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derived; and denoting the anguish and troubles of them that are in that place of tormeots.

And the fourth tells us, he was in an agony ; 'Luke xxiii. 44. all expressing; in several emphatical notioos and metaphors, the extremity of Christ's anguish and torment. This cannot but greatly affect and break the believer's heart.

Thirdly, But then that which most affects the heart, is Christ's undergoing all this, not only in love to us, but in our room and stead. He suffered not for any evil he had done, for there was no guile fouod in his mouth, Ifa. liii. 4, s. But the just suffered for the unjust, 1 Pet. ii. 18. It was for me, a vile, wretched, worthless singer. It was my pride, my earthliness, the hardness of my heart, the corruption of my nature, the innumerable evils of my life, that brought him down to the dult of death : “ He was made fio for us, who knew no lia," 2 Cor. V. 21.

Who can believingly eye Christ, as suffering such pains, fuch' wrath, such a curfe, in the room of fuch a singer, such a rebel, fo undeserving, and so ill-deserving a creature, and not mouro as for an only fon, and be in bitterness as for a firstboro ?

Fourthly, Faith melts the heart, by confidering the effects and fruits of the sufferings of Christ, what great things he hath purchased by his stripes and blood for poor finners; a full and final pardon of fin, a well-fettled peace with God, a sure title and right to the eternal inheritance; and all this for thee, a law-condemned, a felf-condemned finner. Lord, what am I, that such mercies as these thould be purchased by such a price for me? For me, when thousands and ten thousands of sweeter dispositions must buro in hell for ever! Oh, what manner of love is this !

Fifthly, Faith melts the heart, by exerting a threefold act upon Christ crucified :

ift, A realizing act, representing all this in the greatest certainty and evidence that can be. These are no devised fables, but the sure and infallible reports of the gospel. 2dly, An applying act ; “ He loved me, and gave himself for " Gal. iii. 20.

" He loved us, and washed us from our “ fios in his own blood," Rev. i. 5.

3dly, and lastly, By an inferriog or reasoning act. If Christ died for me, then I shall Dever die : If his blood were paid down for me, then my fios, , which are maby, are forgiven me : If he was condemned in my room, I am acquitted, and Mall

me,

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be saved from wrath to come, through him. O how weighty do these thoughts prove to believing souls !

1. Use, for information. Then fure there is but little faith, because there is so much deadness and unaffectedness among profeffor's. A believing light of Christ will work upon a gracious heart, as a dead fon, a beloved and only fon, uses to do upon a tender father's heart.

Reader, was it ever thy fad lot to look upon fuch án heartreading object ? Didst thou ever feel the pangs and commotions in thy bowels that some have felt upod such a fight? Why, lo will thy heart work towards Christ, if ever thou believingly lookeft on him whom thou hast pierced.

Infer. 2. Then the afting and exercising of faith is the best expedient to get a tender heart, and raise the dead affections.

We are generally full of complaints how hård, how dead and stupid our hearts are ; we are often putting such cases as these, how shall I get a broken heart for lia : How thall I raise my dead heart in duty ? Why this is the way, no expedient in all the world like this; look upon him whom thou hast pierced; it is the melting argument.

2. Use, of examination. But that which I especially aim at in this point, is for the trial and examination of thy heart, reader, in the point of true evangelical repentaoce, which is thy proper business at this time, and I will go no further than the text før tules to examine and try it by.

Rule 1. All evangelical repentance hath a supernatural spring, " I will pour out the Spirit of grace, and they shall mourn." Till the Spirit be poured out upon us, it is as easy to press water out of a rock, as to make our hearts releat and mourn. There are indeed natural meltings, the effects of an ingenu. ous temper, but these differ is kind and nature from godly forrow.

Rule 2. Godly sorrows are real, fiòcere, and dadissembled ; 6 they shall moura, as for an only son."

Parents need not any natural helps to draw tears on such ac. counts; 0! their very hearts are pierced, they could even die with them ; fighs, groats, abd tears, are not hanged out as false signs of what is not to be found in their hearts.

Rule 3. Evangeħcal sorrow is very deep; so much the mouroing for an only son, a fift-born, mult import. These waters, how still soever they be, ruo deep, very deep, in the bottom channel of the soul. See Acts ii. 37. They were cut to the heart.

Rule 4. Faith is the inftrument employed in breaking the heart; “ they shall look, and mouro.” This is the burning-glass ihat contracts the beams, and fires the affections.

Rule 5. Lastly, The wrong fin bath done to God, and the fufferings it hath brought Chrift under, are the piercing and heart-wounding confiderations ; " They shall look upon me, ► whom they have pierced, and mourn,” The piercing of Christ by our sin, is that which must pierće thy soul with forrow.

Τ Η Ε Τ Ε Ν Τ Η
Μ Ε DI T

Α Τ Ι Ο Ν,

U PON. Jo un vi. 55. For my flesh is meat indeed, and my blood is

drink indeed.

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'N the context our Lord Jesus Christ makes a most spiritual

and excellent discourse to the Jews, about the nature and necessity of faith io him;, taking the occasion thereof from the bread, which a little before he had so miraculously multiplied and fed them with : raising up their minds to more sublime and fpiritual things, and lettiag them know that bread, how sweet foever it was, was but a shadow of himself, infinitely more sweet and necesary.

These words, are a proposition, in which are these three things observable;

Firft, The subject; my flesh and my blood.
Secondly, The predicate ; it is meat and drink.

Thirdly, The mander of predication; it is weat indeed, and dripk indeed.

First, The ľubject ; my Aethi and my blood, i.se.: my humanity; this is meat and drink, true spiritual food. If it be demanded, why he had not said, I am meat and driok indeed; but tather chuses to say, my flesh and blood is so?. The reason is evident, faith learned Camero; because if you take away Helh and blood from Christ, he cannot be food or life to us : for, in order to his being so, he mult fatisfy God for us, and obtain the remission of our sins; but without thedding of blood there is no remiffion. Now, forasmuch as by the offering up VOL. VIII.

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of his body, and shedding of his blood, he hath obtained par-
don and life for us; therefore his flesh and his blood, is called
our meat and our driak, that by which our souls live. Which
brings us to the second thing:

Secondly, The predicate; it is meat and drink: i.e. It is to
our souls of the fame use and necessity, that meat and drink
are to our óatural life, which cannot be sustained, or contioued
without them.

The life of our souls as necessarily depends upon the Aeth and blood of Christ, as our natural life doch upon meat and drink. Yet beware of a mistake here : the flesh and blood, or the humanity of Christ, is not the fountain of our fpiritual life, but the channel rather through which it flows to us from his divinity. By reason of his incarnation and death, righteousness and life came to us.

Thirdly, The manner of predication is very emphatical; it is " meat indeed, and drink indeed.” Which notes two things :

First, Reality, in opposition to all legal shadows and types.

Secondly, Transcendent excellency, far furpaffing all other
food, even manna itself, which, for its excellency, is filed
angels food. “ My Mesh is meat iodeed,” i. e. true, fubftantial,
and real food to fouls, and choice, excellent, and incomparable
food. Hence observe,
Doct. That what meat and drink is to our bodies, that, and

much more than that, the flesh and blood of Chrif is to be

lieving souls.
Two things require explication in this point. First, Where-
in the resemblance, or agreement lies, betwixt the flesh and
blood of Christ, and meat and drink? Secondly, Wherein the
former transcends and excels the latter ?

1. Query. Wherein lies the resemblance and agreement be.
tween the fielh and blood of Christ, and material meat and
driok ?

Sol. The agreement is maoifest in the following particulars.

Firs, Meat and drink is gecessary to support natural life; we cannot live without it. Upon this account, bread is called the staff and stay; i. e, the support of the natural spirits, which do as much lean and depend upon it, as a feeble maa doth upon his staff; Isa. iii. 1. But yet how necessary foever it be, the fielh and blood of Christ is more indispenGbly neceffary for the life of our fouls; John vi. 53. “ Except ye eat the “ flesh of the Son of 'man, and drink his blood, ye have no “ life in you.” Our souls have more absolute need of peace and pardon by Christ, than our bodies have of meat and drink.

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Better our bodies were starved and familhed, than our souls damned and lost for ever,

Secondly, Meat and drink are ever most sweet and desirable, to those that are hungry and thirsty. It is hunger and thirst

, that gives value and estimation to meat and drink; Prov. xxvii. 7. "To the hungry soul, every bitter thing is sweet;” and so it is in our esteem of Christ; Joho vii. 37. " thirst, let him.come to me, and drink.” When God, by illumination and coovićtion, makes men deeply sensible of their miserable, loft, and perifhing condition : then ten thousand worlds for Christ. All is but dung and drofs, in comparison of the excellency of Christ Jesus,

Thirdly, Meat and drink must undergo an alteration, and lose its own form, before it actually nourishes the body. The corp is ground to pieces in the mill, before it be made bread to Dourish us. And Christ must be ground betwixt the upper and pether milftone of the wrath of God, and malice of men, to be made bread for our souls. The prophet faith, Ifa. lii, 14. His visage is marred more than any man's. He did not look like himself, the beauty and glory of heaven ; but the reproach of men, and despised of the people. Oh what an alteration did his incarnation and sufferings make upon him! Phil. ii. 6, 7, Quantum mutatus ab illo !

Fourthly, Natural food must be received into our bodies, and have a natural union with them; and Christ must be received into our souls, and have a spiritual union with them by faith or else we can have no nourishment, or benefit by him.

An empty profession, a mere talkative religion, pourilhes the inner man, just as much as the fight of meat, and our commending of it, doth our outward man. It is Christ's dwelling in our hearts by faith, Eph. iji. 17. our receiving of him, Jobo i. 12. our eating his flesh, and drinkiog his blood, John vi. 53. i. e.

The effectual application of Christ to our fouls by faith, that makes us partakers of his benefits,

Fifthly, Meat and drink must be taken every day, or else natural life will laoguith; and spiritual life will Qever be comfortably maintained in us, without daily communion with Jelus

Christ. If a gracious foul neglect, or be interrupted in its course of duties, and stated times of prayer; it will be quickly discernible by the Christian himfelf, in the deadness of his own heart; and by others also, in the barreaness of his discourses, And in these things stand the analogy, and agreement of the Melh and blood of Christ, with meat and drink.

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