be able to defend this Doctrine. 7 Duty.

Chrifi the true bra%en Serpent. John 3.14.

And as Mofes liftedup the Serpent^ &c.

Jama, 21.

IN this Chapter from Verfe 1. to 22. we have our Saviours dif- *6$4« courfe with Nicodemus^ who this Nicodemm was,appears from that description which is made of him, Verfe 1 . He was a Pharilee, he was a Teacher of that Sect of the Phariiees, and he was one of the chief Rulers of the ferns : fee cap.y. 50. The occafion of .his comming to Chrift was to be instructed by him abouc the way of

Salvation 5

H$ Chrift the true brazen Serpent.

Salvation ► Being convinced by the miracles he had feen, that

Chrift muft be more then an ordinary perfon, he comes to him for

inftruftion, Verfe 2. That he came by night was an Argument ©f

Chrift his timoroufnefle to own Chrift publickly. That he came to Chrift

gives here *f *U % was an Argument of fome affection to Chrift. That he calls

a body of him a Teacher come from GW,was a Teftimony that he did beleeve

Divinity. Chrift was able to teach him,and that he was willing to be taught •

yea, by calling him a Teacher come from God, is infinuated unto

us, though it be not exprefled, that his defire was to be informed

how he might come to know God, and to enjoy God.

Note. To come to Chrift for inftruBion, is thefirftftep to falvation.

1. Head,. Our Saviour hearing his Requeft , presently falls upon the Mans E- work, Verfe 3. He preaches to him the Doctrine of Regeneration, £*«,!?? tn ^t he might {hew iVJco^w^j what he was by Nature, and what he mould be by grace,

'

"Nature.

Note

Chrift is willing to teach thofe that defire Knowledge. No foon-erdoth Nicodemus ask a Qjeftion, but Chrift gives him an An-fwer.

The Doctrine of Regeneration is neceffary to be known by all that Note. Would be inftrutled in the way to life. This Doctrine doth our Saviour inlift upon to the 13. Verfe, anftvering ali the exceptions Nicodemus makes againft it, and explaining to him the Nature of it-

Men by Nature are meer- fools in the things of Chrift. Such as ^ ote - a re Teachers of others in regard of office may be without the faying Knowledge of the Myfteries of God.

Th HCac1 ' having fintfhed what he intended to fpeak about the Doctrine ^ s^JaJ. of Regeneration j without which there can be no Salvation •, he on, ch'ift^eaks fomerhing to him about the Author of Salvation-, thisin God asd Verfe 1 3. No Man hath afcended up into Heaven, &c. In which Man. T C xt our Saviour preacheth himfelf the Author of eternal life, and chat as he Is God and Man. The/e's no other way to come to

z. Head, Heaven but by Jcfus Chrift.

How

Chrift Having ihewed himielf the Author of Salvation, he goe s

fives by on co {fcewhow he doth accomolifti Salvation- ti is is by hi s

d y ,n § f death

death, Verfe 14. Had not Chrift died, none of .Adams feed could

have been faved. 4-How

Having declared how he works Salvation , he fhews theinftru- a Pp j r d mental caufe of applying it, namely by faith, V&fe 15. * by F airh

Having difcovered the initrumcntal cauie, he fpeaks fomething $. How of the principal impulfive caufe of this Salvation, which is the love chrlft of God to the world, fob 3. 16, 17. Godf^'

Having made the impulfive caufe known, he fhewes the reafon ^e/grace

why fo tew have benefit by Chrift, and that Salvation which is <$. Howfo

tendred in the Gofpel. This is two fold, Unbelief, and fecr'et love few are

to fin ^of thefe he fpeaks, ffr/e i8.i*>,20,&c. faved by.

This is the fubftance of our Saviours Difcourfe with this J} ,l J , »F nbc "

lief impe-Inquirer. n ; rencv .

The Text falls under the third head, the manner, and way how Chrift doth work out Salvation for his people, namely by his death. This is fet out by way of fimilitnde, As Mofes lifted up^&c- In which words we have two things.

I. A Divine Type, Mofes lifted up, &c.

II. The Expofition of it. So mttft, &c.

The Type or Figure which our Saviour fpeaks to, is that of the brazen Serpent, ofwhichweread, Numbers 21.8,9. A fit way of teaching a Doctor of the Law, by a Figure of theLaw> as one obferves.

The Expofition of the Type, or the Application of it to the Doctrine in hand : Even fo mnfi the Son of Man be lifted /*p.By the Sen of Man we are to underftand Chiift • called the Son of Man both becaufe of the truth of his Humanity, and becaufe of his affection to Men. By the lifting up of the Son of Man, we are to underftand his death upon the Crofs \ this he calls his lifting up, John 12. 32,33. Tis the fame word which is ufed of his Exaltation in £lory, Atls 2. 3 3. v^%\u His Crofs was his firft Step to his Crown ^ his fufFerings were to him the porch of glory.

The words opened have two points.

1. The Serpent in the Wilderneffe was a Type of Jefus Chrift.

2. That Chrift could not have faved bis Elect if he had not died. *

I begin

$48 . Chrift the mfddrt of GecL

DoSt i l k e S" m wittl * e ^ r * #

i. DocTrine 9 That the Serpent in the Wildernefs was a Type tf

Jefus Chrifi. As the Apoftle fpeaking of the Rock faith/to Rocl^wa* Chrift,

i Cor. 10.4. So we may fay concerning the Serpent which Mofes

made, that Serpent was Chrift. i. In what In the opening of this Doctrine, I (hall (hew, rcfpefts I# wherein the Serpent in the Wildernefs was a Type and H-

£f c r *f n gure of Chrift.

Jaf? 2. How Jefus Chrift excels that Serpent.

Type of I. How the Serpent in the Wildernefs was a Figure of Jefus Chrift. Chrift. You muft read the Hiftory which fpeaks of that Serpent,

andthen you will better fee the parallel. 'Tis Numbers 21. 5,6,

7,8, 9. And the people fpake againft God, and againft Mofes , # wherefore have ye brought us up out of Egypt, &c T he Parallel

between Chrift, and that Serpent ftandsineightthings Re heel '* ^^ e occa f ton °f the making of that Serpent, and of the co~ The occa- #*'#£ °f Chrift into the World, are one and the fame. There fionofma-is a Threefold Occafion mentioned of the making of that king that Serpent-

Serpent. t The people had Jintted 9 Verfc 5.They fpake againft God, and 1 * againft Mofes, &c.

2. The judgement of G$d had overtaken them fr their fn. Gods 2 * wrath did burn againft them, Verfe6. The Lord fent fiery Serpents, &c fo called becaufe of the colour, or becaufe of their effect on them they bit-, probably flying Serpents, Efay 14.29. Efay 30. 6. much people of Ifreal dyed.

3. They were not able tb quench theft burnings urd.rvphich they 3* were. They found no way to free themfelves from that death

which was upon them. Thefe three things did occafion the making of the Serpent. The coming of Jefus Chrift into the World Three like wa§ occa fj onec | by z \> iQ f ame means

of C Chril\s T - Mankind had faned We read of mans fin before we read coming in- any thing of Chrift •, he had broken the Law of God, Gen. 3. The rothe Serpent, that old Serpent the Devil, bad beguiled him, and drawn world, him into fin.

l 2. The Judgement cf Gcd had fefeehifor l.im. He was naked,

*■ he wasful of horrour and fear : As ihofe that were bitten of the

Serpents had a burning in their fiefh, fo man had the burnings of

Gods wrath in his Soul. Thofe Serpents were called fiery Serpents^

becaule

becaufe they did produce a fiery heat in thofe they ftung. The bi-tings of that old Serpent the Devil had fet the Soul of Man on fire: He did burn already,and he expected to burn for ever. That fiery Serpent the Devil had bitten Man worfe than thofe Serpents did the people of Jfrael.

3. Man was not able to heal himfelf of thofe bitings. He knew no medicine, he had no remedy to apply tha: might do himfelf a-nygood. Nor was there any creature that knew how to help him •, Mans inability to help himfelf appears by his running away from God ; for fo he did, Gen 3.8. Herein he waslefle helpful to himfelf than Jfrael was: They went to Alofs, acknowledged their fin, and defired his prayers to God for them: But Man did not fo much as defire God to (hew him the leaft Mercy. Thus they agree in the occafion : Jfrael finned, fo did Mankind in A-dam. Jfrael was bitten with Serpents, fo was Man ^ that red Dragon the Devil had ftung him. Jfrael could not help thcmfelves, no more could Man help himfelf out of his mifery.

II. The end of the Serpent and of Chrifi was the fame. That Ser- 2 R e r pe fi pent was made to be a healing medicine to them that were ftung,

Verfe 8. The end of Chrifts coming into the world, and of all that he did and fuffered after his coming, was, that he might be a healer of thofe that were ftung by the envenom'd bitings of the old Serpent. The Scripture ipeaks of Chrifi as a healer^ Mal,4.2 And therfore he is called a Phyfician, Matth.g.12. He*is not onely a Phyfician to heal, butthePhyfick which doth heal. He healed the Bodies of Men when they came to him to him for difeafes, Matth.% 16. And he healed their Souls of their fpiritual difeafes. The blind Mind as well as the blind Eye; the deaf Heart as well as the deaf Ear •, the poffefTed Soul as well as the poffeffed Body received cure from Jefus Chrift. Both were healing Serpents

III. That Serpent was made and ordained for this vfe by the ap- , pointment of God himfelf, Verfe 8. faith God, make thee a fiery 3 •-##?# Serpent* &c. It would never hav^ entred into the heart ofMcfes

to have gone about fuch a way of cure, if God had not fet him on ^m work. T he healing of the world by Jefus Chrift is a work not of » Mans appointment but of Gods. It was God that prepared him a Body fit for the work,, Heb. 10.5. It was God that dengned him for the work, and it was God that fent him down to finitn it. See fohn^. 34. It was a way of healing above the reach of Mans Un-

Jiii demanding,

t S° thrift the true brazen Serpent.

demanding, and above the Undcrftanding of the wifeft Angel. The Angels admire it, but had they been ftudying fince the fall of Man to this day, they could never have found it out. R ft) El * ^' ^* matter °f which that Serpent Was made did figure out

The ScrChri ft- It was made of Brafs , Verfe 9. Mofes made a Serpent

pent was °f k ra k- This metal did ferve to figure out the Lord Jefus in

of Brafs to three things.

typifie 3. l Jt did tj pi fie the ftrength of Chrift. Brafs is a ftrong metal:

Ch" ft m ' ^ {% U ^ t0 fl § nl ^ e ft rcn g c ^* T" ne ftrength of Behemoth is defenbed thus . his bones are as ftrong peeces of brafs, Job 40.18.. A body of brafs is proverbially ufed for a ftrong body. The Lord Jefus was exceeding ftrong : He had a ftrength greater than the ftrength of brafs • That may be batter'd and broken into pieces, it may be melted into water, but Chrift can be neither broken or melted. The Apoitle calls him the power of God^ 1 Cor. 1.24. He could never have endured that weight which lay upon him, he could never have carried che burthen of Mans fin, he could never have flood uprighr under the heavy weight of Gods wrath, if his bones had not been bones of brafs. 2.. 2. It did typifie the glorj of the perfon of Chrift. Brafs is not on-

ly a ftrong mewl, but a fhining metal. Polifhed brafs cafts forth a luftre.The per fon of Chrift is full of glory : His feet are like unto fine brafs , as if they burned in a furnace ; fo he appeared to John , Rev. t.i 5.'Chrift fhines from head to foot. The Apoitle (peaking of his perfon, calls him the brightmffe of Gods Jory, Heb.i.$ m Though in regard of his P&flion his vifage was more marred than any Mans, as the Prophet fpeaks, ///z.52.14. Yet in regard of his divine glory ,his face was ten thoufand times brighter than the face of an -\ngel. The Prophet £^£if/fpeaking of his glory, expref-feth him to be a Man whofe appearance Was like the appearance ef brafs, cap.40.3. Never did any bur ni (bed Bra ft-or Gold either, fliine as( hnftdothf

3. It didjh. ir that Chrift was male accejfible.Yizd ihc Serpent been of pure Gold,it would have offended the e\s ot the people to gk have looked ftedfaftly upon it. Though the perfon of Chrift be full of Ma jelly , yet he hath veiled himfelf lb as that the weak'ft creature may look upon him without prejudice. Had not the Lord Jefus in fome raeafure covered his Divine glory with the Mantle of flefli, no eye of Man would have been able to have looked upon him without dying , but this may feem fome what curious.

V. The

V. The form of it was a notable Type of Chrifi. It was made in K -d r n the form of a Serpenc.Though it was: not a true Serpent, yet it was * *'? in the faflhion of a Serpent. It was like a Serpent for fhape, but it had no venom in it at all. This refembled Chrift, who though he had Humane flefh, yet he had no poyfon nor venome in him.The Apoftlefpeaktngofhim, faith, that God j"ent him forth in thefir militvde of [tnfulflejb, Rom.8.3 .He had truth of fle(h,but only the fimilirude of flnful flefh.He was a fiery Serpent,but he had no more poyfon in him then the brazen Serpent had:He was holy, harmlefs^ mde filed, feparatedfrom fwners, as the Apoftle fpeaks, Heb.y.z6. Not one drop of the Terpentine poyfon of fin was mingled with the holy flefh of Chrift.

V I. The ere&ing or lifting up of the Serpent upon a pole did typifie Chrift, and that in thefe twothing3. 6 R'ffau

1. It did figure his crucifying on the Crofs. This is that which the I Text dire&ly fpeaks to. As Mofes, &c. fo muft the Son of Man be lifted up •, which lifting up is generally interpreted of his lifting up upon the Crofe.The pole was a figure of the Crofs- the fet-ting of the Serpent upon the pole,was a figure of Chrifts crucifixion and nailing to the Crofs.Had not the brazen Serpent been lifted up upon the pole,he could not have healed thofe that were Rung. Had not Chrift been crucified, he had not cured our difeafes. And therefore the Scripture applies his healing virtue to his fufferings-by hisfiripes we are healed, lfa.5 3.5. His Birth, his Lifcjiis Obedi-ence,are all medicinal, but the great and fpecial Medicine is his blood. He did bear our fins in his oyn body on the tree, 1 Pet. 2.24. 1 he tree to which our Saviour was faftened,was the ftage on which he did all his cures.

2. It did figure the lifting up of Chrifi in the pre aching of the Go] - 2. ■pel. Thus Calvin interprets it ^ Bxaltatio Serpentps ad pr&dica-tionem Evangelii referri debet. The brazen Serpent would not have been confpicuous to the people if it had not been fet upon a pole.The Lord Jefus is not made manifeft but by the preaching of the Gofpel. It is in the preaching of the Gofpel that Chrift is fet as an Enfign to the people, as the Prophet fpeaks, J fa. 11*10. The preaching of the Gofpel may be difefleemed and vilifyed as a pole of no price* yet it is by this pole that Chrift is made manifeft to the world : We freach Chrifi crucified, to the fewes a fumbling blocks, i Cor.1. 23. Chrift is the light, but the preaching of the Gofpel is the Candleftick that holds it up befo: e the eyes of the world.He

I i 1 i 2 that

that defpifech the Pole oftheGofpel, defpifeth Chrift the brazen Serpent, which is lifted up upon it. ■ Re r 9e a V i I. Th: way of cure by the Serpent did typifie the way of cu-7-KJP * r i n g by Chrift Ic was by looking on the Serpent that thofe that were ftung received cure : tis by faith in Chrift that any fin-n*rs receive fpiricual cure fron him Faith is che Eye of the Soul y looking o.i Chrift by chis Bye, is beleeving in him j by this look-in | o.i him i ) ve ob:ain foiricml cure-, lfa,\^ .22. An Eye of fa-vfci-j and justifying Patch Sxei on Ghrift will fetch in healing for all dtfeafes: A blml M1.1 could never hive been cured, if he had been ftieig : \\t chic wants che Eye of Faich ha:h no benefit by Chrift; all healing from Chrift comes in by this Eye. Its (aid of the imjoient Man at Lyftra, that Paul fan? that he had Faith to be treated, Avfts 14,9. Thole that want an Eye of Faith to look on Chrift they want Faith to be healed.

^ the Serpen: did find certain cure : fee Verfe 8. there's Gods pro* mife, and Verfe 9. there's the fulfilling of che promife -, none was healei unlefs he did behold the Serpent, none that did behold it but was cured. Chrift dorh cure all that by Faith look on him: She that had the bloody ifjue did no fooner touch the hem of Chrifts garment , but prefently the fountain of her blood was dryed up, Matth. 9 20,21,22. Neve did any (inner in good earned fix his Eye on Jefus Chrift, but he found help for all his difeafes, though they had been of never fo long continuance. Chrift can heal the bitings of Serpents, as well as bicings of flies. There are three things very confiderable in the event, properties I; The cure Vpasfpeedily wrought. No fooner did any Ifraelite of the ' that was bitten behold the brazen Serpent, but immediately he cure. was made whole. Chrift can cure as well in a moment as in an i.Prqcrty a g e . we reac j 0 f many great cures wrought by him on the bodies of Men in a Moment, fee Matth. .8.3. Immediatly his Leprofte was clean fed •, and Matth. 30.34* Immediatly their eyes received fight, concerning the blind Men : He can do as prefent cures on Souls as on Bodies. Omnipotency requires no long time to do the great-eft work in. p Wr , f 2 - The cure \X?as pcrfeBly wrought. One glance of the Eye up-on the brazen Serpent, fetcht out all the Infiamation, and made the Body perfectly whole. The Lord Jefus cures as perfectly, as he doth fpeedily, It's obferved, Matthw^ 36. that as many

d;;. - i

difeafed perfons as came to Chrift, were made perfectly whole. Chrift when he heals, heals to the bottom •, he's no Mountebank that skins over a Wound, but a skilful Arcift that heals perfectly.

3. The cure was freely wrought. It was but looking upon the y?n}eny Serpent, and the work was done ^ Chrift doth freely communicate his virtues to the Soul, i/*. 5 5.1. He is fo bountiful [hat he will not fell, Man is fo indigent that he cannot buy thefe precious things ^ were all the Eftates of Men and Angels laid together, they could not make a purchafe of one drop ot his grace. This is the firft particular.

2. How Chrift excels that Serpent. This I (hall fhew in thefe a.chrift 11. particulars. cxcells the

I. The Serpent in the Wildernefs did not heal fuch as were flung y brazen by any virtue it had in it Jelf. It was a lifelefs thing, and all it did Scr P cnt . ,n was meerly by virtue of the Divine Inftitution. The brazen Ser- coUrs!"'" pent did not f> much for the curing of one that was bitten, asai, Panic. plaifter doth for the healing of a wound, there is in that fome aptitude or natural virtue for fuch a work. There was nothing here but a meer Inftitution ; there went no virtue at all from the brazen Serpent. It was indeed the power of Chrift, who guided the Church in the AV'ildernefle , that healed fuch as looked on the Serpent. But now Chrift heals fuch asareftung with fin by his own power • Virtue doth really go forth from Chrift to the Sin-bitten tinner, for the healing of him. Guilt is done away from the Soul by the application of his righteoulneffe, and fikhinefle is removed by the communication ot his Grace and Spirit to the Soul. I perceive, faith our Saviour, when that cure was done by the touch of his garment, that virtue is gone out of me, Luke 8. 46. And fo Luke 6. 19. its faid, Thtre went virtue out of him that healed fuch as came for cure, Chriits way of healing fpiritual maladies is by communicating his grace to them,which the brazen Serpent did not.

2. The brazen Serpent healed no difeafe, but onely that one. It 2t ? artlc » was appointed only as a remedy againft the biting of thofefiery Serpents only, and we read not of any other cures. If any ifra-elit had been (ick of the Peftilence, orFeaver s or any other difeafe, he had no hope of being healed this way.Though thofe that were bitten with thefe Serpents recovered,yet did many die in the Wildernefle of other difeafes after the cre&ing of this Bgure •, fee

Numbers

Numbers 25.9. But now by looking on Jefus Chrift, ail the dif-eafes of the Soul are perfe&ly healed • he is as good at one difeafe as at another, fee John 5.4. Pside, Worldlinefle, Difconrent, Impatience, Trowardncfs, Luxury, &c. Chrift can perfectly cure any of thefe: he can heal the difeafes of the Head, Ignorance, Errour, &c. And he can heal the difeafes of the Bowels, Cruelty, UnmercifulnefTe, &c. And he can heal the difeafes of the Heait, hardnefs,deadnefs,&cWhofoevcr looks on him by Faith is healed of whatfoever difeafes he hath:all fpiritual difeafes are by him perfectly cured. 2i Partic. $• The brazen Serpent did not keep that virtue alvcayes. It was remaining for many hundreds of years after the people came into Canaan, but we read not a word of any cure it did after this time. It was kept as a holy fign of Gods prefence wich them, it was pre-fervedasa holy memorial of this great mercy, but it had no healing virtue that we read of afterward. But now Chrift heals for ever ^ all generations to the end of the world (hall rind a fa-native power in Jefus Chrift •, he is as good at curing now, as he was thoufands of years ago •, and he will be to the end of the world as virtuous as now he is. As he is a Prieft for ever, fo he is a healer forever. . Partic. 4- The brazen Serpent Vras at la ft utterly abolijhed. The people having idolized it, Hez,ekjah in hisdayes did break it in pieces, and took away the very name of it, calling it Nehujhtan, that is, a piece ofbrafs, 2 icff.18.4. Though it was of Gods own appointment, yet when the idolatry which the people had committed could not be reformed , he defaces ir, and cakes away bo:h name and thing. But now Chrift the true brazen Serpent abides for ever •, he can never lofe his virtue, nor can he ever be defaced. This brazen Serpent is ereded in the preaching of the Gofpel,and will continue 'ior ever and ever.

5. It vras Idolatry to worfilp that Serpent. Hezekjah brake it in 5 .Partic. pieces becaufe the people could not be kept from burning incenfe toic, 2 AVjr.iS.4* But to woi {hip this Serpent is no idolatry, its impiety nut te worfhip Chrif:■, its wickednefle not to burn Spiritual incenfe of of praife and praier to him continually Angels and Saints in Heaven do adore and worfhip fee fore his face, and fo they fhall do .to all eternity. 6, Partic. 6 Thekraz.cn Strpextend not give ejes to, them that mre bitten t§ look upon i/.'Whoioever looked upon it ud live, thai is e.Npreily

(aid.

faid \ but it is no where faid, that it gave eyes to them that were blind. But now Jefus Chrift gives eys to the* that are blind-,he doth no: only heal them that lookon htm, but he gives ability to fuch as are bitten, to look on him •, he opened blind eyes when he was on earth, and he doth ftill open the eyes of blind Souls: fee Jfa.$. 61. init. compared with Luke^.iS. fhould not Chrift give fight to the eye, and fix the eye of the Sod upon it felf, no Soul in the world would ever be healed of any of the bitings of that old Serpet 7 . Partic.

7. The brazen Serpent endured nothing by being fixed to the pole, andfo eretled. Being a thing without life it was not capable of a-ny pain or paflion. But Jefus Chrift fufTered much torment when he was lifted up upon the pole of the Oofs,

Though he was crucified willingly,yet he was not crucified without much forrow •, the iron entred into his Soul,he was exceeding forrowful even unto death.The brazen Serpent bare no curfe, but Chrift did bear the curfe of our fins ^ for he was made a curfe for us, Gal. 3.13. The brazen Serpent did not take the ftings of the fiery Serpent into it felf- but all the ftings of the fiery Serpent did the Lord Jefus take into his own breaft: The brazen Serpent did not bear the forrows of fuch as were bitten, but Chrift did. He hath carried our dtfeafes,and born our forrowes • betook the ve-nome out of our bowels, and put it into his own, Jfa. 53.4. He quenched our burnings, and fet his own flefh on aflame.

8. The brazen Serpent w as'framed by Mofes, Numbers 21.8,9. •■ Partis. He made the pole, and he made the Serpent. But Jefus Chrift was formed by God. As he was God he was neither formed nor created, but as Man he was formed. Gods own hand was that which polifhed and formed this excellent piece. Mofes did not immedi-

atly make the brazen Serpent, but he caufed it to be made according to Gods direction • but Gods own hand did immedtatly frame that which was framed of Jefus Chrift.

9. The brazen Serpent could not freferve any from being bitten by 9, Panic the Serpents.lt had a power by virtue of Gods Ordination to recover thofe that were flung, but it had no power to prevent the ftinging of any. But now Chrift the true Serpent doth not only

heal thofe that are ftung, but preferves his from being ftung.. Thofe fiery Serpents the Devils, would faften many more ftings than they do in the hearts of the Elect, if the Lord Jefus did not hinder them. He doth not only pluck out the ftings of thefe Serpents, but fray away the Serpens themfelves, that

they

they cannotfting and bite fo often as they would if they were not hundred.

icPartic. 1 IO - Thofe that were recovered by locking on the brazen Serpent dy-' ed afterward. The Text indeed faith that every one that looketh on the Serpent when he is bitten (hall live-, that is, he (hall not dye of that biting • but fome other difeafe will carry him away. There is not one now alive that were recovered of thofe bitings, the Grave hath took all of them captive. But thofe that are once healed of the bitings of thefe fpiritual Serpentsdive forever. Sculs healed of (in by looking on fefas Chrifl, (hall never dye. See John II. 25, 26. He that beleeveth in me fhall never dye. A Beleever may dye the temporal death, yea fce (hall dye this death, but he is free from the danger of eternal dying.

liiPtftiCf II# The brazen Serpent was obtained by the Prayer of Mofes. . The people came to him, acknowledged their fin, defired of him that he would intreat the Lord for them •, he did fo , and thereupon God gives him this order to make a Serpent of Brafs: But the Lord Jefus was obtained without fo much as being defired. There was no free confeffion of fin made by Adam, there was no Mofes to mediate to God for him. Had God (laid till Man would have defired a remedy, he had (laidto this moment, lam found of them that enquired not after me, faith Chrift, Efay6$. 1. Sin-dung Man had never heard of a healer, if God had (laid for his en. quiry.

The Ufes are,

Information.

Exhortation.

- /. Confolation.

1 Vfe *f J

Inforrrutti. -r r r

I, LeflcM. '• * or Information.

I. That the fences had the knowledge of Jefus Chrifl as well as we. Though they had not fo clear a knowledge of him, yet they were notwichout all knowledge. The Sacrifices put them dayly in mind of him. They had many notable Types of him f as the Rcck^, the Red Sea, the Pillar of Fire , and this brazen Serpent. No doubt the more fpiritual Jewes did underftand thefe Types, and could fpell Chrifl out of them. The Apofile faith, the Gof-pel was preached in the Wildernefle to the Jewes, Hebrewes 4.2. Though they had but Chrift in Ty pes,yet they had the fame Chrilt the Gofpel-Church hath. 2. That

2. That the ftung- condition of the lfraelites is a reprefffitation of zL*$m* the fad condition of Man by Nature. As the Serpent typified Chrift, fo the biting of the Serpents typified the referable eftate of Man by Nature. The fiery Serpents typified the Devils, who are Serpents, and fiery Serpens. The bitingsof thofe Serpents didihadowout thofe Temptations by which Satan dees aflaulc The Dc _ Men, and thofe fins which be drawes men into How fad was v jls more the condition of the Ifradites, who werelyable to fuch mortal dreadful biting*! Vuch more fad is their condition who are under the £ hcn l j!° fc power of thefe heilifh Serpents. SinY"

1. Thofe Serpents did but bite the Body, thefe the Soul, fcfpecls.

2. Thofe Serpents in the Wilderncffe might be killed, doubt- i, lefTe many of them were ^ but thefe Serpents can never be 2 .

3. A Man might make iome fence againit thole Serpents, they 5* could not creep or fly into houfes- but thefe Serpents can wind themfelves into the clofeft glices.

4. An Jfraelite might go to Heaven though he dyed of the bi- ^ tings of thofe Serpents-, but he that is not cured of chefinful bitings of thefe evil Spirits can never go to Heaven.

5. Thofe Serpents were vifible, thefe are invihble, and fo the * more dangerous. Who would not pity Men that are faftnedin Dungeons where Scorpions, Vipers, Serpents and Dragons are continually flinging and biting them ♦, fuch as are under the dominion and vafTalage of the Devil and his Angels, are in a worfe condition. Some of thefe fiery flying Serpents are continually thrufting their poyfo nous flings into their precious and immortal fouls. He that reads this ftory cannot butpittythe Jfraciites ^ finful men that are under the bitings of Devils deferve more pitty:

and the rather becaule they are not fenfible of their own miiery. So many lulls as domineer in the heart, fo many cruel venemous Serpents and Vipers are there, drinking up the blood of the Soul. Every finis a fiery Serpent, which will kill us, if we kill not it.

3 .The Nectffitj of frju* Chrifl. Tis a mifery to want him,'tis an L ~ unfpeakabie happinels to enjoy him : How lad was it with the Israelites when they were bitten to death, & had no way of healing 1 How joyful were they when the brazen Serpent was erected 1 though the fiery Serpents were not prefently taken away, yet that they had a remedy fo near at hand, and fo fovereign againft the

Kkkk vene-

venomous ftingings of thofe creatures, was an unfpeakabte mercy. Thofe that want Jefus Chrift have no fuitable remedy againft the violent attempts of thofe evil fpirits. Chrift {hields us againft the bitings of Serpents,and he defends us againft the ragings of lufts. If an Antidote againft poyfon be needful, Jefus Chrift is needful.

4 LejjoH. 4. ]-J ow willing and ready God is to give his people relief againft

their preffing miferies. No fooner did the people of Jfrael cry, but the brazen Serpent was erected • no fooner did Man receive the fting of death into his bofom. but the true brazen Serpent was kt up* God is able to (uccou*, and he is willing to fuccour his af-flided people. Hagar hath a Well fheived her when fhe was re to perifh, Gen. 21" 16,17,18, 19. When the Ifraelites yvcreeven a dying, becaufeofthe bitings of Serpents, then is a remedy provided. See 7/4.41. 17,18,19.

5 Leffon. And then, Fifthly, How fuitable a good is feftu Chrift to Man-

kind f He is not onely a rich good, but a proper good. He is Food to the hungry, Cloaths to the nakedjLibercy to the Prifoner, Eyes to the blind, and a brazen Serpent to cure them that are ftung'by fiery Serpents* He is every way fuitable to the Soul. This is that which he tells us,Rev. 3.18.He doth anfwer all dift refles and wants of the Soul.

6 Leffon. 6 * ^ f nece Jf n J of preaching of the Gofpel. The brazen Serpent

' was lifted up on the Pole : Chrift our Serpent is held out in the preaching of the Gofpel. He that had cut down the Pole had de-ftroyed the brazen Serpent. He that iupprefles the preaching of the Gofpel, fupprelTes Chrift. This is the golden Pole or Enfign by which Chrift as a healer, is made vifible to the World. 'Tis the Set pent on the Pole that heals the Ifraelites, 'cis Chrift manifeft-ed in the Gofpel that heals bitten Souls. Where the Pole of the .glorious Gofpel is not, Chrift is not mamfefted, keTit. 1.5. and 2 Cor 2.14. The preaching of the Gofpel is the Alablafter box wherein Chrift the precious oyntment is kept. By the opening of this box his favour is made manifeft to the World. j rr 7. The necefliry of the knowledge of Chrift, John 17^. He that

' " c ' is ignoranc of Chrift knowes not where to have cure for any fpiri-tualdiieafe.

£ Leffon, 8. That the Churches health and life is in, and from Chrift *-lone. See ?er.$ 3.6,15.All that live, live by him. All that are cured are cured by him. Tis the iinners own fault if he do not live -, 'its from himfclf if he be not cured.

II. For

i

11. For Coufolaiion. This Text is a fpring of Comfort to all diftreffed Conferences that fee themfelves undone by the ftingings £ c JjJ{ n of the old Serpent. God hath in Chrift provided healings for five Cora* thefe bitings. See Mai. 1.2. I muft lay down in this caution, forts for what lam now to ipeak, belongs not to the impenitent fcorner, broken-hut to the mourning (inner; to him that fees fin , and bewails it: j] carte d he that blcflechhiirifelf inhisfin, mayfee Dent. 29. 18, 19, 20. ^"p^em But broken-hearted finners I am now to deal with. Lee them from rj e . hear. m <pair.

1. There is no caufe of defpair kecaufe of the multitude of 1. Comfort their fins. It is the lad complaint of many of Gods people , againftthe that they are full of fpi ritual wounds. They fee the ftings of the ^"[^j/ Serpent in their Head, Hands, Eyes, Heart; They we tot urn vul- f ms . nus, nothing but wounds and fores- Every part is bitten, Jfa.i. 6. Had they but one fting in them, they would not droop j but becaufe they fee fo many they are difcouraged. This Text gives in comfort in this cafe. The brazen Serpent was able to cure^an Israelite, though his body was full of bitings. The Text doth not fay if a Serpent had bitten a Man in one place, he might be healed by looking on the brazen Serpent, but it fayes indefinitely, if a Serpent bad bitten a Man, Numbers 21. 8, 9. Chrift is able to cure thoufands of wounds as well as one wound. See I fa. 53-5,6. * Tis faid by hisfiripes we are healed ; and, the iniquity of us all is laid on him. All the Iniquities of all the Eieft are laid on him : Pride, Ignorance, Hardneffe of heart, Unbelief, Formality, &c. Though there be a concurrence of all thefe, Chrift can heal thee. He is laid to be able tofave to the uttermoft,Wzb.j. 25. He that laves totheuttermoft , faves from all manner of fins. Fear not becaufe of the number of thy fins: One wound cannot be healed without Chrift, and by him all are healed. Comfort

There is no caufe of defpair becaufe of the greatnefs offmSmh a a gj in ft £" believer,my wounds are not onely many butdeep,The fting of the g rca tnefs Serpent is gone to the very bowels.' yet be comforted ; the grace of their of the brazen Serpent will reach as deep as the fting of the oldens* Serpent.

1. The promife of healing is made to great fins as Veell as to fmall fins, Matth.12.13. Jfa.i.iS. Andbendes.

2. Chrift hath healed thofe that have had as deep and broad wounds as thou canft have. LoQk on Davids wounds, Mur-ther and Adultery } yet through Faith in Chrift he was healed.

Kkkk 2 Look

Look on Mnnaffebs wounds, Blood, Murther, Idolatry, Sorcery,

2 Chron. 3 3- 2.3,4,5,6,7. Yet by looking on the brazen Serpent he was healed; Look on Peters wounds, Lying, Swearing, Curfing^ forfwearing and denying Chriftandhis relation to him, yethe was healed. Look on Saint Pauls wounds, a Perfecutor, a Blaf-phemer, Injurious, yet by fixing the eye of Faith onChrift he was cured. See 1 Tim 1.13. And that as a pattern to others, Verfk 16. Chritt never asks any finner how great his wounds are , or how many, but whether they be willing to be healed. There a- e feme h\ Heaven who committed greater fins then many that are in Hell. Inlinite Mercy and infinite Merit make no difference as to healing, between little and great fins.

3. There is no caufe of defpair becaufe of the lovg conitAuance of fins. An ffratlite by looking on the brazen Serpent was healed, g.Gomfort h ovv \ on g foever the fting had been in him. Irs the fear of many foncco i- Saints,their fins have been thirty or forty years upon them,if their nuance in wounds were green,they could have hope,but they brought their their fins, difeafes with them into the World; what hope can rhey have ? As much hope as if thy fore were but an hour old. Chriii can heal old difea es a*; weft as new. All that now are in Heaven brought their difeafes with them into the World & well as you. We read of one that bad an ijfue of' l.od twelve years ,and yet Chrift dried it up pre-fently, Matth. 9^20, 21,22. Wereadofone that had kjpt Imbed tight years by rea( on of a Palfte, and yet Peter by the power of Chrifi, healed him, Acls. 9-3 3,34. We read of one that had a Spirit 0] fhflffoity eighteen years ,Luke 13.11,12,13. Yet C.hriit no fcioner laid his hands on her, but (he was healed. We read of one th \z had ato infirmity eight and thirty years , John 5. 5,0,7,8. Yet Chrifi cured him. Though earthly Phyficians cannot heal difeafes chat are natural,yet Chrifi can, fee Mar'^g. 21,22. He bad bein p.fjefidofa Devil ^ of a child ,' yet Chrifi nreiently healed him. Thriiph thou art a going our of the World, yet by looking to ( hrift thou Rialt have cure. Chr.it healed the Thief when he was upon the Ladder, as an example to prevent defpair. 4 CoiWbit 4 There is We caufe of defrair becaxfe of rtlsf^g into rixfame againft re- fin. O faith the Soul, if i had committed fuch a un but once, I kpfing. could be encouraged, but 1 have often committed it again and a-gain. This is very fad. Yet there is-hope in I (rati concerning this.The brazen Seapent did cure the Jjnf elites y though they were

bitten

bitten again and again in thejfame place by che fame Serpent. As oft as they were bitten, fo oft they were cured, Numbers 21.8,9. Paul perfecuted the Saints more then once, Atlsii. 4 ,'5. He was the Devils Poll matter, riding from place to place to impri-fon the Saints, yet did he obtain K^ercy. Lot fufTered himfelf to be made diT.nk one Night, and again the next Night,and commits the fin of inceft with both his Daughters, Gen.\ 9.32,? 3,34,3 5. Yet he was healed. I fpeak not this to encourage the impenitenr, bar to comfort the mourner. Chrift command*; Men to forgive Offenders, if they repent , though thej finfeventy times ftvr* times a diy, Matih.i 8*22. And he haih ieventy times,yea 7000. times more N^ercy then men have. Sinners can never fpend the Plaifters which fffm Chrift hath for the curing of their wounds. See Hof 14.4. not one but many back Hidings.

5. There's no caufc ofdefpair, though you have flighted Afere J. 5.Comfort O faith the Soul, if I had oneiy finned againft Chrift,! could have againft hope, but I have rejected cure: Chrift hath called, and] have flighting not come-, I have fcorned Chrift, and healing by him. This i s otmerc y' much to be 1 -mer.ted, and doth make afinners condition more Aid. Slighting of the calls of Chnit may provoke him tofuf-fer thy lores to continue longer : It will increafe the fmart of thy fpiritual wounds. Yet if now you are willing to accept of him for cure,there is a foundation otHope .Chrift hath healed many that have flighted the tenders of his grace. Few indeed there are who came in to Chrift at the firft call. Zacheus we find in the Gof-pel came down upon the firft call, Luke 19.5,6. But this i9 not the happinefs of every (inner. The brazen Serpent would have healed an ifraelite although he had formerly flighted that way of cure. It is Chrifts command to his Minifters, to wait on finners, if at a-nj time God mil give them repentance to the acknowledgement of the truth, 2 Tim. 2.25. Cbrift is engaged by promife to heal thofe that ftood oat againft the offers of Grace. While Chrift calls it is not too late to come.

Object. Is there not afet day, which if finners Hewlett, the door is Objetl. /but ? See Luke 19. 42.

Sol. There is a truth in this ^ but yet, Sol.

1. There is no day but a finner ought to come in. Though the day 1. of Chrifts acceptance may be over, yet is not the day of thy fub-miffion over. Thy time is not over while thou liveft. Thou art ftill under the command.

2. Whether

-g a Chrift the true brazen Serpent;

2, Whether the day ofChrifts acceptance be over isafecrct&hkk *• m Man living knows. It is not for us to dive into hidden fecrets, Dettt.29.29.

3 While theufindefl any inclination in thine heart, thati maicft bl fare the day of grace is not over. He chat hath a thought to come, hethatdeiirestocome, may conclude the day is not over. When that day is over God ufually gives up the (inner to a feared con-fcience, that he doth not defire to come.

4. So long as God calls thee, the day U not over. While the An-4. gel moves the Water, the day of healing is not paft to any. See fohn<$.4. While the Word calls, while Confcience fpeaks or ftings, while Gods Spirit drives, thou maieft conclude the time is not paft. Thofe that came in at the eleventh hour had the penny as well as thofe that came in at the beginning of the day. 5 .There is no caufe vfdefpair becaufe of the nnvporthinefs of means.

5 * Saith the (inner, if I were thus and thus qualified,^, then I might hope Chrift would heal me •, but I can do nothing. I have nothing in me that fliould move Chrift to take me in hand, &c. This argument favours of pride-, what was required of an Ifraelitc? nothing but to look on Chrift; he was required nothing but to look to the brazen Serpent. Chrift requires nothing but that thou fee thy felf bitten with Serpents, and look to him with a holy Confidence and Perfwafion that hee will cure thee.

This one^Text is enough to preferve the worft of iinners from

defpair. Never did any look to Chrift but he was cured.

V r co t Never did any look to him but he fhall be cured. It is a

Exhortati. fyeedy way of cure , a certain way of cure, an eafie way of

i.Exfcor. cure.

2fcwak« IlL ^Exhortation.

of cure, 1. Take heed of fffing any other way of haling your fpritual

that trou- founds. It is Sat'ans great policy when Tinners are touched with bled fin- t he ; fenfeof fin, to divert them from Jefus Chrift, and to perfwade tenfpfed to tnera t0 ^ ee ^ ^ ome other way of cure.

flee to,and I • Sometimes to that medicine of their otyn righteoftfneffc. This rely upon, is the Popifh way of curing fuch as are bitten of Serpents ^ they infteadof f enc j[ t ^ cm to look, not unto the brazen Serpent, but on their ° ! f' If own wor ^ s ^/^ 546, fil^y ra & s which will not heal.This Plaifter 'way! ' w ^ poyfon not heal. Our belt works have ftings in them, and

they

€hrifi the true brazen Serpent. %4%

they will fting us worfe then the Serpents, if we think to be healed by them.

2. Sometimes to their own duties. To Prayer and Hearing, &c- ^ al c Thefe are good helps to wounded Conferences to bring them to

the light of Chrift , but if we flay here weftay fhort of cure. All thy Prayers, all thy Tears, ail thyrepentings are not Chrift. The brazen Serpent needed not to have been erected if thofe would have healed fin. See H^. 10.5,6,7,8,9,10.

3. Sometimes to merry '(company. When Confcience is ftung ^ * Ifc by the fenfe of fin, they go to Davids Harp as Saul did, 1 Sam, ,16.15,16. They may give f little eaie to the (inner for a time, as SWhad!, Verfezs. of that Chapter, but it will not heal the wound, the fore will bre& out again, as Sauls did. Take heed

of any falfe cures: Men are apt to try Mountebanks and Em pi-ricks, rill they have foundly fmartedforit. The 7/r^^//^j had Motivcsto been undone if they had ufed any other way then looking on the i 00 k KO brazen Serpent. Qiriftians will be undone if they fix their eye Chrift a-

upon any thing (hort of Chrift. lone for

r J cure of fin.

Let me but propound a few things.

1. This is the mofthonour'able way of healing. Its honourable 1. Motive* to God, to Chrift, to our felves, to be healed this way. God is honoured, for his Juftice is fatisfied. Chrift is honoured, his Blood, his merirs are exalted, The finner is honoured,as he hath

all the worth of Chrift communicated to him.

2. The making ufe of any other cure is the rejecting of Chrift as if %% Motive*' he were inefficient. And he that rejeds Chrift, rejects the infinite wifdom and love of God that did find him out. The infinite goodnefs and love of Chrift that was willing to lift up htmfelf on

the Crofs, to undergo the wrath of God, to pour out his blood

to make a medicine for our guilty Souls. .

3. You do but make your wounds the worfe by uftng any other means, You will but create the more Trouble, Anxiety, and grief to your hearts , by deferring Chrift. You muft caft off all thofe Plaifters before ever your Souls can be healed. They will be like the Plaifters of Mountebanks, not only unprofitable but hurtful. This is the firft branch of Exhortation.

I LEihor.2?&/3r God for fefus Chrift.No doubt but thelfraelites 2. Exhort*

were

j5ji Chrifl the true brazen Serpent:

were very thankful when they faw the brazen Serpent ereded, and found themfelves cured by it. We have more caufe to blefs God for the true Serpent, by whofe foveraign virtue our fpiritual ftingings are healed. Chrift is a healer as well as a feeder. See i Cor,

15.56,57.

III. Exhortation. Acknowledge all your ffiritual healings to $.ExborU. y s fry chrift. If any biting o f the Serpent be healed, or in a way

of cure, Chrift hath done it. None but he can heal fuch defperace wounds.

IV. Exhortation. Make nfe of Chrift for the healing of your i'^* M * ffiritual difeafes and fores There*was two things required thingsre- °^ tne Israelites in-order to their curing by the brazen Ser-quircdof pent.

the ifrael- They rauft fee themfelves bitten by the fiery Serpents.

itcsinor- They mull look to the brazen Serpent, Numb. 21. 8.

their c re Thole that would have healing by Chrift muft be thus affeded.

Hence 2. They rauft be fenfible of their bitings. They rauft by faith look to

Rales for Jefus Chrift.

all Chri- 1. Jf yon \\>ould be cured by Chrift, yon muft be fenfible of your

nians. bitings. I (hall here handle thefe three things.

i* uJe. j yk at ^- | s Qjjjjftjg method in the curing of finners.

2. How the Soul of a (inner is made feniible of. his Ipiritual biting-.

3. Why Chrift takes this courfe with thofe \\ hem he intends for to heal

That thi« I. That this is Chrifts method,chat fuch as Receive healing from b Chrift'shimfliouidbe feniible that they are bitten. This appears'threc

S« h a°U WayeS '

who are l Chrift declares this to be the end of his coming. See Luke \g.

healed by io.Notfimply fuch as are loft * For there are nany loft, whom he

him came not with an intension to fave,but as fee themfelves to be in a

fhould be \ 0 {\ condition. See I fa. 61 1,2. Chnft doth fully exprefs in that

w f h r" Text, who they were "he came to heal: Broken-hearted finners,

bicings, meekned finners, finners that are bound in the cords of their fins.

proved', Chrift breaks the heart, caufech the Soul co mourn out of fenfeof

1. Argu, fift, mcekens the Spirit by a work of conviction, and then heals

them by applying the promifes of grace.

2. The firm,, of imitation ufedby Chrift Jhews this. See that

2. Argu. \ inown pi ace ^ Matth. 11. 28. The words are very figniheant,

Kv&mns nif>$Tifn&Qi t Chrift calls not finners as-finners, but as

labouring

fwtKwring Tinners, as burdened Tinners • mch as are overwhelmed and born down with the weight of fin, that they cannot look up, but arc ready to fink under it.

3. The orddr of his Working'on fach as he haihha.UA /lefts th& -> ^ r * You cannot find any healed by ChriiVbuc they firft faw themfelves tobeftung. Thofe three thoufand were thus affcded, Ailsz.{j* v.oLiwoyw -n R«^*i it was with them as if fharp points of daggers or (lings of Scorpions had been faftned in their hearts. So it was with the J7I01*, Jtts 16.27,29^0. All thofe expreilions and ge-ftures, (hews conviction/ So it was with Paul, JtQs 9. -4, 5,6,9. ThtsisChrifts ufual way . See fohn 16.8. All (Inners have not the Fame degree of conviction. Conviction and converfion maybe wrought at the fame Sermon, yfrfj-2.37,41. & Jets i6.i4.Butfo much conviction is wrought as to caufe the tinner to fee fin the . bittereftfand Chrift the fweeteft thing in all the World. There md\ be fenfe of bitings before there can be healings.

II. How this fenfe of the bitings of the Soul is wrought. . % Ordinarily by the preaching of the Law. T his is the rr-o't cer- ftnfe of

tain and moft expeditious way. The Apoftle faith, -the Law was thefc bu 5 our Schoolmafttr to bring us to Chrift, Cal. 3.24. The Law bach a tin & s are threefold work for the accomplishing of this conviftion. | ^ r ° Ug t ^

iMfets he fore the ftnner.s face the mift r able ejtate cfalffn by re>a~ ^mb of fan of fin, -with the curfe due unto him, Rom.3 20. Hereby the the Law Apoftle came to fee fin, Rom. 7.7,9. He thought concpififer.ee was no accom-fin till the Law came. He thought his condition z% a Pharifee was P u ,(}lli} A -as good as the beft, till he was better informed by theLaw j J V^^» tic?ion. ^ the commandment came,fn rezived, and 1 dytd, Verfe 9. 1. Work.

2. The Law convinceth thefinntr ih.it he is the guiltjperfon to •*• Work; whom ail that wrath belongs. 1 he Law [peaks as Nathan to David, Thou art ths Man. The Apoftle fpeaks of this, 1 Cor. 14.

24, 25. The Law puis the {Inner by the ileeve,and,tells him this

is his condition. TTr , j

2. Work

3. The LaW lets the [inner fee the utter impoffibiliiy of his per fa- Rcafons ' xalfatisfying the Law. This effect it had on the Jaylor,^c ts 16. w ^y

29. His heart was fet on a trembling frame upon the fenfe of his c Ul ^ w, 'tf guilt, which he was no way able to remove. This is that which ^ a f f m "' the Apoftle calls, The Spirit of bondage, Rom.8.15, convinced

III. Why Chrift takes this way. ih us .

I, That fin may beimbitte/d. Sin is a bicccr thing, 9er,z.J 9. Its i.&eafo*.

I'm called

j66 thrift the true brazen Serpent.

called Gall and Wormwood, Deut. 29.18. Chrift will have the Soul know it is fo, therefore he takes this courfe. 7? a fort 2 ' ^^ ^ e fi mer ma J ^ e brought to a holy Jhame for fin. Sin is 2,1 € J° a (hameful thing. Chrift will have finners bear their Jhame , Ezek. 16. 52. Now if he fhould heal before the (inner fee himfelf ftung, lie would be fruftrated of what he intends, 2 ( R ea r ort 3. That theftnner may be willing to come up to his terms. When Chrift begins to deal with a Soul about his falvation, he makes a huge boglingand dodging, he will not come up to the price of the cure. Chrift by taking this courfe makes him willing to accept of any terms ^ Thofe three thouland when they faw the fting in their hearts, were willing to do any thing, Aftsi.sj. And fo was Paul, Afts 9.6.

4r That the mercy of the cure may be more valued. The healing ^fieafon of Soul-difeafes is a glorious work. See Pfalm 103. ink. Tisa coftly work Tis done for thofe that deferve it not. Yet Man is not thankful for it. The fence of our (lings enhaunceth the price of it. See 1 Tim. i.i$.H&d henotfeen himlelfthe chief of finners, the work would have been under prized. 5. Reafon And then,5. That the skill of Chrifl in healing may be more perfc~ Uly fecn. Chrift feeks to advance his own glory by the healing of finners • therefore they muft feel the fmart,and fee the danger before chey be cured. Men that think little or nothing ailes them, do not value either the Phyfick or Phyfician. Chrift will difcover every fore, that his glory may be exalted in the cure, Pfalm 116.6. When Men fee their low eftate, they are thankful for help.

Labour therefore to fee your wounds, compare your felves with the Law Pray that God would convince you of your fin and mi-fery, and felf-in(ufficiency. This is the firir.

11. Ton muft by faith looVjo Chrift. This is that indeed which 2. Rule* cures. Senfe of our wounds pre pares us for the cure, Looking to Lo( *i l ?& Chrift doth actually cure. This is required, Matth. 11.28. This JJJ2SJ""looking to Chrift implies three things.

things. l ■ ^ perfwafton of Chrift s ability. T he Soul muft fee that Chrift

1. is fufficientto heal him, Matth 9.28.

2» 2. A perfwafton of Chrift s readineffe to doit. The Soul muft

beleeve that.Chrift is willing to do it. The Soul muft not only fay as the Lepers, If thou Vtilt thou CAnft, but it muft fay, Lord, 1 know thou art both able, and filling.

3. An attpMl chftng with Chrifl upon the promife. The Soul muft make application of Chrift, 1 P^.2.4. The foul muft touch 3-the border of Cbriits garment,and actually draw virtue from him. He that falls fhort of this, falls fhort of cure, fudas faw his bitings, but did not look on Chrift, butdefpairedofrielp.

Motives to perfwade Tinners thus to look to Chrift. Motives

1. The free promife. Many promifes are made, that fuch (hall for fmners be cured. See Verfe after the Text. to look to

2. The oath of Chrift, John 6.47. Heb.6.ij,\%. Chrili

3. Gods end in fending Chrijlw as to healfucb, Ifa. 61.1. John ^Motive!

4. *The multitudes Chrift hath heale ^.Millions m Heaven whom 4! Motive! Chrift healed.

5. 'Tis for Chrifts honour ,John 5.23,24-Youcannot do Chrift ^.Motive greater glory than to lay all your ftrefs on him.

Now there are fix things which the eye of Faith muft look at in Six tWBg5 Chrift for healing. in' chrift

1. The merits of his blood. Chrift on the Pole. This will (hew to be tbat'he hath fatisfied for fin. looked at

2. Theaboundance of his grace, John 1. 14,16. heSi* ^. His Kefurretlion^Kom 4.25.

4. His Mediation and Intercejfion, Rom.8.34.

5. His Relation to us, Heb.2.16,17.

6. His undertaking for us as eurfurety, Heb.7.22. I go now on to the fecond Do&rine, which is this ^ Dodrine 2. That fefus Chrift could not have faved his Elect if

he had not dyed. It was neceffary for the faving of the Elec\ that fefus Chrift Jhould be lifted up uponthe Crofs, Heb. 922.^.53.5. John 12. 32. Whether God could by his abfolute power have brought his Eleft to Heaven without the death of his Son, I (ball not now difpute. It is the opinion of many Divines, that God being pars Ufa, the offended & injured party, might by his abfolute and almighty power have freely forgiven fin without the blood of Chrift: Butfuppofing the determinate counfeland decree of God to bring his Eled to Heaven this way, there u as a neceffity p*&.- 2. that Chrift (hould be thus lifted up. T he Scripture fpeaks of the death of Chrift as a neceffary thing. See Matth.26.54.ln that text our Saviour preacheth to Peter the neceffity of his death. Audio M#rk%'l l * And Luk$ 22.37. This that is written muft yet be ac-comvlijhedinme. He fpeaks of his death and fufferings for the

L111 2 falvation

falvation of his Cburch.In the opening of this pointj (hall handle thefe two particulars.

i. Why this was neceflary.

2. Why God would take this way for the faving of his Church. Chrifts ^ ^ e nece ^ c y °f thrills death depends on thefe things,

death ne- *• Th; accomplifiment of the divine Decree. The Decrees of ccflary in God areabfoluteand certain. They are called faithfulneffe and f.refpefls. truth, lfa.25.1. And the fame Prophet, chap.46.10. tells uV, that, 7 Rejp:& his counfels frill fi and. Now this we rind was the eternal count fel of God, that ChriO fiiould fuffer for the falvation of the Elect. And therefore the Apoftle faith, ihdt he was delivered by the determinate cwM of"God 3 Act> 2.23 .And that the Jews in that bloody Tragedv, did onely what Gods hand and counjel determined before tdbed^ie, Act? 4.28* Now the neceffity of the fulfilling of Gods counfel mikes the dz&h of Chrift neceffary. 2 Rtfpecl 2 ' Tin fulfilling ofG.ds prowtfe. God did at firft promife A-dam, that tie feed of the Wumanfhsuid treakjhe Serpents head, Gen. 3. 15. This.promTe of chefurYerings of Chrift was often renew* 3* }■■ e ^ °y ^ :e PropnetS. Now it is necettary that the divine promife be ojt: ! - accomphfhed, and thereforeneceffary that Chrift fiiould fufTer.-Hen:e oar Saviour '{hews his Difciples,that he muft needs dye,be-caufe other wife the truth of God would-be of none effect , L»kj 22;3 7. God neither will nor can faififk the word of his promife. v Re/heft 3- Thi Ratification rof the Legal Sacrifices, The Sacrifices which were appointed irl the Law did reprefent thefe two thing?.-

I Hit, That Mans blood deferred t-obefhed. Secondly, that the blood of Chrift fiiould be (bed for the e>;pia? tion of fin; This the Apoftle teacheth, Heb. 9.13,14. The be-Peeving Jews d:d not reft intbofe lacrirjces, but look'd through tliern unto Chrift the true expiatory iacrirke which they expefte J Therefore it was neceffary that Chrift fiiould be facrificed, that die truth might ahfwer the Type, why G d M." W^V God w0 ' J ld take this way for the faving of the Elect: took this . 1 For the difcovcrj of his infinite love. It was die good pleafure way for pf God to fa v e his Elect in fuch a way as might belt magnifie his tUe faving 0W n loy^ o Now this lifting up of Chrift doth lift up the love of Chjrch ^ oc * vei 7 "'g^iy* R' J? ' 7 -5 S God doth teftifie or make proof of his ^ftzajon love, fo thewordisrendred, 2 Cor. 6.4. & 7.11. The Apoftle ^ foh», in i-fohti.jjj.c. fpeaks of this. The giving of Chrift to be a

pro-

propitiation is the heft difcovery of love which could be made-Ambrofe hath an excellent faying to this purpofe ^ Cenftderaaf* fectttw f atrium, &c. quafi morituri filii fufcepit fericulum, quafi orbital'U haufit dolorcm, ne tuptrires. Tantum fuit Domino fiudium tutfalutisy utprepemodum de fiuo perizlitaretur dum te lucraretur. God did as it were, runthehardoflofingbimfelf, that he might not for ever lofeus.

2. For the Magnifying his infinite Wifdom. God would fave his- z.Reafon people in fuch a way as that the glory of his own Wifdom might

be feen. Now here is Wifdom. The wife Angels pry into this deepmyftery, 1 Pet.1.12. We may cry out with the Apoftle in another cafe, •»' &*'8®- wa«t« cofi*;. Rom. 11.33. That eternal life fhould be procured by killing the Prince of life - The Crofs ofChriftwas Theatrumfaptentuedivin*. God did fhewhimfeif not onely a good God, but a wife God • yea God unely wife. Well may the Apo.tle fay concerning this, thrift the VFijdam of God, 1 Cor. 1.24. And then,

3. For the m,mfe\a\ion »f hit juftke. God would fo fave the , R C4 fa fmne;, that he might preferve the glory of his Juilice. Better all

the world mould peri(h,then that there (hould be a flaw in the Ju-flice of God. Now this way of falvation preferves the Juftice of God ^ for in the death of Chrift God hath full fatisfa&ion to his Juftice, and yet carries on the work in infinite mercy This way of falvation fulfils that of the Pfalmift,\>h\m 85. 1 o.Mercy is exalted, and Juftice is cleared up to the world in this way of Redemption, bythe lifting up of Chrtlt. See Rom^.iy.

4 For the aivancmg of the honour ofChri'K When Chrift was A-Rcafon lifted upon the Crofs, his glory was gloriouily exalted. The Crofs was, Thec.trum ghrU The work of Creadon honours the lat tber j the work of Sanftihcation the Spirit, the work oi Redemption honours the Son. When fudas was gone out to betray Chriit, our Saviour tels his Difciples, fohn 1 3.3 -i. Now is the Sen of Alan glorified, a#d God is glorified i/i him. Hence he is faid to triumph upon the Cro(s,Col.2. 1 5 When his bloody Murtherers thought to cloth him with frame, they clothed him wi.h glory.

The ufes-of the point are thefe. ^ 6 jr

I. It fiewJ the hdnovfimfie cf fin. We have ordinary thoughts ^^ of it, Proverbs 14. 9. But the way of cure difcovers it to be. a thing very horrid.. The guilt wasfo black, that nothing

but

but Chrifts blood would do it away •, the fpot was fo deep ? that nothing but Chrifts blood could fetch it out. Chrifts lifting up upon the Crofs (hews the beftofany thing fins vilenefs. And then, _. 2. It fhews the ftrength of Chrift stove, that he would thus be lift"

2. teflon. e j u p jjj e nece ffi t y 0 f ^is (J eat h was not a conftrained but a voluntary neceffity. Love brought him under the necefiity of dying. His own grace made him love, and his love mide him dye. His bloody death argues bowels of Love. See Re v. i. 5. 1 he Jews collected Chrifts love to Lazarus by his ttzx^Jchn 11.36. we may better gather it from his blood. He bled to death that he might ftanch our bleeding.

3 LtSfw* 3' ^/hews the coftlineffe of Mans Redemption • it is the price of blood. We had been for ever caft down to Hell. if Chrift had not thus been lifted up. One drop of Chrifts blood is more worth than all the world. Yet was his whole blood poured out for every Soul that is faved. The Redemption of Souls is precious, Pfalm 49.8.

4. Lelfon. 4* I* ft>° ws *^ e nece ff n y °f ari intereft in Chrift. As it was ne-^ ' ceffary that Chrift fhould dye, fo its necenVy, that he that lives by Chrift fhould have an intereft in Chrift, Coloffians Signes of 1.27.

f n '"[f 1 ^* How may this Intereft be known ? in Cnnlt. ^ ^ Bj fhg mrti fl catio „ 0 ffin,Rott\.$.io.

(2.) Conformity to Chrift in all holinefs, 1 John 2.6, Intereft in Chriit works flmilitude to Chrift.

( 3.) A heart ftudious of advancing Chrift. He that is Chrifts, 3* will have an eye to Chrifts glory in all he doth or faith, Exod. 15. 2.Chrift (hall rule him,and all his that are interefted in Ghrift. 5. Why the Scripture doth fo appropriate the falvation of Men to $L e P n * the death ofChrift, fee Ifa*% 3.5. Not as if his life had no influence into it • his holy birth, his holy life, &c. had an influence into the work • but his lifting up was the upfhot of all. Without this, Man could not be faved. sVfe •/ LoQ^on Chrifts death as a neceffary work^. It could not be ExhQrtatt. oc herwife. This will render fin odious, and Chrift fweet: This will make falvation precious.

Jeftu ChriU h the end of the Law.

Rom, 10.4.

For Chrift k the end of the Law.

T He Apoftle doth in the beginning of this Chapter very pafli-onately bewail the fad condition of his Country-men the Jews,who were at this time rejected of God.That which occafion-ed his forrowand their rejection^ was their ignorant and blind -zeal, in preferring their own righteoufnefTe to therighteoufnefle of God.They deferved pitty from Men, becaufe they did it igno-rantly •, they deferved rebuke from God, becaufe they had fuffici-ent light to difcover their ignorance, and yet would not be convinced : 1 hey would not be beaten off from their own righteouP nefle, they would not be perfwaded to cleave to the righteoufnefTe of God. That they did reject the righteoufnefs of God, the Apoftle proves, becaufe they rejected Juftification by Chrift •, that in rejecting Chrift they did reject the righteoufnefs of God, is proved in the Text •, for he is the end of the Law for righteoufnefTe to every beleever •, and therefore the rejecting of him, is the rejecting of the righteoufnefTe of God*

The words are a Propofition, in which:

1. The fubje&C^//?.

2. The predicate, the end of the Law.

What is needful for Explication will be confidered afterward* The Propofition is, 2>0#. *

Poet- That Jeftu Chrift is the end of the Lawln the difcuffing of 1. What this point two things are to be unfoulded. Law is

What Law is here meant. ^ r a e nt#

In what refpect Chrift is the end of the Law. DiH-iaion

!. What Law doth the Apoftle intend? The Law of Godis<* the divided into Judicial, Ceremonial, Moral. Uw "

1. The Judicial Law is that which did contain fundry-Statutes "judkm

which law is^

which God by A/o/kr delivered, to the Jewes, for the Adminiftra-

tion of their Civil Policy 7 we read of them, Exod. cap. 21.-cap.

22, err. It is called the Law Judicial, or Political, becaufeitdid

A twofold confider them as a Common-wealth. Divines hold a twofold fpe-

end of the cial end of this Law.

judicial 1.That the people of Ifrael and their civil policy might be diftir-aw# guidicd from other Nations and their Municipal Laws or Policies,

2. That thofe Laws might be to them Types of that good order 2# and government which the Kingdom of the Mejfiah fliould be ad-

minijtfred withall.

2. The Ceremonial Law was that which did prefcribe certain Tremn'ul '^ acre ^ & ices or Ceremonies to be obferved in the e>ttrnalrvorjhip Law is. of God by the people of IfraiL This had reference to them as A three- they were a Church. The Apoitle calls it the hand Writing of Or* fold end oijinances, the Law ef Ccmmandements y Eph.2.15. This Law had di-the Cere-. ve rs ipecial end?.

Law* l ' T° difii«giti(b the fewes as a holy people from all prophane pto-

!* />/*, Ephef 2.14

2, 2. 7. :■ put th m in mind of the pdlution of (inland ofthefevere pn-

nifhments their fa deferved. for Circutncifion, the Sacrifices, the Pafchal Lamb, and thofe divers Wafliings which were commanded in this Law, did teach both the defilement and the deferved pu-nifhments of iin.

3. To typifie and fhadow out the Mejfiah which was to come, and ail thofe fpiiital benefits which by him were purchafed and communicated to the Church. The Apoftle falls it a typical Law, CV.2.17. BehAO.l.

what the 3- The Moral Law is that holy and perpetual rule of righte-

Mnai Law oufnefs which is given to Men for the ordering of their lives and

is , of mannersaright,both towards God,their Brethren,and themfelves.

which the 7^his Law is lummarily fee down in the ten 0>mmadements which

JmHy rn " ^ oc * d e ^ vercc * co t ne People of Ifrael on Mount Siiai.l his Law is

f )«aks. called fometimes the Commandtment, Rom 7. 8, 9, 1 o, 1 r. The

Commandcment of God\ Mark 7 9 The Royal La\Y, James 2.8iTJ'i

p;rft ft Law of Liberty, James 1.25. The Law of works, Rom. 3.27.

'Ihe Lan-of right eoulnefs, Rom. 9.3 I

Now the Text ipeaks principally of this Law, as the Context (hews, yet are not the other excluded-, for the Jews fought after righteoufhefsas well by the obfervance of the Ceremonial as

of

of the Moral Law. The Judicial and Ceremonial LawVhad fome tendency to Chrift as well as the Moral, and therefore are both comprehended in the Text, though chiefly the Moral. II. In what refpe&« Ghrift is called the end of the Law ? a.In what

1. In regard of the Judicial Law, Chrift if the end of that as he rcfpefo bathaboUfbedir. Jeit/sChrilt by his comming in the flefh hath C M r /?V| quite abrogated that Law, fo that Chriftians are not bound to ob- £jj d Q ^ c lerve the Rules thereof* T he Jewifh Polity was tc continue un- L aw .

til the comming of the Mejfiah^ Gen. 49 io» After the death of 5. in re-Chrift it was utterly to be overthrown, Ban. 9 26^27. and there- r P e #*f.

fore Chriftians are not bound to the thrift obfervation of thofe theyWi-_ . . ciaiLawt

Rules. . How far

The Judicial Latv as it is founded in the Law of Nature, which the judi-is unchangeable, bindes all Chriftians to have and enadLaws for cial Law the punifnment of wickedne(s,for the rewarding of them that are » s °bliga-good, for the preferving of Juftice and publick peace among tor ^' themfelves 5 but as it prefcribes fuch particular Laws for the Jewifh Nation^ it is abohihed by Chrift, and not to be enjoyned any further than as the common equity of thofe Laws require. 2 . f n re „

2. In regard of the Ceremonial L*w y Chrift is the end of that as, fpctf: of he hath abrogated it. He is in regard of that Law finis abolitionis, the f«fc* itisforcverlbolrfhed. This the Scripture doth plainly afTerf,?*™ 74 * Eph. 2. 14, 15. and fo Col. 2. 14. he hath blotted out the hand-writing of Ordinances which was againft usjind taken if out of the waj y having nailed it to his Crofs. All the Rites of the Ceremonial

Law were Types of Chrift,and therefore when the fubftance was come, they did for ever ceafe. The Apoftle therefore affirms the obfervation of the Ceremonial Law to be an implicit denya! of Chrift, and to be a cutting of our felves off from all benefit by'• r "K c -Chrift, Gal. 5. 2. The Church put thefe two together, the daw T e ^? f ningoftheday, and the flying away of the fhadows, Cant. 2. lat- L lw! ter end. It is abiurd and ridiculous to idolize the (hadows when How* the fubftance is revealed. Ghrift is

3 . In refped of the Moral Law/ How Chrift is the end of this t hc en( * <* Law, I (hall (hew firft Negatively j fecondly, Affirmatively. l^Nega-

1. Negatively. tivcly.

I. ' JTis not finis abolitionis. We muft not thinkjhat Chrift hath 1, Not fo freed believers from the obligation of the Moral Law. The Antino- ™ to free mians hold that believers are by Jefus Chrift freed, not o^ly^*^.' from the curfe of the Law, which all grant, but from the obedi-^ iencc

Mramm enceto it. ,

enceof the Moral Law, that when they are under the Law of Argu- faith, they are made free from the obfervation of the precepts of merits to ^ LaWt j^ Moral Law is that eternal rule of life which be-thatbe- levers as well as others are engaged to obey, upon pain of Gods licvcrsaredifplcafure. Chriftian liberty would be no better than lavvlef-notabfol- nefs, if itfhould abfolve believers from the obedience of the Mo-**£■ ralLaw.

enceof Confider feven things to prove this.

the Moral l • The Moral Law u for the fubfiance of it written upnn the hearts Law. of men by nature. The Law of Faith doth not abrogate the Law of i. Arg. Nature •, now the Moral Law is the Law of Natnre,and therefore not abolifhed. See Rom. 2 14,15. Thofethat never heard of the. Law which was given on Mount Sinai are taught by the very light of Nature to obferve the fubftanceof what is there enjoyn-ed, 2 A r .. 2. The whole Scriptures are but an exf option of the Moral

Lavpy and therefore the abrogation of it Would be the abrogation of the Scriptures, All the doctrines which are delivered by the Prophets were nothing elfe but larger Commentaries of the Law. Their work was to prefs the obedience of the doctrine of the Law by promifes,encouragements, reward, and to keep men from the violation of it, by penalties, andthreatnings denounced againft •the tranfgrefToursof it: All their Preaching would have been fuperfluous, at leaftto believers , if they had been freed from the obedience of the Law. 3. The Moral Law of it was given on Mount Sinai was given

as a branch of the Covenant of grace. See Exod.io. 2. Where in the preface of the Law, God makes mention of his being with them a God in Covenant, I am Jehovah thy God. And therefore &.it abolifhed.

4. The Moral Law Veas delivered on Aicunt Sinai bj J ejus-4^g- ChrtJ}. The Proto-Martyr i^p/^K. tells us that Mofes received the lively Oracles ef the Law frcm the Angel which ip^ke to him in the wilderr.efs., Alls j. 38. that Angel wasCbrift the blefTed An-gcl'of th e Covenant ^ he it was that they ten:pted , fo Saint Faul tcacheth 1 CV.10.9. the fameChrift which they tempted, the fame Chrift which fpake to Mofes in the wildcrnefs.was he which gave the Law on Mount StntLKow if it waspublifhed by Chrift, it is fond to lay, that it is abolifhed by Chrift , efpetially becaufe tie matter of is in its own nature of eternal and perpetual con«« cerumen:, 5-M"*

Jefits thrift k tie endoftheLdw. $75

5. fefas Chrift when he was on earth did declare that he came not to *• Arg. dtfiroj the Z/w, Match. 5. 17. yea, we find in his Sermon upon the Mount, Matth.^.21 zz y &c.ih'zt he prefTeth obedience to the Law, and chat he gave a more Spiritual Interpretation of k than the Scribes and Pharifees •, for he extended the precepts'of it not only to the outward a&ions, but even to the inward affections and motions of the heart.

6. The Affiles Who knew the latitude of the Lave, deny the abo» 6. Arg. litionofitby the G of pel. The Apofile Paul abhors the very trroughtsof luch an opinion, Rom.3.3 1. Yea tis obfervab'e, that

in thofe places where he doth profefTedly difpute of that liberty which believers have under the Gofpel, he doth urge and prefs the neceflity of obedience to the Law : fee Gal. 5.13,14. There is a fweet harmony between the doctrine of the Law, and the grace of the Gofpel; for the Spirit of Chrift in the Gofpel doth iweetly and powerfully enable the heart to render a more cheerful and free obedience t o the Law, than it did , or could do before.

7. It s a treat \rhiledge to believer s\to be under'the obedience of the Law. The Law is of great ufe t© believers, and therefore the abolition of it \vould be prejudicial to Chriftians •, it is a bridle to reftrain fin •, it is a glafs to difcover fin ^ it is a help to carry 7 . ^ on conversion-, it is a light to give underftanding to the fircple, a.Nerfo Pfal.19, 7,8.it is the fouls c omfortor delight, Ffal,i 19.174.it is a »'^he

fpiritual food; it is fpiritual Phyfick;it's ftrength -it's health to the Law wcrc r , a no more

fouI to be

2. Chrift u not the endoj the Law., as if the Law were no more preached* to be preached. Chrift and his Apoftles preached it • if not abo- 2 A . ffir ." hlhed, it mult be ftill. chr | ft g, e

Thus for the negative. . end of the

Law in 4.

II. Affirmatively, Chrift is called the end of the Law in four re-Rcfpcfts fpe&s.

1. Chrift Is the fcope of the Law. The Law as it was publifhed rc ^A on Mount *yi«*uwas given to the people of God to drive them, or ' toiead them to Chrift. The Law was given to convince the conference of fin, and of the defert of fin, that thereby the finner feeing his own inability to fulfill the righteoufnefsoftheLaw,might be driven out of himfelf to Chrift ; The Law , faith the Apoftle,

M m ra m 2 was

$ 7 6 J e f us Cbrift *■ *** e*d oft he Law.

yf/tsour Schoolmafterto bring us to Chrift, Gtl\. 3. 24. gmcejuid doceat Lex, qmcq hU praci plat, qtticqstid promittat, femper Ckri-ftnm habet pro fcopo. The finger of the Law points to Chrift in e-very thing : the precepts of the Law point to Chrift, as he bv whom they are accomplished- the promifes of the Law point to Chrift, as he by whom they are ratified-, the threatnings of the Law point to him, as he by whom they are efcaped. Chrift as he is the fum of the Gofpel, fo he is the very fcope of the Law , to which all of it refers.

2. Re 2. Chrift is the end of the Law in regard of his accom\Hjbment

faft* ef it. He is Legis complement urn, the complement of the Law. He hath in his own perfon paid that debt which was due to God inrefpedof the tranfgreflionof theLaw j theApoftlefpeaksof this, Gal. 3. 13. By his perfonal enduring of the curie, he hath fet his Eled free from the curfe of it -, he hath undergone the malediction of the Law •, he hath paid the very uttermoft farthing which divine JuRice could demand. He alfo hath by his perfed o-bedience fulfilled the righteoufnefs of the Law, Mat. 3.15. He did everything which the Law required, and did every thing in the ftrideft exadnefs theLaw required • he did both for matter and manner come up to theexadeftperfedion ofthe Law.The law of God never was, never will be fulfilled in the perfonal obedience of any befide Jefus Chrift^Chrift hath ftopt the mouth of the Law, and put it to everlafting filence.

* RefoeR $' Chrift is the end of the Law, as he doth doth enable believers ' by his Spirit toyiuld obedience to the Law. The end for which God gave his Law/ was that obedience might be yielded to it.Till men be regenerated by the Spiric of Chrift, they do refift the Law of God, and have no heart to walk in obedience to the Rules of it : but now Chrift by his Spirit doth regenerate and renew the heart, and thereby inclines it to a willing and ready obedience of the Law of God in all things. It is by the Spirit of Chrift that the heart is difpofed to obey theLaw. See £^^.36.27.lt is from Chrift and from the new nature he communicates, that the foul is inclined to obey theLaw, Rom.y. 25. r n 4. C'hri'i is the end of the La\\> y at believers do by him attain pin-

4 efpett* tQ t i^ t r iglj te0 frf ne f s off unification which the Law publifheth. The end of the Law is to juftifie thofe that do obey it. He that doth theft things fhall live in them -, 'tis therefore called the Law ofrigh-teoHfnejs y Gd. *. ii-Rom.?. 31. By reafon of the corruption of

fcur nature we are not able to fulfil the Law, and To cannot attain unto foghteoufnefs or Juftification that way. But now Chrift heals this dileafe, and by fulfilling the Law for us, becomes our righteoufnefs Thus Beza and fttnim interpret it. Chrift is, filth the Apoftle,made unto us righteoufnefs, 1 Cor. 1. 3 o. Ke is, as the Prophet calls him, the Lord our righteoufnefs, Jer. 23. 6. And becaufe he is our Righteoufnefs, or Juftification, he is the end of the Law. He is to a believer what the Law would have been to man if he could have kept it, Righteoufnefs and Juftih'cation. Thus much for Explication. 1 Ufe of

Thelites. Ififo ™-

Tirft, as it refers to the Judicial and Ceremonial Law, Chrift is ^ c ^ m the end of both thefe, the abolition of them, We learn, tion 0 f t h e

I. The great happinefs we have by Chriji. He hath put an end judic: & to the Law of Ceremonies:He is hujus legis interims $\z death, the Ceremo-abolition of this Law.The law of Ceremonies hath now no tye up- n:ai j*^-on Chriftians, fov. 12. i.Mede applies it to this, the Primitive^ e " Church fhining roundabout by the faith of Chrift the Sun of ^^j^ Righteoufnefs, treads under foot all the rudiments of the world, all Mofaical Worfhip,all Jewifh Ceremonies. This is a marvellous happinels.The Ceremonial Law was a yoke of bondage,GW. 5. 1. A burthen that neither Vve nor our Fathers were able to bear? Ads 15. ioJtdidmarvellouflyaifli&anddifquietthe confidence, The rules of that Law were fo many, and fo intricate, that they could never be foexadly obferved but that fome fcruples would abide on the Confcience. See Heb. 7. 19. many meats they were forbidden : very chargeable was their Worfhip •, they mull go to ferttfalem to worfhip ■, the touching of a dead body made them unclean, &c .Chrift hath put an utter end and period to this work. The reading of the Ceremonial Law is not unprofitable: Here- r ^ n g

by> ofthc

1. We (hall fee the uniform way of falvation of believers in theceremo-Old and New Teftament. nul law

2. Hereby we fhall better know how to prize our liberty. m ^ be fi

3. Hereby we fhall be helped in the ftudy^and believing of the ^ic!i° " Gofpel. Jm

4. Hereby we fhall fee how the Truth anfwers the Type. 2".

5. Hereby we fhall fee the love of Chrift in lubmitting to it, 3. and in abrogating of it. Its a world of comfort, that this wall, A* t as the Apoitle calls it, is caft down. £

Mm ram 3 II. The

11. The mifitkf of thofe that would impofc the Judicial LaVt oh ChriftiaH Commonwealths. This was only given for the Tews. When their Stare was overthrown, thefe Laws were alfoatai end. And they are not binding to Chriftian Common-weals buc only a$ to their general equicyvwhich is founded in the Law of Nature. The general equity of thole Laws abides, and therefore the Scripture iometimes argues from them,as i Cor. 9. 8,9 10. But to impofe or obtrude the Body of xhofe Laws on Chriftians is very great ignorance: They do no more bind Chriftians tha'n the Ceremonial Law doth. 2 From Secondly, as it refers to the moral Law fo we learn,

hwhe **" L Tijat ^ tleevirs are h Chri ft f reed f rom the Cfir fe °f the Moral end of the Law - There are two things to be confidered in the Moral Law. MoralLaw The Mandatory part, and the Damnatory part, There is obliga-5 Leflbn* tion to duty, and a binding over to the Curfe for default of duty i. Lcflon. There is Lex imperans and Lex damnans. Beleevers are not ^^'^ freed from the commanding authority of the Law, but they are bSngfreed ^ reec ^ ^ rom tne condemning Cur fc:For Chrlfi is the end of the Law from the he hath for beleevers endured the Curfe of the Law, and by that Curfe of means hath freed them from the Curfe. See Gal. 3.13. This is a t-icLaw lingular happinefsto beleevers, that they are by Chrift freed

fhewiun from this Curfe, as will appear if thefe five things be confide-5 confide- re( j

1 Ccnfid. 1 •What ffivm thin the Curfe of the Law is. What a large extent it hath. It reacheth to the body,to the cftate,to the foul to thegood name,, topoflerity. SeeGW. 3. 10. No particulars are named, becaufe all things are comprehended. Heiscurfed in his foul, in his body, in his eftate, in his duties. He that would read the Curfe denounced by die Law for difobedience, may perufe thefe Texts, Beat 28. 16,17. t0 tne end of the Chapter. Dent. 29- 18. 19,20. There are Curfes written, Curfesnot not written, •, who can ftand under the leaft of thefe Curfes ? and yet he that is under the Curfe of the Law mud indure thefe v and[tnany more then can be imagined.

2 Conf d 2 * ^' ls C ur f e °f t ^ 3e La^ H ^ ue f cr r ^ e ^ ea fl offence. One vain word, one finfull thought, the leaft digrefiion either in Omiflion or Commiflion ; Whatsoever can in the ftri&eft interpretation of the Law be called a fin, makes a perfon lyable to all thefe Curfes, Deut. 28.15. if every Commandement be not exactly fulfil-led in every thing, the Curfe follows.

3. How

3. How frequent Ij this La\\ is tranfgreffedb] the be.fi. He that (j Qn n^ is moil careful I and circumfpeft, dcth a thoufand times break the Law every day, fam%.2* Ecclef 7. 20. The moil perfect man that ever lived was many waits guiky of the tranfgrellion of the Law.

5. The moft ft en t mi}carriage and tranfgreffion is known to the Lawgiver. His eyes are upon the waiesof the children of men. See 4 Coiiiku fob 34-2 1, 22. He market h cur fiefs, job 33. 11. He telleihcur ■wandrings, Pfal. 56.8. Not only our wandrings in regard of Affliction, but our wandrings ic regard of Sin,. Our iniquity is fiwed up iua bsg-, yea it iffealed, Job 14. 17. 1 he finner cannot out a bund before the e\e of the beartfearchii:g God.

5. The juftice and truth of the Lawgiver are engaged to inflict 5. Conjid-this Curfe. He cannot be faithfull and true , if the Curfe do not take place. Yea his very Being is engaged. How often doth God ufethat Oath, As I live , for the iulfillir.g of his threat-ningas wellasofhispromife, fen 22. 24. Ez.el^. 5.8, 9,10,11.Is it not a happinefle therefore to be delivered from thisCurie?Eve-ry believer is through grace partaker of this happinefle, becaufe C hriit is the end of the Law > as he hath fulfilled it by fuflering the Curfe of it in their {lead. And Chrift haviag fufferedthe Curfe oi it, God cannot lay the curfe on them.

II. The benefit of f reaching the Moral LaW. Chrift and his j rr m ^ A pottles preached it •, and it is profitable and neceffary that Mi- 2 ,e * nifters fhouid preach it. 'Tis not to be preached a*s a way of Justification, but in fubordination and reference to the Gofpel it is to be preached. The right preaching of the Law is the preaching of Chrift \ for he is the fcope and end of the Law. The Law faith the Apcftle, ^as our Schco/mafier to bring us to Cfcri#,Gal» 5. 24. Ey the preaching of the Law the foul is prepared for Chrift. By the preaching of the Law Chrift is fweetned to the foul. None will fo perfectly undcrftand Chrift as thofe that underftand the Law. The Law humbles , the Gofpel comforts. The Law wounds , Chrift heales. The Law (hews us what God may expeft , the Gofpell (hews us what Chrift hath merited, and what)God will accept.

III. That be lee vers have a right eoufneffe in Chrift , as full and compleat as if thej^ha^,fulfilled the law, Chrift being the 5,/ ^~

end.

end of the Law for righteoufnefs to believers, inverts belie*

rheRigh- ve rswirh a righteoufnefs every way as compleat as the

bd-cvcrs P cr ^ ona ^ obedience of the Law would have inverted them withall,

have by R° m 8.3,4. Yea the righteoufnefs believers have by Chrift, is

Chrid bet- in fome refped better than that they fhould have had by Adam.

rer then f, Becaufe of the dignity of Chriflsperfon. He being the Son

flT^d °^ ^ 0( ^ ^ s ^g nceou f ne ^ s ls more glorious than Adams was: His

have had righteoufnefs is called the righteoufnefs of God^ and we are made

by Adam % the righteoufnefs of God in him, 2 Cor. 5.21. The firrt Adam was a

for 2 Kea- meer man •, the fecond Adam is God and Man.

fins. 2 . Becau[e this righteoufnefs is perpetual. Adam was a mutable

i-Reaf. p er f oni he loft his righteoufnefs, and that which his pofterity

2 - & ea f fhould have pofTefled. The righteoufnefs of Chrift cannot be

loft- This garment when it is once put upon us can never be forced

off, can never fall off. This righteoufnefs is as really a believers

as if he had wrought it himfelt God hath fo ordered it by his

wifdom and grace,that the Eled: lofe nothing by AdamifoW. The

lofs of his righteoufnefs hath brought to light in the world a bet-

r r. ter righteoufnefs than his was.

f , I V. That the honour and dignity of the Law of God is maintain-

edin thefalvation of the Elett. Man violated it, God would

have it fatisfied before man fhould be faved. This was done by

Chrift who was the end of the Law. He fulfilled it Adivelyand

Paffively, and fo the injury offered to the Law is recompenced,

//. 42.21. God would rather had all men perifh i than his Law

<. Lef- fhould not be Satisfied.

fon. V- The miferahle condition of thofe that have not an interefl in

C hrifl. Chrift being the end of the Law for Righteoufnefs, it

muft needs follow that they that have not an intereft in him , arc

ftill under the Law, as it is a Covenant of Works, Rom. 7. 1,2,3.

All the kcd of Adam are married to one of thefe Husbands^ ei-

To be un* tner d*? are married to the Law, or to Chrift. Now to be mar-

der the ried to the Law, or to be under the Law as a Covenant, is very

Law as a fad • for,

Covenant l t j-y e £ uw re j e ft s t fj e fcfi duty for the leaf mifcarriagt. Hence two m to * s tnat G°^ fy e? ks fo contemptibly of all the fervices of unrege* rcfpe^s. nerate men. See'Ifa. t. .11, n.fer. 6.20. lfa.~ 66. 3. The Law deals with men according to the ftri&eft tearms of Juftice. It al-r 1 Refpetf. lows no gracious interpretation as the Gofpel dorh. This Covenant is a Covenant,.not of Mercy, but of puje Juftice.

zThis

2. This Covenant hath no Mediator. The breaches which are made under the Covenant or Grace are pardonable,becaufe there \^^. is a Mediator to interpofe , but under the Covenant of Works Argu , ' there is no Mediator to make up any breaches.Thofe that are un- mom to der the Covenant of Works, have neither the blood of Chrift to difwade fprinkle their perfons, nor his incenfe to fweeten their fervices. f^ahJ 1 "

II. life. This jbould caution all men again ft feeking P^^»^byV by the Works of the Law. Men, whether through Ignorance , or works-)* Pride, orboth, are very apt to reject Chrift, and to eftablifhthethe La Righteoufnefs of the Law for their Juftification and Salvation. Therefore it is neceflary to lay in caution againft it. I {hall therefore ufc fome Arguments to prefs this.

1. The Scripture oppofeth the Righteoufnefs of God> and the Righteoufnefs of man as inconfiftent in this bufinefs. See Phil. 3. 9, f "*& ana in the very verfe before the Text,Hf that eftablifbeth the Law

for Righteoufne{s , nullifies Chrift. To feek juftification by the deeds of the Law is to make Chrift a Humbling (lone. So the Jews did, as the Apoftle witnefleth, Rem. 9. 3 o, 31,32.

2. The Lave as it was pMifhed to the -people of God on Mount 2 Af£< Sinai, was never as a way for them to feek^falvation by. It was delivered^ a branch of the Covenant of Grace, ancl was a Star to guide the people of Ifraelj to Chrift, who was to fulfill the Law

for them. 1

3. That righteoufnefs which muft juftifie a perfon in Gods fight, muft beifo ex aft* that the fuftice of God can find no blemifh in it. 9 Argi Our Works, even the pureit of them, are not fuch. They are tainted, they are blemifht, Jfa.64.6. fob 9. 3.15,20. Our pureft

and beft Works want Chrifts Righteoufnefe to juftifie and pardon them.

4. ^ He that fecks falvation by the Workj of the Law makes the \ Ay Sacrifice of Chrift and his merit either needlefs or inefficient. This

is the Apoftles Argument, Gal.z. 21. If Righteoufnefs come by the Law, then Chrift is dead in vain. And it hath much ftrength in it -,for what need was there of Chrift, if Juftification could have been attained another way? Chrift was fent to fup ply the defect of the Law, which by our finfulnefs was rendred weak. See Rom. 8.3,4.

5. The doUrine of juftification by the Works of the Law robs the . -foul ofidl firm and folid Comfort. The Righteoufnefs of Chrift * *' eftablifbeth the heart, but that of Works leaves it perplexed and uncertain. See Rom. 1 o. 6,7. In that Text the Apoftle puts a

Nnnn diffe-

J**

3.life of Confo.

Jef*s€hr/fl is the end of the Law.

difference between the Righteoufnefs of the Law, andtheRigh-teouihefsof Faith.The Rrgkttbttffcefs of the Law leaves the lout uncertain and doubtful, but faith eitabliiheth it. The Pafifrs. that cry up Work*^orj do tin Ajfurance. Seeing then that Chrift is the end of the Law for R'ghteoufnefs,embrace no other, deure no other Righteoufnefs.

III. Let the people of Gid draw comfort from this Doctrine.Its a ground of comfort in thefe two refpeds.

i. Againft the Imp erf eft ion of our Obedience: Wherein we fall

i Comfort fa on of cxa(ft obedience to the Law, Chrift doth fappiy us. And then,

2 Comfort 2 « Againft all fear which arifeth in the heart becaufe of the n-gour of the Zrfw.Confcience acculeth, the Law impleads us. It will have Obedience , or it will infiid Wrath*

This Text is a City of Refuge againft all fuch Accufations. This anfwer will ftop the mouth of Confcience, and anfwer all the Objections which the Law can make. Though we have not fulfilled it, yet Chrift hath done-it for us to the very uttermoft.

—

Chrijl the Holy One of God.

A&s 2. 27. Neither vpilithoHfujfer thy Holy one to fee corruption.

THefe words are] part of an excellent Sermon preached by the Apoftie Pmr to the Jews, in which he labours to convince them of their great (in in crucifying the Lord of glory. That he may fet on this Conviction , he proves him to be the Mciliah whom God had promifed to their fathers: this he proves by after-ting the Refurre&ion of Chrift from the dead. The teftimony he brings to make this good, is from that which D.ivld had in the Spirit foretaldinP/*/. 16. 9, 10. Thorn wilt wk icdve my foal in hell: neither wilt thou fu^tr thy holy O te 1 tption. This

text he applies to Chrift, (hewing xhat lie was rifen rrom the dead, and that hi« body faw no corruption, and therefore wastheMef-fiafa.

chrtft the Holy One of God. ggj

Jn the Text we have two tilings obfervable.

i. The Tide given to Chrift, ThehdyOneof Gtd>

2. The glorious thing aflened of Chrift, that Cod did not fuffer "im to fee corruption.

Thy holy One. tw wop u*. There are two words in the Creek which are ufed for holinefs, m®* & ayt®*. The latter aniwers to the Hebrew word ^p Ircm^lj? to Separate or fet apart to an holy ufe : *yt& Unifies not-earthly r ,or feycratedfumearth .-things confecrated to God are feparated from all earthlinefs and impurity. The former word Scr*@K which is here ufed, anfwers to the Hebrew wore TjSlI which fcgriiRcs merciful, ozone that hath obtained mercy, that is the word ufed, Pfal. 16.10. thou wilt not fuf-fer ^P7 D ^; ty merciful One: \ {ball follow the Tranilation which is here ufed> which the word l<rt©* willbear, thy hclj one ,for fo the word is tranflated frequently: fee Heb. 26. where the Apoftle fpeaking of Chrift calls him wop, holy: fo here rotos-to* with an Ar-tic]£, SanBum ilium tuum. To fee corruption. Sentire corrupter t nem ; fo Bezz,Videre accipitur prodLtrtJim&matque adeopro msr^h as Job. 8. «> 1. If a man keep my faying, hefball never fee death ,that, is, he Jhall never fuffer eternal death : fo in the Text, not 10 fee corruption, is notr to fuffer corruption, Damafcen. lib. 3. Orthod. f fidei. c. 18. doth diftinguifh of a twofold corruption. The one is that which is made by the feparation of the living form, to wit, the reafonable foul, from the body. Thus the body of Chrift faw corruption, to deny this were to deny the death of Chrift. The other is the corruption of the dead body by putrefaction • A dead body is faid to fuffer corruption, when it is turned into afhes, or into the elements out of which it was taken. In this fenfe the body of Chrift faw no corruption.

Here are two points from thefe parts of the Text.

1. That Jefus Chrift is the Holy One of God.

2. That this Holy One faw no corruption, I {hall begin with the firft.

1. Doll. That Jefus Chrift is the holy One of God.

Chrift is frequently called the holy One, and the holy one of God ': fee AEts$* 14. Ye denied the holy One and the fuft. And Satan himfelf, as deadly hatred as he bare to his perfon, was forced to give him this teftimony, Mar. 1. 24. I know thee who thou art; the holy One ofGod; yea Chrift is called not only holy, but holinefs in theAbftratf:, That holy thing, faith

N n n n 2 . the

the Angel to M<*ry, that fhall be bom of thee.fball be called the Sort of God, Luk. i. 35. ro myiov that holy thing.

fefus Chrift may be confidered either as he is God, or *s he is man.

ChriftasGodis certainly the holj One. The Chcrubims cry, //*. 6. 3. Holy, holy, holy is the Lord of hofts. And the four beads, fing the fame (ong t Rev. 4. 8. Holy,holy, holy Lord God Almighty, which was,and is,and is to come. That text fpeaks principally of Chrift, as appears, ifc? v. 1. 4. Chrift as God is holy in his will, holy in his word, holy in his works •, he is holy as the Father, and the Holy Ghoft. As God he is holy fundamentally ^ holy effen-tially •, holy operatively •, holy exemplarily ^ he is perfectly holy, and unchangeably holy. He that denies his holinefs, denies his divinity •, of this holinefs of Chrift this Text doth not (peak, and To which therefore I ftiall pafsitby.

Chrift this * Chrifias man is the holy One of God. He is called the holy child Title hath Jefus, Alls 4.27. Againft thy holy child Jefus, &c. and vtr. 30. hath here \fo2xfigns and wonders may be done by the nams of the holy childe Je-refpect. j^ ^ ot - c kj s holinefs I am now to fpeak.

In the opening of the point, I fhall handle thefe three things.

1. Prove that Chrift is the holy One of God.

2. Why it muft needs be fo.

Tte 3 • How Cht'As holinefs differs from the holinefs of the Saints

Chrift 1. That Chrift is holy. This appears two wayes.

"proved. i. From the manner of his cenceftion. The humane nature,or uEvi* ftefh of Chrift, was not formed after the ordinary manner of o-thcrmen, but after an extraordinary manner. Though he was true and very man, yet he was not born as other men are • he was made of the flefh of the Virgin MART by rhe immediate work of the holy Ghoft : And being fo formed he could not but be purely holy. Of his wonderful conception, the Scripture fpeaks, Luk.i. 35. a.M 2„ From hishclj and nnffotttd life, H** very enemies cotiJd

&Bce. LQt

not lay juftly to his charge the leaft mifcarriage •, he doth make this challenge to them that hated him with a perfect hatred, which of yon convinced me of /ift, Joh. 8. 46. His very enemies gave him this .teftimony, that he was a holy man. Pilate that gave fentenceagainfthim, pronounceth him i*H<?mtf, Matth. 27. 24. and fttdas that betrayed him, did by his voluntary teftimonyde- 2 . W h y clare his holineffe, Matth. 27. 4. Thofe that put him to death as chrift a Malefactor did publickly declare, that there was no guile found moft in his mouth. The Apoftle Peter in this Sermon to his bloody ? e< £ s Murtherers,appeals to their confciences,as witneffesof hisholinefs be °" Jfh 2*22.They that wafhed their hands in his blood, did bear witneisco his holineffe,

II. That it mufl needs be fo,this appears.

1. f rom that fninefs of the Sfirit of holinefs which he was endu* l.Reaf* ed withal.He was as the Evangelift faith,//*// of grace & trttthjoh.

1. 14. The prophet fpe. king of Chrift, faith of htm, that God had anointed him rrithfpirit above his fellow s, Pfal. 45.7. Itisim-poiTible that a perfon io richly furnifhed with the Spirit, fhould be unholy ,he that denies his holinefs, denies the effufion of this holy un&ion.

2. The humane Nature of Chrifi was taken into perfonal union 2-Reaf with the eternal Word : and therefore it was meet it fhould be holy. We read of the great rnyfterie of God manifefiedin the fefh

1 Tim. 3.16. That flefh that was to be the Companion of God in iuch an unfpeakable perfonal union,could not but be holy.The Evangelift therefore puts both together, Joh. 1. 14. He that queftions his .holinefs, quefUons the truth and reality of this union.

3. Jefus Chrifi was to be a pattern of holinefs to the children of $ Reaf» men •, and therefore neceffary it was that he fhould be holy. The Apoftle calls him fotypapfrifi, 1 i > ^.2.2i,22.Hewas apattern,not

only for patience in his death; but for holinefs in his life: his holy life Is recorded in Scripture for this very purpofe, that all his members might lay it as a golden Samplar, as a haly Copy before them according to which they ought to work and write 9 he often

commands

commands his Difciples, and in them all Chriftians ~ to learn of him, Math. n. 29. It was neceflary chat he that was fent into the world, as a pattern for all others to imitate, fhould be holy

*" J * 4. He was to be offered up afacrifiee for fin, and therefore mufi; be holy. Blemilhed facrifices are an abomination to God. Ic was forbidden in the Law to offer the blind, or lame, or halt in Sacrifice to God. The Prophet fliarply rebukes the Jews for fuch Sacrifices,^*/. 1.7,8. Jefus Chrift came into the world for this end, that by the offering up of himfeif he might put away fin. This he could not have done if he had not been holy. Hence the Apoftle puts them together, Heb. 7. 26. His blood would have ftained his Eled if it had not been holy. The E II I. How the holineffe of Chrift excels theholinefie of the

ccllencies ^ a . ints -

of Chrifts * • The holineffe of Chrift is from bimfelf.ChriR as he is av-nTof @* Holinefs felfwife, fo he is«u0«V®' felf holy. He hath no drop of holinefs above that but what comes from himfeif. All the roots of holineffe which ofthc grow in the Saints areof Chrifts planting. Phil. 1. n. Had not i^ExcclL Chrift filled us with the fruits of righteoufnefle , none of thofe fruits would ever have been found in vis*Let my beloved come into his garden ,and eat his fie afant fruit, Cant. 4. laft. ver Hence the Evangelift tells, us that of his fulneffe we have receeved grace for grace, Joh, 1. 16. But Chrifts holineffe is created in himfeif.The Divinity fiis the Humanity with all grace and holinefs which it pofTefTeth. He is the Author of his own holinefs, which neither Saint nor Angel can be faid to be.

2. Excell. 2. The holineffe of Chrift is a perfetl holineffe. The beft of the

Saints are mcompleady holy: They have but the perfection of parts, Chrift hath the perfection of degrees as well as of parts. The Evangelift faith, He was full of grace and truth, Joh. 1 14. The SaintsTiave only the fulnefs of the veffel, Chr fthaththe/W-nefs of the fountain. They have at moft the fullnefs of the bran-chesy he hath the fulnefs of the root. They have only the fulnefs -of fufficiencie, he hath the fulnefs ot redundancy alio. We have but a meafure of the Spirit, Rom. 12.3. but the Spirit was poured upon him above and without meafure, fohn 3. 34.The beft of Saints have but drops of holinefs, but he hath the ful ocean of ho* linefs.

3. Excell, 3 • The holinefs of Chrift is a pufe holineffe. It is a holinefs with-

out

Chrift the Holy One of God. $Bj

out mixture. Holinefs in the beft of the Saints on earth is a dreggy and mixt holinefs. Their unholinefs is more than their holinefs. They have more impatience than patience, more eauthli-nefsthan heavenlinefs. But now in Jefus Chrilt there is not the leaft drop of unholinefs, from the crown of his head to the iole -of his foot. The Apoftle faith he was holy and feparate from fin-/, Heb. 7.26. Saints on earth have holinefs with a body of death \ Chrift hath holinefs without the leaft atome of unholinefs.

-4. The holinefs of Chrifl is an undecaying holinefs Ke cannot 4-Exc "~ loieone grain of that holinefs, which is in him. His fulneis is faid to dwell in him, CcL 1. 19. HarcMo-au _Holinefs keeps houfe in Chrift. It J salwaiesfulltyde inthisfea. Grace in Saints on earth ebbs and flows. Though they cannot lofe all, yet they «ay lofe.fome ofthat they have received, 2CV.9.1 c.Saints are firft Babes 'mChnd,thenyotsng men, thenoldmen, 1 Joh. 2. 13. and thofe that are Fathers may become little Children, they may by fin bring their grace to the Mature of an Infant, but Chrift cannot furfer the leaft abatement. Grace and holinefs in Chrilt know neither languishing or confumotion.

5. Holinefs in Chrifl is communicathe. He can onake others $/Excell. holy by the imparting of his holinefs. This the Apoftle tells us, foh. 1.16. All that are, eve? were, or ever {hall be holy, arefo by the derivation of Chrifts holinefs unto them, we are faid to be fan&ified in Chrift Jefus, 1 Cor. 1.1. we are holy in him, and we are made holy by him. Neither Saint nor Angels are able to dif-penfe their holinefs to others. So many holy parents would not have unholy children if they could make them holy by their holi-nefTe. Holy Paul can pray that the Tbefjotoitians may be made holy, iThef. 5.23. So can holy Parents, but they cannot convey their holinefs to them-, but Chrift can caufe his holinefs to flow out to others.

6. Holinejje is in Chrifl exemplariter , by Vcay of example. His 7* Excell* holinefs is the pattern of all that holifiefs which is in the creatures

Saith God, Be ye holy, as Jam holy, 1 Pet. 1. 16. So faith Chrift, Afat. 11. 29. Learn of me for 1 am meel^. His meeknefs is the copy of our meeknefs, and his holinefs of our holinefs. No creature can fay to others, Be holy as I am holy But Chrift can fay fo. Our holineffe is to be brought to the holinefs ofChrilc as the Stan* dard and meafure of it.

7. Holinefs is in Chrifl'originally as well as actually. He is ho-

ly

l'y from the womb. The bcft Saint on earth , the mod glorious foul in heaven, was born unholy •, Davids confeilion muft be fubfcribed to on all hands, Pfa*$ 1.5. Btho/dl Voas Jbapen in iniquity, &c. JefusChrift is not under this confeflion. He had no original unholinefs to ftain his nature, Luk. 1. 3 5. He was a glorious flower from his firft appearing.

The Ufes are thefe two.

Exhortation,

Consolation,

I. For Exhortation. Many Advices hence i life of j # £ et a n tA ^ h e£( i 0 j re f r oaching and perfecting holine[s. It's

1 .Advice ^^ wit ^ urmo ty men t0 revilc Sa * nts * or t ^ leir holinefs, 1 Pet. 4.

* 4. t>ecaufe the people of God dare not pollute themfelves with the common defilements of the world, they are dffgraced and fcorned by unholy men, but they (hail give account for fuch reviling, ver. 5, of the fame chap. It's a Proverb rife in the mouths of ungodly men, A young Saint an old Devil. Angelicas invent* fenibtu fatani^at inannis. Erafmus calls it the Devils pro-^erb, and fo it is •, for Gods proverb is of another nature, Prcv. 22,6. Let fuch know, that wiien they blafpfreme holinefs, they blafpheme Jefus Chrift, who is the ho;y One y and the juft. Such fpeeches will be looked upon as fpeken againft Chrift himfelf, fude i4> 15. He that reproaches a fubjeft for being like his King, or a child becaufe he is like his father, would be reputed a rc-proacher of fuch a King and father. Holinefs is the very image and pi&ure of Chrift. To deface the Kings picture is to offer violence to his perfon. In all falfe religions thofe that" are mod ftrid are molt honoured. Why fhouid it be a difgrace for any Chriftian to walk exactly to the rules of his Religion ? Chrift the holy One will encourage and reward holinefs, though men contemn it.

2, Advice. 2 - Let this be a motive to magnifie Chrift. Magnifie Chrift in

* his holinefs, and magnifie hrm for his holinefs. Holinefs calls for praife. That little holinefs which is in the Saints is praife-worthy. Though it be mingled with much unholinefs, yet it (bines like a Diamond-, how much more is Chrift to be exalted for his holinefs ? Saints have admired God for his holinefs as well as for his greatnefs. Glorious in holinefs, Exod. 15.11. And Hannah puts that into the preface of her Song of praife. There is none holy as the Lord % 1 Sam.z, 2. When the four Beads proclamed the holinefs

upon this account, Pfal. 99. 3. and again, vef. 9. and once a« gain, Pfal. 30,4. Chrifts hoiinefs is his excellency h he that remembers his hoiinefs cannot forget to give him praifes.

3. Let this be git much love in our hearts to fefus Chrifi. Ho- Advice' linefsistheftrongeftloadftoneof love ^ holy men deferve love becaufe of their hoiinefs, Ffal.16. 3. Hoiinefs is the beauty of perfons, it is that which makes their faces fhine. Holineis is the beauty and glory of Chrift • to love Chrift for his hoiinefs, is an Argument of the (incerity of our love ; his bounty, his kindnefs, may move a carnal heart to ibme kind of love ^ but to love him for his hoiinefs is peculiar only to Saints. None but holy love can love Chrift for his hoiinefs • thofe that feem to love him as a Saviour may hate him as a holy One. See If a. 30. 11. Profane hearts, though they would have Chrift draw neer them as a Saviour, would have him ceafe from them as a holy Saviour 5 you can never have a teftimony that their love to Chrift is right, fill it be builded on his hoiinefs. He that loves Chrift for his hoiinefs is certainty made partaker of his hoiinefs.

4, Tah^ heed of fifing the Name of Chrifi irreverently , The 4,AdriceJ hoiinefs of his nature fhould teach reverence to his Name $ Ho-

ly and reverendis his name, Pfal. 111. 9. Thofe that mention his name rafhly, heedlefly, do not reverence his holy name. It's ufu-ai for men on all petty occafions to cry out, O Chrifi^ O fefius, when they do not think ferioufly of him; we fhould not fpeak of him without a hoiy awe in our hearts. Things that are pure muft not be touched without much heed ? none of you would lay dirty hands on rich embroydery, and yet the holy name of Chrift is tofledup and down without any due regard of his hoiinefs.

5. Wor/hip Chrifi with holy worfhip. Chrifi is to be worfhipped as

-well as the lather > and the Spirit, Heb. 1.6. And his hoiinefs calls * Ad?ict» for holy worfhip •, his greatnefs requires we fhould worfhip him his hoiinefs that we fhould worfhip him after a holy manner, Worfhip is then holy,

1. When the matter of it is holy. When we keep clofe to the ho- when the ly Inftitutions of Chrift for matter and mannery.hen is our worfhip woifhip holy. The leaft mixture of humane inventions defiles the wor- weper-fhip of Chrift, Exod.20. 24,25. that which man accounts to ke-al°™ to polifhing, God accounts to be a polluting of his worfhip : when nia J be we keep clofe to what Chrift commands, then we give himholy called ho-worfhip* ly«

O 0 0 o 2. When

£ ga Chrifi the Holy One of God.

2. When the tyorjhippers have a care to fantlifie themselves fbi th: worjhip they undertake. This is commanded, Heb. i o. 22. Under the Law care was taken for this:the Pricfts muft fan&ifie them-feive$,& they muft fanctifie the people in all Ads of worfhip. Gcd appointed a Laver to be fet between the Tabernacle of the Congregation and the Altar, that the Sons of Aaron might waih themfelves before they came to the Altar to Minifter,£jtW. 3 0.18, 19,20,21 .He that brings his pollutions with him when he comes to • worfhip, forgets the holinefle both of God and Chrift. hands and Hearts muft be wafhed, when we come before fo'holy a One.

4 Adrice. 6. Bring up jour children in holintjfe. Chrift is-called the holy Child fefus; Acls 4.27,3 o. Your children that are holy are moil like Chrift ^ holinefle is the fouls beauty ^ the hoiieit child is the faireft child •, we call large children goodly children. The godly . child is"" the goodly child. Holinefle is the fouls bravery,the foul^ portion. We read of Chrifts forming in the heart, Gal. 4. 19. Your children that are holy, have Chnit the holy One formed in their hearts. .. 7. Let thofe that are unholy labonr for hollnejfe. Enough mi oh t ■

* c, befaidto perfwade men to think of holinefle • holinefle is the

fouls Riches, the fouls Honour, the fouls Life, the fouls Wifdom: See Prov. 3. 13, H> *5* l6 I cs the Divine Nature, 2 Pet. 1,4. the.newMan, Ephef^.z^. Its the beft thing next to God himfelf, his Son, his Spirit, he can beftow-, but this is enough, it is the

Qkeftioasglory of Chrift , that he is the holy One. What fhould we do

hx)w coac t h at: we may be holy ?

ndfo C l -) $ es An< * lament thy own unholinejfe by Nature. Look thy

»■ face in the holy Law, and fee how thou comeft fhort of it, If a.64.

6. this is a good ftep to true holinefle, Pfalm 515. 2, ( 2 0 Go to Chrift for holinefs. His hoiinefsis communicative^

beg. his blood,.and get others to beg for thee •, we read of the blood

fripkling) Heb. 12.24. This comes from the tide of Ch iky teart to Chrifts fide,and blood will gufn cuf.promifes of grace rage thee, £^^36. 25. ( %.) • ' >ifanclifyin^ tew* chiefly upon the

aifterj of the word-, Cl netrholy by his word, J

35.3. Ephef 5.26. This is the feed of grace, 1 Pet.i.2y*Th'&is the golden it.i'up in the hands of Chrtii, hich he prints!

apon the foul"- he chat uoes thus, and is weary of fin, (bail not die yJthauurueholineis,. 8. 7W

8. You that are holy inereafe in holincf:, 2Gor.7.i. The Scrip- 8,Advice^ tare hath Arguments enough,to perfwade you to progrefs in ho-

linefs» we have but a little of it yet- if we defire not more,irs a fign we have none • but this is enough Chrift is the holy one-, the more holineffe you have, the more you will honour Chrift, the more l&e Chrift you will be -, a true Saint would be Alter Chrift us, if it werepoftible, another Chrift for holineffe :, compare your feives with Chrift, and this will help on growth.

9. Take heed of hjfocrifie^and pretended holineffe. Pretended ho'li- 9. Advtctii neffe derides the holineil'eof Chrift-, Chrift is really holy^ hypocritical holineffe is the worft ufcholineile, and fhaii have the heavieft punilhment, Luke 20.47. Hell is faid to be made for hypocrites, Matth.24.. 51.

1 o. Inereafe your acquaintance with Chrift. Get neerer to him, .

delight in his company-, holinefs is a heart-engaging thing, 1 ^

Ffalm 16. 3. by being much with him,you will receive more holy influences from him. f

II. For Confolation to all holy ones. It is a ground of Com- confMon" fort.

1. That Chrift tyill own your holineffe. He cannot deny him* jj felf, and holinefle is himfelf^ if there be a fpark of holineffe in

a Dunghil of corruption, the holy One will acknowledge it.Rev. 2. 6. Rev.s.2.

2. That Chrift will preferve and inereafe your holinejfe. Self-pre- %'. fervation is natural to all Creatures,holineffe is Chrifts Image5 felf-prefervation will move him to this: and fofor increafing thy holinefle, fee 1 T^t/5.23. The holy One will blefs means of the inereafe of holineffe.

3. That Chrift mil reward your holineffe. All holy prayers, ail £ holy fervices (hall be rewarded by the holy One, Matt.2%. 34,3 5,

36. Heb.6.10.

4. That he will fupprefsynholineffe. Though men fcorn it 3 Chrift [<£ will reward it.

To clofe up all. Blefs God for making you holy. He made you like his Son, like himfelf, by making you holy. He makes many rich,many great,many beautiful,whom he will never make holy. In making you holy ones, he hath made you truly great ones.

I go on to the fecond poynt, which is this.

2, Doct.- That the dead body of Chrift was prefervtd from cor* 2. Doclr*

O 0 0 o 2 ruption*

ruption. He did truly dye, his foul and body were feparated a-funder. He was buried, and continued three da yes and three nights under the dominion of Death. But for corruption or putrefaction his body was preferved from it. In the opening of this point I (hall handle thefe two things.

I. What iscomprehendedinthisexprefiion [not feeing corrup-/w/*] It implyes two things.

1. That the dead body of Chrifi did not fuffer that putrefatlion which the . dead bodies of other men pafs under. I he bodies of all. men, good and bad, when they are laid in the grave,become corrupt ^ rottennefs feizeth upon them •, they are turned into duft • they are refolved inco thofe firft elements of which they are compounded ^ they become meat tor worms •, they foon fend forth a loathfora favour, Pfalm 104.29. This is the efface of all men, they dye, and are turned to their dufl. It was an Article or fobs Taith, that when he was laid in the dark bed of the Grave, £he wormes fhould deftroy his skin and his flefh , fib 19. 26. Saith M A R T H A to Chrift concerning her dead Brother, Lord , by this time he Jlinkjth • for he hath been dead fettr dayes , John 10. 39. If we open the Coffins where our dead friends are (hut up a few days after their burial, we fhall find the truth of this alTertion. But now the dead body of Chrift did not pafs under this condition. Though he lay in the grave,part of three dayes and three nights, about eight and thirty hours, yet h« was not tainted. Though there was the intrinfical caufe of corruption in his body, yet by the Divine power it was embalmed that no putrefaction did take hold of it: It lay in the place of corruption without corruption.

2. 1 hat the dead body of Chrift was raifed out of the grave. This Text the Apoftle brings in here to prove Chrifts,Refurredion,fee Verfe 24. of this Chapter. God hath, faith he, raifed him up, having loafed the pains of death •, and then he cites this pallage out of David to aflert and confirm this Doctrine 5 for, faith he, David fpeaks concerning him, Thou wilt notJeave my foul in Hell^ neither wilt thou fuffer thy holy One to fee corruption. And Verfe 30,31. He doth fully open this Text, fhewing thatitmuftbe applyed to Chrift and not to David, and that it had reference to this Docrine of Chriits Refurrection from the dead. So that this is die meaning of theTexc, that God will by his power preferve she body of Chriil; from bemg tainted in therrave ; and that he

will

Z.?*rt&

Chrifi the Holy One of God. JPJ

will raife him up from the grave. That Chrift was raifedup from the grave appears 5 asfrom the hiftory of his Refurrection •, fo from his many appearances to divers perfons after his Refurrection ^ he appeared to Mary Magdalen^ Mark 16. 9 he appeared to Mary Magdalen and the other Mar*y y Math. 28.9. He appeared to the two Difciples as they were travellingfrom Jerufalemio Emmaus y Luke 24.13. He appeared to Peter alone, 1 Cor.i$.$. He appeared to all the Difciples except Thomas John 20.19,He appeared eight dayes after to Thomas and the reft of the Difciples, phn 20.16.He appeared to feven of the Difciples together, as they were going a fulling, John 21.1. He appeared to fames alone, 1DM5.7. He appeared to all the Difciples in a Mountain whither he had commanded them to come, Matth.zS. 16. He appeared, as Saint Paul foithjo above five hundred brethren at once, 1 Cor.5,6. And he appeared to all the Apoftles on the" Mount of Olives fiom whence he afcendcd in their fight up to Heaven,^^/1.9,10* Thus much for the firit thing.

11. Why it was thus. Here I rauft fpeak to both the particulars a Reafons mentioned. ofeach

1 • Why his body was preferved from all corruption. particular.

l.There Vvas no neceffitj offach corruption. Chrift did by dying chrV^* difcharge our debt, and therefore it was not needful that he dydidi 0 " fhould undergo any further degree of humiliation. When he patrifie. was upon the Crofs, giving up the ghoft, he faid, It is finifbed^ i.Reaf Joh.19.30.And having finifhed the work by dying,it wasunnecef-fary he fhould fubmit to any lower humiliation. If it be faid,whaC need then was there of hts burial > I anfwer, He was buried, that it might be evidenced that he was truly dead. Thofe that to Another his Refurre&ion pretended, that his Difciples came by night while the guard jlep^andftole him away, might with more colour have denyed his death,if he had not been buried.Therefore there wasfomereafonwhyhe fhould be buried, but that his body fhould putrifie, there was no neceflity at all.

2. It was uncomly that his body Jhould corrupt as the bodies ofo- 2 Reafc ' ™ r men - Jc&s Chrift, though he did take the humane nature, yet newouldnotaflumehumanedifeafes,aslamenefs, blindnefs.e^ became thefe appertain not to the whole nature but to the person. Chrift took not the perfon of any man, bun the nature of man only, therefore it was not fit he fhould fubmit to perfonai infirmities, which proceed from private caufes and particular

judge^

not

judgements of God. So it was not comely that the body of Chrift (hould be tainted with the leaft putrefaction. Putrefaction is from (in ^ now fin was not impuced to him being dead.For this reafon God would not furfer a bone of his to be broken, fob* 19 36. And then, 3. Reafon 3. Thefpeedinefs of his RefurreUion would not permit fucb corruption. Chrift rofe again the third day. The fpace between his death and his Refurrection was fo fhort, that his body could not be tainted. Saith Martha to Chrift concerning her dead brother, fobn 11. 39. Lord by this time he fiixketh, jor be hath been dead four dales. We fee the dead bodies of ordinary men keep fweet for a longer time than Chrift lay in the grave. The Apoftle therefore gives this as the reafon why his body faw no corruption, becaufe his foul, chat is his perfon was not left in the Grave. II. Why the body of Chrift was raifed out of the Grave, this 2 why was necefTary,

Chrifts |. To make full proof of"his Godhead. His dying.declared him

b °Jy, was to be true Man,his Relurrection proved him to be very God • for ofthe° Ut none ever did, or ever fhall, raife himfeif from the grave. Jefus grave. Chrift quickned his own dead body, as the Scripture affirms, fob. i.Reaf. 2. 19. The Scripture brings his Refurrection, as a proof of his

Divinity, Rem. 1. 4. And then, 2 Reaf. 2.7 b confirm the faith of his elect of the fatisfatlion he made to God by his death. Had he not rifen again there could be no good ground of confidence to believe in him : hence it is that the Scripture afcribes the Tinners juftification to the Refurrection of Chrift, Rom. 4. 25. And hence the Apoftle triumphs in this, Rom. 8. 34. If Chrift had not been redeemed from the pnfon of the grave, there could have been no fecurity given that the debt was difcharged: Chrift is faid to be yuftifyed in the Spirit. 1 Tim. 3. 16. He is declared to be that perfon by whom we are juftified. This is applied by many Interpreters to the Refurredi. on of Chrift ^ God by taking him from the prifon of the grave, did teftifie that it is he that is the Lord our Rigkeoufnefs. 3. Reafon 3. That he might perform for his elecl what be was to perform. Chrift the High-prieft of his Church was to be their Intercejfor as well as their facrifice •, he was to fend the Comforter • he was by his interceffion to apply to his elect all the benefits procured by his Death. He could not have done this if he had alwayes lain in the place of corruption 5 therefore it was necefTary that he

fhould

fhould be raifed up -, interceilion was to be made in the moft holy place, Heb. 9. 24. -

4. To (bev? the fttlnefs and abfolutcnefs ofhisvitlorj over death, Je- 4. Reafon fus Chrift was a captive to death when he was laid in the grave,but when he arofe, he (hewed himfeif as a Conqueror. It's faid that Chrift bj death did overcome death, and overcome the devil, Heb. 2. 14,15- This vidory he declared by his Refurredion: hence the Apoftle fpeaking of the Saints vidory over death r applyes it to Chrifts Refurredion, 1 Corinthians 15.57. J es '

The lifts of the point. thefbrLr

1. From the former thing, Chrift faw no corruption, It (hews, particular.

I. The dear love of God to ChriftMz did by his Almighty power r. In craw prevent the corruption of his dead body. Though the body of

Chrift (had in it the natural caufes and principles of corruption,yet God did by his power hinder the working of thofe caufes, that they did not in the ieaft degree produce any fuch effed. a.Inferen.

2. What difference there was betneen Chrifts dead body and the dead bodies ofothers.The bodies of men turn to mouldy rottennefs-, they dye and potrifle. Chrift though he faw death, yet he faw no corruption. As his living body was without fin, fo his dead body was without rottennefs.

II. For the latter, Chrift*s Refurretlion, Itteacheth us fundry ^f/^

thm ^, A . particular.

1. The certainty of the Saints Refurredion. Chrifts Refurrecti- i.Lejfon. on is a pledge of the Believers Refurredion He is raifed up as the^ firftfrms of them that (leep, 1 Cor. 15. 20. We are faid to be raifed together with Chrift, Eph. 2. 6. And the Apoftle argues the certainty of our Refurredion from the Refurredion of Chrift, i Cor. 6. 14. Though our bodies fhall fee corruption, which ChrifVs did not, yet (hall they be raifed up as fure as Chrift/s was raifed, As for the wicked, they fhall be raifed up by Chrift as a Judge, the Saints (hall be raifed by him as their Head and Redeem -

rhx fhould ftrengthen our faith in Chrift. The Primitive -s ufed to ialute one another with this 3 Chriftus refurrexit. jjCmftmrenotrifen, our faith were in vain, 1 Cor.i5.17.The reayal of Chrifts Refurredion, is the overturning of all the Chri-itian Faith, but the truth of his Refurredion is the eftabliftment or the Chnftian Dodrine. Believers may be fure their debts are paid, their fins are fully facisfied for, becaufe Chrift is raifed a P 2. St ml.

2 k Leffoff.

S9«

4-Letfo I.

Cbrift the Holy One of God.'

3. Stand faft in the bdeeving of this Dotirint. The Jews deny it and by fo doing are hardened againft beleeving in him.Though it was accompanied with many glorious things, yet they rejed it. That foolifti and abfurd excufe which they put into the Souldiers mouths, through the juft Judgement of God, blinds their eyes from beholding of this truths His Difciples came by night while weflept jmdftoU himaway, Matth.28.13. A wonder icis that reafonable men (houldbe blinded by iuch unreafonable words. How did they know what was done when they wereafleep? If we faulter in this doftrine, all Chriftiamty is laid in the dutt.Here-inChriftians differ from Jews % they beleeve him dead, .Chri-ftians believe him rifen again. He cannot truft to the merit of his death that denyes his Resurrection. ■;

• 4. Make a holy improvement of this Refurreclion of Chrift.

1.' Let it raife up your affetlions to a fpiritnal life. Lie not in the grave of fin now Cbrift is rifen, Romans 6.4. Mind the world lefle mind Heaven more, C0/.3.1. Its an implicit denyal ofthe Rejection of Chrift to lye groveling on Earth, and to neglect

2 Let itfet you above the fear ofthe grave. Death is in it felf a terrible Enemy : It hath a terrible and gaftly face. Chrift by lying in the grave hath fweetened it, and by nfing out of the grave hath conquered it. Death could not keep him pnfoner,and ft (hall never keep prifoner any that are his. He that confiders that Chnft is rifen, cannot well be afraid ofthe grave, efpecially if he hath an intereft in Chrift. m r '_

3. Take heed of putting Chriflto death again. Its laid or the Jews they endeavoured to put La^arusio death again , foh.iz. 10 Chrift though he can never dye again properly, yet he may in a kind be put to death. The Apoftlefpeaksoffomethat crucify ^ him afrefi, Heb.6.6. Not onely the Apoftates from the Faith do fo, but all other fmners. Every fin nails Chnft to the>Crofs again. Take heed of fin, it pierces Chrift to the heart Chnfts Refor-reftion ihould teach us to dye to fin. This ufe the Apoftle makes of it, Rom.6.9,10,1 1. Every fin is a fecret envying ot Chrifts Re-furrection And then, . ... .

a Comfort your felves in the tjjurance of your hope offdvatio*. His' Refurrcftion p oves all fcores co be blotted out. Chnfts Re-furreftion is a wide door of hope to a Believer, 1 Pet. 1.3 .It (hews all the enemies of your falvation are overcome. It fliews what-

foever

ioever may keep you out of heaven is taken out of the way.Chrifts Refurre&ion (hews that the Law is farisfied, that God is pacified and reconciled • that ail the glory of heaven is purchafed and procured. ?tsa Tree to feed Hope ^ its an Anchor to keep Hope of falvation ftable.

5. It may confirm our hofes in the Churches Refurretlion. Not onely from the grave, but all other troubles. There will be a Refurre&ion-day after a Paffion-day. See Hcf6. 1,2. Its an Allufion, as Interpreters think, to Chrift's Refurrection.His Re-furrection is a pledge of the Churches riling , not only from the -grave, but from all troubles. While the Pilot lives, the Ship (hall not dye.

Chrift the Chrijiiansfpmtnal Jltaf.

Heb. 13.10.

We have an Altar*

TH E fcope of the Apoftle in this Epiftle h, to take off th« (battered Hebrewes , to whom he writes, from the Jewifh worfhip, and to encourage them to perfcvere in that Chriftian Doctrine and Worfhip which they had embraced. He faw they were in danger of apoftarizing, partly by reafon of perfecution, and partly by means of falfe Teacher*: • and therefore he writes this Epiftle to confirm them in the faith : This he doth principally by four Arguments •<

1. By fetting before them the dignity of Chrifb perfon, above the perfon of Mofes.

2. By (hewing the excellency of Chrifts Prieft-hood,above the Levitical Prieft-hood.

3. By fetting before them the example of other Believers,who had endured as much as they could furTer.

4. By fhewing them the danger of Apoftacy. Jhis is the fum of the whole Epiftle.

At the ninth verfe of this Chapter, the Apoflte refumes the ex-

horcatiofl.i?* not carried about with divers and firange QeUrines.

♦ Pppp . One

frf Chrifi the Chrifipans spiritual Altar.

One gpeat Argument which he ufes to perfwade them to adhere to the Chriftian Doctrine and Worftiip, and not to return to the Jewifh,is laid down in the Text-,and it is this,They would deprive themfelves of all benefit by Chrift, if they did make defection to the Jewift* Religion ^ We have an Altar whereof they have no right to eat, which ferve the Tabernacle.Thok that do pertinacioufly adhere to the Jewifh Rites, they that will dill be worfhippingf at the Tabernacle , do deprive themfelves of benefit by Chrift $ the Chriftians Altar. See GW. 5.2, 3. In the Text we have two-things.

1.The notion by which Chrift is reprefented, An Altar :W.e have an Altar*

2. The lofs which thofe procure to themfelves that obferve Levitical Ordinances, now this Altar is erected •, They have no right to Chrift, nor any of the benefits which he hath pur-chafed.

I. For the notion, We have an Altar,

This word (Altar) is taken in Scripture either properly-or metaphorically.

An Altar properly taken, is that upon which Sacrifices ufed to be of old offered. We read of many both before and under the Law. Noah builded an Altar after the Flood, and facrificed upon it to God, Gen 8.20. Abrahambuildedfcxeral Altars to God, as Gen.12.7. Gen.z 34,18. Gen 22 9. An Altar metaphorU cally taken is ufed divers wayes. Sometimes for the Sacrifice which is offered upon the Altar, as 1 Cor,g 1 3 Sometimes for the Levitical Service which God appointed under the Law, 1 Reg.ig. 10, 14. Where, by throwing down the Altars of God, he means the forfaking of that Worfhip God had appointed. "Sometimes for the Jewifh Religion, 1 Cor. 10. 18. Sometimes for the Worfhip of Godin general. See Pfal. 26. 6. Thatis, I will worfhip before thee with thy people. When Nations turn to God and worfhip him, they are faid to fetup an Altar, //. 19. 19. Thatis,2Tg^t Jhall turn to God andimbrace his Religion. Sometimes it is taken for Chrift himfelf ^ and fo it is ufed in the Text: For it is not taken for a material Altar, as the Papifts would have it, but for a metaphorical Altar,that is, for Chrift^ and that Sacrifice which he offered up to God.The observation will be this. P*8. Doctr. That fefus Chrift is the Chriftians fpiritual Altar.Thzt this Text fpeaks of Chrift is very dear. Verfe 12. applies it to-

Chrift.

Chrift. Wherefore Jefus alfo that he might fantlifie the people with his own blood, Jujfered without the camp. Chrift is often repre-fented in Scripture by an Altar, Rev. 6. 9. This Altar is commonly interpreted to fignifie Chrift. Tix in his bofome that the flam Martyrs reft. See Rev. 8. 3. which is aifo expounded of Chrift the true Altar, He is both the Angel of che Covenant, and the Altar. L W-hy Chrift is called an Altar*. i.Whv

1. Toreprefent the Sacrificing ofhimfelffor the fins ef the EleEh. chrift is " The flefh or humane nature of Chrift was offered upon the crofs called

as an expiatory Sacrifice for (In. See He£. 9*4. To fet forth an Altar. this, the Apoftle calls him an Altar. Chrift indeed was both ^•Reafon Prieft, Sacrifice , and Altar. Chrift as man was che Sacrifice. Chrift God find man was the Sacrificer, or Prieft. Chrift as God was the Altar whereby the humane nature was qualified and fan-difled to be a fufficient Sacrifice for to make attonement for fin, and upon which, as an Altar , it was facrificed and offered up.

2. Tofbe^o that he was the per [on and thing that yeas typifiedby 2. ReAfoi the Legal Altars.Theze were two Altars by Gods appointment to

be made for the fervice of the Tabernacle. The one was the Altar of burnt offerings, or the brazen Altar, becaufe it was overlaid with brafle. Of this we read .Ex0dL27.i,2,3,4,5,6.The other was the Altar of Incenfe,o£ which we read Exod. 3 o. init. It is called the Golden Altar, becaufe it was overlaid with Gold. Both the k]*fafa Altars were types of Chru% who is therefore called our Altar. In £ he Legal divers refpects thefe two Altars were Types of Chrift. Altars

Firft, All the Sacrifices were to be offered upon the Altar of™** burnt-offerings and all the Incenfe was to be burnt upon the Altar Jl^ of Incenfe. All our duties are to be done in Chrifts name • all our x t ft e f ve ft Prayers, which are our fpiritual Incenfe, are to be made through his mediation. See Heb. 13.15. God would have abhor'd Sacrifices if they had not been offered upon the Altar he commanded » he would have abhorred Incenfe if it had not been burnt upon his own Altar, fofi.22.2g. God loaths all duties that are not done in his Sons name.

Secondly, The Altar did fanclifie the Sacrifice which Wat laidz.Refpeff upon it , Matth.23.29. and Exod.29.37. The Lord Jefus our fpiritual Altar doth famSifie all our duties and prayers, which are in therafelves unholy.

P p p p 2 Thirdly,

8 .He/pen Thirdly; the Altar was a place of refuge. Men that were afraid' of fuch as were more mighty then themiei ves, did fflj to the home r of the Altar, and there intreat for favour. See i R e <r^ .50 «i Adonijah flees for fear of Solomon^nd fo foab who had been vvith him in the confpiracy,i j^.2.28.God would not have his Altar a refuge for flagitious men, £#*^2i.i4.butmfoine cafes it was a refuge Jefus Chrift is the believers only refuge. It is through him thatGod becomes merciful and propitious to finners.

'^Refpeft Fourthly, There wasbut one Altarof each kind made'- one for Sacrifice, and one for Incenfe. Tis by Chrift,, and by Chrift alone that God and the (inner are made one. As there is one God, fo there is only one Mediator, 1 Tim. 2.5. There is room enough in this one Altar for all the Sacrifices of the Church.

<.Refpecl Fifthl Y i The hQrnes °f the Altar m ^ft he fjrhkled-mth biood^ Exod.29.12. Andfowasthe Altar of Incenfe once a year 3J E;>cW r 30.10. All our duties rauft be not only perfumed with Chrifts Incenfe, but dipt in his Hood, elfe they cannot be accepted of God Thus we fee why Chrift is caHcd an Altar. This is the firft particular*

ch*<T 1 L How chrift excells al1 other AItars -

ceiisaiJ X \ T - Chri fi * both the Altar And Sacrifice y as hath been faid,

ether Al-Vhc Altar and the Sacrifice, the Altar and the Incenfe were two

tars. things, here they are but one.

i.Partic. 2. Other Akars were but tofiand for a time. It was once a fin

xtartic. to throw down Altars, 1 Keg.19.10. But now it is a fin either to erect them, or to fuffer them to be erected: But this Altar abides for ever-as Chrift is a Prieft forever, fo is he an Akar for ever. 4 3 * The Altars mad? for the Tabernacle were but of a fmall di-

3. ?a-rtic. men (; ont j^ Altar of Burnt-orTering was but f.ve cubits long . and five cubits broad, and three cubits high 5 Exod 27.1. The Altar of Incenfe was only a cubitlong, a cubit broad, andtwo cu-b*:s high, E::U. 3 0.2.But this Akar is of infinite dimenfion : The God-head of Chrifi: fills Heaven and Earth,

4?artic. 4 « The Altars under the Laty were made of corruptible matter. * They u. ere made of Shittim wood, and are now not be found, but this Ak; r is unperifhable and incorruptible. The God-head-is crernal, and the Man-hood never did, nor never frail fee cor-v r:ion.

$ r partic, 5- The Altars under the La\\> did contrail: defilement from the »cl-lmiens of the people. Therefore was the Altar of Incenfe to be

hallowed

Chrift tUChrifiians Spiritual Altar. £ cf

hallowed by the High Prieft upon the day of Atonement Se^ Lev. 16. 18, 19. But this Altar of Incenfe, the Lord Chrift, needs no cleanfing. He is not capable of receiving any pollution from us, and therefore cannot be hallowed by us. This A\ tar hallows men, men cannot hallow or fan&ifie him.

6. The Altars under the Lay? were fixed onely to one place* In <5 panic. the Tabernacle ; and afterivards in the Temple. It was unlawful to remove them no any other place : But this Altar may be put up in every place ; Sacrifice may be offered,. and Incenfe burnt everywhere. Joh.^. 20,21. 1 Tim. 2.2. Theilfes.

I. It confutes the Papifis who to this day erect material Altars U their Churches, This isin effect to deny Chrift, who is the only *• Vfe> Altar Chriftians have, 'Tis to introduce Jewifh altars, and Jewish Worfhip, which by the coming of Chrift are,and ought to be abolifhed. Chriftianshave.Af«*/rf;0 Domini, the Tabie of the Lord, as Augnfline calls it. They have /^atir^u^v, as Chryfoftome calls it, the holy Table : But altars and Sacrifices they have none but Chrift, who by one offering ofhimfelf, hath foy ever per felled them that are fan tlifed, as the y^poftle fpeaks, Hrf>. 10. 14,

It /hews that the Chrifiian Worfhip andOrdinances are far more _ r glorious than the Jewifh were. The. Scripture doth in many places •*** prefer the Chriftian Worfhip before the Jewifh, efpecially in the Epiftle to the Hebrews. We have all that which they had , yea we have kin a more glorious way. That which they had in Types andfhadows, we haveinthefubftance. They had a Typical High Prieft, we have the true High Prieft. They had an ^ltar of Burnt-offerings, an ^4ltar of Incenfe, we have Jefus Chrift the Lord for both. He is our Sacrificing ^ltar, he is our A\-tar of Incenfe. Whatever glory they had in their Worfhip r £we have the fame in a more glorious manner, more compleat in Chrift; Co/. 2. 10. Z.Vftl

3. Makeufe of Chrift as that Altar by which your fervicesan prefentedacceptable to God. The people of God under the Law had.but one Altar upon which they were bound to offer all their Sacrifices. They had but one Altar on which to burn all their Incenfe. It was a great fin in Jeroboam to erect: thofe two Altars, one in Dan y the other in Beer/heba. Chriftians are to make nfe of no Altar but Chrift. To make Angels and Saints Mediators. to pray to them, or to fupplicate them to pray for us, or to prefenc

thrift thechrifjtUm&fwitu&l Alt ay.

our prayers to God, is to make more Altars than one, which God cannot but abhor. ThcPapifts by their Do&rine of Praying to Saints, do build other Altars befidcs Chrift-, other Altars than which true Chriftians do neither acknowledge, nor need. All our Prayers muft be offered upon this Altar alone, or God will not accept of them. See CoL 3.17. Heb. 13.15.

r -.a 4. Its a ground of fingular comfort to fuch as have an inter eft in

fyVjc. c i 9r ifl 9 All the Sacrifices, all the Prayers, all the Praifes, all the duties which are prefented to God by hira, ftiall find acceptance. He is that Golden Altar which God himfelf hath erected , and therefore the fire of God (hall come down to burn all the Sacrifices which are prefented by him. The Altar under the Law did lan&ifie the Gift, Matth. 23. 19. Thofe Altars did but convey to the Sacrifices a Ceremonial Sanctification, but this Altar doth truly fan&ifie both the Sacrifice and him that prefents it. Your pooreft, meaneft fervices, that are performed in truth of Faith, in the ftrength of Chrifts mediation,(hall for his fake be accepted of God. God never yet did rejed any Sacrifice that was laid by Faith on this Altar , nor will he ever. The blood of Chrift is fprinkled upon the horns of this Altar and therefore he will not refufe any Sacrifice that is by Faith in his name offered up.

K.Vfe. 5- BhfoG°df or the trebling of this Altar. There would have been no acceptable way of offering up any facrifice to God, if this had not been done.lt was a (ingular mercy to the Ifraelites thar God did ereel: Altars for that ufe^far greater, thathe hathgi-ven us his Son to be our ^ltar.

6. Let us on this AltarSacrifice our felves to God, Rom. 12. i.

<§.Vfe. g ou j anc j b 0( iy are q oc j s man y wa y eS) through Chrift let them be offered to God in Faith and new obedience.

Chip

Chrifi the ehriftian Pafeover. [ [faf

Chriji the Cbrijlian Pafleover.

i

i Cor. 5.7. Chr ijl our Paffeover is facrificed for ns.

THe ^poftle in this Chapter doth (harply rebuke the Church of Corinth for their negled: of punifhing fcandalous finners^ and puts them in the right way for the redrefling of fuch offences. Matter of reprehenfioa is handled-, ver,i> 2. We may from thence note five things.

Firft: What hainous fins may creep into the Church of Chrifto Fornication, yea Inceft is found in the Church of Corinth.

Secondly \.A Church doth not prefently ceafe to be a true Church becaufe of great offences. This Church of Corinth was a true Church of Chrift, notwithstanding grievous fins were found in it.

Thirdly : Gods people are not prefently to feparate from the Communion of the Church, though great fins be found in it.

Fourthly : The tolerating of fcandalous fins in particular members of Churches, is a thing very difpleafing to Chrift.

Fifthly: The falls of particular members of Churches area juft caufe of mourning to the whole Society.

Thus for Repreheniion.Matterof Direction is from ver. 3. to the end of the Chapter. In this we have two things.

Firft: The Spiritual Remedy to be ufed by the Church, Verfi 3.4,5. This is Excommunication, where we have the nature of. that great cenfure of the Church opened. The fountain of it is Jefus Chrift. The inftruments that are to difpenfe it, the Churchy particularly the Ecclefiafticali Senate. The form of it, the delivering of the offender to Satan, the calling him out of the Communion of the Church.T^ end of it, the deftruction of fin, the falva-* Sionofthefinner. This is the Remedy to be ufed*

Secondly; ThsReafons urged for the applying of this Remedy

dy. Thefe are many, laid down from Vet ft 6. to the end of tie chapter.

i. The danger which fuch fcandal would expofe the Church unto, Verft 6.

2. The advantage fuch expulfion of fin would bring to the Church, Verft 7,%. The Church would be more holy, and the Worfhip of God in the Church would be better and more orderly obferved.

3. The former counlel that had been given them about matters of this nature, namely the avoiding of communion with fcan-dalous members of the Church, Verft 9. His meaning in which direction he (hews,was only in reference to fuch as were members of the Church, becaufeover fuch oneiy the Church hath cognizance, Verft 10. ii,i2. And fo he concludes the chapter with a re-inforcement of his counfel about this offender, Verft 13. That they would by Excommunication put him from among themfclves.

The Text falls within the third reafon.

The Apoftle having fet out the danger the Church was in by the prefence or countenance of fuch finners ( that as leaven lea-veneth the whole lump, fo by the prefence of fuch members the whole Church would be infedtedj he doth make an hortatory di-greffion to perfwade them to purge themfelves. Purge out therefore the old leaven, that you may be a new lump. This Exhortation he preiTeth from the care of the Jews in putting away leaven when they celebrated their Pafleover. Chrifiians (hould be as careful to put away their finful leaven, as the Jews were to put away their material, becaufethey have a PafTeover toobferve.as well as the Jews had. Chrift cur Pafleover it facrificedfor us %

TJhe Text may be divided into two parts.

Firft : The perfon fpoken of, Chrift.

Secondly : The thing fpoken of this perfon, our Pajfeover.

-The word Pajfeover, P aft ha in the Greek, Pcft^h in the Hebrew, comes from Pafach to pafs by, or to leap over. It takes its name from that which indeed was the occadon of the celebration and inftitution of that Sacrament, namely, the gracious aft of God , in caufing the defvroying Angel to pafle over the houfes

of

chrijt the chrijtian taffbovw* %$

pfthe J/kfrfiw/whcn-hcfmotc the firfl-bornof the JPgjpfMaS

It hath two very ufual fignifications in Scripture.

Firft s By a Metonymy of the Adjunct it is put for that folemn Anniverfary Feaft which was to be obferved by the people of If-rael feven dayes, as a memorial of their deliverance out of Egypt. SeeXfV.23.5. 2 Reg.' 23.21,22,23,

Secondly : Its put for the Lamb which was flai.n by the people oflfrael in that Feaft, and afterward eaten in their leveral families according to the command of God, Bxod12.11. In this latter fenle we are to underftand it in the Text,becaufe.mention is made of Sacrificing.

The poynt which the words offer is this.

Doc"t. ThatfefmChrifl. ; is the Chrifiians Faffeover. He is the-.p^r. Saints Pafchai Lamb ^ He is the beleevers real PafFeover. In this Text by a Metonymy the name of the fign is given to the things {ignified. Chrifi our Paffeover.

In the handling of this poynt I fhaii open thefe three particulars.

Firft: That the Sacrament of the Paffeove* dkl typifie Jefu$ Chrift.

Secondly : How that PafTeover did typifie Chrifi,

Thirdly : How Chrift differs from the Pafchai Lamb.

Firft: The Sacrament of the Takeover was a lively type of Chrifi: t . that Our Divines do generally afTert this truth. Bucanns in his com- the Paflfe-mon places fpeaking of the Sacrament of the PafTeover, faith, that over was it did fignifie four things. ChrifT

1. The prefervation of the people oflfrael from the deftroybg Angel in that great flaughter of the firft-born of Egypt,

2. The deliverance of the Church from the Egyptian bondage.

3. It didftiadow out the fpiritual freedom of the Elect from their fpirituai bondage under Sin,Satan,and Death,by the blood of Chrift. _

4. The fpiritual eating of Chrift that was to come. The Pafchai Lamb did fignifie to beleevers that fpirituai nourifhment, union, and quickning which they (hould have with Ghrift the Meffiah,wh$m they did expeft to be manifefted in the folnefle of

Qjqqq time

$o6 ^rifl the Chriftian rafeover.

Proved by tirnf - I fl^ll by'four Argument; drawn from Scripture, prove 4. Argu. c hat Chrift was prefigured by that Ordinance of the Pafleover. ments FifjQ:: fefus Chrifl is frequently called by that name. He is in the

Suture T ^ xtex P^Hy called, our Pajfeover • and in many other places by X. Arvti. c ^ e name ofaZ^w*, See JW* 1.2936 And the Apoftle calls hirr^ * ' lPtt.1.19. A Lamb without blemifi, and without fpct. Tor this reafon doubtlefle amongft others, is Chrift called a Lamb^ be-eaufe he it was, that was prefigured by that Lamb which was'flain and eaten iruhe Pafieover by the People of God.

Secondly : The fives arc [aid in Scripture to eat of the fame f: i-Z. Arg. r i tHA l meat which Chrtftians do under tht Gofpd. This the Apoftle afTerts, j Cor. 104, 5. His fcope is in that Text to prove, that the Jewifh Sacraments were the fame for iubitance with the Chriftian. They had the fame Chrift we have, the fame way of fal va-tion, the fame fpiritual feeding which we have. How had they the fame meat which we have, but becaufe their Pafleover, which was a Sacrament of nourifhment did prefigure rhe very fame Chrift which is the Saints nourifhment, under the Gofpel ? $>Arg. Thirdly: The Evangelifi expounds the Pafchal Lamb to be a type of Chrifl. The holy men of God which were infallibly guided by the Spirit, knew the meaning of ail the Legall Types Now if you read fohn 19 36. you will find a full application of the Pafchal Lamb to Chrift. The Souldiers did not break the legs of Chrift, as they did of the Malefactors, .thatthe Scripture might be fulfilled, A bone ofh'wfhiil not be broken. The Scripture no where faith thofe words of Chrift exprefly, but it fai.h fo of the Palchai Lamb, Excdii-46- The Evangelilt knowing that chat Lamb was a Type and Figure of Chrift,doth apply that which was comrr ind-ed concerning it to Chrift the true Pafchal Lamb, A bom cf km flail not be brokjn.

%Arg, Fourrhtv : ffa Chrifl wh?n he was to offer up himfelf .1 Sa-

crifice for the Church, irdabolifhthe Pajfeover, asthativhio pas novp ac€ote?fifb-d h his death. Read Luke 22. from Vtrfe 14. to Verfe 20. In that Hiftory we have an abolition of the Paifeover,. and the in r titu:ion of the Supper in the room of it. And we iearn frorrut,

Lirft : That the PafTeover among the Jcws,and the Lords Supper in the Gofpel-Church ? do for the fubftancc of them fignifie one and the lame thing.

* Secondly

Clrifl the ChriJiidH Paffhwefi %&%

Secondly: That the Sacrament of the Paffeover did : typl£c Chrift. With defire I have deftredto eat this Frjeczcr rtithjcM .pfore Ifufer.

Thirdly: That Jefus Chrift did fulfill all things which wera prefigured of him in the Jewifh Paffeover. 1 hus rr.txh fcr tlefirft thing, that the Paffeover was a Type and Figure of : Chrift.

Secondly: Wherein the Refemblance lyes'tetucen Chrift 2 ^ e andthePafchal Lamb. R e f em .

Firfl: : The Sacrifice which was to be offered up in the Ptfj/Vcwhiancebe-yvxs a Lamb, Exod. 12.3. It is laid at the fifth verfe, they might ™*?fi. an4 take either a Lamb, or a Kid • Teefiall tak^e it cm from the Sheep ^ Pa ^ e . or from the Goats. This hath occafioned fome Interpreters to over. think, that it was (imply indifferent for the Jews in their Paffeo- i.Refemfe.' ver to ufe either a Lamb,or for want of a Lamb>a Kid. But the opinion of funim is more probable, that this liberty of taking a Kid if they had not a Lamb, was onely granted for this firft Paffeover, when they were inaconfufed eftate, and that ordinarily afterward they ufed only a Lamb for the Paffeover, And therefore is- Chrift the fubftance of this Paffeover, fo often called a Lamb. Now this creature, a Lamb,was fit to be a Type of Chrift. And that T , in three refpetfs, Pronto

- A% 'file Lamb is a patient and meel^ creature. The Lamb fuf- °f * Lamb fe S rs itfelf hot oirely to be fhorn but to be butchered, without any w J?cr«nic reludancy or noife. The Swine cryes; but the Lamb is filent when chrift! the Knife is at its throat. Chrift was meek, more meek then any i.p r opcrty man, Matth.11.29.HQ fuffered revilings, ftripcs, bufferings, yea even death it felf without the leaft reludtancy or impatient complaining. See 1 Pet.2.21. and/^.53.7. This holy Lamb cjidnoc onely lofe his wool but his blood, and yet did not Utter one impa^ tient bleat.

2. A Lamb Is a harmlefs creature. The Lamb fuffers wrong,but i. proper* does none. Innocent perfons are called Sheep in Scripture,2 Sam.

24.17.Chrift when he was on earth was innocent and harmleffe : Many took offence at him,but he never gave any jnft caufe of offence to any. He was holy and harm/ef]e, Heb. 7.26, He was willing to put up wrong, but he never did the leaft wrong to any.

3. The Lamb is a profitable creature. The Mem is good for food, 3. Proper^ the fleece for cloathing, fefus Chrift is very profitable-, his

Qjjqq z words

j£d8 cbrifltheChrifiidH Pajjeovtv*

wordswere profitable,his deeds profitable, hisfurTerings profitable • hisnghceoufneiTeisver\yufeful, thereby is the firmer made righteous -, his blood is profitabie,thereby is Juftice fatislicd:All his prayers,a\l his tears,all his rebukes,all his counsels wcre,and are of Angular benefit to the children of men. Thus was the paflfeover a Type of Chrilt,if we eonffder the creature which was appointed to be ufedinit.

2.Rcfci»b. Secondly : The Qualifications which were required in this Vow qui- LAw'rt did clearly rcprejent fcftu Chrifi. If we fearch the Hifto-lifications r y f wc {hall find theie four things required about thePafchal •WUunb La ^k I * n re *P ect of which it had clear reference to Jefus Chrift. in rcfpcd^ s >

r^fkd 1 " l * rke L * mb mu fi be ™ tf »*i blemifh, Exod.12,5. It muft be c-Chrift. very way perfect. The Hebrew word is Tamim. The Greek reads

1 Qja'lifi. k y rihwsr perfecl. If there had been any biemifh in it, God would

have abhorred it. See Lev. 22.21,22. Jefus Chrift is a Lamb without biemifh '.He Was made like unto us-in all things Jave onely in fin. The Apoftle fpeaking of htm, faith,that he was holy, karml'fstfefd-rate from [inner s y and unde'filed, Heb.7.26. And the Apoftle Peter alluding to this property of the Pafchal Lamb,calls Chrift a. Lamb without blemijh, and without Jpot, £p."rv* ^1 awrA-§k 1 Pet. i.if, He that was to be an Expiatory Sacrifice for fin muft needs he without fin. He that was to wafti away the lpots of fo many,-had need be withoutfpothimfelf. He that was to commnnicate holineflc to others, muft nQQd$ be holy and without fpot himfelf

2 Qualifi. 2 ' & Mfft be a Male Lamb* Exodi2»5. This is exprefled Zar

' car y that is, the ftrongerand more excellent fex , and the very bell is to be offered up to God-Hencc is that complaint of the Prophet againft the Jews, Mai. 1.14. The Male is there ufed to fig-nifie a perfed: Sacrifice, and is oppofed to that which \s corrupr, ^-eak, teeble, lame, or dcfe&ive. This did reprefent the ftrength, excellency, perfe&ion of Chrift. It was iieceflary that our Saviour fhould be ftrong • he was to bear a ftrong heavy burthen, e-ven the wrath of God. He was to grapple with enemies thac -were very ftrong, Principalities and Powers. The Prophet hath -refpeft to this, J fa. 53.1 2.And therefore it was fit he fhould be a Male for ftrength. Chrift was to be King, Prophet, and Pricft of his Church ^ had'he not been as Male ,he could not have executed *ny of thefe Offices. As be hath the tneeknefle of the Lamb, fo be

~~ -"batb

Miath the ftrength of the Lion, and therefore is often compared to -a Lion. See Rw.5.5.

3. It waft be a Lamb of a year old. This isexprefly required, 5* Q2*h fi * i %xod. 12.5. It was not required that the Lamb (houid be a com-f leat year old •, for it might be offered up, or eaten, though it was ■not folly a year old. The Jews from Lev.22 27.hoid,that a Lamb might be ufed for the Paffeover after it was eight dayes old till ic •was a year old ; but if it were above a year old, it was not to be ufed. A Lamb is in his prime the firft year of his Age« Jefus Chrift, the true Pafchal Lamb, was facriiiced ki the prime and flower of his Age, Jefus Chrift when he was crucified was in the four and thirtieth year of his Age , which is the very prime of a mansHfe.

4. The Lamb was to be takin out of the Ifraelitijb flocks, Exod. 4, Qaalifi. 12.5. Te-fiall take it out from the Sheep ^ or from the Goats ; that is, out of your own folds, jefus Chrift was to be taken out of the fold of Ifrael. He was Kybc-ofthtfeed of Abraham according to theflejb. As Chrift was to be true and very man , fo he was to be a true If-rtelite. See Deut. 18.18. The Scripture wherever it fpeaks of the Genealogy of Chrift, declares his extraction to be from thrs ftock. See Matth.1.1. This holy Lamb was taken according to the fleOi out of the fold of Abraham : He wasdefcended from the Jews, he was born amongft them > amongftthem he lived, and by them he Was put to death. This is the fecond particular.

Thirdly : Chrift was reprefemed and prefigured by the fafchnl g.Refemb. Lamb in the ufefulneQe of it. Chrift ferves the Church for the The ufe-fame ufes which the Lamb ferved the Jews.I fliall inftancein *hree fulnefle of things. L 1C mb fchal

i. The Lamb ferved them for food. It was for their nourish- of chrift m ment. The feveral families did feed upon it. Jefus Chrift is ufe- three pa«L-fui to the Church for food. There is no other food for fouls but culars. _ oneiy he •, He is the Maana^ he is the bread of God, which gives 1 ^ rti C« life to the World. His fiefi, he Ceils us, is meat indeed, and his blood drinkjndeed, John 6.5 5. The Jewes had other meat befides rhe Pafchal.Lamb, but Chnftians have no other meat.for their fouls but Jefus Chrift,

/2. The Lamb ferved them for defence. .It was by virtue of the p .. fprinkling of the blood of the Lamb diat the deftroying Angd ^ ! i $ $&$ over thek houfe*. &e.£*^ii. 13. If any houfe of the

Ifrmlitss

gll chrifithechrifiian Tajfeoverl

Jfraelites had not been ftricken with the blood of the Lamb, they had had no ground of defence from the deftroyirg Ar gel. It is by Jefus Chrift that the Church is delivered and preferved from the deftroying wrath of God, i Theff. i.ult. Jefus whodeliveretbus fnmthe wrath to come. Becaufe his blood is upon us, therefore doth not the wrath of God feize upon us. The Scripture fets ouc Chrift as a Defender as well as a Saviour, Ifa. 32.2, 3 Panic. 3. It was for Reconciliation \ The Pafieover was a Sacrifice as well as a Sacrament. The people were by the fprinkling of the blood reconciled to God, See 2 Chron.^ 5. 11. Now without a Sacrifice there is no Reconciliation. Jefus Chrift is ufeful for Reconciliation, Co/1.21,22.The Sacrifices were Reconciliatory and Pacificatory,onely as they did reprefent Chrift the great Sacrifice, by whofe blood God and man are made one. 4.Rcfcmb. 4. The preparation or fitting of the Lamb for ufe did figure Seven chrift : and that in thefe feven refpeds*

ftanceTof J - ^^ e Lamb mufi be feparatedfrom thefioc^Verk $• This did the Lambs-prefigure the feparation of Jefus Chrift for the work of Mans Re-preparati- demption. Chrift was fet a part five wayes.

on, where- j, £j e was fet apart bj the determinate counfel of God. God the; ft d Chrift ^ther did from eternity take Jefus Chrift out of the fold, and or* iXircum. dained. him co be a Sacrifice for the fins of his people. Of this Chrift fet feparation the Apoftle fpeaks, Aclsz.i^,. Had not God freely apart five fet apart Chrift, it would have been grofTe and intollerable impu-wayes. dence in men to have defired him. And therefore Chrift is faicf in \ m the faenficing of himfelf for the Church to do the will of God, Pfal. 40. 6,7,8. It was Chrifts will to be offered up,and it was the will of the Father that he (hould be offered up. Hence is it that Chrift is laid to be a Lamb [lain from the foundation of the Vecrld, 1 Pet.i* 20 Though Chrift was manifefted in the,laft times^et he was foreordained from Eternity. 2. 2. He was fet apart in time bj his extraordinary conception and

birth. No Lamb of Gods flock was brought into the world after fo-glorious a manner as Chrift was^ He was conceived in the womb of a pure fpotlefle Virgin , by the overlhadowing of the Holy Ghoft. The Scripture makes mention of this feparation* whereby he is diftinguifhed from all other, Luke 1.3 5. He was, as is hidof Meichifedech, who was a Type of him, without Father, without Mother, Heb.7.3. As he was Man 3 he was without Father without Mother. And then,

3. Hi

'

Chriji the Chriftian Takeover. (f\ ey

3. He was feparated from all the reft of the flocks in regard of tU finfulnejje of his Nature. All the reft of the flock are flamed from their birth , but Chrift was feparated from all fuch pollution. Of this feparation the Apoftle fpeaks, Hebrewes 7. 26. Nor,e of the pofte i:y of Adam was feparated from finners but Jefus Chrift.

4. He was feparated in regard of the union of the two Natures. 4. The Humane and Divine Natures were hypoftaticafly united in

the perfonof Chrift. He was very God and very Man. Of this theEvangelift fpeaks, fohn 1.14. None of all the flock have this honour to be God and Man but Chrift alone Others of the flock are made pirtakersofthe holy qualities of the Divine nature,?s the Apoftle fpeaks, 2 Pet.i.^ but none but he hath the EfTence of the God-head dwelling in him.

5. He was feparated from all the reft in the glorious manner of

his tnft ailment into his offce. TheEvangelift tells us how Chrift *" was by the immediate voice of God from heaven proclaimed to be King, Prieft, and Prophet of his Church, Matth^. 16,17. He was in regard of his glorious call to his office feparatedfrom all the reft of the flock. And then,

Secondly: The Pajchal Lamb muft be kept alive four dayes.i&tcum* It was taken up the tenth day of the month,and it was from thence tobereferved to the fourteenth day of the fame month ,Exod.iz. 6. This was the Rite peculiar onely to the firft PafTeover,that the people of God might not have the Lamb to feekin that confufed condition which they were in at their departure out of Egypt. g y j f€ep „ God took care thac they fhould have it in readinefie before-tog the hand. By this Rite, two things were prefigured concerning Lamb a-Chrift. live Relays

1. His continuance in the world. He was not prefently to dye as'^' 'J^^\ foon as he was baptized.Chrift did execute his publickMi-niftery aconccrn j n2 bout rour years after his Baptifm. God would have Chrift, who chrift. * wis made a Minifterofthecircumcifion for the truth of God , as 1. the Apoftle faith, Rom.15.%. Firft to preach the Gofpel for a time, and thentofeal the truths delivered by him with his blood. He moft nor dye till die fourth year afcer his feparation to the work of his Mhiftry. The death of Chrift was not according to the will of Man, but according to the appointment of God. Hise-nem.es though they made many attempts upon him to take away bis life, ye: could they not prevail till the hour appointed of the:

father

father Was COme : As our times are in Gods hand, fo Was tfce time-of Chrift in Gods hand. Jefu* Chrift was many times in as great hazard a^when Judas came to betray him, but his enemies could not prevaiie againft him 7 becaufe his time was not come

2. The fdrtiistUr time of his death ThcPafchal Lamb was-2 ' flainon the fourteenth day or the month, the firft month. The Lord Jefus Chrift the true Pafchal Lamb- fuffered about the fame time, he was betrayed the fame night in which he eat the PafTeo-ver, and the next day fuffered. All the Evangelifis declare that Chrift iuMered at the Feaftof the PalTeover-, whereby he did fio-n.irie that he was the true Paffeover.

S-Circum. Anc * &*fl/ftirdly:I& Pafchal Lamb muft be kjlled 3 Exod.i2.6. ' It did not dye a natural death, but a violent and bloody death". Hereby was typified the death of Chriit. The Pafchal Lamb was killed by the fews.Clmil was put to death by the few s. A neceflity there was of the death of Chrift. TheLawof God violated by fin was to be fatisfied. Satisfied it could not be but by death./;* the day thoueatefi thoufhalt furelj dye.Sin could not be done away without blood, Heb 9.22* And therefore it was neceffary that the blood of

1 Chrift,who made his foul anoffering for fin, fhould be fhed. The

promife of eternal inheritance could not not 4 be purchafed without the death of the Mediator, Heb. 9.1$. All the Sacrifices which were flain under the Law,did prefigure the death of Chriit: That therefore the truth might anfwer the Type, it was neceflary that Chrift fhould be flain. The Devil that had the power of death could not have been deftroyed without the death of Chrift, Heb. 2.14-for he did trample upon Principalities and Powers on the Crofs. All Chrift did or fuffered would have fallen fhort of redemption if he had not dyed.

And then,Fourthly \The fafchal Lamb was to be killed in the E-

4*Circtim, ^fl/^Exod I2»6.1t is in the Wzbvevi^bctween the two Evenings. That we may find out the exad: time, we muft know that the fewes ufed to divide the day into four parts : The firft was from Sun-rifing to nine in the forenoon , which contained three hours, aud was called the third hour •. The fecond was from nine to twelve, which was called the fixth hour : The third was front twelve to three, which they called the ninth hour: The fourth was from three to the Sun-fetting • Now betwixt three of the clock, which is the firft Evening, and the Sun-fetting, which

H

1

is the other Evening, they killed the Paflever.-This did prefigure Thep ( two thing as it had reference to Chrift . cha jj

i f That Chrift■ fituld fufferin the evening of the world. The Lamb's times of the Gofpel are ufually called in Scripture, the i a n times, killing ia or the laft dayes, Heb.1.2. They are called fo, becaufe God hath the cven " in thefe dayes fpoke his whole mind ^ and becaufe God hath in p£fi« u . the Gofpel fetled a conftant courfeof worfhip and fervke, which rc & t ^ 0 he will never have abrogated bo the end of the world. Now m things thefe times, in the evening of the world, Chrift was offered up. concern-TheApoftlefpeaksofthis, #^.9.27. Where he faith, Chrift JJJB appeared once in the end of the world to put away fin by the fa- . nn " crifice ofbimfelf.

2. To fit out the very particular time of the Aaj.Vthen Cirri ft Jhwldks crucified. The Lord Jefus dyed about die very fcjme that $e Paktoal Lamb was killed. Ghrift was crucified about nine of the clock in the Morning, which was the time when they offered up their Morning facriftce, and he dyed about three in the afternoon, the time of the Evening facrifice, at which time the PafTe-over ufed to be killed, which the Scripture calleth the ninth hour. This is tjxprcfly noted by.theEvangeliftin the Hiftory of Chrifts Pafiion, Matth>2y. 46,50. About the ninth how fefus crjed with A loud voyce,&c. and when he had cryed again with a loud voyce he #c j rcH Jtelded up the Ghoft. Xhc Roft-

And then, Fifthly : The Pafchal Lamb muftbe rofied with fire , ingof the Exod.12.9. They were forbidden to eat it raw, or to boy lie with Pafchall weter, or to bake it, they muftroaftit with fire. This manner of ^ a 7*! f dreffing the Lamb was proper to reprelent Chrifts furTerings, and q^^ ;„ ^ that in thefe three refpeds. RcfpecTs.',

1. It did be ft of any way fet out the (harp [offerings of Chrifl in \ his crucifying. Ihe meat that is rofted is pierced with the fpit which is thult thorow it. Chrift was nailed to the Cro.fle, he was pierced with the Spear, the Iron entred into his foul. The Crofs was the fpit on which this Lamb was rotted. -Nothing fets out Gods wrath to the life as fire doth, and therefore it is fo often.in Scrip-tut e compared to fire. Chrift fuffercd the wrath of God to the utter moft. :>''

i. It did.refrtfint what.excellent nomiflmento Chrifl. is'Jo the 2, SotJ. Meat rofted with the {ire is accounted i hA ftrongrr and.rr.ore delicate food than thai which is boy led, much of fihe muyliuve and'fubftanec of meat goes out in ther boyling. Chrift is uot only

Rrrr food

food to preferveiife, but he is the moft delicate & ftrengthntng food.He is compared not only to mea:,but to the very beft of all meats in every kind.See Tfa.25. 6. When he iscopared to bread, it isManna, the beft"of bread : Whenheisrefembled to flefh,kisto Fadings: When to wine , it is to Wine on the leei well refined. Chrift is not onely ordinary food, butdcitcate and extraordinary. 3. To jhew that nothing ought to be mingled with Chrift. Chrift is 3« meat that needs no fa wee but himfelf, he will admit of no mixture. Meat that is boyled is mixed with water, meat that is baked is mixed with flower. Chrift allows nothing to be mingled with 1 him, either for juftification or falvarion. Saint Paul was againit all mixtures,he was contented with Chrift alone, 1 Cor.2. 2. They that minglethe Law with Chrift for Juftification, they that compound mans merit, & Chrifts fatisfadion together,they that mingle the interceflion of Angels with the Mediation of Chrift,eat the Pafchal Lamb not rofted with fire, but either baked or boyled with water, which is a breach of Gods.Inftitution. Jews Chrift is everyway fufficient iirhimfelf for all the concernments of the foul. He that mingles any thing with him, raakes-Chrift ineffectual to himfelf. This the'^poftieteis us, Gal. 5. 4. All mixtures ? Circam. deftroy Chrift, and render him deftru&ive, not healthful. Thcroft- ^nd then Sixthly : The Pafchal Lamb muft be rofted whole, mgofic Exod.i 2. o.This did typifie two things concerning Chrift. »re- C l ' ^ ha * he didfttfor the wrath of Got in his whole Man. Chrift

figured did not fufTer in any one part alone,but in every part^both his foul two things a n d D0( ty did endure torment for us. He is called a man offorrows, concern- lfa.5 3.3 .That expreilion fhewes the variety and greatneffe cf his w&Chrift. fufferings, and the univerfality of his fufferings.That his body iuf-1 - fered torment cannot be denyed; his head was crowned with thorns,his hands & feet nailed,his fide pierced.^hathis/fonl fuffer-ed, is as clear ^ for he ccyed out, My foul is (orrovrftd even unto death, Matth;26.3 8 He redeemed our fouls as well as our bodies •, we were to fuffer in our fouls as well as in our bodies. If Chrift did not fun% in his foul, the fufferings for (in in the foul muft be endured by our felves; but Chrifi made his foul an offering for fin, as well ac his body, If a.5 3. to. As Chrift fuffered in our nature,fo he fufTered in the whole\ nature he aflumed.Defertion is properly called foul-fuffering, dc that kind of furTering Chrift endured^f^.27. 46.Chrift was in every part fcorched Wih the fire of Gods wrath. 2« That whole Chrift mnft be apfljed. Wherefoever we * are-

are commanded to. apply Chrift, we are commanded to'apply him wholly, Rom. 13.14. Whole Chriftis necetfary, whole Chrift is profitable. Chrift is as neceiTary in his Kingly and Prophetical office, as in his Prieftly. A divided Chrift is no Chrift. See 1 Cor- \. 30- He that will not have Chrift for Wifdom, (hall never have hirn for Righteoufnei's. He thac will not have Chrift for Sandiftcation, fhall never have himfor Redemption* Chrift muit be received by man as he is tendred by God, he is wholly tend-red, and he muft be wholly a-nd uniyerfally received. And then, Seventhly : They mujt npt brea\a bone of the Vafchal Lamb.: This is exprefly given m charge, Ex. 12. 46. Theywere 7 ^ircum. in hafte,& therfore had no time to break the bones.But thac which fo ^ w ^y* was hereby prefigured, was the glorious providence of God in. God not permitting the legs of Chrift to be broken See Jo. 19. 3 6. The would reafons why God would not lutfer a bone of Chrift to be broken .not foflfcr a a re * • That it might appear that he was not a Ma lefatlor,though jj?"?/? f he was reckoned amongft tranfgreflbrs, yet was he no tranfgref- be £ ro * for and therefore God would not have luch a reproachful ad ken. done to his body. 1.

2. Becaufe his4fody wasjhortly to be raifed a glorious body , and 2. therefore he would not have it put to fuch ignominy.

2. To let believers knoty that God hajth a care of the dead bodies 3. If his Saints. God by his providence .doth watch not only over living Saints- but over the afhes and bones of dead Saints. 4.

; 4. Tolet his people-fee thaihytill not.permit enemies to act any thing ftgawft fbe?n. but according, to his de\termination. .God can limit the rage of the bloodieft enemies of his Church and people,thac they.frail not exceed the ljmVteiJjounds, ^ee, VlaL 76. ,10. He thdt hath let bounds to the tea, *hu(th fee bounds to the fury of Chrifts endues, ap4 t^.the'eriemies of his Church. And .though theyfwfeU, ye.ttheycann9t«vcrpaiTstheTe bounds. 5- ,

5. Tojhew that the.ftre.ugth q£ Chr{ft was m broken by death. The legs are ufually put for itreijgth, PfaK : H7-. 10. He delighteth jsfa^^i^^^ J^Yffl^&5U^^&^^f^37^ £ .^l^^^r ¥^^4^^^^ $ the legs of a

wmh Though i^WS^feff.H9f ■ffl%w-jl'}WW^^^ a JS^ yet wasnot hisftr,engtfi.^un^fc«d.Xljusyou fee how the PafTe- $. Refemb. overvwas ^Typje oLGMA &^gard'bf the preparation of theThreeCc Lamb, which is the Fourth" particular, 'h" nS*

4 le 'gri?ej,amb did typifit Qhrift in the ufe that was wa4e of ^ blood of tffttf. Ihe4:e are three things obfervable concerning the bloodthePafchal tot the PaTchal Lamb. *R'rr'r 2 i.TfeUmb. J|

£u CbrifttbcChrijiwt Paffeoverl

i. Th? bloodWas to befaved inavejfel, Exod. 12. 22. This did i. Cere- t y pifie three things.

mony j. xhe frecioufnefs of Chrifis blood. The Scripture calls the

Lhkigs ^lood of Chriit/ melons , i Pet. i. 19. Every drop of it is infi-typified by nicely of more value than a fea of worldly delights. Its precious this frviHg in regard of the dignity of his f erf on. He is not Man only bat God. the blood. Hi s blood is the very Mood of God, A^s 20. 28. And then its I,th fi n l precious in regard ofthe effects of it. Its the Redemption of the typified, church, Juftiricarion, Remiffioa, Reconciliation, Salvation, are the fruits of Chrifts blood. 'Tishis blood that blots out fin; 'tis his blood that fan&ines the Church ; 'tis his blood that faves the Ele(ft from wrath. All our privileges are the price of the blood of Chrift. God thinks himfdf well paid for ail his layings out upon the Eiec\ becaufe he hath the blood of his Son. 4: tWng Ancl then ' Secon<i ty : Ic did P^figure this, that God would not typified, iofe the blood of his Svn. God will make good' to the £k<$ what-foever is purchafed for them by the blood of Chrift. God will not lofe his defigne and intendments of hk grace in (bedding the blood of his Son. Whatfoever you can find in Scripture fettled > upon you by virtue of Chrifts blood you may*from this Ad of God, in taking care for the prefervation of the blood of Chrift, conclude (hall bereally made good: Youfhall have-Redemption, Juftification, Reconciliation, Salvation, and all other good which Chrift hath'tnerited for you by his blood : for his blood is ^mWinGodfetoouhtaswell as in yours. The Coveaant is tealed with his blood, and therefore Christians need not doubt but all the priviledges of the Covenant (hall be ratified and con-firmedunto them. God Woultfnever 1 have faved the blood of the Lamb but that he - might put his people out of a?W doubt, that what he hath profiled tipoiVtJit account of ChriftsWood,4ie will majke good. All the vrcmi'fes ofGcd are in him Tea, and in him Amen to the glorjtfGod, 2 Cor. 1. 20. The Covenant is called the NewTeJlamentin Chrifis blood. And becatrfefe lafdin his blocc\ it {hall to a ticde^e made good. The Apoftle confirms the Faith of beifeversm;thku r o^ 9. i? 5 & 23,

Two things fc hc JfroftW Mirc^m that pla?e amongft others.

1. The neceffiry of the fnedd^orctir^'W'codi ei&rtbe Tefigment hftd been of no force.'' ^ l ™

2. The certainty of the accomplifhrocnt of all Covenr ra ^ :i yileitges, by VI uue of Chrifts bf ooctfhcUThe blood bcing'lht^'

and

ChrijitheChriJliaHPaffeover. frr$

and the blood ftied being preserved with fo much care, is a fuffi-cient fecurity of the ratification of the whole bargain.

3. It did typifie hoiv careful the Church of GodJhoald be to pre-ferve the blood of Chrift fromprophanation. They muft not pour the ?yi-fj?f blood on the earth, but preferve it in a bafon for facred ufes. God would not have his Sons blood proftituted to be trodden under foot by men. The Lord is angry when the blood of his Son is poured upon the earth. How-was the Church of Corinth puni-(hed for prophaning Chrifts blood in the Sacrament? 1 Cor. 11.30.

Secondly : The blood was to be fprinkjed. In the firft PafTeover *• Cere-it was to be fprink led on the two,fide pofts, and on the upper {*° ny f" door*pofts of the houfes, Exod. 1 2, 7. And in ' the following B °J^ c Pafleovers it was to be fprinkled on the ^ltar, 2 Qhron. 35. 11. This Cere* This Type did reprefent'divers things worthy our obfervation:monyof I. fhall name thefe five. Sprinkling

1. That the blood of Chrijhmttft ht applyed by all thofe that ex- ° f ^ -peB benefit by it. Tisnot the blood (bed, but the blood applied n ife<i five that is beneficial to the foul. The Scripture often makes mention things, of xh&fprinkjing of Chrifts blood. See 1 Pet. 1. 2. ^fnd there- 1. Thing fore itscai led the blood of fprinkling^ Heb. 12, 24. The blood of &&*&*** the Sacrifices under the Law which typified.the blood of Chrift, was to be fprinkled upon tire Ahzr. Chrifts blood hath no health in it if k be not applyed to tht confeience. Chrifts blood is fpiri-tuall Phylick. Phyfick doth not cure if it be riot taken down. Chrifts bhod is a fpiritual plaifter • the plaifter doth not heal if ic be not , appiyed to the lore. This is the reafon why the blood of Chrift faves one and not another i one fprinkles it upon his confidence, the other lo oks upon it, but makes no application.. 'Tisnot drink in the veflel, but drink taken down into the ftomack, thac nourilheth the body. Its a great contempt and undervaluing of Chrifts blood not to make application of it to the foul. The Scripture afcribes the foveraign effector Ghnfts blood co the fprinkling of ic upon the confeience, Heb. 10. 22. The polluted confeienee will never be made clean unlefs it be really applyed. We are to pm on the Lord ftfki Chrift, Horn. 13.14. Clothes in the Wardrobe doth not cover, adorn, warm , defend the body, bur clothes put on. Chrifts blood hath no fpiritual virtue, unlefs it beicaken downed digefted. He that eutethmy fiefi, anddnnkjthjny blood, d^ellefhin me^and I in him. Its im-poffibte either to have the benefit of Judication, San&ficationj Reconciliation,, or Salvation by the blood of Chrift, unlefs it be 2VThipg

Rrrr 3 \ fprinkledggaifi^

^5 • Cbrifi the Chrijlian Takeover.

fprinkled upon the foul.

2. That the blood of Chrift muft be applied to every faculty of thefouL The blood of the Lamb muft be fprinkled on the two fide-polls, and on the upper poft. The whole man muft be wattled mChrifts blood, head, hands, feet, will, conscience, affections malt all be waihed. The reafon is plain; Every part is ur>-cle>in, and theref :>re every pare muft be purified. What is (aid of the ftate of fudah, that it is'wholly polluted, Jfa. i. 6. Is as true of the foul and body of men by nature. The whole man is unclean : The leprofic of fin bath overfpread every part. The corrupt eftate is called, the body of death , Rom. 7. 24. The oldtnan % Eph. 4. 22. T-hebody of fin,Kom.6. 6. All thefe phrafesareto {hew the univerfality , and generality of corruption. Now if every part be filthy, every part and corner hath need of fpriak-ling. And befides, A believer is to refemble Chrift in every part, and therefore is to be fprinkled in every part. We are commanded toyeehd our numbers fervants to righteoufnefs unto holinefs a Rom. 6. 19. not one member, btit every member. Chrift hath redeemed the whole man, and therefore the whole jnanis to ferve him. Glorifie God, faith' the^poftle, in your fojdls and bodies, andfpirits, which are Gods, 1 Cor. 6. 20. Tbc-whole man is to be confecrated by obedience co Chrift, and : therefore the whole man is to be wafhed with the blood of Chrift. He that is not wholly wafhed is not washed at all. ]f the devil and fin be allowed to" keep pofleffion in one part, be is not caft out of pof-fefiion in any part. As Chrift muft be applyed wholly, fo muft he be applyed to the whole man. 3 things ^.The great benefit the Church receives by the blood of Chrift. fignified. chriftsbloodisof greatufe to the Believer. The Sprinkling.of way c V s e the blood of the Pafchal Lamb was of ufe to the Israelites in a wherein fivefold refpect.

thsfprink- j. Jt didjbew that God was reconciled ta them. That God and ling of the t h e y were at p eace# £y the fprinkling of Chrifts blood upon the blood foul,is God and the foul at peace.The Scripture attributes recon-was ufcful ciliation to the blood of theCrofs, as the meritorious cauie of it, to the CV.i.20.Hadnotthe Lamb binflain, & the blood fprinkled, the Israelites j enmity between God& man had-not been done away. And then, JSjJJJk* 2. It did fieVe the ratification of the Covenant. God did bythis blood to a # oftne fprinkling of his Sons blood, tefufie to the Jewes the true be- eftablimment of his covenant with them. It is by the blood of lievcrs. thrift that the Covenant of Grace isconfirmed. The New Co-1. venanc

venantis called the New Teftament in Chriftsblood, Luk. 22. 20. becaufe it is ratified in his blood ^ and therefore is his blood cal^ led the blood of the Covenant. _

3. It didfignifie the juftification of their ferfons. God by this act ■ would let them know that he had forgiven them all their fins. Re. miffion of fin is only in and by the blood of Chrift. This the Apoftlefhews, Rom. 3.25. All pardon is bought and fealed with the blood of Chrift. tfence the Apoftle faith exprefly , that, Without Jhedding bloodjhere is no r e mijfion ,Hzb. 9.2 z. (Thrifts blood isfaidto fveak^better things than the blood of Abel, Heb. 12. 24. The blood of Abel cryed for vengeance, Gen. 4. 10. but the blood of Chrift cries for mercy : when Chrift doth once fprinkle this blood on the pofts of the door, he declares iniquity to be forgiven to all thBt dwell under that roof. Pardon of fin » however men fleightit, is the price of blood,

4. Itdidfiew the fanBifc avion , and cleaning of the heart. By the fprinkling of the blood of the Lamb, the pofts of the door were wafhed : All our fan&iftcation, and fpiritual cleanfing is by the blood of Chrift, Heb.9. 13,14. As by his blood the guilt of fin is.done away by Juftificadon ^ fo by his blood is the filthinefs of fin removed in the work of San&ification. The Apoftle therefore puts both thefe together.as the genuine fruits of the fprinkling of Chrifts blood, tfe£. 1 o. 22. No other Bath befides that of Chrifts bloochcould wafh fouls fo filthy as ours were.

5. The fprinklings of the blood of the Lamb was for their pre- 5, fervation. By this means did the deftroying Angel pafs over their houfes, when he fmote the reft, Exod. 12. 13. Our prefervati-

on from the eternal wrath of God is through the precious blood of Chrift alone f By his blood is purchafed our freedom from eter-' nal damnation, and by his blood is procured our right to eternal falvation.As the fprinkled houfes might be fure that the deftroyer fhould not meddle with them, fo may the fprinkled confeiences be fure that the wrath of God fhali pafs from them. Gods \* irath cannot fix where the blood of Chrift is fprinkled-, thus it repre* fented the benefits we have by Chrift: All our good we have, all-the good we hope for is founded in Chrifts blood.

Fourthly, B] the fprinkling of it after this ma>incr on the out fide 4 . thine-of the door, was fignified that the people ofGod'muit be ^°^V figqific'47 outwardly, as well as inwardly. If Chrifts blood be in the heart, • it will fhew it felf in the holinefs of the converfatioa without: he

that

' 6i3 CbrjJltbeChrifiian?ajfeoi)er.

that hath not the door-poftsfprinkled, had his heart never yet fprinklcd.The Scripture calls upon us to be outwardly holy, as well asinwardly ,2 Cor .7.1. Mat. 5.16Thc. Spirit of God,where he sa Renewer, is foto the life as well as to the heart. Inward holi-nefFe commends us to God, but outward holinefle commends us to men* He that is inwardly holy hath a good confcience towards God-, but he that is outwardly and inwardly holy, hatha good confcience towards God and towards man. Outward holinefle edifies others more then inward hblineffe-, we muftbave Chrifts blood on our hearts, becaufe God fees us; and wemuft $sThmgs have it on the pofts of the door,becaufe men fee us. A holy heart, fignifed a nd a holy life fnuft go together, & then weare Chriftians indeed. Why the Fifthly, The blood vras to be fprinkled on the two fide pofts, & on blood was t fa upper p$ft y but not on the threJhold.Why not on the threfhold ? fbrinkled lm B*cauft that was not [o obvious. The threfhold of the door on the » s not fo vifiblc and difcernable as the fide pofts and upper pofts. Thre- God in his actings towards his people for their fafety, ufethpro-ft°ld. b a t>le and likely means: Therefore he would have none on the threfhold, left it fhould not be vifible.See A Els 27.3 i.God could have prefervedthe (hip though all the Mariners had defertedit, but he will have rational means ufed. But then,

2. 7o teach us not to tread under foot the blood of Chrift. God honours the blood of his Son, and he will not have it cxpofed to contempt •, therefore he would not have it fprinkled upon the threshold. Thofe that do in a fpiritual fenfe powre Chrifts blood on the threfhold, who do, 1 Reafon 1. Apply the comforts and benefits ofChrifts blood to profane men abiding fo. God hath provided GoipeUpriviledges and.Gofpel-comfor ts for humbled and broken-hearted (inners, Matth. 11.28. To tender the falvation of Chrift to the impenirent,fo continuing,, is to fprinklc the blood of Chrift upon the threfhold, which God will not allow.

2. Thofe that give his blood in the Sacr.imexito the fcandalous i.Reaj. an jp ro phane. See what [he Apoftle faith, 1 C>r 10.21. Ye cannot Who may ^° {t wltnout $ n \ l ^ ere ls a moral impoiTibili^. See Ezek. 23. be faid to 38,3 9* and that of C hriU is very coniiderable, Matth. 7. 6. that powre complaint of God i? very much co be laid to heart, iT^fj^.22.26. Chrifts jf a feparation muft be made in any thing, it mull be in this Ordi-b h°Tn Cn - nance * * ^ us we ^ e ^ ow c * ie P^MLamb typiried Chrift in the (hold. * fprinkilr.g of the blood.

l.Tht

chifi the chrijiUn rafeever. p9§

3. The infirumentufedforthefpinkJingofthebioodwasabuHc^^Q^^ of hyfop, Exod.12.22. Hyfop was a herb commonly ufed in the Le* mony gal fprinklings, fee Heb.9.19. Hyfop was fit for this ufe. That abont the which was ty pified hereby refers to two heads. Theufine

1 .That man bath nothing of his own wherewith toffrinkle Chriftstf Hyfop blood. The inftrument whereby Chrift is applyed is of God as well for fprink-as Chrift himfelf^we are apt to be proud: Alaflc, we have neither hng the a veflel to holdChrifts blood,nor a hand to apply it of our own- if °j°°* J|* the 7^w,had fprinkled Chrifts blood with their own hand it would t h ings have been abominable •, he that gives the blood gives the inftru- 1. ment to apply it. And then,

2. Taith is that inftrument whereby Chrifis blotdis apphed. All 2. Interpreters by Hyfop underftand faith, faith is our bunch of Hy- why faith fop. The Scripture makes faith the Inftrument of receiving 5 feej s *° fican fohn 3.16. Still we find the applying inftrument to be ^ n ^ cl ["" of Alls 16. 31. And faith is fie for this work of applying applying Chrift. ChrifU

1. Mecaufe its an emptying grace. An empty hand is a Rz emblem * of faith-, other graces have fomething in themfelves, but faith is only for receiving.

2. Faith is a clofinggr*ce. The aft of faith is a clofing aft. *• Faith looks to fomething without it felf, and pitcheth upon fomething which is intrinfick to it felf. No grace fo rich as faith, and yet no grace fo felf-denying as faith : fee 1 Pet.z^ The formal nature of faith is to caft its burthen on another, and therefore

fit for this work. Thus you fee how the Pafchal Lamb did typifie Chrift in the ufe that was to be made of the blocd,Cvhich is the fifth particular.

Sixthly: The Lamb did typifie and ref refent Chrfft intheeat*^ t R e fi m

fngoffr.

Here are two things to be confidered.

1. The command for the eating of it. mint f^

2. The Rites or Order how it was to be eaten. «»"g thc , _,/ , r , Paffcovcr. 1. The command for the eating of the Pafchal Lamb. This is whins

exprcfly given in charge, Exod. 12.8. It teacheth i*s, figaificil

Its the beleevers duty to feed on Jefm Qhrift. Jo beleeve OB Jefus.

Cnnft is to feed on him. Cnde & mandzcafti, faith Augttftin 9 b*

Ueve and thou haft eaten. Our Saviour expounds eating by be-

Sfff leeving

*6 2© €hriji the Chrifiim Vajfeovtr*

ieeving , John 6.47. He that bcleeveth on me hath ev'erhfiing Hfe This he calls, Verfe 51, 53. eating. If any Man eat of thvbrcai

Why

Ct . iftis to

befpiritu- befiaiili^e for ever. There is great reafon why the foul (hould

ally eaten, by faith fpiritually eat Jefus Chriit. That Lyhat it (hould by faith

?A*tfi apply Chrift: Lor,

1. All the promifes of gaining an) fpiritual good by Chrifi are made to the eating of Chrifi, John 6.54, 56. No union with Chrift till by faith we eat him. The n.catis not incorporated and made one with the body of a Man untill he eat it. Chrift is not united to us, nor we to him till we eat him. No fpiritual ftrength, no fpiritual quickning can be expe&ed from Jefus Chriit till the foul a&ually feed on him. No fpiritual life can be expe&ed from Chrift till the foul feed on him by faith. It is not bread in;the Cupboard, or bread on the Table, or bread in the hand, but bread in the fto-mack, that feeds and ftrengthens the body. Chrift dyed in vain to

2 RW tn0 ^ ct ^ at will not eat him.

2. ChriSl is the onelj food of the foul. ThereAs no bread of life befides him. He that will not eat Chrift muft of neceffity ftarve and perifti. Hence is that of our Saviour, John 6.5 3. Vnleffeye eat the flefh of the Son of Man, and drinks his blood, ye have no life in you. There isn either righteoufnefs, nor peace, nor comfort, nor grace, nor faivation, but in and through Chrift. The foul that doth not eat of him is undone for ever,

3. Chrift is delicate and coftly food. All the Treafures in this l.Reufon World are not able to buy one joynt, yea not one morfel of this 2 The Or- Lamb of God. Had not God freely given him, had not he freely derofcat- given himfelf, the World had never tafted of him. Nofuchmeat t" 8 °i ir * as php^t ^ e * s meat c ^ at qufckem them that are dead, and pre-nerai ntcs ^ ervcs tno ^" e tnat once uve ^ rom feeing death, John 6.50,51. He tobeob-, that gazed* on this Lamb, and doth not eat him, defpifeth the fctvedm beft provision that God can make for their fouls. "Thisiorthe. all Pafleo- command of eating the Lamb.

ve 2l-~* Secondly : For the order of eating. In this there are two find of

njrtg the ^ ltes -

^erions „ I Some general, which were to be obferved in all PafTeovers.

£te* wef^j Some peculiar to the firft Pafleover only*

ueat^iic., u »|;Ff bo»tk«k were generally to be obferved in all PafTeovers

1. Tite perfons who were to cat of it.They have thefe four qua^

kfrcatioris ofcthun

locations*

Firft;

Tirft: They mufi be Ifraelites. This is exp-refly en joyned, Exod. i. Qualifi. 12 43,45. To teach us, that what it

Thofe that are grangers to the Commonwealth of Ijrael are fl g nific <*-flrangers to Chrifi. Thofe that are out of the Church have nothing to do with Jefus Chrift. Many that live out of the bofom oftheC^urchmayinGods fecret purpofe belong to Chrift, but while they do abide in the ftate of ftrangers they have no actual right to jefus Chrift. SeeZphef.2.12. The Apoftleputs thefe together •, Strangers from the Covenants of promife, aliens from the Commonwealth oj Ifrael, and without Chrift. Out of the Church of God in an ordinary way there is no falvation. Men that are out Of the Church are faid to be afarr off-, ite be fir angers and forr eiders, Eph. 2.17,19-The Lords way is to bring men into the Church. and fo to falvation, Acts 2.4.7.

Such as are out of the Church are .actual fubjetfs of the Devils Kingdom. The cafting of a perfon out of the communion of the Church is the delivering him up to Satan, 1 Cor. 1.5. Becaufe he 1$ put out of Chrifts Kingdom and fo into Satans Kingdom. Though there are many in tncChurch vinble that (hall never have falvation by Chrift, yet none but they that are in the Church can expect falvation. The Church is Chrifts Shepfold -out of this fold there is no life to be expected. The Church is Gods Ark-thofe that are out of this Ark are without all actual hope of falva- » •> tion. There is no promife of falvation but to thofe that are in the Church. There are no effectual vifible means of falvation but in the Church. He that hath no relation to Ifrael hath no right to Chrift. This is the flrft.

Secondly; They mufi be circumcifedperfons, Exod. 12, 48. No ttneircumcifed perfon fball eat thereof. Though a Man were an wSc ic lfratlite by Nation,yet if he were uncircumcifed,he was not to eat fignified* the PafTeover. To teach us,

That no perfon uncircumcifed in heart hath any good ground to thinkjhat Chrift is his. Every unregenerate perfon,though he live in the Churches a meere ftranger to Chrift,as well as a Pagan,P/k 54.3. Pfalm 59.5. The Scripture denyes unfanctified perfons to have any faving intereft in Chrift. 5 If any man be in Chrifi he is a new creature^ 2 Cor. 15.17. If Chrifi be in you the body is dead be --•

caufe of fin y but thefpirit is life becaufe ofrighteoufnej] e,Rom.8.10 They that are Chrifts have crucified the fiefb with the affections and lufi%, Gal.5.24. None.can apply the merits of Chrift but thofe .

*

Sfff 2 ' chat

Jk

that htvc union with Chrift. No perfon uncircuracifed in heart hath union with Chrift. None can apply Chrift unco himfelf but be that hath true faith ^ now none that is uncircumcifed in heart hath any true faith. Till a man be inwardly renewed, till he be converted and born again) he hath no Scripture ground to apply to himfelf the merit of the death of Chnft; Tis not our being born in the Church, but the circumcifton of our hearts that will give us a title to the purchafe of Chrift.

Thirdly: They muft be clean. Legally clean, Numb.g.6. To 5. Quilifi- (h ew? t bat Chrift will not intereft unclean perfons fo continuing

whiAt ln thc merit °^ ^ is death.

ifignificd. Fourthly: There was a libertyafforded to ftrangers that mere

4-Qualifi. circumcijed. That is,Profelites,.E#0d. 12.48. Thi*wa$ to teach the

Sficd. J^s two things.

1*. i> That the Gentiles Should be called into communion andfeMoVe-

fiip with Chrift as well as the Jews, The calling of the Gentiles was promifed in many places in the oldTeftament. Sec lfa. 54. 1.2,3. //i.60.1,2,3,4, &c. AU the Profelites that were added tothe Jewi(h Church were prefigurations of this. There were many FamousProfelites in the Jewilh Church,as fethro , Araunah ihtfeb*fiteJobiCcrnelius the Centurion,K#i£, Rahabfcc. Thefe were the firft fruits of the Gentiles, which did allure the fulUal-ling of the body of the Gentiles. The Jewes prayed for it, though when they faw it accompiilhed they were offended at it.

2 , 2. That the G'entilesShould be partakers of the fame priviledges

with themfelves.The priviledges of the Gentiles are as large as the priviledges of the Jews. God hath made the fame Grant to the Gentiles as to the Jews. They have the fame Covenant, the fame promifes, the fame Chrift which the Jews had. Thole that take away from the Church of the Gentiles any priviledges which the Jews had, deny the circumcifed Profelites this liberty to eat the

2i Con- Paffeover. Thus for the perfons.

the time of Secondly: The time when it was to be eater*: Here are two

eating it. t hings commanded in reference to this.

^monies. 1 *' I# The Papover muft be eaten at one time bj all the Ifraeliteu i.Ccmno.Exod.12.8. One family was not to eat it one righc, and another uy. another night, but all die Church was to eaj it in the fame night,

what fc xhis was to teach them,,

I. That Cbrififbcd bis blood indifferently for all his Etecl;. One trttcever hack as much intereft in Chnltasanother.Thefame *• Gofpel- p riv-tfedges that are inflated upon one of the Eled, are in-tailed upon all. f he Apoftle calls the fal vation of the Church,the common falvation, Jude?. The fame promifes which are made to one beleever, are made to every beleever. The fame redemption which is purchafcd to one,is purchafed for all the Ele&.There is onac Remiflion for all •, one Adoption for all • one Covenant for all ^ one Heaven for all the Eleft ^ oneMarriage-fupper for all •, one calling for all the Eleft. Whatfoever the Scripture makes the portion of one of the members of Chrift, it makes the portion of all his members. The fame righteoufnefle that jufttftcs one, >oftifies all the elecl^ the fame Kingdom of glory which is prepared for one, is prepared for all that have an intereft in Jefus Chrift.

Z&hat ont beleever hath as much need of Ckrifi as another. All th$ Ele& are by nature the children of wrath one as-well asanother v 2; Epfaf. 2.3. All the Elect want pardon as well one as another. All the Bteft are equally weak and helplefle in themfelves one as well as, another. Sin is in one, a$ well as in another. One is in as much danger as another. Adams guilt hath paffied upon all as well one as another, Ro. 5.1 8. Whatfoever danger, whatfoever mifery anyone ef the Eteft arc involved in, are all the Eleft involved in. One; beleever hath no more caufe to be proud of his condition than a-aotber, becaufe all fy« in the feme pit of condemnation.

3 * Tkab there isfulnejfe enough in Chrifi for all his EleB. He » fold to be/*// of grace and truth,]o\\n 1.14. He hath abundance 3-of grace, 1^.5.17. He hath nourifhment enough in him to feed all the Church. He hath fufficient righteoumefTe to juftifie all r he hath grace enough to fanftifie all •, he hath merit enough in htm to lave all that arcgiven unto him of the Father. Though there be never fo great a multitude of Familiesto be provided for, yet is there fufficiency,yea redundancy of merit in Chrift for them all.

Secondly. The Taffeover mufi be eaten the fame night in voh' h _ it was killed , Exod. 12. 8. They muftnot keep it till another By# cjrffflI °* 4ay or another night, but cat it that very night. To teach them vvhar ; c two things. %»tfed,

1. That Chrifi h ready to befiofy himfdf vfon his feofle when 'i their danger is newfi andgreateft. That night was the moil pe~

rillous

Wfous night like to be that ever they had in Egypt. All the firft born of Egypt were then deftroyed. The people of Ifrael might be afraid what the lflue of that nights work might be , whether though the Angel patted over them, yet the Egyptians might not m that rage they were , fall foul upon them and cut them off. Je-fusChrift therfore would have them take the cordial before hand, v hriftis molt ready to give in his comforts to his people when their Tryais are like to be greatelb. Se* Ifa.4. 1 .17,18. Cordials will be moft prized, and they will be moll carefully improved at fuchatime, H0/.2.14. If Chrift bring you to extraordinary tryals, you may expeft he will lay in extraordinary fupports.

2. That-Chrift mnft fpeedily be Apply td. The Lamb muft be eatei the lame night it was (lain. The foul muft immediately ap-ly Chrift when God makes tender of him. Its not fafe to defer the work one night longer. Behold now u the accepted time y 2 Cor. 6.2. The foul hath preient need of Chrift, therefore there (hould be a prefent clofure. Tenders of Chrift may not be alwaies made, therefore the pefent offer fhould be accepted. The heart may not be difpofed at other times to accept of the offer, therefore it* dangerous delaying. The deftroying Angel may come with his drawn fword before the morning, and therefore its the fafeft way to apply Chrift to night. Never any repented for his prefent complying with Chrift, but many have repented their finful putting off. Thus for the time. 3 Conccr- Thirdly: ThepUce. There were two Rites about this. It muft uing the be eaten in every Famfiy. It muft be eaten in one place of the Fa-place mily by all the perfons together. See Exod.n.$6. And therefore where it c | ie chaldee translates that cxpreftion, in one hoxfe, in cm fociety. ^** R C They muft ftay together in the fame room till they had eaten the Pafteover. Ain; worth notes out of the Jewifh Doctors, That he that did eat the Pafleovcr might not eat but in one fociety or company. If two focieties did eat in one houfe,they muft make them a fign of diftinction •, the one company muft turn their faces toge-Two cere* tlierward, and the other company muft turn their faces together-monies ward. This is to fhew two things.

what it 1. The unity which Jhould'be in the Church of God There muft be

fgaified un j t y anc | content in Do&rine and worfhip ainongft the people of

God. One muft not catthe Paflcover in one room, and another

in another, but all in one fociety. The Scrip.ure calis for unity

both in Faith and Worfhip among Gods people. See f /;*'/.2, 1,2.

.L/kf.

.4.3,4/5,6. Unity is the Churches beauty, die Churches i:rengch,the Churches glory-, My love ^mj undcfiled us but or.e^Cant. 6 8. •< Sad things are Jpoken again!} the makers of Schifmes m the Church of Chrift, Rom. 1 6.17,18. They do like the Souldiers rent the fcamlefle coat of Chrift. Schifmes in WorHiip, and Herefies in Doftrine, are the doom of the Church.Tyrants are not fo hurtful to the Church as Hereticks and Schifmaticks.

2; Perhaps to teach Governoms of Families to makefpiritfial pro-vi[ten for themfelves and theirs. The Ruler of a Family muft not content himfelf with this, that he hath the Pafchal Lamb, but he mull: bring it into the Family, that his children and fervants may eat of it. Commands are given Rulers for themfelves and theirs. The fourth Commandement is exprefs, which reacheth both to the Magiftrate and the Governour of the Family. Thofe Families that have not Chrift are unfurntfht Families. A Family without a Lamb is an unbleft Family. The fouls of fervants and children have need of meat as well as their bodies. Abraham was careful of his children and fervants as well as of himfelf,and he hath Gods Approbation for it, Gen.\%A$. and Jo/bxah undertook for himfelf and his ho ufe, 7^.24.1.5. He that hath once tafted of Chrift himfelf, would glaaly have all his feed on him.

Fourthly: The manner how it muft be eaten. Here are four 4- Con-things exprefled. c<»cerii-

1. h muft be wholly eaten , Exod. 12.9,1 o. It mull: be all eaten^ mlnntr of .and if all could not be eaten thas night, or if any through over- cat j n g j t . fight was left, it muft not be referved but burnt with fire. It muft Three Ce-be wholly eaten. This is to teach two things. remonies.

1. That whole Chrift muft be applyed. He muft be applyed as ^^ C t m,: he is tendredin Scripture>that is wholly. See 1 Cor. 1.30. We f,g n ifi c $ muft take him in a4| thofe refpe&s. Chrift muft be applyed wholly, 1. or he is not tt all applyed. Every thing in Chrift is ufeful. Every thing is abfoiutely riecefTary. Chrift a King is as good as Chrift a PriefL Chrift our San&ifkation is as good as Chriit our Redemption. Chrift a Lawgiver is as profitable as Chrift a Saviour, Ther's no reffufe in Chrift. All other meat hath iomewhat in it that needs to be pared off, but all m Chriftis meat, ali in Chrift is favoury. -.There's nocruft in this bread, no chippings I mean •, there', no .tfreg&in this Wine, there's no husk in this -Wheat, aii m Chad is kernel. He that fets afide any thing in. Chnft, fettafide whole Chrift. Hetbatlaies afide Chrift in any one Office, layes him a-

fide

z.

61$ Chrifithechrijiian Paffeover.

fide in every Office. The Beleever muft imitate the holinefle of his life, as well as apply the merit of his death. Chrift is as fweet and precious in .every part as in any part. We expeft Chrift (hould fave us wholly, and 'he expeds that we receive him wholly.

2. ThatChrifl -keeps backjuthing of'himfeiffrom his people. He is willing they (hould have all that good which is in him, communicated unto them. Should not Chrift give htmielf wholly to us, he would not give himfeif fufficiently to us, Whatfoever good the beleever can find inChrift,he may look upon it as his own. The Power of Chrift, the Wifdom of Chrift, the Merit of Chrift ,are wholly made over to the beleever for his good. He loves thee with his whole heart, hepreferves thee with his whole power. He thinks nothing in him too good, or too precious for the pooreft beleever. Chrift divides not himfeif. Every member of his hath turn wholly as if there were no other member to par* take of him.

The Ufes of this branch.

i. Vfe. i:'T*ks heed of reletting *»y thing of Chrift. He that re/efts him in any refpecl:, rejefts him altogether. Apply him in his life, and in his death •, in his holinefle as well as his ments.He difpara-ges Chrift who cafts off any thing in him as fuperfluous and unne-ceflary. He fhall never be healed by the merit of his death, that doth not imitate the holinefle of his life. See i Feter

2. 24.

2. Vfe. 2. Do you keep back, nothing from Chrift. He giveshis whole to you,do you give your felves wholly to him •, let him have your whole love ^ let him have all your fear, all your obedience. Chrift accounts himfeif to have nothing, if be have not ail. He fiach redeemed you wholly, he preferves you wholly, let him enjoy you not dividedly but wholly. This is the firft, the Lamb muft be c wholly eaten.

Tlw **"• Secondi y : That which could not be eaten muft be burnt W4«h

nine oM*' ^ re ln tn€ morning. To teach two things.

1. To prevent Idolatry. This people was very fiabje&to that fin, therefore God takes care to prevent it. IdoUciyisaoun-gpi-dingofGod ^ It divorceth from Goi

2. To teach them the Abolition of all Legal Sacrifices in the nursing of the Go fpel. See Ctnt.i.ult. Thofe

Thofe that keep Legal Worfhip on foot now in the times of the Gofpel, break this Rule. Do not Judaize. Colofftans

2.16,17-

Thirdly : It muft be eaten with unleavened bread. This is a perpetual Law, Exod.\z&. Leaven is ufed in Scripture in a good .., fenfe, and in a bad fenfe. In a good fenfe for the work of Grace * Cmm * in the heart, Matth. 13.33. As a little lump of leaven leaveneth the whole mafle, fo Grace which is but little in themitinfufion, doth by degrees overfpread the whole foul, renewing it in every part. This leaven is not forbidden. The PafTeover is not regularly eaten until this leaven be in the (oul. Four ac-

In a bad fenfe leaven is taken in fundry fenfes. cepcioniof

1. For evil Doclrine. So it is ufed Matth. 1 6.6,12. The leaven £ e w™£* of the Phanfee* is expounded of the iinful Doctrines they held. j Cne The leaven of the Sadduces fignifies the finful heterodox opinions

they maintained.

2. For malice and envy. So it is taken, 1 C^. 5.8. Malice fours the Heart as leaven doth the meal with which it is mingled.

3. For an evil conversion. The fcandalous Corinthian by his *; wicked converfation is called leaven, 1 CV.5,6.

4. For hypocrife. We rezd of the leaven of Herod, Mark 8.15. v His hypocritical dealing is called leaven : And Luke 12. 1. The hypocrifie of the Phariies is called the leaven of the Fharifees. And

the Apoftle calls Sincerity unleavened bread, in the Verfe after the Aceor- ? Text. This is that leaven which muft not be ufed in the eating dingly 4 . of the PafTeover: And then, the unleavened bread wherewith they jS^S" muft eat it,arc thofe things which are contrary unto thefe: 'truth ^ ave ned of Doclrine, contrary to falfe Doclrine >, Love, contrary to the tread, leaven of Malice and Envy < a holy converfation, contrary to the Four Du. leaven aim evil converfation-, Sincerity contrary to Hypocrifte. tUs taught Divers things are taught from this particular,which are worth our ^Jjjl ©I obfervation. As, [nkavened

1. Thofe that do apply Chrifi muft avoid all leaven of falfe D°' bread* Brine. Beleevers that will have Chrift for cheirs, mult'embrace lDl £ y b y the Truth , and rejed all Errours. ( 1.) Truth is precious to ^xere-Chrift as well as holinejfe. As he is the holy and jaft one, fo he mony. is the Truth^ John i4.6.He came from heaven co preach the Tnnh, and to feal the Truth he preached with his blood, JohmK. 37. f2-) Truth mites us u the Father and Son as well as bdine^e,

T111 1 John

$2$ Chrift the ChriftiaH Tajfiover.

i Joh. 2. 24. As tar as any perfon apoftatizeth from truth he fals off both from God and thrift. (3.) The haven of Error Vrtll four the foul as well as the leaven of prjphanefs. (4.) Herefeisa fruit of.the flejb as well as Irurhnn^e aridmurthcY, Gal 5.20,21. That, (5.) man of fin is the Antic brifl , as well becauje of the reletting of the truth of the G of pel , as for the rejetlion of the helinefs of the Gofpel. (6.) He that mak^s nothing of truth, Will upon the fame ground make as little of holinefs (7.) Ihe renewing of the un-derftandingis apiece of the new creation as well as the renewing of the will.{%?) A Gofpelfpirit is ajpirit of a found mind as will, sthe fpirit of Love. 2 Tim. I. 7. (9.) The Apoftle rehires that aged men be found in Charity as well as in Faith, and that they be found in the faith as well as in Charity, Tit. 2 2. (ic.) Chrift is as much difpleafedand difh^unoured by the unfoundnefs of the head as by the mfoundnefs of the heart. (11. ) He that is prophane rejefts Chrift as a King) and he that is erroneous resells him asa Vrophet. (12.) A rotteen, corrupted heart, will unavoidably cauje a diforderly and-finfull life, 2 Tim. 2. 16.

tlfcs.

The tlfes.

Firft : Itfiouldperfwad? Chriftians to avcyd error, andftlck^fcfi to the truth. Error poyfons the mind as well as (in doth the heart. Irroneous peribns reject Chrift as well as prophane per-fons.

Secondly : That it is net a needlefs thirg for the Minifies of s Chrift to be zealous againfl error. The Apoitles were as i harp in reproving Error , as they were in reproving prophanenefle. See Gal 5. 6. Thatleaven is che leaven of falfe doctrine. The leaven of Error will four andfpread, will infefr and poyfo'n as well as the leaven of Prophanenefle. The leaven of Error is fcifficient to debar men from the Sacramenc,as well as the leaven ot Prophane-netfe.This is the firft.

tile Cere-

mofty of away malice and envy, Eph. 4.31. Col. 3. 8. It was love which

uneven- made Chrift dye and fuffer. Love brought him to the Crofs. Love

ed bread, mac j e ^ m give his back to the fmiters. Love made him bear the

burthen of his Fathers wrath for us. Totim thathvedus, andwa-

JhU

Chriji the chrifiian Vajjeover. fo$

Jhzd&yoay our fins with his blood\ Rev. i. 5. Thofe thac feed o*t Chrift, thac claim an intereft 111 him, muft take heed of thelea" vened fowr bread of malice, Chrift would not have any of his dif" cipleshate.no not their enemies. $?eMatth. 5.44,45 A malicious fpiric is a murthcrous fpirit. He that hates his brother u a murtherer, 1 Joh. 3. 15. A malicious fpirit will deprive himlelf of the comforts of Chrift , and will fet off others from, dofing with Chrift. Chrift is all fweetnefle, and whofoever hath tailed of him cannot harbour any bitternefs.

TheUfes ufes -

1. That maliciofis fbirits have bvt tittie ac-quaint-ar.es with ChHft x A heart rilled with tins leaven , hath eu her not! ing of Chnft,or ifery trtdk < : hkvd. toothing - contrary .0 iht j^ rit of

: 1 fpirit Swelled with rr ftwi C-h-ulov^anl Si that

■Jo ', arri l<jj in him, \ job, 4. 16 £ The

$ nia&ton of & briftis a tv&nL .clion of S0 ve • he th At hath

any imereftin this traafaftion , cannot harbour any venom of

malice in his heart.

2. Let ail' Chriftiitns fet thcmfelws to root out this leave ^.Malice 2. difparageththegoioel. Malice is directly oppolite to theGofpel.

A malicious fpirit is an Ar.ti-evangeiical fpirit. The great Com-mandement of the Gofpel is Love , Joh. 13. 34. When the love of Chrift is flied abroad in the heart, rancour and malice can never fettle in the heart. This is the iecond.

Thirdly : Thofe that have an inter-ft in Chrift mnft put away the ?Jj ^l leaven of an unholy converfation. A good Conscience within,and r h c cerej a good converfation without, become thofe that have relation mony of to Chrift. The Apoftle requires both thefe 3 Hel. 12. 22. Anunleavenr unholy converfation ftains the Gofpei. and cads reproach upon cd hread. Chrift. A life leavened with leaven of wickednefs, deprives a per-fon of any ground of comfort from Chrift. No man can fay Chrift is his, whofe life is not fuitabie to the life of Chrift They that an Chrifts have crucifyed the flefh^ with the aflHons and tufts Gal. 5 24. If any man be in Chrift, faith the Apcitle, he is a new ereatnre, 2 Cor. 5. 17. Chrift will not beftow himfeif upon fwine hat wallow in the mire of all nkhinefs. He that makes wicKed-nefs his diet, muft not exped: to be fed with the flefli of Ch rift. Uf a diftionour to Chrift to have fuch as are full of the leproiie of

Tltt 2 fin

fin to waic on htm as his fcrvants. He that is joytted to the Lord « oneffirit % i Cor. 17. He that hath an tntereft in Chrift, is married to Chrift, and fo partaker of his Spirit. And where Chrift fpirit dwells, there will be holinefs without. He that hath tafted once of this fweet bread,cannot be in love with the fowr leavened bread ©f an unholy life.

ufc$ TheUfesare

1. Hondo thej deceive themfelves that think, thej are intereftcd in Chrift , and jet are full of all kind of mckednefs ? They claim all Gofpel privileges and comforts, and yet walk in all ungodly practices. Thefemen can claim intereft in Chrift no more than the Devils. See Tit 2. 11, 12. Ifwefcarch the Charter of Chri-ftians which is recorded in Scripture, we (hall find holinefs the qualification of the perfons which are heirs of Gofpel-privileges He that is Chrifts fervant, wears his badge. HolineiTe of conversation is that badge whereby Chrifts followers are known.He that will be partaker of the glorious priviledges of Chrift, muft be made partaker of the gracious nature of Chrift.

2. Let thoje that are Chrifts put away this leaven. Labour for holinefs of converfacion •, hereby you will have an evidence that Chrift is yours, and that you arc his, not only by common pro-feffion , but by inward real union. Chrift neither can , nor will own thofe to be his, who arc of debaucht conventions. This is the Third.

4 Duty Fourthly : Thofe that claim Chrift for theirs muft put away the

l * u 8^ c b y leaven of Hypocrifte. This the Apoltie enjoins upon this very ac-fflonyof count > l P g t- 2.. 1, 3. Jefus Chrift will givt neither food nor unleavened Shelter to diflemblers. The wifdom that is from above, is without bread. partiality and Without hypecrifie, Jam. 3.17* The hypocrite di-ihonours Chrift as much as the prophane perfon. Sincerity is the crown and glory of all graces, hypocriiie the bane and reproach of all adions. The hypocrite betraies Chrift with a kifs as fudas did. Treafon under the pretence of friendfhip is double treafon. Chrift looks to hearts as well as to actions. The mask of hypocriiie may hide us from men, it cannot hide us from Chrift. All Gofpei-priviledges are fetled upon the fingle-hearted Profeflbr. An hypocrite fhail not come before God x foh. 13. 16. Hypo-crifie may let a man in to the viiible Church it cannot let him into

to Heaven. It may procure admittance into the bofom of riie Church, it cannot procure admittance into the bofom o4f Chrift.

The Ufes of this are thefe.

i. It fhouldfcare all from hypocrifie. It (bould put us on examination whether we be hypocrites or no. All our pretendi rigs to Chrift will do us no good if we be fo. A devil transformed into an Angel of Light is a devil ftil, yea the word: of devils. An hypocrite is a devil in Samuels mantle, a beggar in a Kings robe, an harlot in the habit of a chart matron. Chrift abhors a painted Saint asmuchas he loves a real beleever.

2. It fhould provoke all that are fine ere to blefs God for their fin-ceritj. God was as gracious to thee in removing the leaven of Hypocrifie as the leaven of prophanenefs. The hypocrite hath no more intereft in Chrift, no more comfort by Chrift, than the prophane (inner. His condition is no better in this life, and it will be much worfe in the other life. He that is a meer pretender to Chrift , (hall have as hot a hell as he that is an open oppofer of Chrift.When God took the leaven of hypocrifie out of thy heart, he put thee into a capacity of feeding upon Jefus Chrift. This is the fecond particular-, itmuft be eaten with unleavened bread.

Fourthly : // muft be eaten -with bitter hearbs. This is required, 4 Ceremony Bxod. 12. 8. What kind of herbs they were is not expre(Ted,nor is it much material •, fome fay they were Wild-lettice, Cichory % Horehound, and fome others unknown to us. What-ever they were for kind, the quality or nature of them is exprefled in this word bitternefs , or bitternefles.This Rite was to teach thefe two th V*£ f

^ings. . nified by 8 i" c

1. Chrifi is only applyedto them that are under bitternefs of heart i thing fig, by reafon of fin None but the penitent that is bitter of foul un- nified. der the fenfe of fin hath any right to apply Chrift.

l.Chrificalls fuch and onely finch to be made partakers of himfieIf\ Mat 11.28. He was annointed to preach the comforts of the Gofpel only to fuch, If*. 61. 1.2, I came not, faith he in another place^ to call the righteous, but finntrs to repentance,

2. Such, and only fuch-will accept of Chrifi, <SV<?Mat. 9. 12. Thty that are whole need not * t hy fie tan but they that are fie\. He that fees not himfelf caft down, will flight any tenders of being

lifted

lifted up.He that fees not himfelf loft, will never either be thank-full for, or accept of the tender offal vation. See Rev. 3. 17, 18. They that tender the Lord Jefus and the benefits of his death, tounhumbIedfinners,eat the Paffeover without bitter herbs.

ks ' TheUfes.

i. 1. How needfull the preaching of the Law is. This makes

way for the comforts of the Gofpel •, this humbles • this works fenfeof fin^ this breaks, this wounds, and then Chrift comes and heals. 2 * 2. It (hews the nature of true repentance.Its a foul-afmding,ks

a fin-imbitcering grace.

3. Minifters muft apply Chrift and Gofpel-comforts to fuch as they fee to be in bitternefs by reafon 01 fin. Chrift is the only cure for a wounded foul. 2things Secondly : Chrift and the crofs go together. Thefe bitter herbs

fignificd. did reprefent the atrlic'tions and futTenngs which attend the true profefiion of Chrift and his Gofpel. See Mat. 1624. All do not fuffer alike , but all of Chrifts Difciples furter more orlefTe. One handful! of the bitter herbs every one muft eat. Gofpel-comforts are made fweetter by fuffenngs. The belecver hereby is made conformable to Chrift-

life:

TheUfes

1

1 Think rot ftrangc at fufferings 2. Fear them not. Thefweet Lamb fweetens bitter herbs, the bitter herbs will make the Lambfweeter- and the iweetnefsof the Lamb will take away the bitternefs of the herbs. Fi«re rices Secondly: The Rites commanded as peculiar to the firft Paffeo-

prcuiiar co yer chey were fafe £ vej the hi it 4-t n.- .. •-

palaver. They muft eat it,

T# 1. With their hjnes girdid

2# 2. With their Jhooes on their feet.

, t 3. With theirftaffin their hand.

a v 4. They muft eat it in haft.

c None of them muft go out of the door of his houfe mtil the mor^

n'mg. All thefe Laws are fet down Exod. 12, 11, 22. That thefe

were

were peculiar only to the fffft PafTeovcr, appears,

' 1. B'e.'diefe w( fttdno mentis ntzfe rfanv ufthfTe F ires 11 thefe T K* tn f'acs where the celebration o f the Pajjeover^ is af:ern>a<'f c'>ww*n- p rv;V e d d See Deut. 16. 1, 2, 3. Though mention be rna<'eof unlea- thefe f«r« vened bread , vet is nothing iaid of :heie Rues. And pccui'a to

then, ' '^covlr

2 We do not read th.it tttr S avis xr when h><■ celebrated tht'^f r cm\v f'affeover ^ith his difciplej cbferved'anj cfthef*. Chrift and hts di-kiplesdid not eac it Handing, but fitting, without any girding of their loinesor [laves in their hand. Chriit andhisdifc-plesdidnot-ftay within the hou r e all that night 3 but went into che garden,and into the Mount of Olives ^\fat. 26. 30. And then,

3. The reaj on why thefe rites were appointed , was not tnforct hr the following p,iff covers They were now to pafle a vay for their lives , but when they came into Canaan they were fettled and in fafety, and therefore had no need to ufe fuch Rices as thefe which were appointed only for their pilgrim e'late.

4 We read ncthhg of'thefe Rites in that famous Paffeover which King Joliah kspt , See 2 C' rcn. 3 5. Mention is made of clean-fingthe unclean, of fprinkling the blood,of roaiting the PaflTeo-ver y verfi 6, 11,13, but no mention is made of thefe Rites, and therefore its not likely they were perpeiualLaws, but only temporary for that rlrft time.

I fhall gather fome ufefull observations from thefe forememi-oned Rites.

Firft, Thej ma ft eat it wi;h their I ins gilded, their fhoos on thtir feet , their ftaff in thtir hand. I put thefe together, becaule they T w ° Lef * imply one and the fame thing. This is the pilgrims pofiure.TwOby the'firft things the^ were to learn by this habit and poiture. Rkcs.

1. Thojethat g ve up themfelves to fe fits Chrift muft account S themj:'ves as pilgrims and ({rangers in the world. The people of God haveefteemed themfelves but. as ffcrangers and travellers on earth- fo did David,Pfa\. 39. i2.Pfal 119. 19. fodidtheold Patriarchs long before him, Heb. 11. 13. Heaven is the beleevers_. country, the Earth is to him a place of pilgrimage. That they vers arc were but pilgrims on earth is manifeRJor, /i'grjms

1 Their relations and kindred are not"on earth but in heaten.Theyon earrh have natural relations on earth, but their fpiritual relations are inP rcvc <* another place. There is God their Father there is Chrift their Elder Brother -, there are the Angels their Guardians. A beleevers beft Kindred is in heaven. 2. Thdr

gm* Chriji tbeCbrijiian Tajftover.

2. Their inheritance is not on earth but in heaven. They have fome poffelfions here in the world which God gives them to make their lives more comfortables^ but their grand inheritance is in another country. Sec i Vet. 1.4. It would be fad with be-leevers if they had not a better portionin another world than they have here.

3. 7 heir eternal abode is not on earth but in heaven. They con-tinue but a few years in Egypt, but in Canaan they have a fetled abode. Here they dwell but in Tents and Tabernacle, but there they (hall dwell in fixed manfions. See 2 Cor. 5. 1.

4. Their hopes are notin earth but in he wen. We read of the hope laid up in heaven, Col. 1. 5. Beleevers have the grace of hope in their hearts on earth, but the great things hoped for the objed of their hope, is principally in heaven. All thefe mew their pilgrim eftate.

The lifts are thefe.

1. Expefl to be entertained Iik$ Pilgrims. The natives of the

1 Vfe world-tannot afford any gooc! ufage to the Saints, becaufethey

are ftrangers here. Beleevers miftake, or at beft forget their condition when they look for great promotions and preferments in the world. 1 he Egyptians Will prefer the Egyptians not the Jfratlites. The Ifraelites muft exped to make brick aud to carry burthens, they muft rot look for honours and promotions. SometimesGod fo orders it that his Ifraelis preferred in the world, even in ftrange lands. SeeZ>*». 2. 48,49.0*. 41.38,39,40, 41. Godfets up fome to make provifion for the reft, that his may have fome of the beft rank to<be refuges to them , but generally they are ufed like ftran gers. The worlds difowning and reproaching of the Saints is a good character, they are but pilgrims on earth.

2. Let your carriage he holy. As Beleevers are not to exped

2 Vft worldly preferments, fo neither muft they fine themfdves to the

finfull practices of worldly men. They muft not be confirmed to. the world but transformed , Rom. 12. 2. they muft not walk in thofe fenfualities, voluptuoufnefles, luxuries,revellings, and other ungodly practices, that the world walks in. The Apoftle befee-cheth beleevers from this confideration, to fupprefs all thefe practices. Scei Vet. 2. 11. Let the Egyptians be drunkards, ico-

vctous

vetousr prophane, licentious, hue Jernotche fojourning Ifrael-itcsbefo.

3. Let not your hearts be feton Worldly things.. See Col. 3.1,2.$, life. -Strangers that travel through forrein Nations do not fet their hearts on thepleafant fields, or (lately buildings which they behold. They look upon them, and fo pafFe away. So fhould Belcevers For a Bcleever to tali in love with worldly vanities, is as vain and ridiculous as for Grangers and travellers to dote on the beautiful dwellings wch.they behold in otherLands.This is the firft.

Secondly: Thofe that give up tkmfdves to Chrifl Jhcu'd be ready for all fervices to which they are called. This poiture notes as *• Leu ^ ns well a preparednefle and readinefle for working and travelling, a* fi r r °fT '

a ftate of pilgrimage. See 2 Reg. 4. 29. and Luke 12. 3 5; 36. 3 Ri t€S . fo i/k.5.27. God fetsout the preparednefle of thofe whom he called to execute hh pleafure on the Church bythefe expreffions,

the girdle of their loynesjhall nut beloofedfiorthe latchet of their fhoos broken.

God would have his people prepared and ready to do his mil and to voalkjn his way. See 1 Tim.6.\%. Ready to diftribute. AndT^.3.1. The Apoftle would have Timothy admonifti Chriftians to be ready to every good work. The Apoftle makes it an evidence of a vejfel oj* honour, and of a veflfel fit for the Mafters ufe to be prepared to every goodwork^ 2 Tim 2 21. Wefhouldbe ready to do, ready Motives to tofuffer, ready to work, ready to walk, ready to pray, ready to readinefle hear, when ever God gives us a call and opportunity. This rca- of mind for dinefTeof the mind for the work of God is both honourable and Rework profitable. oi( £ d \

tt n T i_ , < r* !• Motive*

Firit: Its honourable : Fur,

U Its an evidence of an Angelical frame of heart. The Angels are often defcribed to be in a (tending poiture, as ready to undertake any fervice for God. See*2 Chron 1. 18,18. Standingis an evidence of their reverence, and its an evidence of their readinefs to be employed by God. The Angels have, alwayes their loynes girded, their fliooes on their feet, and their ftaves in their hands. They have their eye on God, that whenfoever they have a beck from him, they may run on his errand. That Saint hath moft resemblance to the Angels that is ready to run at Gods command.

2. Its a teftimonj of real love to God and his fervice. Love of holy employments is honourable. When the heart is engaged for God and his waies,ics a matter of <praife,^r. 3 0.21. No better telUmony

V v v v of

of heart-engagement to the fervice of God, than an unrverfal readinefs for the prefent performance of it. 2.Motive. Secondly its profitable: For,

1. This readinefs for the fervice of God makes hs more atlive in it What is the reafon men are fo cold, aud flothfull in the work of God, butbecaufe they are unready for it f An heart unready for working is flow in working. Ke that is unftiod and ungirded in his journey, muit needs make many a flop, which fuch as are prepared need not make.All aukardnefs in the fervice of God arifeth from unpreparednefs for the fervice of God.

2. This readinefs will procure for hs more ajfifiance from God. When God lees a perfon prepared for his commands he will not fufter him to want abiticy for the carrying on of his commands. God will ftrengthen the hands, and eftabhfh the heart. God will come in with frefli fupplies when he fees the foul fitted and ready for his work, David faith, God dealt thus Vcith him, Pfal. 158. 3. If any perfon may expeft the fulfilling of thispromife,he may that is ready to undertake Gods work whenfoever he is called.

Thcllfesare thefe.

1. Vfe.

2. Vft.

Further Mot ires. I.

1. It blames our negletl of this duty. When God calls us to any work, we have our fhooes off, our loins ungirded , our ftaves to feck,unready for prayer, for hearing, unready for every good fervice. We are ready to ferve the world ^ too ready tofervefin whenfoever it calls fin al waies finds us (hod,and girded , and prepared to obferve its commands ♦, but, alafs 1 when God calls we nave never a pin ready, all our furniture to feek, all our garments to put on. Itwasnotfo with David, Pfal. 27. £. He took the a-iarum prefencly,asfoon 5s the command was out of Gods mouth it was in his heart. Our unreadinefs is a (lighting of God and of his fervice.

2. Let it put us upon all holy end*avours this way. Stand in a pofture of readinefs, that when God calls you out r o any holy employment, you may fay, Speal^ Lord , for thy fcrvants hear.

Motives. 1. Tou expeel your fervent s fhculd have all in readinefs to obey your command. Why (hould not you be ready to receive the commands of yourMafter, who hath a more abfolute authority over you than you have over your fervants ? If a fervant (hould have his (hooes to feek ? and his ftaff to look,and his girdle out of

the

ttw way when you call him to undertake any fervice yota have for him to do , would it not be grievous to you I could you alwaies bear it $ How (hould God bear it at your hands?

2. Ton would have God ready to be flow upon you what good you %] want. And fo he is. He is ready to hear, ready to forgive, ready

to blefs, ready to remove all evils which pinch,ready to communicate all good which is defired. Shall God (land with his loins girded, and his (hooes on his feet to obferve us. and (hail not we be girded »nd (hod that we may he ready ta obferve him ? Sec If a. 30.18.1t/s an amazing and an aftonifhing fpeech that God (hould wait on men. His waiting (hould, if any thing wil, put us into a waiting pofture ; and then,

3. The excellency of all the fervice God calls us te y Jhould put m '' into this pofture. His work is not drudgery or difhonourabie, but very honourable and glorious. Yea its very profitable work. God layes commands upon his fervants, not that he may gain any thing, but that they may gain both grace, and comfort,and peace

on earth, and eternal joy and happinefTe in heaven. There is cer, tainly great, very great reward iu keeping Gods commandements Vfal. 19.41* All this (hould move us to have alwaies heart, and hand, and head ready to undertake his fervice. This is the firit. Secondly : They muft eat it in haft. This is again mentioned J*° l l Dent. 16. 3. This did teach them two leffons. fr " m J^.

\.What fpeed the font Jbottld make to lay hold on the tender offalvMf fourth Hon by Chrift.Go& expeds a fpeedy fudden complyingwith Chrift. Rite. When Chrift calls Zacheus out of the Sicamore tree , He came *• Mftfc" doton quickjy* the Text faith,L^ 19. 5, 6. Chrift bids himmake haft and fo he doth . Our Saviour faith, the Kingdom of heaven fnfers violence, Mat. 11. 12. Chrift muft be applyed and apprehended with haft, as men do that violently lay hold on a thing. Wc may be too hafty about other things, we cannot ufe too much (peed in this matter, the fooner the better. There's great reafon the foul (hould fpeedily apply Chrift. R C afon$

1. Its a necejfary work; That which is of abfolute ncceffity to for the

be done, cannot be done too foon. The foul is undone for ever fpeedy ip* if this work be undone* If Chrift be not ours, hell muft be ours for pl i c ijj G A .

2. Its a wwkjhat cannot be done when men will. God doth not a alwaies make the tender, Men have not alwaies hearts to accept

U u u u 2 of

X *N

of the ttndtrfizdZachcuj neglected that call,hc might poffibly nc-A man hath no time but the prefent mo-

ver have had another, ment. See 2 Cor. 6/2.

ofChrii

1

3^

s-

, U f c# The Ufes are thefe two.

Motives to

thefpeedy 1. Let this perfrvade fuch as have not yet apply td Chrift to apply

!?S!J2!i on him " ith ha fi e - Confider,

1. The longer you defer, thelefle appetite you will have to Chnft.

z. You may be paft a podibility of applying him in a very little time. Alafs! what is your life ? the moft uncertain thing in the world.

3- You know not how much comfort and peace you lofc by an hours delay.

4. The hungry man eats with hafte • the thirfty foul makes hafie to the fountain. Chrift is as ufeful and needful to the foul as either meat or drink to the body.

5. Men are in hafte to apply worldly things. Thefickman would have his phyfick prefently •, the wounded man Would have his plaifter without delay ; the naked man would immediately be cloathed. No good fo absolutely neceflary as this, therefore do not defer longer.

2. Tou that have applyed Chrift y repent joh did not fooner apply him. Two things the loul wouideternally mourn for in heaven, if any forrow could enter into that place •, Its loving of C hrift fo little, and its loving of Chrift folate. Mournthatyoufedfolong on alhes, while the fweet Paichal Lamb was not fo much as tailed. It would be a good teftimony that you have fed on Chrift, if you can heartily lament that you have not eaten of him fooner, that you have not eaten of him more liberally. This is the firft.

2:What fpeed men JhoKld make to get ctttjftbe ft ate offpiritual hen-dage.Nlen are willing to get out of prifon.f haraohs Butler was glad when his> chains were off•, and fo was fofeph when his chains were off. The bondage of fin is the worft of imprifonments, and there 4 -fore the foul fhould make hafte out of that eft ate. He that is in thisprifon hath nothing but fears and horrors. He that is in this prifon i$ not capable of ferving God or benefitting men. He that dies in this-prifon cannot be faved.

The

%■■ Ufe.

Second Lcflbn from the fourth &ste.

Thelites. '• l!fc -

1. Be perftyaded to haften your efcape from this fad eft ate. Stay not an hour longer. Thy noble foul is the Devils drudge, thou art working out thy own deftrud:ion,which thou knoweft not how fuddenly may fall upon thee. Deliver thy feif as a Roe out of the fnare of the hunter.

2. Ton that are tfcaped, endeavour to blefs God^and to get others 2;tlfe, out if theft bands. This is the fecond.

Thirdly: They mult none of them go forth until the morning out of their houfes, Exod* 12. 22. This was to teach them four frn^from things'. thcUft

1. Thofethat have given up them ft Ives to Chrifi^ muft continue Rite. and perj"ever-ein him. Perfeverance in the faith of Chrift, and in f * Lc ^ cn * obedience, is as neceflary as applying Chrift, and entring into the way of obedience. Ijrati muft converfe w ith Egyptians no more. 1. Perfeverance u commanded , Col.2.6. We are often commanded to walk in r.ewneflfe of life. 2. P erf ever arce is necefary. All the proraifes are made to them that continue in faith and obedience, Abide in me y andlinyou , John 15.4,5,6,7. He that abides not in Chrift, never was in Chrift, will never have any faving benefit by Chrift.

The Ufesare*

1. Thisblamesfuchas Apoftatize Many apoftatize from faith, r. life* many from obedience •, thefe fhame the faith, thefe difparage 0-bedience ^ thefe are greater flaves to fin then before y their damnation will be double, 2 Pet.2#*/f.

2. Labour to perfevere.Go not amongft the Egyptians any more: *• Ufe. Remember Lots Wife. God hath promifed perfeverance, Job 17.

9. Zach.10,12. Pray for this promile, remember your former mifery.

2 Thofe that would be fafe in danger muft keep * ithin the Church 2i Lcflbn. of Chrift. There's no fafety out of it, If a. 4. 5,6. Thofe that ftraggle from the Church, expofe themfelvesto ha'zzard.

3. How carefulGod is in times ofpublick^calamity to takevarefor • ; ^ c ^r on his .He builds Noah an Ark,Gen.6.He markesthe mourners,£^e^^.

9' 4. He hath Chambers for hisChurch, lfa.26.10 He loves his

people.

gD Cbnji theChriftian Ptfeover.

people. He hath promifed to preferve them. Its good being God's, even in reference to temporal Judgements. _ 4. that which is defiruftive to the Wicked fiod can make preferva-

4. Lc on. ^ tQ ^ people. The Egyptians were flain in their houfes,and yet the houfes of Ifrael were their prefervation. Thus much for the fecond particular, wherein the Pafleover refembled Chrift. Thirdly: How Chrift excels the pafchal Lamb^ this I (ball t .Tn what ^^ « n ^fe el g^ t particulars.

Ghrift ex- l ' ^ e f e *>ifi paffeover was to be eaten but once a year. The four-sels the teenth day of the firft month was the common fet time which Pafchal God appointed for the celebration of the pafleover once a year. Lamb. £ uC chrift the Chriftians pafleover is eaten everyday. Jefus i.Rcfpeft Q nr ift i s the beleevers daily provifion. The foul feeds on Chriit in every prayer, in every Sermon, in every Sacrament. Chriit is not only an anniverfary pafleover, but a daily pafleover. N /? fttEh 2 ^ f^ijh pajfeover was to be celebrated but in one place, The * firft pafleover was kept in Egypt , all the following pafleovers

were commanded to be kept only in that place which God {hould chufe forpublick wcrfhip. See Dent.16. 5, 6. This place was firft at the Tabernacle, afterwards at the Temple. And therefore in thofe faraons Pafleovers in the dayes of King Hezschiah and fofiah, the people were fummoned to ferufahm to keep the Pafleover, 2 Chren. 3 o. 5.ind 2 Chron. 3 5.1. But Chriftour ParTeovcr is eaten in every place. We are not now under the Gofpcl confined to any one place, as the Jews were. G hriit is eaten in every congregation where the Ordinances are difpenfed. Tvery City, every Village where the worfhip of God is, is as ferufalem was in thisrefpeft. x Re{tc% 3' The fewi/hPaffeover was but temporary ^ Being but typical ofChrift the true Pafleover, itwa%tohave an end, as all other Sacrifices, when Chriit (hould be offered up. Its faid indeed, Exod. 12 14. That it (hould be oblerved as an Ordinance for ever • but that word/or e^erfignihes not ftrictly time without end, brw during the time of that adminiftration •, for when the real Pafleover was facriheed, what need was there to keep up the typical Pafleover? But now Chrift the Chriftians Pafleover (hall never ceafe. The Church fiiall obferve this fealt to the end of the world. The Apoftle faith of the Lords Supper, which is the Chrifuan Pafleover ,that it is to laft till Ghriftscomming to Judgement, 1 Cor.w. 26. While there is a Church in the world, this pafleover is to continue. 4. What-

4. Whatfoevertfte Pafchal Lamb did Vchkh tended to the benefit « r « if the Churchy it did no ether way than as it related to Chrift. The ' J * fprinkling of that blood did not of it felf either fan&ifie, orpre-

ferve, or deanfe, but only t$ it did prefigure Chrift • but now the blood of Chrift doth all of it felf. Hi* blood hath viraie in it felf to heal, to comfort, to purge away MichinelTe, to defend from the wrath of God. Whatfoever the Scripture a r tributes to the blood of Chrift it doth fpeak of it as of a thing effect by the in-trinfical virtue of his blood. His blood eleaniech, comforteth, dekndeth from, by its own vircue, which the Pafchal Lamb did not.

5. The Pafchal Lamb after it was facrificed and rofted' nith fire - v e r^n Uved tKtm&re s There was an end of it. BW Chrift our PafTeover, 5 * ^ though he was killed androafted with the rire of Gods wrath, yet

he lives for ever. This Lamb of God quiekned his own dead body, was raifed from trie dead by the power of the la her. We read nothing of the quickning of the Pafchal Lambs which the^ Jews killed, butwereadas well of the quickning of thisLambas of the killing of him See Rom. 1.4. Death didabolifh the Jewifh Pafchal Lambs,but did it no*, it could not abolifh this Lamb. And then,

6. The Pafchal Lamb did not deliver thim out of Egypt. It was 6.Refpecl to the Jewes a memorial of that deliverance which God had wrought for them : But now Chrift our PafTeover doth not only

hold out a memorial of deliverance wrought, but he himfelf is our Deliverer. The Redeemer fnalI come out ofZion, lfa.59.20. Tis thi* Lamb that fmote the Egyptians and delivered his lfrael out of their hands. Chrift our pafTeover is not only a memorial of our deliverance, but the worker out of our deliverance.

7. Infants and little Children were not to eat of the Jewijb pafie- n.Refpecl ever. They were not capable of remembring or keeping up the memorial of their deliverance out of Egypt. They were not capable of going up to ferufalem* They could not reach the great

end? of the pafTeover : But now Children may feed on the Gof-pel-pafleover. $ot on the external pafTeover the Lords Supper • for they are not capable of decerning the Lords body , which is required of every Communicant, 1 Cor. 11. 29 but of the real pafTeover, Chrift Jcfus, a child may eat. There is in this Lamb Milk for Babes, a* well as ftrong meat for thofe tbat are of grown ftature.

And

SReffett

ChriftthechrijiiaH Takeover.

And then, 8. Women were acrhundro eat the fewift, Pajfeover. Tis likely they did eac in Egypt ^ but ckcy . t noi bound afterwards. The Law requires due ihe Male ere of a full age {houid appear at ferufalembtfoicQ 'heLort Exod 23. 17. but the women did not lye under this obligation , tbey might go up, and did fomecimes. But now this Gofpel-ifa over nmft be ob-ferved by women as well as men. Jn Jefiti Qi rife fairh the Apo-ftle, there is mi;her male nor female, \^<\\. 3. 28. Jt was an ad of mercy in God that he did not tye the women as weli as the mento take fuch a long journey to lerufalem three times in the year to obferve thole three great Feafts. Aud chat he did in the abfence of all the men defend the women and children from the fury of the enemies that iurrounded them. See Exod. 34. 23,24 Women are obliged to feed on Chrift, and were lo at that time as well as men. Thus much for the opening of the point. The Ufes are, tirft; Information. 1 Vfe of 1. That the lewifij Church had the knowledge of Chrift as well as Inform, t y chriftian Church. There was never (ince the Fail of man any 1 Infer, other way of falvation but Jems Chrift,, and therefore the Jews rnnft have knowledge of him, or elfe they could not be faved. Their knowledge was more dark and obfeure than the knowledge of Christians is, but ic was a true knowledge. Chrift y eft er day, to day and the fame'for ever ^ Heb. 13, 8. The Apoftle iaith, that the Jews had the iameSacraments which the ChriftianChurchhath 1 1 Cor. 1 o. 3, $. The lame Chrift which is reprefented in our Sacraments was represented in theirs. The fame Lamb of God which was kt forth as to be crucified in the Paffeover is fet forth in our PafFeover , the Lords Supper as crucified.

2. That the Chrifiun Church is every way ccmplent in Chrift as will as the Iewijb Ctarc/i.The Apoftle fets down this exprefly,CV. 2.10. They have no Ordinance but we have fomething equivalent 10 it. They had their Sacrifices, fo have we Chrift the fcope and end of all their Sacrifices. They had Circumcifion,fo have we. They had a P&fleover fo have we. Yea we are herein more corn-pleat than they, in regard of this, they had the husk we have the kernel. They had the Jhadow of good things to come 5 as the Apoftle fpeaks, Heb. 10. 1. We have the very image and fubftance of the things themfelves. The ChrilUan Church is not:in any thing behind the Jewiih,but rather faratove them. Our Worihip more foiritual than theirs,-our promifes more excellent than theirs-.

Chrift

2 In ft

tr.

Chrift and falvation by him more clearely difcovered to m than It was to them.

3. Flowufualin ScriptHn thofe Sacramentalfpeeches of'the figne 3 Infer. for the thingfgnified^ and of the thing fgnified for the jigneare. Chrift is called our Pajfeover by a Metonymy of the thing i fgnified

for thefign. The tread in rhe Sacrament is called Chrifts tody , the Wine his bloody not that they are really and properly fc, hue becaufe they represent and fignifie Chrifts body and blood. There is fuch a Sicramental union between thefign and the thing (igni-fied,that ordinarily the one is put for theothfr.Chrift is the Door and Vine, Job. 15.1. Not in a real,but a metaphorical fenfe.Bap-tifm is called the wajhing of regeneration y the nc\V I irth^ becaufe it is a (ign of our new birth. He that coniiders not this, imut needs be wofully milled in the Sacramecal doclrines.The want of confider-ing this,is the ground of that abfurd opinio of Traniubftantiation.

4. That there is excellent nourifiment in fejus Chrifi. The Paf-fcover did nourifh the people of God. Chrift is the only nourifti-

ment of the foul. The Prophet fers out Gofpel- provifions by a 4 **rf m Feafi, If 25.6. Jefus Chrift is this Feafi. We readofai^r-riageFeaft, Mat. 22. 2, 3. This Manage Feaft is nothing elfe but a dekription of thofe dainties which the beleever hath when he comes to enjoy Chrift. There is in Chrift both plentiful nou-rifliment,and delicate nouriftiment.

Secondly: For Exhortation. 1. This fboMperf"wads all the Ifracl of Gad to obferve this Gof- 2 ^jh^ pel-Pajfeover. It was the duty of the people of God to keep the Exhort pafleover in its feafon. He did incur the wrath of God,he did ex-, D Uty * pofe himfelf to the danger of cutting off from his people, that being clean did neglect the pafleover in its feafon, Numb, p, 13. He *hat doth not by faith feed on Chrift, and apply Chrift to himfelf, negle&s to obferve the pafleover • and he that? doth [ncgledjthis Gofpel-pafleover, muft needs be cut off. Theres no other way to be freed from the wrath of God, but only by believing in Chrift •, no other way to come to life,but by feeding on Chrift,See John 6. 53. Not to feed on Chrift by Faith, , is to flight the love of Chrift, in facrificing himfelf for us * Bty

2.This fbould fiir up all theChurch of God to be as careful about the celebration of the Gofpel pafleover as the fews were about their pafle-iwr.The facramdt of the Lords fupper is the Evagelical pafleover, when Chrift had abolifhed the old pafleover,he appointed that to

X x x x fucceei

fucceedintheroomof it, Mat.26.26. The fame Chrift crucified that was reprefented in the Jewifh PafTeover, is reprefented in the Sacrament of the Lords Supper. This Sacrament is a memorial of our deliverance from the bondage of Egypt , I mean the dominion of (in, as well as that was. This is a feeding Ordinance, Rule: for as well as that was. And fureiy God would have us as carefull thewor- when we come to eat this PalTeover, as he expected the Jews thy parw- (hould be when they did eat their PafTeover Let me prefs fome of ^ 0 n r 8 d f/ u hc thefe Rules.

or s up. ^ You that come to the Sacrament of the Sapper be of circHmci-iRptle fed hearts. No perfonuncircumctfed mull meddle with that pafTeover. No perfonuncircumctfed in heart can wich any comfort eatof this pafTeover. See 1 Cor. 11. 28. 1 he great thing to be examined is thisheart-circumcifion.This Ordinance is not appointed to beget grace, bat to confirm grace He that eats and drinks in the uncircumcifion of the heart, may expect the fruit of his eating and drinking will be hardnefs of heart. A circumcifed heart is a new heart, a plyable heart, a tender heart, a bleeding heart. He that brings fuch a heart to the Sacrament,fhali find comfort, peace, refreshment by it. » r c 2. Ton mnft be clean perfons. Legal uncleannefs did make a perfon unfit for the Jewifh pafTeover^ and Moral uncleannefs will render a perfon unfit for the GofpeU pafTeover of the Lords Supper. Legal uncleannefs was but typical of Moral uncleannefs • it was the uncleannefs of fin that was reprefented by all thofe Legal undeanneffes. God did pafs by Legal pollution when the Feaft; was prepared, as we read in Hezekjahs PafTeover, 2 Chr. 30.18, 19. 90. He that comes to the Sacrament of the Supper with his uncleannefs upon him, will find that feaft to be poyfon, not nou-rifhment. Dogs and Swine muft not have thefe holy things eaft before there, Mat. 7.6. Great mortality was amongft the Co-rinthians for the allowing of fuch unclean perfons to eat the Sacrament, 1 Cor. 11.30. If God would not have an Ifraelke meddle with the pafTeover who had touched a dead body or was by any other Legal pollution unclean,can we think he will be pleafed * that fuch as are Morally unclean ,that have the botches of fin upon them> (hould come to this pafTeover which heefteemsas highly as he did that ? Is not drunkennefs,fwearing,lying,more hainous than the touching of the dead body of a man t 3 JUfe. 3 • Yon mtift fttrge ent all the old leaven of malice* A malicious

heart

heart is unfit for the Sacrament of the Lords Supper. Its a Sacrament of Communion of Saints one with another. What Communion of Saints can there be when the heart is malicious ? ]rs a Sacrament wherein the great love of God and Chriit is remembred. Howdo:hhe remember or improve Chrifts love whofe heart is uncharitable towards others? Where Chnfts love is truly difcern;d, the foul will love others, i fohn 4. 1 o,i 1. The leaven of malice will hinder our peace, and deprive us of the comfort of the Sa* crame. t In this Sacrament God (hews us we are all one bread, Where there isfo near a union there Ihould be affection.

4. Yottmxft get the Ltaventd bread offxncerhy and truth. The ™ / hypocri ein heart may have admittance from men, he hath none from Chriit. An hypocrite is a clofe Traytor againft Chrift. A fudas in the garment of an Apoftle. The hypocrite hath no more union with Chr.ft then the prophane. An hypocrite hath no more promifes of acceptance then the fcandalous and prophane. An hypocrite is a dead man as well as the prophane. Purge out this leaven , and then get flncerity. That heart is fincere that allowes no (in. That heart is fincere that hath fincere ends in holy undertakings. That heart is fincere that mourns for iniincerity. He that bewails inward diftempers is a man of a fincere heart. He that eats the pafleover with this bread,eats it with acceptance. The Sacrament (hall be food to the fincere in heart, when as it {hall be poyfon to the hypocrite.

5.T0H mttft cat it with bitter herbs. This denotes two things. Senfe 5 Rftlc of the mifery of our Egyptian bondage j Spiritual compuntlion and forrowforfm. Chriit tafts fweetly to none but to the penitent (inner. No (inner but the penitent fmner will fully and univer-fally accept of Chrift. All the promifes of comfort and binding up are made to the penitent and broken-hearted (inner, I fa. 61.1, 2,3.-^.'^.5.4.

6. Ton mnft eat it tyith thankefttlneffe^ 2 Chron. 3 0.21. Here is ^ ^ u [ e the memorial of the greateft mercy man ever had from God. Here are all the promifes of the Covenant fealed. Here is the neareft communion man hath with God in this world. Chrift fung an hymn with his Difciples, Matth.26.3 o. The care of the Jews will rife up ugainftus, if we be not as e*a& in the keeping of our pafleover as they were in theirs. '-; 3 Vfe of

Thirdly: For Confolation. Ctnfol

1. That wejball not want ffiritml provifion. This Pafchal Lamb J • 4 willbefoodinallftraits. Xnx 2 2. That

-g^j Cbrifl theChriJiian Tajfeover.

2. That reconciliation is wrought by Chrifts blood. 1 he blood of 2 * the pafchal Lamb was a typical Reconciliation. Chrifts blood is a

real Reconciliation. See Col. 1.20.

3. That the deftroying wrath of God (hall never feife on any that have any interefi in Chrifi, 1 ThefT. 1.10.

4; That thofe that are in Chrifi Jball never be under the bondage 4/ of Eg)'ft again. Pharaoh may make out his bands, but he (hall not prevail. The eating of thepafleover was afpiritual pawn to the Ifrael of God, that they (hould be Pharaohs flaves no lo nger. When Chrift is ours, trie Devils yoke is broken off from our necks, and it (hall never return. ;

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