Full text of "Christ all and in all, or severall significant similitudes by which the Lord Jesus Christ is described in the holy Scriptures : being the substance of many sermons .."

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PRINCETON, N. J. 



Collection of Puritan Literature. 



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iCHRISTl 

2| ALL and in ALL. |g 

«*€ OR 9* 

^Severall fignificant fimilicudesbysS 

«*£ which the Lord Jcfus Chrift is dcfciibcd **** 
SI in the holy §£ 

2| SCRIPTURES. jg 

i§| Being the fubftance of many Ser>^ 

mons preached by that faithful and ufeful £g» 
2>€ Servant of Chrift KALVH ROB IN SO Rlaie |?* 

*>€ P&or of May Wolnotb London. 2^ 

«o$ Which were appointed by the Reverend Au- |j£ 
S| thor on his Death-bed (if his Brethren (hould N* 

«*G think fit^) to be publifhed. ^|* 

■Ofc . — .,.. ,'^ 

^| The fecond Edition Corre&ed and Enlarged. &Qm 

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2§ n^-Tit £ « cr<fl-( %jirof, Col. j. ii. 9-0» 

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^*g Ch>iflui omnia fatl m eft omnibus, Arnbrofe. K fH&* 

^^ Aridus eft omnis anim&cibus 3 fi non oleo ifto infunditur, infpidw eftfi non hsc fate '^fc* 

i££ conditur. Sifcribas non fapit mihi , nifi le'gero ibi Jefrm, f% difputes *nf CV *** 

qfyg confer as, rxin fapit mih'u nififtnuerit ibi Jefua. Jefa mel in ort y melos in&®* 

«^g MHreinmdejubilusn Bernard. Scrm. i$. in Cane i>2w 

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SI LONDON, g|* 

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*^ Bible \t\ Little Brittaine without. Alderf?ate y \£ 60. $$m 



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33 SCRIPTURES. g 

sBeing the fubftance of many Ser>|S 

«*s mons preached by that faithful and ufeful 9«» 
2| Servant of Ghrift RALTH robinso N 5 late g£ 

«^g Pallor of MaryWolnoth London. ^^ 

«o-s Which were appointed by the Reverend Au-|^ 

2§ thor on his Death-bed (if his Brethren (hould ;^€* 
«OS think ficj to be publilhed. ^gj 

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<&QAridi4s eft omnis anim£cibus,fi non oleo ifto infunditur % infipidut eft ft nonhocfale-%^^ 

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•jjfj aureincordejubilus . Bernard. Scrm. iy in Cane :^€S* 



|g| LONDON, 9^» 

Sg N Printed by S. Grijjiv for ^o/;» Eotbwdl at the Fountain in $J** 
m$ " Cheaffide, i£6o, §^ 




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 Gra- 
ces, 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- 

A 2 icg, 



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 commu- 
nicated 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 tree oj 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 Trca tife with ve- 
ry 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 Nati- 
on, who e lives and liberties, wrh hearts todofer- 
yice,are ftill continued through Gods mercy ,not with* 
(landing our alUforfettingfins 5 together with the ma- 
lic* 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 dif- 
ficulties in our journey towards Heaven. Somewhat 
through Gocis Grace we do experimenrally know 3 of 
p 6tA that River, the fireames whereof will 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 , C omelet us fingthe 
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 y y 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 eyes Jhalljiill^i ccording toGods pro- 

lfi.jo.20. m\(t)fee our Teachers, and that we (hall not be left with- 
out 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 Ordi- 
nance 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 endanger eth 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 preparati- 
on 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 Phyfici an. 74 

Ji Chrift the tru; light. 141 

8. 'jefks Chrift the great shepherd. 156 

9- J e J Hf c hrjft the true Vine. 1 78 

1 0. 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 wicked aftone of ftumbling^ 275 

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

15. Chrifts 




The Table. 

1 5. Chrijls Name a precious oyntmenU jo 1 

16. Jef#f Chrift the Confolatron of ifraet, 315 
1 7- Chrift the fountain opened for penitent finners. 346 
1 8* Chrift the Lamb of God j5o 

19. Chrift a bundle of myrrh. 373 

20. Chrift the way. 367 
a I. Chrift the truth. 377 
22* Chrift the glory of his people. 390 

23. Chrift the gift of God. 405 

24. jfe/#* f />e Authonr andftniftjer of our faith. 4 1 9 
25* Chrifl the Rock. 433 

26. The Word of Chrift the Sword of the Spirit. 455 

27. jfe/#f chrift the deftre of all Nations. 439 

28. Tie Covenant of Grace eftablijhed in Chrift. 46 2 

29. C#r//2 f #e Hopeof Salvation. 479 

30. *jefus Chrift as Rivers of water in a dry Land. , 497 

31. Chrift the power of God. 517 

32. Chrift the Wifdom of God. 530 
33 # Cir//? f Ae /r«e brazen Serpent. 545 
34. Chrift the end of the Law. 571 
35 # Chrift the Holy Oneof God. 582 
3^. Chrift the Chriftians fpiritual Altar. 597 
37.* ChrifitheChriftiansTaffeover. 603 



Col. 




CO 

COLg, laft part of verfe 1 i. 

-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 Argu- 
ments , 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 re- 
newing of the holinefs of our nature, which we loft in Adam. Se- 
condly, 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 1 1 . 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 mat- 
ters not what Nation a perfon be of, whether he be Jew or Gentile ^ 
nor doth it matter what outward Prerogatives ?. perfon have, whe- 
ther 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 dif- 
ferences are looked at or confidered. No man is more accepted of 
God for the having of any of thefe things, nor is any lefsefteemed 

B of 



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 baptiz- 
ed, &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 -ft and 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 Tri- 
nity 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. there- 
fore 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 pow- 
er 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 na- 
ture 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 be- 
lievers. 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 ble flings 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. 1 7. 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 Chrift urn 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 branch- 
es is communicated through the root, fo all the good which a be- 
liever 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 communica- 
ted unto them. Of this the Apoftle fpeaks, Col. 2. 19. From Chrift 
the head, the Vohole body by joynts and bands having nouri foment 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 diver fities 
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 Phi l. 2.12,1 3. 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;. 

B 2 it 



chriji all, and in all. 
it is meat, drink, cloaths, houfe, lands, &c. all things that are vendi- 
ble 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 falva- 
tion , 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 with- 
out 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 inter efted 
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 3.1 1. 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 ac- 
count 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 ne- 
ver 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 
I go 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 thine s. 
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, medi- 
tate, 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 fur e thou go to Chrift for all thou wante ft . 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 Chrift s 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 






Chrift a Chrijiians life. 7 

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 unfruit- 
ful, Matth. 1 3 .22. The Apoftle knowing this, doth in the begin- 
ning of this Chapter labour to raife the Colojftans to the more dili- 
gent 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 he prefleth by 
two cogent Arguments. 1 . They are dead to the Vvorld. v. 3 . for ye are 
dead. By faith they are partakers of Ch rifts 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 ad- 
vantage 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 



8 Chrtji a chriftia us hfe. 

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 up- 
on 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 Fa- 
ther 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 Belee- 
vers 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 founda- 
tion, 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 dy- 
ing 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 accord- 
ing 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 imitati- 
on, 1 Peter 2.21 . And by the diligent viewing and fludying of his ex- 
ample, 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 na- 
tural life, from which the foul is departed. This thy Brother was dead, 
and ts alive again, Lu. 1 5. 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 princi- 
ple 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-Jo ut 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, 

V C even 



10 Chrift a Chrifiians life: 

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 can- 
not hear, they cannot fee, they cannot tafte, they cannot fmel I, 
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 plea- 
sures 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 fpiri- 
tually 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 hap- 
py 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 exam- 
ples, 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. f dfo is Chrift , fpeaking of the 
Church. 

life 4. Deadnefs of f fir 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 wil- 
ling 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. 1 2 , 1 3 , 1 4, 1 5 . 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. A gainft the fear of the want- 
ing of the Ordinances of life. 'Tis a great lofle to lofe the Ordinan- 
ces, 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 Ef- 
ficient. 3 . Againft the fear of Satans 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 Ordinan- 
ces Well, he cannot prevail. He muft deftroy Chrift before he can 

C 2 de- 



11 



i 2 Chrijl a Chrijiians life. 

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 cal- 
led in Scripture not only a Saviour, but Sal vatio n . 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 ta- 
iled 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 
natural ibw donis^obfque gratia non eft fufceptibilis gloria. Pariiienf. 
lib, de virt. cap. 1 1 . 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. Ex- 
cept a man be born 'again he cannot fee the Kingdome of heaven. Aqui- 
nas 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 purcha- 
fed. 

3. He is our life. He is the fountain of our eternal glory, ^ohn$, 
I T . 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 



1^, Chrift a Chrifiia us Itfe. 

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 pre- 
pare us for Heaven, fo doth he prepare Heaven for us. This is at- 
tributed 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 in- 
heritance 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 rea- 
dy for them againft their coming. Jefus Chrift is pleafed to ftile him- 
felf 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 toge- 
ther 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. 5 1. 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 him- 
felf 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 en- 
joy 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 pur- 
chafed theOrown for us,wili in that day vifibly fet it upon our head. 

Come 

HI 



Chrift a Chriftians life. 15 

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 another s , 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 midde ft 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 % eternal life 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 affir- 
ming of Chrift is the denial of works , and the affirming of works 
is the denial of Chrift. All. 4. 1 1, 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 wa- 
ter. We halt upon our beft legs, If a. 64. 6. Remember Lord my 
good deeds, and fp are me, was Nehemiahs prayer, c h. 13. 22. we ne- 
ver 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 1 7. 9. 

Doth 



1 6 Chrift aChrijhicWS ljfc 4 

Doth he thankjhat fervant becaufe he did that which was commanded* 
1 t<Il you no. That which will notdeferve thanks,cannot merit hea- 
ven 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 Ch rift 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, whome- 
ver 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 un- 
to 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, up- 
on 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- 



Chrifi a chrijlians life. I 7 

cation of the perfon that (hall be faved. Chrift is the Author of eter- 
nal 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 lift Jhall 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 



1 8 Chrifi a Chriftians life. 

Luhji. 30. Lord, now lette ft 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 

; is ftill 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 Apo- 
ftle 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 appear tngX\$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 fhall appear 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 



C hrifl a Chrtjiians life* I j 

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, 
7 bat 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 oj Chrifls 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 peo- 
ple • 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 ta- 
king 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- 



20 Chrijia christians life: 

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 
fi Jill 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 tor- 
mented 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. 

1 1 1. 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 ap- 
pear imaginarily, as fome have thought, nor (hall he only appear 
according to his Divine Nature, but he fhall appear bodily and tru- 
ly : 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. 1 1. 
This fame Jeftts which is taken into Heaven, fhall fo come in like man- 
ner 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 f ridden 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 evi- 
dence 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 



Chrift a Chrifiians life. 2 1 

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 glo- 
ry 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 glori- 
ous Angels. Thofe glorious fpirits fhall come in full regiments at- 
tending 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 crea- 
tures 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.W ell 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 cu- 
rious 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 



2 % Chriji a Chrifejans life. 

Gods eied is converted. In the end of dayes, Danid 1 2. 1 3 .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 cal- 
led. 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 repen- 
tance. 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 ma- 
king 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 



ckriflaChriftianslife. 2 g 

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 begin- 
ning 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 be- 
wail 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 Dig- 
nity. 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@os yivo$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- 



24 Chrrji a chrifoaus food. 

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 An- 
tidote 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 1 5. 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 



Chrifl a Chrijiians food* 2$ 

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 tran- 
flated 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 



2 & Chrijl a Chrijliam food. 

is but cibit at ummodo 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 in- 
deed ^ 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 of Beleevers. 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 Ceremo- 
nial 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, 1 5. That this was a type of the feed- 
ing virtue of Chrift, is plainly difcovcred by our Saviour in this ve- 
«y Sermon, v. 3 1 , 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 



Chrzji a Chriflidiiffadt 37 

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 be- 
fore God, who feedeth them wit h Chrift the bread of life. 

3. The meat-offerings. Concerning this Minchah or meat-offer- 
ing 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. 1 2, 1 3 § 1 4«. 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 Initiati- 
on, 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 
the Palchal Lamb. 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 S upper. This is the Sacrament of nourishment un- 

E 2 der 



18 Chrift a chrifiians food: 

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 expi- 
ring. 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 are payrer 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 vi- 
gour 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 eve- 
ry 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 



Chr iji a Chriflians food. 29 

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 Chr iftt 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 Chap- 
ter, v.i 5. He that comet h 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 reconcilia- 
tion 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, that Je- 

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. 1 5. and drink-offering added thereunto,*^ v.z 3 . 1 o, 1 1 , 1 2, : 1 3 .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. 1 1. 
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 1 5. is com- 
pared 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. 

1 1. §>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 la- 
bour, 



Chrift a Chriftiawfood. 31 

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 drink- 
ing 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 pu- 
rified as well as refrefhed. As the running water cleanfeth the cha- 
nel, and carries away rubbifh and filth, fo drink feafonably and fit- 
ly 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. 1 3, 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.3 1.6,7. vreknbes Jirongdrinkjo him that is ready to perijb, and 
wine to the heavy hearted, that they may forget their poverty .and remem- 
ber their mifery no more. Some drink is called Aqua-vita, becaufe 
*£ its ufefulneffc and efficacy this way, The blood of Jefus Chrift is 



3 1 'Chrijl a Chrifiiausfood. 

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 be- 
fore 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 con- 
trite 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. 1 fat 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 Ief us Chrift. The Scripture fets this out, asbyexpreffe tefti- 
monies,fo by natural refemblances, as of vine and branches, John 1 5. 
#Vw*.head & members,!;/^. 1. #/*-.£/>. 6 3 o.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 be- 
tween 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 foun- 
dation 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 



Chriji a chrifiians food. 3 3 

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 plentiful- 
ly. 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 abate- 
ment 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. 

I II. 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 of- 
ferings 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 



34 Chrift a Ghrijiians food. 

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 hu- 
manity, 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 inju- 
rious 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 1 1 L 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 Aha f tier 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 them f elves , or per f wade 
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 1 1 .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 bo- 
dy fhouid live 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 



5 6 chriji a Chrijlians food. 

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 ac- 
count 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 fpiri- 
tual 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 himf elf 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 



Chrift a Chriftians food. " 37 

3. Chrift is incorruptible meat and drinks All earthly meat and 
drink is of a fading perifhing nature. The beft bread grows moul- 
dy 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 1 6. 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 tha t 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. 1 7. 1 6.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 



58 Chrid a Chrifiiansfood. 

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 vir- 
tue 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 all perfons 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 parch- 
ed 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. No- 
thing 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 ft pn 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 or- 
dinarily faith is wrought in the heart to embrace that tender, Rom. 
1 o. 1 7. 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 ? 

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

i, Feed 



4<d . Chrift a Chr i fit aus food. 

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 Meditati- 
on, 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. Satis- 
faction 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 read- 
ing, 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. The j 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 wa- 
ter 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 exceed- 
ing 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 ex- 
pects that our fpiritual growth fhould be proportionable to our fpiri- 
tual feeding. Bos 



Chrift a cbrlftians food, 41 

Bos Maccr pingi.i in arvo , is prodigious. Kusband-rren ex- 
pect 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 em- 
brace 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. 



RO MANS 



4^ 5° chrifisrighteoHjkeffh the Ghriftians robe. 

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. 1 3 . 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 righteoufn efle, 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 put- 
ting 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 ecu fnejfe a ChrifiidtfS robe. $ I ^ 

many times joyncd together, though ufed fngly and span often. 
Alls 16. 3 1. 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 Jej us 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 hi mfelf 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 ho fe garments of skins wherewith God c loathe dour fir ft parents 
after the fall. You read of them^Ge 72.3 . 3 1 .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 



44 Chrifts right eonfnefs a chriftians robe: 

+ 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 up- 
on 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 de- 
cipher Chrift, with whom the Soal being cloathed obtains a blef- 
fing 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 gar- 
ments 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 Zee h. 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 deck- 
ed 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 gar- 
ments , 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« 



Chrifis righteoufnes a Chrijiians robe. 45 

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 com- 
mit againft the Law of God. Hence it is that God is faid not to behold 
iniquity in Iacob, Numb. 2 3.3.1. 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 bet- 
ter 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 come- 
ly garment puts comelinefTe on him that wears it. You read of the 
orient beauty and rich attire of the Kings Daughter,?/^/. 45. 1 3 , 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 J eius Chrift is the de- 
fence 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 do- 
minion 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 de fired 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 re- 
ceive 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 diftin- 
guifh 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 



4 8 Chrifis righteoufyefs a Chrijiiaus robe. 

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 lu- 
men 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 gar- 
ment 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 right eoufnejfe , 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 gar- 
ments 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 orna- 
ment 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 



Chrijls rtghtecufmjje a chriftians robe, 49 

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 Wint- 
er-garment, and he is a Summer-garment •, he is as good for cool- 
ing, 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 Re- 
demption^ 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 de- 
cency in one fex, wouid be monftroufnefTe on the other. That gar- 
ment that fits a Child, would be unufeful to a grown Man. That 
which is proper for the Subject, would be unfui table 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 



5* thrifts right eohfiteffe the Chriftians rohe. 

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. 

I I. 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 all thofe 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 Scrip- 
ture calls theftateof nature a ftateof nakednefle, Ez,ek^ 16. 4, 8. 
and Rev. 3.18. A naked condition is a mifcrable condition. Naked- 
nefle 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 la- 
bour and travel, Via. Efay 3.6. He that is without Chriiw hath nei- 
ther bread nor rayment. 

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

#ed 



Cbnjis right eoufneffe a chrifiians role. 5 % 

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 cu- 
red him, the Text fay th , He fat at the feet oflefus c loathed, and in his 
right jfttafeTfcafigfl that that Man is ipiritually pofTefled with a Le- 
gion 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 with- 
out 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 righte- 
oufnefTe 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 gra- 
cious life of Chrift. This refers to fan&ification, and new obedi- 
ence. 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. 

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

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 imi- 
tate 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 ex- 
preffe 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 



Chrifls right eoufhet a Chrift ians rebe. 5 3 

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 Impu- 
tative 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 ^ ra- 
ther take Chrifts counfel,than Antichrifts counfel. Antich rifts 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, 
Right coufnejfe, 1 Cor. 1.30. Therefore called the right cutifmflfe af 
God, Phil. 3, 9, 4. God will accept of nothing you do till you 



54. Chriji the TreteUvr. 

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 Kin f man 
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 com- 
municate 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 pre- 
vent 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, 






Chrifi the Trote&or, 5 5 

4. The conclusion of all, in that Epipbonema, v. 20. Wherein 
the Prophet compares the people of God to thofe happy Husband- 
men, who are in expectation ©f a plentiful Harveft, after their la- 
bours 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 Offi- 
cers 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 King- 
dom 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 P rote tlor. 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. 1 7, 1 8. The 
work^of righteoufnejfe Jhall be peace, cfrc. And my people fball dwell 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 f pears 
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 



Chrifi the Yroteftor. 57 

very day. Through many tribulations we mufi enter into the King- 
dom 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 hi mfelf 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, in- 
ward 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 dri- 
ven 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 ne- 
ver 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 






chriji the ProteSor. 5^ 

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 dij covered. 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 1 3 . 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 King- 
dom. 

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 per- 
haps 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 tra- 
vellers 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 Pa- 
tience, his Integrity tacktclofe about him. fob never was fo care- 
ful 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 f aft and will not let it go, tillldy I will not re- 
move 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 



60 chriji the VroteSor: 

careful of their fpiritual harnefle, as when the winds of tribulation 
and temptation beat upon them •, And we have need to keep our gar- 
ments 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 holds fi 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. 1 1 is is evident in Scripture : however it be, this is our com- 
fort 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 provi- 
ded 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 ne- 
ver 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 un- 
der 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* 



6 2 Chriji the PrateSor; 

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 hi- 
ding 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 ft ft. It's one 
Argument Divines bring to prove drifts Divinity, becaufe he go- 
verns the World by his providence, as the Father doth, John 5. 27. 
My Father tyorketh hitherto, and I work.- It's meant of his providen- 
tial 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 hi- 
ding 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. 1 3 . 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 ap- 
pears 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£. 6.1 8, 
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 



64 Chrifi the Trote3or. 

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 
3 1. 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 -world ye 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 ra- 
venous 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 e fins Chrift that can be a hiding place 
for them, 

Firft 



Chrift the frote&or^ 6 5 

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 can- 
not be a hiding place to us , Pfalm 3 3 . 16, 17. They are foon rou- 
ted 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 crea- 
tures is like Jonahs Gourd , the leaft worm eats them thorow and 
thorow in afhort time. 

I L 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 them- 
feives 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 he m 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 hid- 
den 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 



55 Chrifi the Trote&or. 

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 crea- 
ture 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 dili- 
gent 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. 1 2. 
(hews that Kings (hould be (belters to their Subjects. 

Thirdly , He is the Churches fbepherd John 10. 1 1 , 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 



Chriji the TroieBor. 67 

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 excel- 
lent ones. Pfal. 161 3 ♦ 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 Sil- 
ver, 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 



68 Chrift the Vrote&or: 

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& ^dan- 
ger. 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 eve- 
ry 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 mi- 
litant •, 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 



Chriji the Trot e&or. 69 

The Church of Chrift is compared to a Ship 3 E fay 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 with- 
out 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. 1 1, 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 hiding place,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 



70 Cbrift the Trete&or. 

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, 1 1 . 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 . 2 1 . 3 1 . The Horfe 
is prepared again fl 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 chari- 
ots &c. They are brought down and fallen, but We are rifen and ft and 
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 C aft les and de fenced 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 f mitts. 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. De- 
vils 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. 1 1. 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 . 1 1. 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 of ftockj ; 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 He- 
brew fignifiestotruft, and to make a refuge, Pfalm 57.1. He that 

doth 



Chrift the FroteSar. 73 

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. Sa- 
tan 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 encourage- 
ment to beleevers, that Chrift is a hiding place. 1 . He is a fafe and 
ftrong hiding place, B fay. 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 



■ 



74 Jefa Chriji the fhyjician. 

MATTHEW 9.12. 

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

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 cal- 
led 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 fol- 
lows 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 f fill of affetlion and love to Chrift. Mat- 
thew feafts our Saviour, and fo did Zacheus , Luke 1 9. 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 



Jefu* €hrifi the Vhyficidti. 7 5 

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 be- 
ing called, calls Nathanael, v. 45. Another example in the Wo- 
man of Samaria , John 4. 28 , 29. The Scribes and Pharifees ob- 
serving thefe paflages, begin to quarrel with Chrifts Difciples, 
Verfe 1 1. 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 Chrift s Difciples from their obedience. The Pharifees were of- 
ten 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 fe- 
ebly intimate to them their mifery, that while they continued in 

L 2 their 



76 Jefa thrift the Thyfic'utr. 

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. 1 2.23. 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 ha- 
bitus animi. When the fpiritual part is dif-affe&ed, the foul is fpi- 
ritually 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 of Scripture. 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- 



7 8 Jefi* Chrijt the VhyficUrt. 

P fatm 103. 3. who for giveth 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 pray- 
er, 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 tai- 
lings are men under when difeafes are violent ? hear how lob com- 
plains, Chap. 30. 16, 17, 18. Sin is a Creator of torment 12nd pain- 
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,beautifull faces 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 look Si 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* 



8o J e fa chri ft Me Vhyficiau. 

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 di- 
vision between God and them. Some fickneffes do fcparate between 
the Husband and the Wife, the Father and the Child, at leaftin re- 
gard 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. 



Jefus Chrifi the fhyfictatt* 8 1 

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 f elf never fo 
clean, &c. There is no bodily difeafe, but there is iomething in na- 
ture, 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 me- 
dicine 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 de- 
lightful, pleafant difeafes in refped of fin. Sin doth pollute every 
thing it comes neer-, it pollutes the Confcience, it pollutes the Or- 
dinances, it pollutes Relations, it pollutes Perfons, it pollutes Nati- 
ons, 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 Le- 
profie, 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 dif- 
eafe : 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 pofterity 5 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 of ftck^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 a f on 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 



8* Jejkf Cbrift the Vkyftcian. 

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 ftric ken 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 no- 
thing 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 pro- 
voke 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 



Jefus Chrift the Thyftcitn. 8$ 

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 par- 
doned, 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 pollu- 
tion 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 in- 
habitants fh all not fay J am fickjthe people that dwell therein Jhall be for- 
given their iniq nit}, Efay 3 3*fr. The peril and dreadful neffe 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 



84 J<f™ Chrifl the Vhyficum 

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. Concern- 
ing 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 Medi- 
cinal 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 dis- 
cover 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 Fa- 
ther 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 



Jefus Chrift the Vhyfici&n. 1 85 

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 Phy- 
fician 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 in- 
carnation, 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 fa- 
culty •, 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. 



86 Jefuf Chriji the Thyfiehn. 

rife with he ding in his Wings. Healing is a large word ; The Gene- 
va 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 . 1 9. 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 vir- 
tue , 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 b y 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 be- 
hold 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 defile- 
ment upon the foul of the {inner, Matthew 15. ir. Hence it is that 
finners arefaid to be filthy creatures, Rev. 12.1 i.and P fal. 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 immediate- 
ly 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 the finner, 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 re- 
gard 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 



88 fyfus Chrijl the Phyfician. 

bout which Chrift is employed, is the foul, the conference, the affe- 
ctions, 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 dif cafes. 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 affecti- 
ons, 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 ne- 
ver 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 heal- 
ing-, We ufe to fay, difeafes come on Horfeback, but go away on 
foot. No Phyfician can cure in a moment. They muft obferve me- 
thod. 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 1.3 1. Immediate- 
ly thefeaver left her -, many inftances ot like nature. Immediate cures 
are not the Ads of creatures, though never fo learned, though ne- 
ver 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 Appli- 
cation. 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 Pa- 
rable, Luke 1 0.34,35. 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 Phy- 
ficians they abfent themielves if they be unkindly ufed. Who would 
expeft a Phyfician fliould come daily to one that reproaches and re- 
viles 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 Phy- 
fician 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, ra- 
ther 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, Ef ay 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. 

11. Chrift 



Jefus ehriji the Thyftcidfi* $ I 

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 on- 
ly 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 igno- 
rant 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 relate dto you. 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. 



9 3 Jefa chrifi the Phyfician: 

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 ori- 
ginal fountain of all is from the fall of Adam. 

3 . Obje St. 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. 4.1 5. 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 car- 
nal mirth, &c. all which are phyficians of no value. 

2. When 



Jefus ehrift the Vhyfician. 93 

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. 1 1. 
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 per- 
fectly 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 



94- Jefo* Chrijt the vhyfician. 

and without undemanding. And as they are ignorant of other mat- 
ters, 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 illu- 
mination is the work of the Spirit •, the Spirit gives us power to dif- 
cern, and light whereby to fee fpiritual things. Pregnancy of natu- 
ral Wit without the Spirit of God, can never make a perfon wife un- 
to 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 ftr angers 
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 preach- 
ing, 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 with- 
out 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 



Jefus Chrifi the Vhyficun. ^5 

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 per- 
fect 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 proud- 
ly the Jews fpeak to Chrift, when he would convince them of their 
fpiritual bondage, John 8. 3 3. We are Abrahams children , and how 
J aye ft 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 conclu- 
sions 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 conditi- 
on t. 



_ 



9 6 



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^nther ay 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, J r 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 ms judgement which the Pharifee 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 



Jejus Chrift the fhyftcian* 97 

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 blam- 
ed, 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 tor- 
ment, 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 wick- 
ed 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 themf elves from fuch wickj p 
ednejfej. Vid. 1 Cor. 6. 9, 10. Heaven is not a place of common re-fi^ ** " 
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. Withoout fhall 
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 1 8. 1 1. Paul when he was a Pharifee, faith, 
that he was blamelefle concerning all fuch Enormities, Phil. 3. 6. 

O and 



9 J Jefa Ckrift the Vhyftcian. 

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 con- 
fidence may keep Fien fromfuch enormities. The Penalty of hu- 
mane 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. ) If freedom from the fe offences were enough to proc lame 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 mor- 
tally fick. Yea, the Scripture tellsusthat hell is prepared for the 
hypocrites, other finners are faid to have their portion Voith the hy- 
pocrites , Matthew 24. 5 1 . 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 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 ly able' 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 nei- 
ther 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 prin- 
ciple 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- 
ing from 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 for- 
bidding 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- 



00 1 Jefvs chriji the Vhyficia.nl 

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 1 1 9. 1 1 3 . 

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 com- 
mon 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 earful ef do- 
ing good , as of training from evil. He prayes as David did, 

Pfalm 



'jefusChrifttheThyfician. Id 

Tfalm 1 1 9. 5- 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 vifible prof ejfi on. 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 wil- 
fully negle&s thefe, can never be faved, Tfalm. 14. 14. Not to call up- 
on God, is the character of a worker of iniquity. 

3 . Tet all this may be done, and yet a per f on 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. 1 2. 16. JD'id not Cain 

fa- 



IC>2 J e fa Mrift the Thyjician. 

facrifice as well as Abel ? Gen 4. iniu and yet the Apoftle faith, he 
was of that wicked one, 1 John 3 . 1 1 . 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 8.1 3 . 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 exclu- 
ded 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 1 3 . 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 exter- 
nally, 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 reve- 
rence: 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 



Jefus Chrifi the Phyjician. 1 03 

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 18.1 3 . 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 Argu- 
ment 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. 1 1.6. 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 pray- 
ers 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 IC 
holy Men. I fhall firft negatively remove thofe carnal ends which c ^ dSt ng 
Hypocrites and carnal ProfefTors propound in the duties of Re- 
ligion. 

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 re- 
ligious, 



1 04 jf ejus Chrijl the Phyftcran. 

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 on- 
ly 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 du- 
ties 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 



.. 



Jefus Chrifi the fhyftcian. I O S 

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 Pe t: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 puri- 
fied -, 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. 1 9,20. 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 out- 
ward Profperity. They think their fouls are in health t becaufe their 

P bodies 



1 05 Jefus Chrijl the Thyfician. 

bodies are in health, they think they are inwardly profperous,becaufe 
they are outwardly happy. They have great Revenews, a full Trad- 
ing, 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 Ar- 
guments. 

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 ac- 
cording to truth. 

2. Thofe that are rich 9 &c. Have more oppert unities 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 
way es 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 



Jefa Chr'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 fometies go 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. F he 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 dis- 
proves 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 



108 Jefus chrijl the Vhyjician: 

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 in- 
fallible 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 



JefMChrijithePfyJtcian. 109 

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 tor- 
ments. 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 know- 
ledge 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 eter- 
nal fire. Judej. The Scripture is full of fuch examples. 

2. Riches and Honour are but common ble flings. 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 e after 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 ne- 
ver totally be loft where once they are ^ the knowledge of the evi- 
dence 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 too J^ 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. 

2. When 



Jefus Chrifi the Thyftcian. no 

. 2- When they make the heart more humble. Naturally outward 
profperity fwells the heart. That Caution, i Tim. 6. 1 7. 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. 1 8,1 9. 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 co- 
vetous, 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 thoumay eft ho- 
nour 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 j c 2- 
The good Opinion of one godly Man, is better than the accla'mati- Proporti- 
ons 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- 



tl 2 ^efusChrifltheThyJician. 

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 fickle ft ate, 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 of it 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 un- 
der 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.26.2 1 ,22 They were exceeding forrowful, and began 
to fay unto him one by one, M after 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 high- 
ly efteemedof by the Servants of God in that generation? Onr pre- 
fent Age will furnifh us with too many precedents of this nature -, 
many, very many have turned fearful Apoftates , of whom the Ser- 
vants 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 dis- 
covered, much lefs his fpiritual cftate. ($.) That 



Jefus ChrifttheThyJicia*. f 113 

( 3 .) Thatjhat will be a good ground to another man t9 judge'well 
of us, will not be a J efficient 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 of- 
fence, 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 fa ving 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 fifth falfe 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 



H4 Jefa Cbrijl the ThyJIcian. 

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 fomt r 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 chargea- 
ble 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* 

\ 



Jefnt Chrijltbe Thyftcian. 1 1 5 

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 Reforma- 
tion, and the inward Reformation go together 4 you may con- 
clude 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. Hypo- 
crites 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 re- 
formed, 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,I get 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 op preflion 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 pray- 
er, 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, there- 
fore 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 con- 
dition. 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 Con- 
ference, 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 re- 
markable, 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 






Jefus Cbriji the Tbyjtcidn. 1 1 7 

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 Jh all 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 



n8 Jefa ChrifttheVhyftciatt: 

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 proper- 
ties 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. 1 1. 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 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 
1 4. 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 natu- 
ral 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 de- 
grees of glory in heaven,do hold without queftio chat there are de- 
grees 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 'a zin and Bethfaida. 
Sodom znd Gomorrah {hull beinferiourin punifhment to Caper- 
naum. Capernaum out-finned Sodom and Gomorrah , and there- 
fore (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 ■ 

in: 






1 2 o Jefus Chrift the fhyfician. 

initfelf a greater mercy then to enjoy the greateft outward ad- 
vantage 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 filthi- 
nefs. 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 al- 
together 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 ac- 
knowledged 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 perad ven- 
ture 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 fa Ife 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 eve- 
ry 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 regene- 
rate condition.- 8. The 



Jefus chrtft the Vhyftcun. \ $ t 

8. The eight falfe Rule • K wwkdgt offiiritual things. Many Men 8. Falfe 
think them feives 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 na- 
tural 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 ex- 
cellencies of God, He is a God of Knowledge^ 1 Sam.2.3. Know- 
ledge 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 Know- 
ledge 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 compa- 
rable 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 Mer- 
cy by farr, than to be made Ruler over the whole world > and to 
want Knowledge. He that wants Knowledge is brutifh, he is un- 
der 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 igno- 
rant 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 accep- 
tably without Knowledge. Want of Knowledge is a deitructive 
thing, eipecially if it be where God affords the means of Know- 
ledge, 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 J e fits 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 ne- 
ceflary 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 Know- 
ledge-, 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. 1 23 

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 Know- 
ledge 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 and Javing 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. 7 3.22. 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 



1 2 ^ Jefuf Chriji the Vhyfician. 

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 Know- 
ledge, 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 fa- 
ving 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 oi David, 
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 upright nefe. 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 fre- 
quent 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 deliver- 
ed 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. Con- 
viction 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 Confid- 
ence. 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 that fj>ir •it ml 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, B fay 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 ge- 
nerally 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 ra- 
rity 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 com- 
plaints either to God or Men. 

4. 'Tis a marvellous great Mercy to have a true difcover] of our 
ffiirittta I 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 ~ 
f the 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 



1 a 6 Jefa Chrijl the Vhyfici&n. 

as found Men. Our Saviour therefore declines them as Patients 
unfit for him to meddle with, and applies himfeli to the poor Pub- 
licans 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. 1 3 .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 Scrip- 
ture 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 1 9. 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 meekned finners. 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 



1 28 Jefus Chrijl the Thyficia*- 

which Man is in b j 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 Concu- 
piscence 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 threat net h 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 his perfonal 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 
Apoftle calls, 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. 1 9. 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 Con- 
version, 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 1 6. 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. Sal- 
vation 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 1 03 .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 . 1 5. 
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 dif covered* 
Jcfus Chrift thinks to advance his own glory in all the works he 

S does 



I }o Jtfa Chrijl ike thyficUn. 

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 1 16.6. 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 dif- 
ferent. 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 m inner in all, or that it is of 
the fame continuance, cannot be affirmed. Convi&ion and Con- 
verfion 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 



Jefks Chriji the VhyJtcUn. * I jl 

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 . 1 1 . 

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 Con- 
viction, hath fo much,as that he fees himfelfloft,undone,hclplefs, 
bopelefs in himfelf. He fees the evil of fin, he fees Chrift an ex- 
cellent, 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. 3 1. 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 



ig-a Jtf** chriflthtThyJiciani 

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 Gof- 
pel. 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 wil- 
ling 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 Paraly tick, 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. 

2. It muft extend to sin in the root, as well as to sin in tha branch- 



I % j Jefia thrift the Phyjteian. 

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 obvi- 
ous to the eye than original fin. This is a fin lying under ground, 
more remote, at a greater diftance from the cognizance of a (In- 
ner, 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 refe- 
rable 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 *~fat is fatlion 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 



Jefus Chrifi the Vbyfician. 1 3 $ 

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 rag- 
ing 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 con- 
tented 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 him f elf. 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 , ac- 
knowledging 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 fol- 
low 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 what- 
ever 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#. 



1 36 Jef* €h ift the Vhjftmn. 

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 fa- 
mous place in Afttthe- 1 : . 28. Come unto me all ye that labour y 
and are havy loaden, dndltyiM give 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 Sin- 
ners as I have defcribed ? Thefearethe Patients which Chrift in- 
vites. 

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. 1 1. 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 pro- 
mifes 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. 1 3 . and multitudes of other 

difeafed perfons 3 ,v. 1 5. Whereupon thisof the Prophet is brought 

in , Behold my 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 



Jefuf Chriji the Thyfician. I 37 

fen fe 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 de- 
ferred 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 Au- 
thority 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 Fa- 
thers 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 recom- 
mended 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 a compleatHigh 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 conditi- 
on. Thisisrendred as the reafonwhyhe was fo ready to heal 

T the 



158 JcfHSCkrift the Tkyjtcia*- 

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 touch- 
ed with the fenfible feeling of our infirmities , Heb. 4. 15. this in- 
clines him to this rcadinefle. 

3, That he may not lofe the glory of that work^ which he hath be- 
gun* 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 pro- 
ceed no farther, he would lofe the honour of what he hath done. 
The Soul doth not heartily praife Chrift for Conviction, till Con- 
viction 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 glo- 
ry 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 pre ferve 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 un- 
broken 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 themf elves 

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 loath fom 
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, be- 
caufe 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.* 

T 2 2. Let 



140 Jefa Chriji the vhyfici&n. 

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 Mini- 
sters of God, both in the Old and in the New Teftament, Efay 
35.3. and 1 Thef$. 1 4. As it is cruel mercy to proftitute the com- 
forts of the Gofpel to proud Sinners, fo is it great cruelty to with- 
hold 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 the laft gafp. Adventure on Sinner! 
*ti$ better to dye coming to (were: it fo) than running from Chrift. 
x You 



Jefa Chriji the Thyjician. 141 

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. Nic edemas 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 f v ** 0# * !v 
Chrift, but by a prudent and fober Argument, labours that 
all further difpute about him might be laid afide , till accor- 
ding 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 Governors s, 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 envi- 
ous 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 1 1. 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, 



L 



chrifi the true light. t^ 

Secondly, Improperly, or Metaphorically. Andfo its put for 
feveral things, 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, E fay 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. 

1 3 . 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 of- 
fered 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 Sa- 
viour , 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 jpir it ual light pf the 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! 



1 44. Chrijl the true light: 

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 burn- 
ing- When the Sun is fet , and darkneffe fpread upon the 
World, it would never rife again if Chrift did not give it a Com- 
mand. 

, 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 him 1 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 colle- 
cted 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 com- 
pared 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 
not fo fully known. The Apoftle ipeaks 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 dif- 
covered 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 wickednefs Ihould be fo long 
undifcerned. 

( 2. ) That fhining beauty which is in grace, which was not be- 
fore 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 men- 
tions this effect of light, fohn 1 1 .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, 

V to 



! ^6 Chrift the true I ight. 

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 con- 
tributes 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 com- 
municated 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 Me- 
taphor 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 Savi- 
our. 

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 ver- 
tue. 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 



thr ifi the true Lighu 1 47 

The Prophet compares him to a Fountain fet open for purificati- 
on, Ez,*k: I 3- 1 - 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 capa- 
ble 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 per- 
fectly 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 per- 
fectly 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 ordina- 
rily 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 Savi- 
ours 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 



Chrift the true Light. 149 

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 over- 
power 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 wick- 
ed as their portion, Lev. 26. 36. J wiH fend a faintneffe in their 
hearts, the fo find 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 an- 
ger 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 mif guiding 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 great- 
er meafure of light then others have attained unto $ yet the 
truth is, they want this true light, this cceleftial light, and there- 
fore are carried away after the fhining of every ignis f At hus that 
Satan cafts in their way. They wander from verity to falfbood, 

from 



Chriji the true light. 1 5 1 

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 dark- 
nefs 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 1 04. 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 fpiritu- 
al work. This is the fecond Inference, the mifcry of men with- 
out 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 1 04.2. 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. 



1 52 Chriji the true light: 

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 up- 
on 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 ne- 
ver 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 pla- 
ces 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 world j 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 Gof- 
pel. 

There are three Lights which God hath afforded to the Hea- 
then. 

The light of Creation, Rom. 1. 19, 20. 
The light of Rightcoufnefs, which the Schools call Sjn- 
terefim 

Now 



Chrift the true Light. 1 5 j 

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 . 1 9,20. They difcover fo much to men, as to leave them with- 
out 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 expe- 
rience 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. 1.2 1. 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 1 19. 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 glori- 
ous 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. Ma- 
ny (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 



9*4 Chriji the true Light. 

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 uncon- 
verted 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 the Mghf 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- 



ChrtfitkttrmLlgks 155 

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 walk- 
ed, 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 foun- 
tain 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 imme- 
diate Revelation fr<*a Heaven. So die Apcftk Jtcls us, 2#*. !. 
18,19. J**^ tryaM Rtvelaitms by 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, de- 
pend upon him • put him in mind of this Name of his, and y*U 
t&lfiMt&K te wiH tiff ff your tetef* i&tt* hgfit HewxH be 
sfrgfrttS' <**&*** yot§, to MbO, p mnto vtt>» tfr ^ttokeij 

X 2 • ' • von. 



, 5< 5 Chrift the true Light. 

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. 2 1 . 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 






Jefns Chrift the great Shepherd; 157 

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. 1 7. 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 Me- 
taphorical fenfe. 

In a proper fenfe it's ufed for fuch as keep and feed flocks, whe- 
ther 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 f even 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 fie p herd 
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, as in 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, accord- 
ing 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 Meta- 
phor whereby godly perfons are defcnbed in Scripture.Sometimes 
they -are called Gods fieep, Ezek. 34. 6, 1 1, 12. Sometimes they 
ate wiled Chrifts fee?', fo frequently, fohn 10. and fohn 21.16. 
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^tkj ftoch^ma Jhsep of thjpafiure^id\* iqo.^. Wo are 
the fleepef bis pafiure 
In the handling of this Point, I (hall open two thing*. 

1 . in what 1. Tn w&ae refpefts 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 tftQffenfl ve-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 (keep in 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*foe andeiwkwurtk^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 Pro- 
verb. £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 with- 
out 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. 1 o. 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 a calm 
placid temper. 

3. Sheep are clean Creature f. 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 cleanfed agam. See thePtoptoet 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 itt ma, 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. 

4. ^^p 



1 60 Jeftttehrift the great Shepherd. 

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. 1 1 9.8. 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, 
E fay 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 wil- 
ling 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 (hall guide 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 zxtF lowers 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- 

Y (i) L+* L 



ifo Jefus Chrijl the grest Shepherd. 

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 unpro- 
fitable (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 . 1 8 . Filled with the fruits of righteoufnefs, Phil. 1 . 1 1 . 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 ^toith another. 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- 



Jejhf Chrtjl the great Shepherd. 1 63 

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) ft t 2 . 
In many places of Scripture the name and office of a Shepherd is 
attributed to ChriflConfider thefe that follow, Efay 40. 1 1. 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 all fhall 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 Shep- 
herd : when the chief Shepherd 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 



1 64 lefus Chrijl the great Shepherd. 

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 wa- 
ters of quietnefs, but the Ordinances of the Gofpel, the fields 
where Chrifts fheep feed, the Rivers where they drink. The vari- 
ety 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 Hea- 
ven. 

( 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 Gof- 
pel 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. 1 1 , 
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. 1 5, 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* 



Jefuf Chrijl the great Shepherd. 16$ 

ded. He hath promifed to be prefent with the (beep and Shep- 
herds 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 



Io6 J*f#* thrift the great Shepherd. 

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 hun- 
gry members, they have cloathed him in his naked rnembers,&c. 
Chrift will never forget tLefe holy adions • therefore he can 
never forget the pei fcns of them, by whom they were perform- 
ed. They have both dene for him, and fuffered for him, there- 
fore he knows them, and will know them. 
$Refem. 3. A Shepherd freferves his flock: 'Tis the work of a Shep- 
herd to defend his (beep. David hazarded his own life to de- 
fend 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. 3 1. 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 de- 
vour them. The Devil hath been way-laying them, and attempt- 
ing 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 



jfe/S*f thrift the great shepherd. 1 67 

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 con- 
tinually 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 /^//.Se- 
condly, 'tis confiant. Thirdly, 'tis ejfeclnal. This intercelHon is 
the (beeps fafe-guard. Chrift muft be outed from the work of me- 
diation , 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 fold jhe 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 fhee p , for he ftands there as a fare gti a rd to th em. 4 Defence. 

{-:)The my (tied unhn between him and t he f jeep. 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 



1 63 Jtft s thrift the great shepherd. 

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 hea- 
ven. 

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» 1 7. 1 1 , 1 5 .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 recommen- 
dation , fo he would now likewife for his fake undertake the tui- 
tion of them, v. 12. While 1 was in the world , 2 k?pt them, &c. 
So long asChriftsTeftamentis in force, fo long as God will ac- 
cept of Chrifts bequeathment ( and accept of it he will ) forever 
the {heep (hall be fafe. 
4'Refem. A- A Shepherd gathers his fbeep when the j 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 wan- 
der ? fo often as they wander, doth Chrift reduce them. You 
know the parable, Luke 1 5. 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- 



Jefus Chrift the great Shepherd, 1 6f 

unbelief, &c. When they are fcatteredby perfection, tempta- 
tion, &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 af- 
ter 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*t great 
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 



1 7 o jf«/*f ^rift the great Shepherd. 

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 Wif dome, 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 per- 
form equally, exactly, the work of the Paftour, and of the Tea- 
cher. 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 



, 



JefutChriJi the great shepherd, ifi 

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 fie pherdsfie 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 



17 1 lefts Chrijl the great Shepherd. 

(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 ei- 
ther 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 



Jefus Chrifl the great Shepherd; 1 7 3 

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 ge- 
neration; 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* do- 
minion /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 gather- 
ing 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 Shep- 
herd 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 ma j teach tlxm not to Lord it over the (beep. Minifters 2 Duty.. 
though they be fhepherds in reipeclof the fheep, yet they are 

but tneep in refped of Chrift. This Oution, the Apoftle gives 
them upon this very account, in 1 Pet. 5 init. The great Shep- 
herd 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. 7 his way encourage them in hoping fir reward f rem Chrifl} ' Uty * 

£ 3 The 



r/4 3 e fe c hr*ft the great shepherd. 

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 



jf«/#f Chrifl the great Shepherd. 175 

to be a ruling (hepherd : The difcipline of Chrift is an act of mer- 
cy 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 ap- 
points other (hepherds under him to feed the flock. 'Tis the du- 
ty 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 Chrifts iheep 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 com- 
panions 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 up- 
on 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, ei- 
ther 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 (hep- 
herds 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 



ij6 Jefas Chriji the great Shepherd. 

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 revi- 
led, 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 fnh or 'din ate 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»r good 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. 



Jefus Chrift the great Shepherd. 1 77 

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 un- 
worthy, 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 du- 
ties of a good Shepherd. He is a good Shepherd, as well as a 
great Shepherd, John 10. 1 1. 



JOHN15.5. 

lam the Vine, ye are the Branches^ 

OUr Saviour in this Chapter Treats chiefly of Three SERM. 
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, es- 
pecially 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 



178 Jejut Chrift the true Vine. 

the faith, is prefled by the Parable of the Vine and Branches 
As the Branches when they are planted into the Vine, do con- 
tinue 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 Difci- 
ples 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 (poke n 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 walk- 
ed 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 Sup- 
per^ 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 plant- 
ed with vines ( though the Greek word here ufed, as Calvin 
aotes,doth fomecimes fignifie a vineyard)but we are to underftand 

it 



JefusCbriJi the true Vine. 1 79 

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 under- 
ftand 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 under- 
ftand 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 Argu- 
ment. Chrift is a vine in that refped: and latitude, in which be- 
lievers are branches ingrafted into him. Now the union be- 
tween Chrift and believers, is not between them and the huma- 
nity of Chrift onely , nor between them and the Divi. 
nity onely, but between them and the whole perfon : Not on- 
ly 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 



i go ' lefts Chrift the true Vim. 

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 pic af ant fruit. No plant yields more de- 
lightful 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) It yeilds 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 1 04. 1 5, 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 



Jefus Chrift the irne Fine: 18 1 

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 plea- 
fant. 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 agree- 
ment 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 ) 7 he 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 right eoufneffe of 
faith, Phil. 3. 9. Rom. 4. 1 3. 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. 1 5. 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, 



jg 2 jfe/Sftf Chrijl thz true Vine. 

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 Apo- 
ftle applyeth principally to the refurredion of Chrift, in Col. 2. 
12,13. Ton being dead in your fins \&c. He hath quickened toge- 
ther 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 ta- 
ken from prifon and from judgment. And hence the Apofile ar- 
gues 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 un- 
der. As great Conquerors, when they have fubdued their ene- 
mies, 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 






Jefa Chrift ihe true Vine. ' 183 

(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 1 6. 7. If I go 
not array , the Comforter will not come • but if 1 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 mar- 
riage 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 un- 
doubted 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 me- 
rited for them by his blood-fhed.This fome make to be the mea- 
ning of that Scripture, John 14. 3 . They refer it to his intercef- 
fion. 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 belee- 
vers , and hence accufeth them. Chriit is interceding continually 
at Gods right hand-to invalidate all thefe accufations y There can 

no 



1 84 Jefus Chrifi the trne Vine. 

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 wea- 
ry 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 be- 
tween God and the beleever to preferve him from the iury of Di- 
vine anger. The wrath of God mult kindle upon Chrift before 
it can kindle upon the beleever •, and upon Chrift it cannot kin- 
dle. 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 belee- 
vers, 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. 3 1> 
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 af- 
ter 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 rea- 
dy 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 mem- 
bers of his Church are perhaps overcome by the world, but the 
body of the Church can never be overcome-, And for the particu- 
lar 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 plan- 
tation 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 An- 
gels- to have planted the Son of God as aVine for the bearing and 
fettling of oankind. This is that which our Saviour himfelf de- 
clares? 






Jejts Cbrifi the true Vim. 187 

dates 'v. 1. of this Chapter, I am the true Vine, dvd my Fa- 
ther is the Hufbandman. This order of grace that Chrift fhould 
be the head oflife and falvation, that the Eled fhould be ingraf- 
ted 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 Husban- 
ds/- 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. 1 2. becaufe neither 
mortality nor old age , fhall ever betide him, f 

3. Chrift is a Vine who fe fruits nevtr abate. Go to the ful left 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 God- 
head bodily. Fuinefle is in Chrifl: , all fulnefs is in him, all full- 
nefs h in him bodily ,'afwuft that is perfonally, not only in re- 
gard 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 ne- 
ver 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. Earth- 
ly 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 Bran- 
ches 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 bran- 
ches 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 with- 
out 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 



Jtjns Chrifi the trite Vinei 189 

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 tempta- 
tions, 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 under fl 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 Interpretati- 
on, 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 ne- 
ver be believed.. 

B b 3 2. Sett 



i 9 o T€™ C*> r 'ft *k true Vine. 

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 fear- 
ful. 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 bro- 
ken 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 right eoufnefs 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 



JefuiChrijltbetrwVitte. 191 

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. Ch rift 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 called f^ 
into the Church by the preaching of the Gofpel, were graffed * ?' 
into Chrift, Rom. 1 1.17. the Metaphor is often ufed in that Chap- 
ter. 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 



103 



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 bap- 
tised into Chrift, have put on Chrift. Not as if all baptized per- 
fons were really made branches, but becaufe this is fealed in Ba- 
ptifm 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 exter- 
nally. 

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 han- 
dling of this Doctrine two things are to be opened by w r ay of Ex- 
plication. 



1 How 
men are 
made 
branches 
of Chrift. 
Three 
things 
concur to 
this In- 
grafting. 
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 plant- 
ed. 



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 prea- 
ched 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 cal- 
led 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 where- 
by God works in the hea «ts of his creatures. Particularly for 
this work of ingraffing the foul into Chrift, the Holy Ghoft is af- 
firmed 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 Apo- 
ftle 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 fione s, &c. Two things are obfervable in that Text. 

Cc Tirft 



, 9 - Jefw Chrift the true Vine. 

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 Suppor- 
ted 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 that ftrength- 
nethm^V\\\\. 413. The ftrength of 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) I awaked , 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 confi- 
dence go to Chrift,and pray for fupport in his weakneffes. A belie- 
ver 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. 1 will 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 



Jefus Chrift the true Vine. 1 9 $ 

rifhment from the ftock. A believer hath nourifliment from je- 
fus 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. 
1 9. 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. 1 9. In him the "whole body having nourijhment minifired y in- 
creafeth with the tncreafe of God. The other is, Bph. 4. 1 6. 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 



I j 6 tefns the true Chriji Vine. 

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 in geth forth his 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 peo- 
ple, Hof.14.. 8, From me is thj fruit found. This the Church 
acknowledged^ when (he calleth them Chrifts fruits, Cant. 4.. 1 6. 
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 rile ftock , 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* due fs , 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 relati- 
ons 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 



Jejus Chrift the true Vine: 197 

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 com- 
manding, 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- 



I? 8 J e f** c k ri ft M* true Vine. 

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, fefus Chrift 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 belee- 
ver 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 mar- 
riage, 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 na- 
tures 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 fpiritu- 
al 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 ordina- 
rily 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 im- 
planted into fuch a fweet, glorious, honourable root as Chrift is, 
behold here (as the Apoftle faith concerning the implanting of the 
Gentiles ) the gocdnefs of God , Rom. 11.22. Our vilible exter- 
nal 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 The Scripture calls frequently 2 Dhtf* 

for 



2 oo J e f us Chriji the trne Vine. 

for pientifulneffe of fruit from the Saints of'God, Phil. i. 1 1. 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 fruit- 
ful 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 im- 
plantation, 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 unfruitful nefie 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 heavenly nefle, &c . The end of this and all other 
priviledges is our fruittulnefle. So the Apoftle tells us, 1 Tet . 2. 
9. Te are a cbof en 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 employ- 
ment 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 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 



jfe/ir / thrift the true Vine* 3o t 

I John 3.9- H* that abideth in him ftnneth not, ver. 6. He fin- 
nethttotthac unpardonable (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. 1 6. 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 depen- 
dance 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.' 



107 Jejut Chrift the true Vine. 

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 with- 
hold 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 im- 
planted, is inseparably united •, but yet the union may be {leng- 
thened. 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 



Jejkf Chrifi the true Vine. i o$ 

X. Surely Chrifi will be very fenfible of all the wrongs which ar* . ~~ 

done you. They come very near to Jefus Chrift, 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 af- 
ter 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 ne- 
ver fo violently , Chrift will fecure thele branches ; Once a 
branch, and ever a branch. Simon, Simon, Satan bath de fired to 
fiftthee 9 &c. Luke : 22.32. Kethat will pluck off a branch , muft 

D d 2 firft 



4 Comfort 



204 lefus Chrifi 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 . 1 2. 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 An- 
gel, v. 18. The Angel gives him a fign, which was not onely a 
fign, but in Aided upon him as a puuiinment^ Thoufialt be dumb , 
And notable to steak., ver. 20. The child being born and circum- 

cifed 



Cbrift an horn of jalvatiam 205 

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 predi- 
ction , which begins verfe 68. and continues to vcrft 80. 
This Prophecy hath two parts, befides the Preface or Intro- 
duction. 

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 with- 
out fear in holinefs and righteoufnefs, C3rc. 

(2) Concerning John there are likewife two things Prophe- 
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 [halt go before the face of the Lord to 
prepare his way, &c. God that had railed him in an extraordina- 
ry 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. 1 6. 

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 al- 
ready done. And then this phrafe [_In the honfe of his fervant 

Dd 3 Davial 



2o6 chrift a* Horn of sdvtfhn. 

David] is added, to (hew the accomplifhment of the promife of 
Chrift made to David* God had often promi fed 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. 1 1. And therefore Chrift is called alio the 
horn of David, Pfal. 1 32. 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. 29.2 1 . '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 explain- 
ed. 



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 fi- 
red. 



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. 



Chrift an Horn ofsdvation. 207 

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. 2 1. ■ 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 na- 
ture. 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 be- 
come the Tenets of ngbceoufnetfe. Of A Apoltle fpeaks, 
Rom **» .*mg made free from f„, p hecame ? j fi r 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^ 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 



2o8 Cbrijl an horn if fthation. 

(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 mo- 
ment 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 pre- 
vail 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) The accufation of Satan. The Devil is called in Scripture, 

The accufer of the brethren, Rev. 12.10. and he is a diligent crea- 
ture at this work, for he accufeth them day and night before the 
lord. There are many imperfections and weaknefles in the chil- 
dren 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 



Chrifl an Horn of falvation. 209 

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 falvati- 
on 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 



% IO thrift an Horn of falvation. 

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 of eternal 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 eter- 
nal 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.. H is glory covered the Heavens, &c. His brightneffe 
tv as as the light, He had hornet coming out of his hand, &c, So 

Vfalm 



Cbrift an Horn of falvation. $ 1 1 

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 cut- 
ting 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 be gotten 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 falvati- 
on were but wooden homes, Chrift is a golden Horn of falva- 
tion. 

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 tempo- 
rary 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 



8 j 2 thrift an Horn offalvation. 

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$ fudg- 
es. 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 ne- 
ver 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. 1 0. 1 4. 

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 Huma- 
nity, ?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 



€brjfi an Horn of Salvation. 213 

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 
1 1. 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 princi- 
palities and powers, for the greatnefs of their ftrength,2;/>A>.$. 12. 
Jefus Chrift if he had not been very ftrong,could never have rout- 
ed 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 bur- 
den , 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 fiercenefs and wrath, of 
Almighty God, Revel. 19. 15. There it's fpoken of him as the Exe- 
cutioner 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 



at 4 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 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 un- 
willing 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 free- 
ly 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 perfe- 
ction. 
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 



Chrifi an Horn of Salvation. 21 $ 

1. Gods decree whereby f l eJ us 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 "frill declare the Decree ^ the Lord hath faid unto 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 bo- 
dy 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 t ho fej pi- 
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 



2 1 6 Chrift an Horn of Salvation. 

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 Chrifts hand, 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 whofoe- 
ver 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 meritori- 
ous caufe is Chrifts blood, 1 John 1. 7. The inftrumental caufe is 

fafth. 



Chrijl an Horn offalvation. 2 1 7 

faith. This grace purifies the heart, as it is an inftrument where- 
by the blood of Chrift which purifies, is conveyed to the foul : 
and as it doth take hold upon the promife of cleanfing ^ the pro- 
mife 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. 3 1. 1. Care- , 
fuinefle of fhunning defilement is an infallible note of purificati- 
on. 

(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 dific Hours w illpeirce 
thy foul. The difhonoursdone to him in his truth s,worfhip, govern- 
ment , 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) // 



2 1 8 Cbrifi an Horn of falvation. 

f 4) if Chrifi be frcciom to thee , all his Ordinances will be pre- 
cious. Thou wile have a btgh cHcem of his Word , of his Sa- 
craments, 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 c aft 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 fa- 
ved , as Chrift himfelf 'is faved. Father , / will that they whom 
.ft- given me ms.y be with me whtre I am, that they may be- 
held 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 /of e 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 Redempti- 
on, 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 



Chriji an Horn of Salvation. 1 1 9 

into the eternal poffe/fion of the Devil. Now the Eled: are theTem- 
ple of the Holy Ghoft, 1 Cor. 6. 1 9. 

(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 can- 
not 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 A hftins 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 of e with Chrifi, The great I Dtit)^ 

Ef 2, - work 



120 chriji ah Horn of falvation. 

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. 1 2. 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 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 caft away •, 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) Chrift s 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 voluntary reft gnat 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- ei- 
ther 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 jeo- 
pardy, that they may exercife all their graces, and thrive the 
fafter. They pray> they watch, yet Satan gets ground^ firv o- 

ver- 



Chrifi an Horn of falvation. 221 

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 ene- 
mies. 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 fal- 
vation, but the Captain of your falvation, Heb. 2. 10. * *twtf' 
w trmnfiai. it was his free-will at firft to undertake it : but ha- 
ving undertaken it, 'tis his office, to perfect it. When falvati- 
on is at a hazard, go to him, fight in his Name, and he will give 
you vi&ory. 

3. Blefsthe Father for J ef us 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 be tous 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 Uni- 
corns 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 



222 dbrijt an Horn of Salvation. 

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 Re- 
bellion, 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 expound- 
ed 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. Matter cf 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 



Chrifi the devo of heaven. 223 

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, 1 1. 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 him ftl fin 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 de fc ended fir fi 
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 



2 34 Chrijt the dew of heaven. 

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 de- 
fcenfion. 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 read- 
ing 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 



Chrijl the dew of heaven. 22% 

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 abun- 
dantly, 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 



I, 



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 f out h, and Prophecy^ 
Ezek. 2 1 . 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 
the comparifon, Efay$$. to, ii. 

2. It hath relation to the /piritual government of his Kingdom 
The adminiftration of judgement is many times fet outfcy the de- 
fending 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 multi- 
plied 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 go- 
vernment 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 1 1 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 ne- 
ver 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- 

Gg 2 one - 



2 2 3 Chrift the dew of heaven. 

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 tem- 
per 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 ham- 
mers 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 con- 
tinues 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 wa- 
ters. 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 



Chrift the dew of heaven. 2 2Q 

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, 1 1 . 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 1 3 . 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$. 9,10,11,12,13. 
Want of rain brings a Famine upon the earth. Thofe three years 
of Famine, which followed one after another in the dayesofD^- 
vidj were occafioned by want ofrain,2 Sam>2i.i. compared with 
v.io. The Sons of i^/// were to be hanged, till God by fending 
rain, didfignifiethathe wasappeafed. The rain is the very life 
of the fruits of the earth •, the clouds are the fucking-bottle of the 
fruits of the earth • they dwindle if thefe bottles continue for any 
fpace (topped up.See ?cV:!4.4,6.There is inJeiusChrifta fructify- 
ing virtue. He makes the barren Soui bring forth and be a fruitful 
Mocher of Children See v. 16. after the Text, John 15,5. He that 
abidttb in me and I in him , the fame bringeth forth much fruit, 
The Word of Chrift is a fructifying Word. The Spirit of Chriil 
is a fructifying Spirit •, The Church is acquainted with the fructi- 
fying virtue of Chrift, therefore (he goes to him, CaniL$. 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 re- 
vived. 

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 ina- 
nimate 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 re joy c in g, Ads 8,39. The ground 
of his rejoycing you may fee;*/. 3 2, 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 glad- 
nefs 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 peo- 
ple. 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 



€ Mft the dm tf ht&vtm 231 < 

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 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 (ho wee 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 in- 
to 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 peo- 
ple. 

(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 up- 
on 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 up- 
on 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 fets them a bleeding. Jefus Chriitcomes 
down upon the hearts of men with an hreHfiible pover and effi- 
cacy • whether we underftand it of his Doctrine, or of his Scep- 
ter, or of the influences of his Spirit, he dothdefcend with a for- 
cible 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 '&* *' 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 con- 
trary 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 bri- 
dle 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 






. Chrijt the dew of heave*. 233 

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 the word 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 of eva- 
fioa Of this powerfull conviction we may underftand that of the 
Prophet. Bfay 11.4. Where fpeaking of Chrift^he faith that he 
/hail fmite 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 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. 1 1 . 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 migh- 
ty 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/ifcjbr fakes 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 ga- 
thering tribute. Chrift rains down but one (bower, and that hath 
fo much power , that the man leaves all and follows him , he can- 
not ftay to take one mans money more, he arifeth from his profi- 
table 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 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 



Chrifi the dew of heaven. 235 

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. 1 1. 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 mour- 
ning garments. Though Minifters cannot anfwer the objections 
offorrowing Chriftians, yet Chrift can anfwer them fo power- 
fully, 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 ex- 
pect 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 our deferving. 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 obferves this Cant 6, 11, 22. 

«h 2 / 



a 3 6 Cbrifl &* dew of heaven. 

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 bud- 
ded. 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 & withe- 
red, 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 Scep- 
ter, defcend for the benefit of men. His Doctrine, the influen- 
ces 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 emp- 
ty 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 



Chrijl the dmofhemen. 237 

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 re- 
bukes, 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 com- 
forting 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 Congre- 
gations , fo many Paftures. Chrift can rain upon this Congrega- 
tion, 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 plen- 
tifully. 

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*,, 



238 Chrift the dew of heaven; 

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. 3 1. 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 1 3 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 him- 
felf 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 fhow- 
ers ,aud wifhes for Sun (hine rather then (bowers. Asfnow in f sim- 
mer 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 



Chriji the dm of s heaven. 239 

docVine come welcom to the foul. There's no moment where- 
in 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. I rmnoderate 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 inhabi- 
tants 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. 1 5. 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 be- 
caufe 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 
hurtful Ideftrudi Ye 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. 1 8. 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 exten- 
ded 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, 1 1, 12,1 3 , 
14. 15, Though the rain of Chrifts Doctrine fall down indiffe- 
rently 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- 



thrift the ckvcf heave*. 241 

ry of all living plants. 

The ufes of this point. y f 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 ft ones , 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 compa- 
red 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 drop- 
pings ; 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 , He b. 6. 7, 8. No Argu- 
ment can be ufed to plead for thofe that live under thefe fat fhow- 
ers 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 over- 
flowing 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 drop- 
pings 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 [implicit y 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 .offence at him, ^g/w 6. 5 1 , 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 wick- 
ed 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 fol- 
low 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 af under, &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 of- 
fended at hif own mercy, 4. L*j 



Chrift the dew of heaven. 245 

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 a fhower 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 muft get 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 with- 
holding 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 corner Jione; 

iPET. z.6. 
Jbbold, Hay in Sm a chief corner fione^ 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 Argu- 
ments 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 regene- 
rated 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 I lay in 
Sion, &c. 

Two things are confide r able 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. 

1. He 



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 cor r:tr ftone. 
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. 1 6. From this Teftimony my Text is borrowed. 
Behold^ Hay in Sion for a foundation , a ftone ^ a tryed ftone , a pre- 
cious corner ftone, a fure foundation And the Prophet David long 
before him, Pfalm 1 18.22. 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 Apo- 
ftles. 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 founda- 
tion 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 . 1 9. 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 Tem- 
ple, 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 (bould- 
ers • That's but a fable , the great body of the Heaven is a bur- 
den 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 of fmall 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 f mall and great do de- 
fend. 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* 



chrifi the chief corner ft one; H7 

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 repara- 
tion continued from that time, until the death and refurre&ion of 
Chrift.During all this long tract of time,there was a manifeft fepe- 
ration between the Jew and Gentile,but now Chrift hath as a cor- 
ner 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 affclJ ion 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 



248 Chriji tht chief corner fttwe. 

Secondly, In participation of the fame graces 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 falva- 
tion 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 de- 
grees. 

(3 ) Thirdly, In the performing of mutual offices one u another. They 

pray one for another, they give thanks for the good of one ano- 
ther, 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 ano- 
ther, 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 commu- 
nion 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, 



Cbrift tht chief corner ftont. 249 

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 An- 
gels are black, if compared with Chrift. This is thefirft par- 2 ,-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, 



350 ' efrift'fbe chief &r*#fti>Hi. 

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 nei- 
ther 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. 






€ hrift th$ chief corner ftont, 251 



1 



iPET. z.6. xix 

SERMON 

A chief corner fione 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 lia- 
ble 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 1 9* 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. 1 5 . 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 ma- 
terial 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 thofe Sacrilegious 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 buil- 
dings may fall though the foundation (land-but this building can- 
not 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 a gli-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 daughter sof 
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 1 1. and yet that was but a type of this building: See how it 
is defer i bed in the Revelations, ch^. 21. 10,1 1, &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 in- 
deed , 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 



Chriji the chief corner fionei 253 

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 Temple jOnly 
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 Scrip- 
ture 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 confoun- 
ded 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 na- 
ture 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 f Chrifts ftrength.fhe Scripture doth attribute Al- 
mighty power toChrift as wel as to theFather.His name Shall be cat- 
led the. might j 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 hither- 
to 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 vaft fabrick 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 concern- 
ments, 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 Shamm ah, 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 ab- 
fence. 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 



chrifi the chief cormrjtonel 355 

{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.T he rockj foundation is only one, namely 'Jefus Chriit,or which foundari- 
is all one, faith in Chrift. the fandj foundation is manifold.- °^ boiic 

S ome" b utl d their hop es-off ah a\ ton on their good worky. This is up "^ 
the foundation of the Papifts. They hope to fc*e faved by their do- 
ing. They may do well to confider what the Scripture faith of this 
foundation, Luk^ 17. 10. And Rom. 9, 30, 3 1,32, 3'3- building 
on works is not a,di vine, but a humane foundation. 

Some build upon outward p«/f fl(fo».Thisisthe foundation -of car- 
nal profeflbrs. They may do well to confider what our Saviour Z 
fiith,Z^%i3-2^,27. J, 

Some build upctn 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 , and wiil appear to be fo at 
the day of Judgment . The Apoftle cuts off all other foundati- 
ons 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, up- 
on any other foundation. In one word', all foundations of falvati- 
on befidesChrift^owfpeciousTaever they be , will prove atlaft 
foundations 46 daxnnari*ki ■: • Ar minian Socinrao , Popifb corner- 
ftoiieswttt moulder, to 

2. Ackntfjfie-dge'Upon wkowwllfourffirirual good doth depend. 2Duiy^ 
Ail your graces, all your comforts , all your priviledgesare bot- 
tomed 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 



2 jg Cir//2 *fo chief corner jlom. 

He is called not only a Saviour , buc falvation in the abftratt , 
Bfay 62. 1 1. 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 eon f- 
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 bur- 
thens, 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 cor- 
ner 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. Be ftedfaft* 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 



Gbrtfl the chief tormrfhne. 257 

PET.a.6. 

Cfcri/i the chief corner fiottOy */#$, ^ 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 figni- 
fication 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 recapi- 
tulation 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. 



2 58 Ckriji the chief corner font. 

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 an dn I approbation to 

Chrift; 

( i)By audible voices from heaven, once at his baptifme,yJ/<tf. 
5. "1,7. A fecond time athis transfiguration,^/^ 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 fo- 
lemn 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 1 10. 1. Chrift was a Prieft , therefore he muft be law- 






Ghrifi the chief comer fione. 259 

lawfully confecrated, Heb. 5. 4> S> 6. m wan ukfth this ho- 
nour &ۥ 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 Ehttt falvation 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. L 1 2 4, Learn 



%€o thrift the chief corner fione. 

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 na- 
ture, 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 might j , Pfalm 89. 1 9. 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 word iigni/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- 



Cbrift the ehiefcorn&jlonei 261 

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 preci- 
ous, 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 ac- 
cept of none but through him, nor will he reject any y whom he. 
recommends to him, 



*6 2 Chrifi the chief corner ftone. 

(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. 1 3, 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 ado- 
ration 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 know- 
ledge 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 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 



Chriji the chief corner Jtone: 2 63 

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 glo- 
rious 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 attri- 
butes 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 1 2 
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 pro- 
perties 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 . 1 9. j, ove t h e 
It pleafedthe Father jhat 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 on- 
ly 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 ful- 
nefle which is in the Saints, is the fulnefle of a difh, which is aba- 
ted, 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, pa- 
tience, 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 f offerings. 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 



Chrifitheehkf corner ftonei 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 eter- 
nal 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. 1 4. By this blood is the way to heaven 
Opened for all the Elect, Heb. 10. 19. rhefufferings of Chrift are 
fo precious, 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 re- 
port 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 revea- 
led 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 concern- 
ing 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 ne- 
ve* 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 concer- 
ning 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 con- 
fidences 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 corner ftonel " $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 re joice,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 migh- 
tily 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 pre- 
judices 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. 



Mm 2 iP £T, 



%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 con- 
tains 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 buil- 
ding in the world as the Church of God is. See how the Evan- 
gelical 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. Glo- 
rious in i:s members who are cloathed with the glory of God^ glo- 
rious 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 thofe pretious 
(tones mentioned, Efay 54. 11, 12. The variety of the gifts and 
graces of God to his people. ?*til underftanis by the fame pre- 
cious 



ebrijl the chief corner ftone. 269 

rious ftones, the Dodrine taught in the Churchy Cor, 3. 1 1. 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 common ftones. 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 dimenfi- 
on, filling heaven and earth with his prefence See how the Pro- 
phet (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 un- 
fading 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, ano- 
ther 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 preci- 
ous 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 foundati- 
on, muft needs be a glorious Church. 

2. The great riches of true bdeevers. A member of Chrift,how 
2. Lc " on p 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 



Chriji the chief corner ftone, 2 7 1 

how are, or ever were in the world. When other men boaft of 
their jewels,' do you boaft of your Chrift. When others tell you 
what rich Tparkhng 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 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 preci- 
ous. 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 forr onfall , 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 beloved to 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 to yw? 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 meri- 
torious 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 thechief corner 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- 
ouCw fs 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 Re- 
deemer. 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 pre- 
cious , 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 Examina- 
tion. 

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 enc outage 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 cheer- 
fully will you : . , rei'ped of the perlon for whom we 
fuffer, makes hard and heavy burthens light, 'hmor mem crucifix ut 
No reproaches will damp that foul to whom Chrift is precious. 

1 PET 



aftoneof flumbling, 375 

i PET. 28. 

Afione §f finmbling , and a rock^ of ojfencel 

serm: 

THe Apoftle having in the former Verfe declared what Chrift XXI 1 I. 
is to belee vers, doth inthis verie proceed to fhew what he is to 
unbeleevers •, he is to them a corner-itone, fanctihed and appoin- 
ted 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 de- 
note 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 Au- 
thor. 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 ce ft 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, 
1 1. 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 paflive fcandal, 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 Do- 
ctrine 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 Active- 
ly. 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 pre- 
cious cornej-ftone of Gods own appointment and chuSng yet 

' do 



*, 4 fime *f fiumbling. *77 

do wicked men make him to be unto themfelves a (tone of fium- 
bling, 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 con- 
cerning 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 of- 
fence. 

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 li- 
terally 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 {tum- 
ble. 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 out- 
ward fplendor, and becaufe they did not find it, they were offen- 
ded. 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 Ar- 
menians 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. 1 1, 
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 confi der the du- 
ties 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 ta- 
ken at it. 

2. The fpirituality ef his Doctrine offends others. The Do- 
ctrine 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 

it 



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 effi- 
cacy 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 be- 
caufe 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 con- 
tented 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 »e J] e of his dotlrine is a flttmblingflone to others. 3» 
The do 3. "hie of Chrift in his Go f pel, is a doctrine very myfteri- 
ous, 1 Tim.?,. 16. 'Tisin many things above reafon. The Do- 
ctrine 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 of- 
fended 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 corrup- 
ted* The mU Greeks ; ftum bled 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 



t 8o Cbrrjl to the wicked 

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 condem- 
ned 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 per- 
fection 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 acciden- 
tally , 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 look- 
ed 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 ft umble and 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 Minift ers , 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 offen- 
ded at all thefe. The government is too ftrid:, too fevere, 'tis ty- 
rannical,thefe are the bitter words of men. The holy Ghoft fore- 
told how men fhould (tumble at the government of thrifts King- 
dom,! 7 /. 2. 2, 3. Let us breakjheir bonds af under, and c a ft away 
their cords from us. Chrifts government is a general of- 
fence. 

.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 c oncer* 
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- 

O bling 



*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 Ru- 
lers beleeved in him , but this people that knoweth not the Law is 
accurfed. 

3 . The m\f carriages of which they are guilty The beft of Chrifls 
fubjects being but fanctified in part ; and having fuch a fubtile de- 
vil 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 infirmi- 
ties. 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 of- 
fence. 






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. Offended ateSrift? Thereafons arefuchasthefe,™*. 
i.JLedfm l* Ignorance of Chrift. Blindnefs is one great caufe of natu« 
' ' ral 



djlvne of fiumbling. 275 

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 excel- 
lency 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 know- 
ledge 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 blindneffe of 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 f pi- 
riband this makes them Mumble. 

3. Heart diftemperednefje. A man that hath either an intoxi- 
cated, 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 hin- 
ted 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 Pha- 
rifees who were covetous derided Chrift. Our Saviour tels them 
they could not ferve God and Mammon , and they being given to - 

O02 cove- 



*7 6 ' Chriji to the wicked 

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 Rum- 
ble. 

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^ * gathered clearly from the :ext compared with the foregoing ver. 
tnto.JOH that believe he is precious, but unto them that are unbelie- 
vers-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 ex- 
ample. 



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 expli- 
cation. 

*r^ ,r „^c^S Information. 

The life are for ^ Exhonat;on< |,, W 

Inform. 

Por Information. It teacheth us thefe four 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 be- 
ing 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 judg- 
ment 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. Artificemin fua arte con fulendttm. ' 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 



S 7 8' C hrijl 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. No- 
thing 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 di- 
vine 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 per i/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 with- 
out 



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 mifcarri- 
ages And belides, you will be inftrumental to damne the fouls of 
your brethren for whom Chrift dyed. Remember that of our Sa- 
viour, Mat. 18. 7. Wo unto that man by Vthcm the offence Co- 
meth. 

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 finf till 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 ftum- 
bling 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 lo- 
ving Chrift with that love that is meet. (2 J 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. .He that 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 



% 2o Chrift to the wicked, &c. 

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 per Jon. 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. (}) Re- 
member what Chrift hath done for you • and what he isflill a do- 
ing 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 

tells tfiem there was a day ex ming,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. 1 8. This 
difference which fhould be made between the godly and the wic- 
ked, 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 fore- 
runner, 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 dea- 
ling 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 god- 
ly , 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 fhal I 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 



iga Chriji theSnn 

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,?/*/. 1 36. 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. I went mourning without 
the Sun, that is, without comfort. 

Thirdly, for profperityandfetled 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 



0frighteoufkefe: 2 $j 

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 glori- 
ous 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 compari- 
son 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 hea- 
ven. 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. 1 3. 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 ejfctls and 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. )T he 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 beaut v , nor graces excellency till 
their eyes are opened. They have thick skales, upon their. eyes', 
as Pant had before his converfion. Act. 9. 18. There- 
fore 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 ap- 
pears then light comes prefers y , Ejaj. 60 1 . When the glory 
ofthe Lord is rifen 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 formal- 
ly 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 ir- 
rational «.re itures. Experience teacheth that the Sun hath a heat- 
ing 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 Difc ipJes^Z^t* 24 3 2.1 hey 
were in a freezing temper till Cluciit overtook 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 t diked 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 bur- 
ning 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 as herein 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 peo- 
ple in all che griefs and forrows of this world. (. hrilt is the foun- 
dation 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 appli- 
cation 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 Scrip- 
ture (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 look- 
ed 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 fl int 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? 



of righieoufnejje. % * 287 

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 no- 
thing 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 at- 
tributes 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. 1 9. 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 pow- 
er 



*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 meditation s.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 hea- 
ven : he hath an attractive power to draw up the hearts of men 
to himfelf, John 1 2. 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 re j peel of the legal difpenfation God fifed towards the Fa- 
thers. This is Calzins Note upon the text *, God did never fhine 
iocJearly to the fons of men as in the perfon of Chrift. The Cere- 
monial 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 wor- 
fnip 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 dawn- 
ing 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- righteouf- 
nefs 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 ho- 
ly, harmleffe, undefiled,feparate from (inner s. He was without fpot 
and without guile , made like unto us in all things fin only excep- 
ted. 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 nei- 
ther have redeemed himfelf from death , nor have favedus from 
the wrath of God , if he had not been perfectly righte- 
ous. 

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 right eoufneffe 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 



a 9° 

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 caps fe 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. 1 4. 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 en- 
graving or (lamp which upon is the Teal-, fodoth the believers ho- 
ImeiTe of Chriit, not in degree and meaiure but in kind and qua- 
lity. 
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 
'the Sun 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 An- 
tipodes. 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 









efrighteoufnejjil 291 

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 re- 
flect of feeing •, then if there were no Sun;at all. Let the Sun- 
beams 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 wi- 
thered to nothing by the violent heat of of the Sun, Mat. 1 3 .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 ri- 
pens 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 wick- 
ed 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 re- 
ceive lo much from Jefus Chrift as is mfficient to leave them with- 
out 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 



*f righteeufneffe. 20 

find recorded of any of the reft. Some common beams doth Ctirift 
caft forth upon all, but his fpecial beams and influences are im- 
parted 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, f oh. 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 Je- 
fus Chrift. And hence it is that Chrift is fo often in Scripture cal- 
led 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. 3 1. 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 
\trb iuxyyixiov rnt M%»s the glorious Gofpel, or the Gofpel of glo- 
ry, 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 righte- 
oufneffe (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_ 



of right eoufnejfe. 2 95 

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 vvecon- c £*^ 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 hea- 
ven, 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 fej us*' 
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 uncom- 
fortable would the world be if there were no Sun? If God had not 

made 



19 g ChriJitheSUH 

made the San , the world would have been but an uncomforta- 
ble prifon. What a mufe and aftonifhment are men put into when 
the Sun is eclipfe J but for a few hours? How dolefull is their con- 
dition upon vhom the Sun of righteoufneffe hath never rifen / 
They have neither fpiritual light, nor fpiritual warmth, nor fpiri- 
tual 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 of juftification 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 righteouf- 
neffe 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 juftifica- 
tion, 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 



of righttoufnejjh. 197 

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 be- 
fore 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 righteoufnt ffts 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. 1 5. 20. 30, 3 1. 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 justificati- 
on 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 facrif ice of Chrift either „ j 
needle jfe 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 influ- 
ences of it nature is revived, the body is cheered and all things 
ufefull for our life are refreshed; th eWorld 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 con- 
dition 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 revela- 
tion 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. Scum- 
bling 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 luke- 
warm when Chrift is riien upon you, is inexcufable. Chrift ex- 
pels heat and fervency from you in all your duties, hot love, 
hot devotion, fervency of fpirit in the fervice of God is expect- 
ed 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. 1 9. 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 



efrighteoufnejje. 301 

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,what folly 
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 poured forth* 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 mentio- 
ned 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 He- 
brew and Greek figniftes anointing, or anointed. He is called in 
Dan. 9.26 Mefliah, which the Septuagint render k$<rp«i anoin- 
ting. 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 



thrift the ptcions oyntment. 302 

. 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, espe- 
cially of the high-Prieft •, you may read at large of the holy oint- 
ment , 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 1 9. 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 anoin- 
ting 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 



I. 



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 per- 
fume 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 preci- 
ous 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 pa- 
tience, what a fmell do they caft abroad in the Gofpel to this ve- 
ry 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 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 perfu- 
med with the incenfe of Chrills mediation. 

(4; There 



Chriji the precious oyntment. 3o5 

(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, Sacra- 
ments, 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 hea- 
ven 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 them f elves 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 me- 
lancholy, 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 gladneffe which 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 fpea king of 
the ftate difeafes, he faith, they have been mollified with ojntments. 

' Sf Jefus 



jo 6 Gkrifl tbepreciws oyntmnt. 

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 beau- 
tifully?. 2. 12. they ufedfix moneths fweec odour s,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 Je- 
fus 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 beau- 
tiful!. 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- 
1 1 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 line jje 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 



Chrift the precious oyntment. 3^7 

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 oynt- 
ment , 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 him- 
felf, but lets it drop down upon bis members • the Box of oint- 
ment ftands continually open that his Eled may take out of it ac- 
cording 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 cleat hing> Pfal. 133. 2. This was to typifiethe com- 
municativeneile of Chrift. Jefus Chrift hath received the oint- 
ment 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 



308 Cbriji thefrecim* oyntmtnt. 

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. 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 preach- 
ing 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 eve- 
ry 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, makes himfelf uncapable or tailing the ointments of 
Chrift. 

CANT 






Chrijl the precious oyntment. 309 

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 other oyntments •, 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 in- 
valuable 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 fax Ohr. 
The bell: oyntment that was ever compounded by the art of man, 
may lofe its favour , and be offenfive, but Jems Chrift is incor- 
ruptible 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 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 oynt- 
ment 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 oynt- 
ment is poured, 1 fohn 2. 27. the anointing whkh ye have recei- 
ved of him, abideth in you. Other oyntments ai% outward oynt- 
ments 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 hea- 
ling ; 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 al- 
ter the nature of a perion : But Jefus Chrift changeth the nature 
of perfons. If this oyntment be poured upon the head of a (in- 
ner , 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. 

C 4. ) This oyntment upon wbcmfoevtr It is poured; doth abide up- 
on 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 ne- 
ver 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 re- 
turn 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 



3 1 2 Chrift the precious oynttnent. 

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 per- 
fumes 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 oyntment s 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 Di- 
vinity is the Creator. Chrift is not only ungucntum Dei y the oynt- 
ment 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 ex- 
cellent 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 enamou- 
red 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 Scrip- 
ture 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 #* 
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. 

Tc 2 . Ac 



3 1 5 thrift the precious oyntmtnK 

2 Leffw. 2. acknowledge from -whence it U that all jour fragrancy preceedt 
If there be any good fmell upon your fouls , it is becaufe this 
oyntment hath been poured forth upon you. Jefus Chrift menti- 
ons the fweet frael of hisSpoufe, Cant. 4. 10, 11. and indeed e- 
very belcevcr is a fweet favour unto God. The precious oynt- 
ment 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 oynt- 
ment 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 ever you 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 1 5. 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 g 1 4 

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, 



31* Jefa thrift the 

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 



* Confolation of ifrael. 3 1 7 

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 did earnellly 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 ful- 
filled. 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- 
cied of 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 



3l8 Jeftt Chriji the 

» 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 Ifrae I, 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 cir- 
cumcifed with the circumcifton not made wit hhands-^ 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. Belee- 
vers 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 rela- 
tion. Of this the Apoftle fpeaks , £/>&. 2, 13. thus they are cal- 
led 



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 Savi- 
our faith of Nathaniel is true of them, at ieaft m deiire and affe- 
ction • 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 f elf to payer, faith David, 
Pfal. 1 09. 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- f p Urc ha£ 
ment of Jefus (Thrift. The Scripture makes mention of 
many grounds of Spiritual confolation. To inftance I'ome particu- 
lars. 1. jfr- 



320 Jefis Chrifi the 

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 Pro- 
digals 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^ 
^nd joy 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 right eotifinffe , quiftnefje, andajju- 
rance for ever ^ Efay 32. 17. Now ail our holir.efTe and grace is 
the purchafe of Jelus Chnlt. 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. 1 3, 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 Gofp el are the 
wells of true comfort. The Aportle makes mention o^the com- 
fort 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. 1 1. rhe promifes of the Gofnel are the breafls of the Chur- 
ches confolation , by fucking at thefe breafts the heart is made glad. 

Now 



' 



tie confolation of Ifrael. JS I 

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 pro- 
mifes, 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 com- 
forter 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 foun- 
tain • in him God hath put it for alibis members, and from hira 
it is commuicated to them according to their neceffity, As we re- 
ceive 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 



3*4 Jejb ehrifl tie 

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 the priv Hedge 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 confi- 
ned and determined only to the people of God. The whole cur- 
rent 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 me- 
rit 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 con- 
fined to them, John 17. 9. 19. Tistrue, the eleft that are uncon- 
verted have benefit in Chrifts Mediatorfhip, by vertue of which 
they (hall in time be brought in to God - but as to actual applica- 
tion, none but the true Jfraelite hath intereft. Chrift is actual- 
ly the portion of none but the beleever. 

3. fef us 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 difcon folate t- 
i. Uftonftate. It is the defigne of Satan and hi* inftruments to 

caft 



tk* Cottfetatiom of Ifrael 3 ?3 

can 1 what odittwznd infamy they can upon te the ways and chil- 
dren 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. He r 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 confo- 
lation 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 tenured promifcuoujly 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 ob- 
ferved in Chrifts Miniftrat ion , 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< 



3*4 J e f m *b fi fl *&* 

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 ful- 
ly 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 en- 
joyment of -Chrift. Their health is turned intoiicKnelfe^their ri- 
ches 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 for- 
row 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 . 1 6. 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 



Confolation ef ifraeL 33$ 

. made to you a God of comfort •, He drank up the cup of his Fa- 
thers 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 the j 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 com- WO 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** ' 



33$ Jefus thrift the 

*• (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. 1 1 . 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 . 1 5 . 1 1 . 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 com- 
fort fo let it be your care to preferve and increafe actual com- 
fort. 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 



Confolafien. of ifrael. 337 

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 encourage- 
ments 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 feparated you 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 gra- 
ces 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- &* 



323 Jefus thrift the 

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 clofe communion 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 a trainft 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. 1 3 . 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 fo long with- 
out comfort. Jefus Chrift can drop that into thy foul in onfcJmo- 

rneiit 



1 Cafe. 



the confolation of ifrael. 3 *f 

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 ra- 
ther 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 of Ifrael. 

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 exter- 
nal advantages. They expe&ed him only as one th at (hould re- 

Xx ftore 



33*> Jefus Ckrifl the 

{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, 2 1. 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 fulfil- 
ling 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 



the confolation of ifraeh S3 1 

a&irig of hope, and the foundation of hope is faith •, Faith is the 
fab ft ana of things hoped for> Heb. 1 1. i , Tis impoffible 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 de- 
scribes 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 de- 
liverance 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 wai- 
ting upon God, Pfal. 123. 2. Our eyes wait upon the Lor d^until 
that he have mercy upon us. 

3 . An earneft defire to have the promife made good. Patient wai- 
ting 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 



332 Jefvs ehrifl the 

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 
haften any 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 be- 
fore 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 belo- 
ved, eye. Cant. 8. ult. 

( 3 ) By a careful uft of all lawful means to makj good the conditi- 
on of the promife. We muft be as earneft to do what God hath com- 
manded, 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 themf elves to be fervants* Servants muft wait 

upon 



Confolatim *f Ifrael. 55^ 

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 no- 
thing 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 wil- 
lingly 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 mer- 
cy, 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, 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, 



334 J*]** thrift the 

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 Ex- 
ceeding 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\ 1 1 . 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 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 



Confolation of ifrael 335 

*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 beiee ver 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 over- 
men 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 implicit e 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 



3i6 ^tfus Chriji the 

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 work- 
ing. 

($) '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. 1 8. did argue fome inward doubt 
whether he fhould have an Ifaac or no. Ttirbati adhuc & vacil- 
l ant is animivoxifla efl^ as Calvin notes. Though he did reco- 
ver himfeif, fo as to believe without daggering, yet there was at 
prefent fome kinde of vacillation in his heart. He that is over- 
hafty 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 f elves 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 Confedera- 
tion. 

. 2. 'Tis a weak, thing as well as finful. 'Tis Chriftian W T ifdom 
2 Thefol- ro p ra y f or j-hg fulfilling 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 



Confolatienof ifraeh 337 

(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 , 
E fay 60. 22. Our willingnefFe to wait for a promife fhallnot 
keep us without it one houre lorsger,our impatience (hall, not pro- 
duce 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 pro- 
mifes 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 pre- 
judicial , when it's ripe then he gives it him. The foolifh Chri- 
ftian longs for a promife ^ when its green , his heavenly Father 

Y y knows 



338 Jtfm Chrifl the 

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 ful- 
filling 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 bon- 
dage. 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 thank- 
ful for a promife, deferves juftly the edge nf th e threatning. Now 
the heart that is too hafty to hive the promiie fulfilled , will ne- 
ver 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 



the Confolation ofJfrtel 339 

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 wntime , The undecency of k will appear thefe wayes. J5 »M- re - 

As. F * ** 

1. God is our S 'uperiour i 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 man- 
ners to be too hafty with a Superiour. Woman , lath our Savi- 
our 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 crea- 
tures. Great men will not be haftened by their fervants,its incon- 
gruous that the great and mighty God fhouid hate his time ap- 
pointed him by the works of his own hands. The great God is 
willing to be petitioned b\ die meaneft, but he will not be deter- 
mined by the greaceft of his creatures. Greatnefle will not be un- 
civilly 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 deter- 
mine 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 



34° 3*f** thrift the 

our converfion, he waits ftill , Cant. 5. 2. Rev. 3. 20. He 
waits for our rifing after falls , for our obedience to duties com- 
manded. 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 pro- 
mifes. 
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 is f<t filed. The 
fouls confolation in receiving the good of the promife, is accor- 
ding 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 gathe- 
ring 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. T hi* makes the promife- wholly uncomfortable ii'1-the accom- 

$ 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 



; ConfoUtim of Ijrael. 34.1 

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 promt f 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 cal- 
ling the Jews, of ruining Andcbrift , of Efiablifhing the moun- 
tain 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 wai- 
ting, 

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 ac complement in their time. The Apoftle faith in 2 Cor. f the 
l.lo.That all the promifes ofGod in Chrifi fefusare Tea^nd Amen. Promife? 

It 



542 Jefiif Cbrift the 

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 cer- 
tainty 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 ac- 
complifhed till one hundred years after, yet becaufe it was pro- 
mifed, God fpeaks of it as a thing done. So Lam. 3. 58. 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 foun- 
dation in expecting that great promife,Hf& 1 1. 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 



Confolation of ifrael. 545 

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 pro- 
mifes from the immutability of divine counid^ Heb. 6. 17 and 
Rom. n . 28 , 29 God never alters his decrees, therefore he can ne- 
ver 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 3 1 ,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 pro- 
mifes, 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 ful- 
filling 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. ■ 



344 J*fi* Chriji the 

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 marvel- 
lous 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| 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 com- 
mon 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 provi- 
dence, 

9 Motive [ 3. Confider the excellency of a waiting frame of ff bit A wai- 

from the 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 



Confolatton of ifrael ■ 345 

to be defcended from the old Patriarchs , for" they far* the promi- 
fes afar off , and imbraced them, Hcb. 1 1 . 1 3 . 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 Chri- 
ftian. 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 promi- 
fes, 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 wai- 
ting 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 ma- 
ny 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- 



2 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 forge tful n e fs , but love that makes God de- 
lay, 

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. 1 1 . 
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 



opened for penitent finners. 3+7 

In this text we have a promife of pardoning and deanfing mer- 
cy to thefe penitent Jews. In that day a fountain fha 11 be opened for 
fm and for uncleanneffe. In the words we have four particu- 
lars. 

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 effe- 
ctual. 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 impu- 
rities. 

4. The time of the opening of this fountain. In that day. Ic 
refers generally to go fpel 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 - 



348 Chrifl the fountain 

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 argu- 
ments. 

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 Scrip- 
ture-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 crea- 
ture contributed fo much as one herb towards this cleanfing medi- 
cine! 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. 1 9. 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 Apoftle doth 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 out- 
ward 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 ^ °^* 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 de- 
filement. 

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 



3 50 opened for penitent finners. 

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 apply ed 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 cu- 
red. 
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 parti- 
cular. 

2 . For 



Chriji the fountain 351 

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 Scrip- 
ture fpeaks, Lev. 5. 2. From this uncleannefle Chriils blood 
cleanfeth, asitisour juftifkation ^ for his blood is the meritori- 
ous canfe of our juftirlcation. The Prophet fpeaks of this, Bfa'y 
53.4.5. God doth for the obedience and fufferings of Chrift ac- 
quis the foul from fin, and pronounceth it guiltletfe and inno- 
cent. 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 con- 
ference from all dead workj , that it may fierve the living God. W e 
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. Impenitent finners 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 ^.fealed fountain, 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 ap- 
pointed 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 gathe- 
red 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 fin- 
ners. 

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 puri- 
fications •, 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 

of 



opened to impenitent jinmrs. 5 II 

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 readme jfe 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 pre- 
tend 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 co- 
ming 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# 



35 f Chrtft the fountain 

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 could not 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 Scrip- 
ture calls it Ti'fAiw «/fta, 1 Pet, 1. 19: precious blood. Its preci- 
ous 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 ef- 
fect 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 expi- 
ate one fin , but the blood pf Jefus Chriftcleanfeth multitudes 

* 4>f 



opened for penitent finmrt. 355 

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 perpe- 
tual fprings, Efay$\. II. Then Jfatlt be as a watered gtr den jind 
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 pil- 
grimage in this lire is comprehended under that expreiTion. The 
iountain ftands open, and runs all the day long in a Rill and plen- 
tiful ftream. It is the ( . hurches n ifery that fhe contracts defile- 
ment 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 hi mfelf, there- 
fore 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 invi- 
ted 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 foun- 
tain 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 def fifing this fountain. The Prophet foretel- 
ling 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 com- 
mitted 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 wa- 
tt r. The Scripture mahes not good works, butChrifts blood our 
xanfome and propitiation, Tit. 3. 4,5, 6. Our good worksare 



opened to impenitent Jinners; 3 57 

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 right eoufmffts are as filthy rags.. Thy repentance, thy pray- 
ers, 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 Pur- 
gatory 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 exam- 
ple 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 prin- 
cipal 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 fount ain^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- 
f fifing of Chrift, equivalent, E(ay 53. i, 3. There is no medium 
between not-beleeving and dej pi fwg * 

1 1 have twa things to jay to all that defpife this fountain* 

Brft, 



$5-$ opened for penitent 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:r andfirifby 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 foun- 
tain, if any thing will caufe the fprings ot love to overflow in our 
hearts, 

(2) A fountain 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. Ordi- 
nary thankfiilneiTe will not ferve for fi:ih an extraordinary foun- 
tain* 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 fur g of praife, TfaL 103. int. 
* Bleffe tht Lord, my foul and alt that isrtithin me hitffe his ktlj 
Name. Our hearts if it were poffible , and our lips too 

Ihould 



Chriji the fountain 559 

{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 foun- 
tain nor go to it without faich. Chrift will be to us ftillas a 
fountain fe died, 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 foun- 
tain. God hath done both. This isthefecond branch of Exhor- 
tation. 

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 appli- 
cations 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 



3?0 Chriftihe fountain 

thy founntain,Chrift is a greater cleanfer then fin is-a defiler, Mic. 
7. 1 9. 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. A gainfl their inability to make ufe of this 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 en- 
quire 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 far- 
ther 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 ordinari- 
ly ufed, but the Verb M &c. this word is ufed when matters of 

greatcft 



tt jLAHjf 

«• 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 le- 
gal 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 {igni- 
fies 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 ta- 
king 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, 1 9- 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^a proportio 
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 facri fee. 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 wit h 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 ch are l j £ atn i s d p at i c „ t ^rmeekjCreatnre.Wt fuffers himfelf not on- 
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 a gain , faith the Apoiiie. U^ ?* $ /v;'r rid , /:e 
tkreatnednot >in \ Vet. 2 23. The Prophet foretold 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 recei- 
ved 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. 1 5. 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 offen- 
ces , but he did never give offence. And then 

3. A Lamb is a profitable Cr eat ttrt. 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 dis- 
advantage 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° foun- 
dation 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 

J Bbb z of 



3 64 C^ifi the Lamb of God. 

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 La mb of Gods own designation , his facri- 
fice muft needs be very acceptable to God The Apoftle calls him 
an offering and facri fee 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 of- 
fered up but once, Heb. 10. 11, 12. his facrtfi ce 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 bo- 
dy 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 De us, that Lamb that is God himfclf. Though 
she God-head was not facrificed P yet tie perfon facrificed was 

God 



Chrift the Lamb of God. 3 6 S 

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 of- 
ten 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 can- 
not but be well pleafed with thofe that by an Act of kvingfaithj 
venture themfeives on him. All the legal lacrifices had their vir- 
tue 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 fe Ives 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) imi- 
tate 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 ut- 
tered 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 
rebuke in a froVcard Generation is worthy commendation. (3 ) imi- 
tate 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, 1 2, 1 3. If we wor(bip him not, his wrath will break out up- 
on 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 fol- 
low 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. 1 7. 
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- 



Chriji the Lamb of Cod. 367 

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 particu- 
lars. 

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 this confequent 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 of fm. 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 felf in 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.^^ 



3$8 Chrift the Lamb of God. 

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 con- 
tented 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 (boul- 
ders. 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 ajl ray , and 
God hath Lad on him the inicji.it j. 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 pol- 
lution 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 puni foment and guilt of fin^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 carry- 
ing 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 ei- 
ther 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 un- 
dertake 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 I fanclifie myfeff Speak- 
ing 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. 



370 Chrtfl the Lamb of God. 

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. 1 0. 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, 1 1. 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 



ChriJitheLambofCed. 37* 

1 For Information. ( i) The mighty power of Chrifi. The Pro- 
phet 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 in- 
finite 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 facri fee he hath for e-: 
ver perfected them that are fan ft i fed. Heb. 19.12.14. Yea 5 there . 
isfucha redundancy of merit in this blood, that if there were 
1 0000. 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 on fome 
other, I, but to take it i rem us, and:o put it upon his own Shoul- 
der 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 ^ 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 pofe him. (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 fiuffere dike 
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 offering ftr fin , 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 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- ©-ire do £bri*i§ fbould fet 

a) 



thrift a bundle of Myrrh. 373 

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 wo nderfull 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 refembl ance, 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) gre at 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 c an fatis fie 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 de an fi friends as the greatefi trea- 
fureinaH the^orld. They would rather fee Chriit formed in 

their 



or: 



. 



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 Ar- 
guments 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 eter- 
nal 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 Chriit rhc throne? 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 ftudy the 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.ur hearts indeed. 

3 . What 






my 5 Cbriji a bundle of Myrrh. . 

3. What opwen<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 , t hat 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. Sedu- 
cers 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 thing fpoken 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 ren- 
der 



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 inferi- 
or kind. To abundle of this preciousTree , to a bag of this pre- 
cious Gum, is Jefus Chrift here compared. The expreffion is ta- 
ken from the practife of Virgins , who ufe to carry flowers or Po- 
manders 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* [ °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? 



ifi<i thrift a bundle of Myrrh. 

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 Crea- 
ture, 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 ap- 
pointed 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 pow- 
er, 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 



thrift $ bundle of Mytrh 3^5 

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 fakh the 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 bit- 
ter 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 fuf- 
ferings 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 belie- 
vers. 
Secondly, He is called a bundle or bag of Mjrrhm three re- ? why 

fpefts. , , Chrift is 

j. To denote thefulnejfe of t ho fe 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 fame Evangelift faith 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 mem- 
bers therefore it became him to have allfuUeffe^ as the Apoftie 
faith,CV. x. 19. This is one* Pdd 2 a. To 



3 64 Cbrifi a bundle of Myrrh. 

l.fo denote the fixe due fs 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 fix- 
ed 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 perfecti- 
ons. 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 faints receive 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 gra- 
ces 
I Re^eJ ^ Other Myrrh is not gathtred at all times. The Myrrh- tree- 
is not al way es running. Pliny obferves that this gum diliils but at 
certain feafons of the year : but tl.isfphitual Myrrh may be gathe- 
red at all times of the year. This fpiritual Myrrh-tree, the Lord 

Jefus 



Chrifi a bundle of Myrrh. iH 

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 excel lende of faving Grace, Tis Myrrh,tis the firft 
Cynamon • this bundle of Myrrh are thofeheavenly graces of the j^" 
Spiritjwherewith ChriLt was filled. 

His meeknefs, his patience, his faithful nefs, his zeal,his humili- 
ty, &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 \j all 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 com- 
pany. 

4. How precious is the meditation 6f Chrifis ptjfton to a belei- 
varl I 4;Ufei ' 

Tis 



3^9 Chrift a bundle of Myrrh. 

Tis a point much indited on in Scripture. Eph.$. 2. Rev; 1. j. 
hereby is juftice fatisfied, remifiion of fin purchafed, reconcilia- 
tion procured. This is a bundle of Myrrh indeed. This (bould 
alwayeslye between our breads. Tts our Afylum againft temp- 
tations. 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 

3 Ufe cliri fti he i^better than all Comparifons. (2) Their folly that 
prefer material Myrrh to Jefus Chrift. 



ChriU 



Cteifttht &<ty. 367 



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 Should be 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 wel- 
come to him , though his body .was at diftance* verfe 
13. 14. 

Fifthly, He Veould fend 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 an- 
fwer, 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, lea- 
ding 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. 1 9. 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. 1 9. 
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. 1 1. 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 Je- 
fus 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. 1 2.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 hea- 
ven 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 there- 
by men are taught how to obtain, falvation. Ths Gofpel is revea- 
led by Chrift, he preached it himfelf, and he hath authorized and 
commiflionated others to make it known to the world from gene- 
ration 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. 1 2-, 1 3. 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 hea- 
ven 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,and from him conveyed by the Spirit unto us. 1 his is the 
third. 

Ece 4- ia 

I 



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 pil- 
lars 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 eve- 
ry 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 dis- 
covers 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 particu- 
lars. 

i. Ektlm. This is the firjft fpring ©f falvation, and 



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 firft elect, 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 hath predefiinated, 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 bon- 
dage , 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-, be- 
lievers 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 un- 
to 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 un- 
to 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 



364 ChriJltheWAjf. 

grace which is in its own nature a periftiing creature, doth cotinoe. 
Tis by vercne ofour union withChrift which is an infeparable uni- 
on, that we do perfevere in grace, foh. 15.4. Becauie our 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 which eur 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 /print- 
ing 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 in- 
creasing 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, pow- 
er to prayer,to make it able to help ouc the falvation of his peo- 
ple, he it was that gave the rmniftry to the Church- to be a means 
of building them up in grace , Efh. 4. 1 1, 12, 1 3. And it is he 
thai bleffe;b the miniftry and makes it fubfervient to thegreatde- 
(ign for which k was appointed. Mj beloved p 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. particular - 3 how Chrift is the way to Hea- 
ven. 
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 re joy red r« 

fci 



Cbripkt mf. 56$ 

fit my day, a^d htpvto it and was gki\ What is faid of Ah&ham 
may be (aid of 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 crucifi- 
ed, 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 falva- 
tion * 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 appoin- 
ted 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 



369 Chrifi the way 

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 1 3 . 8. U is 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 per- 
fectly 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 roun J 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. 1 1 . #/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 your falvation 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 comfor- 
table, 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 pro- 
ton, when they have good food, good lodging. This way 
which I am fpeaking of is excellent for this •, here is good provi- 
sion, 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 hea- 
ven , 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 Hum- 
bling walk in this way. 
7. Property 7 its a holy way. All other waies are unclean and filthy way?, 
it i-s called 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 cal- 
led 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 & 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 hea- 
ven is God and Chrilt , and Saints and Angels ^ There's neither 

drunkard. 



ehrijithemy 36$ 

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 An- 
tipathy againft heaven , and all that is in heaven. Chrift pre- 
pares 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{e crated 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 



570 Chrift thetvdjt. 

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 hea- 
ven 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 hea- 
ven. 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 1 5. 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 tra- 
velling : But now Jefus Chrift needs no repairing The Saints of 
God have been travelling this way to heaven for above five thou- 
sand 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 A poftle 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 hexome into 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 enlive- 
ned. 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 enjoy- 
ment 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 being faved 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 

Iff z ever 



2J2 Chrift the way. 

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 can- 
not now reverfe ^ th c Scripture now fpeaks peremptorily,^^ 4, 
1 2. 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}) "' Thirdly, The necejfityof faving faith to falvation. The Scrip- 
ture 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 he beleeveth 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 



Chrijitht vt>ty. 373 

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 com- 
mon 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 feriou fly 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 



L 



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^ The j are imp^rfcB. What man is he that doth good and 
finntth not? Ecclef.7. 20. There are many black lines in tne whi- 
te 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 belt of our 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 
butcreated unto goodwerkj,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. 1 8. Salvation is, called an exceeding and eter- 
nal 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 



Chrift the way. 37 5 J 

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 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 conver- 
ted. 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 mz a- 3thc.'fa!fe 
jKMigj.Thisis Popery.Thy good meanings arethe fooiifh 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 are ftrangers to Chrift 
labour to have an intereft in him. Ther's no going to Heaven with- 
out 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 him felf '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 mee- 
tings , 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 



Chriji the truth. 577 

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 particu- 
lar inquiry : I am the truth and the life. T is good to be propoun- 
ding 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 re- 
vealed 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 



3 7 g Chrift the truth. 

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^ ' 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 di- 
rected 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 



Chriji the truth. 379 

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. 3 8. We read in the Evangelifts 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 Sa- 
viour, 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 do- 
ctrine 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 

Ifent yen, 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, 1 1. 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 -worth and 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 






Chrift the truth. 38 i 

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 the j 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 



382 chrift the truth. 

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 . Thisjb