T"^ PRINCETON, N. J. Collection of Puritan Literature. Division Section Number •Wt I Digitized by the Internet Archive in 2013 http://archive.org/details/callorOOrobi o.t> 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 ^__ . , _ gg 2§ n^-Tit £ « criflui omnia fatl m eft omnibus, Arnbrofe. K fH&* ^^ Aridus eft omnis anim&cibus3fi 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 orty melos in&®* «^g MHreinmdejubilusn Bernard. Scrm. i$. in Cane i>2w Sf- _ gs SI LONDON, g|* «<*S Printed for John Rothwell, to be fold by Tho. Williams, at the §£ *^ Bible \t\ Little Brittaine without. Alderf?atey\£ 60. $$m MM^^mmmmmMmMW CHRIST iirn p re nrf &©■ -4 L L and in ^ L L. |& 3§ OR |S 3fSeverall fignificant Cmilitudcsbyfi: 3| which the Lord Jefus Chrift is defcribed fis «OS in the holy S-f> 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 N5late 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 «g|- . «_ ^^ «{}S n*97* *J #* ** , conditur, Sifcriba* non fapit mihi , r.ifi legero ibi Jefum, fi difputes aut $4&» *£g confer as, non fapit mnbi, nififsnuerit ibi Jeftu. Jefut mel in ore, melos in 30 •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.- eth9 not onclyby his holy Life, but alfoby hisufe- ful Labours, for both which hefljallbehadin everUjiing?hUii2.6 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. improved 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-fsthat 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* AfTemblies5 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 ny yCt further , till Godfiall be f leafed to give us thepromU Afts 17.25 fed ™heritance * &lory>y€t h5s H ighnefs neither needeth Minifiery, nor Ordinances \ nor any Inch things Dbut 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, yea3byfome 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 EPh * »> 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 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 pCr. 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- JeJHf chrjft 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, innor^ Lon. 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 ChriJlaUsandwa//. 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 aof 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. if 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, VC 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 0 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 >*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. JTis 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 felfy John 14. 3. The Apoftle fpeaks of this in 2 Tim. 4. 8. There is laid up for me a Crown of righteoufnefs which the1 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 ljfc4 Doth he thankjhat fervant becaufe he did that which was commanded* 1 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 perijhybut 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. 2g 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. epo<* 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> 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*£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. Hethat 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 6fall 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 Aaronr 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- turai iife 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 Hfey 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 uc/?.i3.i.of4 fountain opened for fny 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- bertheir 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.Hagar and her child were in a miierable condition, when the bread was 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, ij9 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