can grow out of this garden No gold sanctified that is not in this Temple 4. Though the true knowledge of God and Christ is to be had in the Church yet all true knowledge that is most plentiful and exact is not presently saving knowledge Therfore in the Text when eternal life is said to be in knowing of God and Christ that is with the due concomitants and genuine effects thereof when we so know as that it is an acknowledgement of the truth after godliness Tit. 1. This is good to be considered by those who have obtained some good measure of knowledge how apt are men to be puffed up by it They swell with this winde as those in antiquity that were called Gnosticks because of the knowledge they gloried in but this light may be and often is without any heat at all Their heads are better then their hearts or their hands so that they are a kinde of a spiritual Monster A mans head above but bruit beasts below look then that with thy knowledge there be also a good conscience and a godly life otherwise thy knowledge will serve but to make hell hotter for thee 5. Though all knowledge be not saving yet without knowledge there cannot be any salvation I speak not of Infants They come not within the ordinary way of Gods dispensation For the Apostle saith Faith cometh by hearing Rom. 10.17 Even as Aristotle saith Disciplina est ex auditu the Ear is the organ of Learning No knowledge no faith no faith no godlinesse and so no salvation Isa 23.11 They are a people of no understanding therefore he that made them will not save them As without this there cannot be any salvation so neither any true piety Psa 14.3 All the wickednesse of man is because he doth not understand or seek after God and Hos 4.1 The Land was full of swearing lying and killing because there was no knowledge of God in the Land Knowledge then is the eye of the soul the needle to draw in the thread and to neglect this is willfully to refuse the Salvation of God offered to them 6. Although this Knowledge be thus necessary yet how woful is the stupidity and ignorance of most people Who can take up Lamentations bitter enough Who hath bowels tender enough to pity those ignorant and sencelesse people that are every where who know nothing of God or Christ we use to pity poor blinde people that are not able to step one step without danger but oh the sad and miserable estate of those who have these blinde and darkened understandings Every step they take they stumble and fall If Paul Heb. 6. did so severely threaten those that were but in their first principles and were not carried on to perfection What danger remaineth for them who have not so much as attained to first principles who have not yet laid a Foundation yet this is the sad condition of many who though in the Land of Goshen have Egyptian darknesse upon their hearts Though baptized in the Name of Christ yet know nothing of God or Christ but are become like bruit beasts that perish 7. It 's not therefore enough for a man to beleeve as others beleeve or as the Church beleeveth without some personall or explicate knowledge of his own He doth not say It 's Eternal life to know that others know To beleeve that others beleeve but he that would have eternal life he himself must know the true God and Christ So that this doth palpably condemn that strange but politique doctrine maintained in the Church of Rome That the common people need no more faith then this to beleeve as the Church beleeveth Politique I call it for hereby they keep the people in a blinde obedience They receive any kinde of worship any kinde of doctrine without triall or comparing it by the Scripture and thus they commend darknesse because their deeds are evil But the Apostles Exhortation is to all private persons as well as others Prove all things 1 Thes 5.21 Beleeve not every spirit 1 Joh. 4.1 Let the Word of God dwell plentifully in you Col. 3.16 Indeed it cannot be denied but that God hath appointed Officers and Guides in the Church and the people are commanded to hear them and to submit to them but all this is to be understood as Paul saith Follow me even as I do Jesus Christ Phil. 3.17 We must take heed of extreme errours either to make the Ministry infallible or else to account of it as nothing at all No there is a peculiar promise of assistance and direction to thee in their work though not of infallibility but this by the way to commâ—nd ignorance to praise blinde obedience and devotion is to offer God a Sacrifice without eyes Do not then think I am a poor ignorant man I have no leisure to minde Religion to enquire after the principles thereof Let those that have learning minde such things What is this but to say It 's not for me to look to salvation It 's not for me to be saved It 's for Learned men and knowing men to goe to heaven not for such as I am certainly our voices are to sound like the Angels Trumpet at the day of judgement to awaken men out of their ignorance Men in the dark are usually afraid Oh then why shouldst not thou be afraid who art all over darknesse Eph. 5 8. as the Scripture cals thee There are too many whom this truth concerneth Now let us consider why some measure of knowledge about God and Christ is necessary to salvation And First In respect of the Object it self there are many duties God and Christ require of us which we are never able to perform without some knowledge of them I grant that as the Starres do differ in their glory and light so one man may farre exceed another in knowledge yea God doth not require so much of some as he doth of others such a degree of knowledge will God accept of in some which he will not in others so that according to the means and opportunities of knowledge more or lesse is required We grant also some may know more then they can expresse through some impediments or other but there is none can be saved who lay not in some measure a competent knowledge in Christianity because there are severall duties required which he that knoweth nothing of God cannot perform acceptably As 1. Every man that will be saved must worship the true God and not the false But without some knowledge this can never be Why is the first and second Commandement so plain to have no other God but him and to worship him in his way and that he is a jealous God in this matter like an Huâ—band whose jealousie is his rage against his adulterous Wife Why is all this but to shew that of all sinners an Idolater is sure to be excluded from the kingdom of heaven Now the ignorant man
thus it is alwaies any errour any false way is more pleasing to corrupt men then the truth and hence it hath many followers People will run out to see to gaze and hear some new thing If a man be a dwarf or a gyant every one will run to see him but not the man of ordinary stature Vse Is this the end of the Ministry of all our labour and preaching to bring you to the saving knowledge of God Oh then may we not take up the Prophets complaint That we labour in vain the bellows is burnt the lead is consumed but the reprobate silver is not purged away Jer. 6.27 Do not many Families and persons proclaim they know not God for in this it is seen that they call not upon God there are no Family-duties no worshiping of him whereas our houses should be like the Temple of the Lord they are slies of sin rather Christ is to come in flaming vengeance against those that know not God May not the Ministers of God cry with Isaiah Isa 6.5 Wo be to us we dwell among men of polluted lips and lives It 's a Wo to dwell there Isaiah was much affected with it SERMON XXXI That Gods People are not of though in this world Wherein is also shewed the vast difference between them and the men of the world JOH 17.5 I have manifested thy Name to those that thou gavest me out of the world THE next thing considerable is The description of the Subject about which Christ did thus imploy himself and they are set out 1. From their original descent and heavenly rise These God hath given Christ but of this we have already treated and shall say more before we come to the end of the Chapter it being often repeated 2. From the term from which they are given out of the world They are given to Christ out of the world The Scripture in this Chapter makes a distinction of being in the world and of the world The people of God even as Christ himself and his Kingdom are in the world but they are not of the world As a Stranger in a forreign Countrey he is in that Countrey but not of it he hath not the nature the Language nor doth he accustome himself to the fashion of that place Thus it is with the godly Though they are born and so live in the world yet their natures and affections and conversations are not worldly As the Fowls that were at first created out of the water yet did not continue there but flew up to heaven and continue for the most part there As clouds though of the earth yet are carried about after the motions of the heavens They are not then given out of the world so as if every good man were presently upon his godlinesse removed out of this earth to heaven but in respect of their nature affections and conversation localiter they are not but in respect of heart and affections in which sence Paul said he was crucified to the world and the world to him Gal. 6.14 Now you must know that the word world hath several significations in Scriptures Est mundus cujus Deus est creator est mundus cujus Deus est redemptor est mundus cujus Satan est seductor Sometimes it is taken for the whole Fabrick and Vniverse with the parts thereof as when the world is said to be made by God and Christ a Lamb slain from the beginning of the world Rev. 13.8 Sometimes it 's taken for the greater part of the world as they said all the world did run after Christ or the world said to be taxed by Augustus Luk. 2.1 Sometimes for the power riches pleasures and glory of the world but then most commonly fot the wicked men of the world Thus often by John The world hath not known thee if ye were of the world the world would love you and now wicked men are called the world because their whole heart and desires are fixed on worldly things No worms no Moles delighting more in earthly things then they do and therefore they are the Serpents seed which live on the dust of the earth And then they are called the world because they are the farre greater visible and more flourishing part of the world Alas take these that are godly and they are but a despicable and contemptible handful to those that ruffle it in the world Obs That the people of God they are called out of the world He that is truly godly is no more a man of this world as we say of a dying man he is not for this world his heart his thoughts his desires are quite taken off Thus the godly are said to be dead and crucified to the world Gal. 6.14 They have not those carnal worldly affections and dispositions as formerly and from hence the people of God are called Ecclesia the Church as much as persons called out of the world not bodily but in respect of their souls and hence the world and the Church is opposed 1 Cor. 5.10 The Fornicators of this world in opposition to the Church so that by this we see there is none in the Church of God but they should have renounced the waies customes and sinnes of the world To be a Christian and yet of the world is a contradiction as if we should say a black Sun yet how is the garden of God made a Wildernesse how is the Church become the world So much prophanesse wickednesse and carnal living as there is so much of the world there is Oh that men did consider what an holy obligation their Christianity brings upon them Art thou a Christian and yet the drunkard of the world the fornicator of the world the proud the earthly of the world this ought not to be no more then the Angel a worm no more then a Starre a clod of earth The Apostle cals those of the world without What have we to do to judge those that are without 1 Cor. 5 ult but those of the Church within Oh but how many â—â—eâ— within according to Christs Rule ought to be turned out of Christs sheepfold To illustrate this necessary Truth let us observe those demonstrations or discoveries whereby it may appear that the godly are not of the world And first This makes it manifest because they have not the Spirit of the world but of God 1 Cor. 2.12 Now what is the Spirit of the world even a judgement and wisedom to discern only worldly things to see the necessity of them the excellency of them To be wholly affected with them To meditate on them day and night But the godly they have received the Spirit of God whereby they savour and discern spiritual things They have hearts alwaies depending upon God and they have hearts wholly fixed and placed upon God They see incomparable excellency in heavenly things above all earthly They say with David My soul breaketh for the longing it hath to God at all times
Reformed Church by all which we see the necessity of Christs Praier for Unity There being such corruptions in our hearts and Satan so busie to make differences and dissentions That though Legions of Devils can agree to be in one man yet he will not suffer two Doctors to agree in one Church 2. The Unity that the Officers of Gods Church ought to have consists in these things 1. Vnity of Faith That they beleeve the same doctrine called therefore Eph. 4 5. One Faith And 1 Cor. 3. There is no other Foundation but one even the Lord Christ And indeed this must be the ground of all other Unity when the Papists would make Unity a note of the true Church We say Unity without true Doctrine is but a Faction a Conspiracy The Turks have Unity The Jews have Unity but yet because they have not the true Doctrine it 's not true peace and concord So that true Doctrine that is the Soul the fountain and the root of all 2. A second Unity is in the same Confession and acknowledgement of Faith and that in the samâ— words and truly this is very desirable not only to hold the same doctrinal Points but the same words also for new words bring in new Doctrines Hence the Apostle 1 Cor. 1.10 pressing for Unity doth not only exhort them to be of the same minde and judgement but to speak the same thing 2 Tim. 1.13 Timothy is exhorted to hold fast the form of sound words Though they be but words and a Form yet he must hold them fast and this made the ancient Church so tenacious of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because by that all heretical Opinions were excluded It 's a remarkable expression Luk. 1. God is said to speak by the month of all the holy Prophets Though they were many yet it 's mouth not mouths They had all but one mouth and spake the same thing Thus it ought to be but one mouth of all the Ministers of the Gospel to beleeve We are to know what all Teacheth by what one Teacheth 3. There must be Vnity of affection and hearts as Act. 1. In the beginning of the Churches encrease their Unity of affection is greatly commended ver 14. They continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Act. 2.1.46 especially Act. 4.32 The multitude of Beleevers were of one heart and of one soul Though a multitude yet they had but one soul one heart Thus you see what kinde of Unity there ought to be among the Ministers of the Gospel In the next place let us Consider the Grounds why it 's such a mercy to have Unity amongst Church-Officers 1. Because fortitude and strength is in Vnity Vis unita fortior A Kingdom divided against it self cannot stand saith our Saviour When one peice of the Wall divides from the other it foretels ruine As that Heathen to his Sonnes giving them a Quiver of Arrows intimating thereby as long as they agreed they were invincible All the united power of the Church is little enough against their common enemies and shall they weaken themselves 2. As Unity strengthens so it opposeth the Enemy more successefully which is the devil and all his Instruments What is there that the Popish adversary doth more insult with then to upbraid with the divers Sects that are among the Protestants for although we can retort and tell them of their divisions and that in fundamental Points yet it is our shame and grief that such a charge is in some measure true though not in that height the Adversaries do revile for none of the Reformed differ in Fundamentals As for the Socinians though they do vehemently oppose Popery yet we take not them to be of the Reformed Church who overthrow the Foundations of our Christian Religion But this is certain The Protestant differences give advantage to the Papists thereby they gain upon unsetled persons Look you say they they have no certainty among themselves They know not where to stay The Lutheran spirit judgeth the Calvinisticall diabolicall And thus unconstant inconsiderate persons look upon this as a great Argument against the Truth whereas even in the Apostles times the Church of God had sad divisions amongst themselves as 1 Cor. 3. Oh then let us bewail the corruption of the best that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary 3. Unity is of great consequence amongst the Ministers of the Gospel because their divisions breed divisions amongst the people The differences of Teachers breed irreconcilable distractions amongst people as if the Heavens should be confused in their motions it would distract and destroy sublunary things We see in the Church of Corinth when the Teachers were divided what divisions also were there amongst the people some for Paul and some for Apollo 4. Pray to God for Unity among Church-Officers because their Controversies bring a main neglect of the chief work of their Ministery which is to come out and to build up souls in heavens way This is the end why God hath called us now when we fall out with one another and set up Opinion against Opinion The work of the Ministry is much retarded Hence the Apostle enjoyneth Timothy to fly such disputations and quarellings as are unprofitable because they fret away godlinesse and are like thorns and nettles among the Corn hindring the growth thereof 5. Unity is to be desired because this agreeth with their office and call They preach the Gospel of peace and God is the God of peace Christ is the Prince of peace and Col. 3. he is our peace reconciling all things Why then should the Ministers tongue be a tongue of war as if they were Priests to Bellona rather then the Ministers of the Gospel So that if all these grounds be considered we may well pray with our Saviour Lord make the Ministers of the Gospel as one man for divâ—sions as Jerom said are amicorum dispendia inimicorum compendia and publica divinae irae incendia In the next place what are the Causes you may say that may make the Ministers of the Gospel thus to dissent And 1. In the general It 's corruption and sin which lurketh in the hearts of all So that it 's more to be wished for then expected for to have Jerusalem a City compact within it self Never expect in this world to see such a time wherein the Ministers of the Gospel shall have one Faith one heart one mouth This is reserved for Heaven where there will be no difference of Calvinists and Lutherans of several forms of Church-government The Church of God hath alwaies been on fire only as when an house is on fire some cry for water some for Ladders some to pull down the House so some have cried for more moderate means some for fierce and vehement 2. Corrupt affections of pride ambition and covetousness These things are charged upon the false Teachers
spiritual Vnity Insomuch that some have called the Spirit of God the holy bond of the Trinity It 's not a carnal bodily Unity but spiritual and thus ought the Ministers of the Gospel to be though they be of the same nature of the same flesh and bloud yet if they have not the same spirit composing and sanctifying of them they will be like ropes of sand This the Apostle urgeth admirably 1 Cor. 12. 4 c. and vers 13. where enumerating the several gifts and operations of Gods Spirit he still addeth It 's the same Spirit and by one Spirit we are all baptized in the same bond This then ought to be our Unity the holy Spirit of God is to move work and guide all our hearts and affections As it 's the same Soul that informeth all the parts of the body or as some Philosophers said There was one intellectus agens that was universal to all men There may be agreement for civil and political considerations but this will never hold till there be a spiritual Unity As Tully observed That all friendship founded upon bonum utile or jucundum would never endure unlesse they added bonum honestum We may adde further Even that moral honest good is not ground enough unlesse it be bonum spirituale If then the Spirit of God did work the same measure of illumination and sanctification in all there would not be any disagreement but though all godly men have the same Spirit yet not the same gifts or graces or degree of graces and for want of this cometh contention Secondly The Vnity between Father and Son is constant and individed There can never be a separation between them The Father and Sonne were alwayes one though the manifestation of this is more under the Gospel-light then it was under the Law and thus ought the Ministers of the Gospel to agree constantly perpetually for if at any time contention breaketh forth it proveth like a dead flie in a box of ointment it makes all the other good they have to be ill spoken of Let them never be so learned so godly so zealous yet discord will scandalize all and this constancy of Unity is to be preserved against all outward or inward causes of difference outward is the persecution and opposition of enemies to the Church of God inward is from our own corruptions and distempers Against both these we are to watch that so our peace be not weakned Thirdly The Vnity of the Father and the Sonne is an holy Vnity They are one in that which is holy and heavenly They onely will what is good and the Sunne may sooner become a dunghill then they will what is evil such an Unity let the Ministers of God endeavour after An unity in errour an unity in mischief and wickedness is such an unity as the devils have amongst themselves That unity amongst Papists which they boast of is it not like the unity of Herod and Pilate both agreeing against Christ Fourthly The Vnity of the Father and Sonne is full of love and bowels to mankinde They both are one in this to procure the salvation of believers The Father he wils to send his onely begotten Sonne to die that reproachful death and to be an atonement for mans sinnes The Sonne doth voluntarily and readily undertake this bitter cup then they are one to procure the salvation of man If the Father and the Sonne had disagreed no salvation had been possible Oh then that the Ministers of the Gospel would make this use of their Unity that they might all as one man endeavour the conversion and edification of souls How happy would it be to lay all differences and disputes aside that they might bring people to the saving knowledge of God What a spur should this be to us Shall the Father not think his Sonne too dear Shall the Sonne not think his bloud too dear for mens souls and shall we ruine souls by contentions Do we not take the devils work then upon us and not Christs Fifthly The Vnity of Father and Son is a well-ordered Vnity Though there be a Unity of Nature yet this breedeth not a confusion of the Persons The Father is the Father and the Sonne is the Sonne for all this Unity they are not unus though they he unum and thus the unity amongst Gods Ministers and the people must not degenerate into confusion The difference between shepherd and sheep between Governours and governed in the Church must be maintained When the Devil cannot divide then on the contrary he would bring unity into confusion The difference of gifts and offices shall not be kept up as Corah and his Company told Aaron They took too much upon them all the Congregation was holy as well as they But the Apostle though he presse unity fervently and that because we are one body yet he sheweth a difference between the members in that body every member is not the eye so neither is every one a Preacher an Officer in the Church This unity ends in all schism and disorder at last Lastly The Vnity of the Father and the Sonne is most perfect and absolute It 's an essential Unity and although we cannot have this Unity yet this should teach us to aâ—m at the highest degree of unity we can not to suffer the least grudging and repining thoughts not the least proud or envious thought against one another to love more then father or children then husband or wife or any kinde of relation that causeth unity for they are but one flesh This calleth for an higher unity We have heard the duty and necessity of unity as also the causes that break it what good remedies may be prescribed to keep this excellent harmony Although I shall not lanch into this whole point deferring it till vers 21. yet I shall name some First We are earnestly to pray to God to bestow such a spirit of concord It 's not the industry or policy of all the Conciliators Moderators and Pacificators in the world to bring this about but God onely can bend mens hearts for it Hence we see our Saviour praying to the Father for this agreement and God is called The God of peace because he only can make it in the Church and State It 's from Gods anger and wrath when an evil contentious spirit is amongst the Prophets as well as when he sends a lying spirit amongst them when the Temple was to be destroyed the rending of it was a prognostique of the desolation thereof and when God will unchurch a Church and make a Garden a Wilderness commonly divisions are the antecedent causes of it A second Rule is To rejoyce in the parts and gifts of others as much as our own when God is glorified by them and to be compassionately affected in the weaknesses and failings of others These two are necessarily joyned together and they are able to cement and unite all differences The former is to
so much for they are fully set to be destroied Oh pity and pray for such that do neither for themselves if peradventure they may escape out of the devils snares SERMON LXX Of the Sonne of Perdition Sheweth from the Example of Judas That Men may be Eminent for a while in the Church of God and yet afterward prove dreadfull Apostates JOHN 17.12 But the Sonne of Perdition WE come to observe a second Doctrine from this remarkable instance and certainly if we consider who it is that is here called a sonne of perdition it may be matter of astonishment to us It is Judas one of the twelve Apostles It is he that for a long time continued with Christ working miracles and prophesying in Christs name yet even this glorious starre is become a clod of earth This Apostle an Apostate he that in all mens judgements was once a sonne of the Kingdom he that was the light and salt of the earth is in himself darkness and is become like unsavoury salt fit for nothing but to be thrown away Observe That men may be eminent for a while in the Church of God and yet afterwards prove dreadful Apostates The beginnings of many men in Religion may be very hopefull and admirable but their finals may be tragical and very scandalous Thus Judas his beginnings were excellent At first none more forward more self-denying then him but afterwards we see this rod that scourged others for sinne by his preaching to become a Serpent and see the wonderfull dispensation of God Paul that began carnally and wickedly ended spiritually he that was an opposer became a friend and Judas that was a friend became an opposer So that will we nill we we must acknowledge Gods grace is all in all It 's that which makes a difference only Bad beginnings may have good endings and good beginnings bad endings There are many meteors in the Church that make a lustre and a blaze but afterwards end in noisomness To improve this Doctrine Let us consider what peculiar eminency Judas had and this will make it the greater wonder that he should be a Son of perdition And first Which was the first rise and step to all other his excellencies he was taken from his former conversation into an inward more close fellowship with Christ We reade of three sorts recorded by the Evangelists that related to Christ Even as David had three sorts of Worthies There were those that did believe in Christ acknowledging him yet continued still in their relations and former external conditions they were in such were many of the holy women we reade of in the Gospels 2. There were some selected from the common sort of Disciples and believers that did more immediately depend on Christ and were imployed in special service for him Luke 10.1 There were Seventy chosen by Christ to be in an Office of Ministration and service to him But then there were a third sort and they were more intimate with Christ then the Seventy and all the rest and they were twelve in number called Apostles and these were as it were a Colledge and Christ the Master these were domestick to him they were of his houshold they were never asunder they did eat and drink and live and converse together they were maintained out of one common stock and treasury Now Judas he was one of the twelve he was received into the most inward communion together he was one of Christs family So that it must needs be a great honour and prerogative to Judas who would have other thoughts of him then a sincere eminent man for Christ chose him to be in the first place Christ made as much of him as of the rest Who would not say This must needs be a good man Christ is so familiar with him and whereas John 2. it 's said Many did believe yet Christ would not commit himself to them for he knew what was in man yet here though Judas did not truly believe and though Christ knew what was in him yet he committed himself to him This familiarity of Judas with Christ was of old prophesied of and that to the aggravation of his sinne Psal 41.9 It was thou my familiar friend my acquaintance we took sweet councel together Meditate then on this particular The sonne of perdition is he that was constantly with Christ one of his intimate friends of dear relation together and this will aggravate it more if you consider Christ and his Apostles not as a civil society but a religious one Though Christ did not in his life time on the earth set up a distinct Church from that of the Jews but communicated with the Jews in all their Church-Ordinances yet his family was a religious and heavenly society He was preaching praying and performing all heavenly duties now Judas was as much in all these holy meetings as the other Apostles Therefore it 's said Psal 41 9. They took sweet counsel yea it 's said in whom I trusted so that Judas was admitted into all the secrets Christ had yet the man thus in prayer often in duties often in heavenly conferences often he becomes a Sonne of perdition his heart was not right within him all that while As for those disputes Why Christ would chuse such an one whom he knew to be an hypocrite and especially advance him to be an Apostle seeing that the Scripture commends such strict care about the promoting fit and worthy men to that Office we can but give conjectures no solid reasons as the Ancients do Secondly This is but the beginning of honour Christ put upon him for after they had a while continued thus with him then he instituted a new Office of Apostleship and gave some men this divine Commission and Office the chiefest place in the Church For you must observe as a good Antidote against the Anabaptists who because Christ chose Fishermen and illiterate persons to preach the Gospel conclude such persons may still preach that there cannot be a stronger Argument against them then this instance of our Saviour for when Christ chose his Apostles they left their trades they did not continue in their civil vocations but they followed Christ whereas these men would that persons should follow their trades and yet preach alwayes whereas Paul bids Timothy though of extraordinary gifts To give himself wholly to study and reading 1 Tim 4.13 But secondly Our Saviour after he had called them from their ordinary vocations he did not presently make them Churchâ—Officers but as diligent Interpreters and Harmonists shew They were two years with Christ under his Discipline and information ere they were appointed â—o this Office and then at last when they were to exercise their Apostolical-Office to the whole Church they were endowed with admirable abilities from above so that they could speak in all tongues and were filled with the Spirit of God and infallibly assisted by him to interpret the Scripture of the Old Testament But this by the way
bring others into the same estate and condition also but then those who professe holinesse from carnall and corrupt ends they care not for this work of Conversion in others like Adulterers that respect not Children but their lusts Secondly We may be more sanctified in the better improving of the means of Sanctification For God he hath appointed spirituall Ordinances the good managing whereof will greatly advance the Principles of Sanctification within us Now the Ordinances are Prayer Hearing of the Word and Sacraments and whatsoever holy Institution Christ hath appointed and decreed for to make us better The way therefore to be more Sanctified is to pray better to hear better and indeed it would be well if thou didst set upon the Reformation of thy Corruptions but not only of them but of thy Duties also Not only to resolve I will be proud no more and earthly no more and passionate no more but I will not pray so formally so coldly nor so negligently as I have done any more A man that groweth better in his Health eats his meat better and doth digest it better And thus if thou wilt proceed from Holinesse to Holinesse Thou wilt pray with more Zeal and Faith hear with more attention and fear It 's impossible you should ever grow in Sanctification unlesse you do begin to amend in your duties As the Disciples were mending their nets else they could get no fish Thirdly and Lastly We are to be more sanctified in respect of Continuance and Duration It is not enough that thou wert once made holy and Righteous but thou art to continue and persevere therein to the end For how many did begin in the Spirit but yet have ended in the Flesh You have a terrible Instance Hebr. 10.29 where a man said to be Sanctified by the Bloud of Christ is yet said at last to tread under foot the Bloud of Christ making no account of it It is true this man was not truly Sanctified for then he could not have so totally apostatized for he had some imperfect and inchoate motions of Sanctification He was an Embryo and did prove abortive and thus all the Ages of the Church have given sundry and sad Instances of such Hypocrisies and Apostacies Therefore the Apostle John Revel 22.12 after the divers Visions and Revelations he had about the Church he concludeth Let him that is holy be holy still Let him continue and persist in his Holinesse So that whatsoever changes and alterations there may be in the Church yet thou art not to change or to vary in thy Holinesse and certainly such is the opposition and so great are the Contrarieties to all Sanctification in Heavens way That it 's a wonder of wonders that a man is not deprived doth not lose all or be discouraged out of it In the next place Let us illustrate this Growth in Sanctification by the opposites and contraries to it and they are First Idlenesse Negligence or Security He that is idle in his outward Calling can never expect to encrease in his Wealth Poverty comes like an armed man upon such and thus it is with him that is lazy in his spiritual Calling As Solomon observeth of the Sluggard He passed by and saw his Field full of Thorns and Briars Thus it is with every one that liveth negligently his whole life will immediatly be filled with all kinde of vice and folly Want of Exercise doth breed Diseases in the body and so neglect of spirituall Exercise doth consume the Soul Idlenesse and further Sanctification can be no more consistent then light and darknesse together Secondly Barrennesse This is the fruit of Idlenesse As the Apostle saith He that doth not work let him not eat Let him starve if he will This is also true here He that will not labour in a spirituall manner he shall not eat he shall neither have more Grace or more comfort Barrennesse in one that looketh to Heaven is a very hainous sinne Heb. 6.7 The Earth which drinketh in much rain and yet is barren is nigh to cursing Did not our Saviour say to the Fig-Tree that had no fruit on it Never fruit grow on thee more Matth. 21.12 So that God punisheth barrennesse with barrennesse It 's thy sinne to bear no fruit and it shall be thy Curse How severely was that unprofitable Servant dealt with who though he did not imbezill his Masters Talent yet because he hid it in a Napkin and did not improve it Therefore he is commanded to be cast into utter darknesse Matth. 25.30 Tremble then under all manner of unfruitfulnesse and unprofitablenesse Say How doth this agree with Growth in Grace Thirdly Another great opposite to further Sanctification is Apostacy and declinings in godlinesse which are either gradual in the truly godly or totall in him that appeareth to be so only Rev. 2. Gods great Controversie with some of those Churches was because they fell from their first love and they are commanded to strengthen the things that are ready to die This is to be a very Antipodes to encrease in grace when thy Sunne doth not stand still but go backward and still more backward Oh fear these Consumptions of the Soul Thou hast not the life the vigour the zeal of Grace once thou hadst thou art not the man thou wert once Thou art like Sampson that hath lost his strength like old Barzillai that canst not take thy wonted delight in heavenly things Oh be afraid of these languors and repent from whence thou art fallen But the godly Soul may be hereupon dejected and question whether ever it were truly sanctified or not for they finde much decay They have often dead and cold hearts yea they are not as lively as they have been They are even turned into stones and are like Idols in Christianity having eyes they see not and hearts they understand hot 1. Art thou thus exercised Despise not this Chastisement of God yea make an advantage of it To feel the disease is the way to be cured Blesse God that hath done thus for thee that though thou dost not grow in grace or encrease yet thou seest this decay and bewailest it A man that sees he goes behinde in his Estate and layeth it to his heart he will be careful to prevent it betimes 2. Know these humiliations and bewailings are a kinde of further Sanctification in thee For to grow in Grace is to discern more and more our Imperfections to be acquainted with all the need and wants that we are in As he that groweth in Learning seeth how much he is ignorant of and thus he that groweth in holinesse he seeth himself more unholy then ever he thinketh he hath lesse Grace then ever because he is more tender and discerning then he was before As a man recovering out of a disease is more sensible of pain and his weaknesse then he was in the height of his sicknesse 3. There may be a growing in gifts and parts and a growing in
the grace of God No Christ doth not call to men that sin yet laugh and make merry but that are weary and loaden to come unto him and then he will ease them Answ 2 But 2. This Doctrine of special and particular Faith doth not encourage to presumption because it cals not upon sinnâ—rs abiding and wickedly persevering so to rest on him but mourning over and abhorring their sins Therefore no man is commanded to believe this first that Christ died for him but to believe the word of God threatning and discovering the horrid pollution that is upon us as also the generall contagion in every part the insufficiency and inability to help himself the necessity of hungring thirsting and seeking out after a Saviour So that in this order and method he must by Faith lay hold on Christ Answ 3 3. This special Faith cannot be presumption or encourage thereunto because the object of it is whole Christ a Lord and Soveraign as well as a Saviour The presumer he divides Christ looketh upon him as a Saviour not as a Lord and Law-giver and therefore takes Christ but upon his own terms not in the Scripture-way and so indeed he takes not Christ but an Idol of his own making and by this it is discovered that he doth not truly believe but presume It 's true Christ as the Object of our justifying faith is to be considered as our Surety and Mediatour as a Gift of the Father to us yet he cannot truly be received as a Saviour but as a Lord and King also So that God having inseparably joyned these two together Faith dare not Faith will not divide So that this will prove Jealousie-water to the Hypocrite he professeth a belief on Christ but it is Christ divided or a part of Christ he looks upon the Atonement he made as a Saviour but not on the Obedience he owes to Christ as a King Christ doth not only promise but command he doth not only offer precious Gifts but enjoyneth strict and exact duties and faith taketh in all these Answ 4 4. Faith cannot be presumption because it doth not only receive Christ but this particular doth also cleanse and purifie the heart Act. 15. When Peters Faith was kept up then all his other graces were enlivened therefore Heb. 11. all those notable acts of high Righteousnesse and Obedience are attributed to faith so that the same Faith hath two hands one inward whereby it receiveth and embraceth Christ the other outward whereby it stirreth up and quickeneth to other Graces Justifying faith though it only justifyeth as it embraceth Christ yet at the same time also it worketh by love by patience by zeal by heavenly-mindednesse So that the exercise of all other graces is imperately from Faith though not elicitely It 's true there is a dead Faith and as Luther called it an incarnate faith a dead faith The Apostle James speaketh against c. 2. which is a bare assent and profession without any lively operation and such a kinde of believer is placed by Sebastian Franco in the Catalogue of Heretiques a luke-warm believer but that faith which doth justifie carrieth a man not only to Christ but is a general exciter and promoter to all holy duties and obedience 5. Faith special cannot comply with presumption because it doth not only believe in Christ as the special object but includeth an assent to the whole Word so that it 's as general as the Word is if therefore the Word of God doth not beget security and carnal encouragements to sin neither can Faith For presumption properly consisteth in this to divide the means from the end to think of obtaining one without the performance of the other can never be admitted by faith which in the special application of Christ is guided by the universal direction of the Scripture Vse of Instruction to humbled sinners Be well informed in this that you are not to stand in generals which are accompanied with great fears and dejections of spirit but in a particular manner to lay hold on Christ Oh let thy necessities drive thee that easelesse and restlesse condition thou art in be like a stone from the center like a bone out of joint till thou art fully united to the Lord Christ Know it is a duty That thou sinnest in an high manner while thou dost thus frowardly keep off from him Vse 2. There is the happiness of believers They receive Christ and so in him all things He that hath the Sun hath all the Stars He that hath the Fountain hath the streams if he hath given us Christ with him he will give all things Now God looks on thee in Christ The devil that seeks to devour thee must devour Christ first And O what a poor weak thing is it to doubt about earthly provision when thou hast received Christ for all things SERMON CXI That a Gospel-Ministry is to continue to the end of the world And for what ends JOHN 17.20 That shall believe through their word I Shall now finish this fruitfull Text. The last thing considerable in it is the instrumental cause of faith and that is the Apostles Ministry This faith is wrought by their word To open this Consider 1. That the word which begets faith is called Gods word vers 6. and here the Apostles word in a different sense It 's Gods word originally and efficiently because revealed by him It 's the Apostles word ministerially because they are the Embassadours to publish it Thus Paul cals it his Gospel as in other places it 's the Gospel of God because the Ministers of God are Stewards to whom is concredited the dispensation of the Word therefore it is called their word 2. Whereas Christ prayeth for all that shall believe even to the end of the world and yet they are said to believe by the Apostles word when yet thousands and thousands have believed since the Apostles death and departure It s necessary that by the Apostles we do not understand only their persons but the succeeding Ministry unto them which is to be perpetual in the Church all that now or hereafter shall beleeve though by the present Ministers that lived many hundred years after the Apostles yet may be said to obtain faith by the Apostles word because they sit in the Apostles chair they deliver the Doctrin which they delivered and succeed the Apostles though not in personal and extraordinaries yet in ordinaries in which sense Christ promiseth to be with them to the end of the world The words thus explained we may observe That God hath appointed a perpetual Ministry even to continue as long as there shall be a Church in the world All that shall beleeve are brought thereunto by the Apostles word now they being long since dead it necessarily followeth either that none can now beleeve or else that there is a Ministry to be perpetually succeeding them for this spiritual effect That the Ministry and Word preached is the means of faith
appeareth evidently Rom. 10.17 Faith comes by hearing and hearing by the word of God yea vers 14. there is a chain of faith and hearing and preaching inviolably put together We may bring a second witnesse to confirm this 1 Cor. 3.5 Who is Paul or Apollo but Ministers by whom you beleeve Where you see to be instruments of faith is not only limited to Paul the Apostle but is extended to other ordinary Officers in the Church even all that water as well as plant The Apostles planted the ordinary Ministers they water I shall not at this time prove a distinct calling of Ministers from people that hath been done already I shall only shew the perpetual usefulness and necessity of a Ministry for spiritual ends as long as there will be a Church upon the earth and the rather because Socinians and Seekers though they grant There was once an extraordinary Ministry in the planting of the Church yet they say it was only temporal for a season even as miracles were and that where the Scripture is made common there needeth no Ministry Therefore to inform herein consider these Propositions First That God hath appointed a Ministry in his Church not from necessity but a voluntary liberty condescending herein to our capacity God did once govern his Church as in the Patriarchs time by immediate revelations and apparitions and thus he could still do if he pleased It 's not therefore from necessity but meer bounty that he hath appointed such a way of spiritualizing people God doth not need the parts or gifts or piety of any men in the world and certainly if God hath appointed second causes in nature which work from a necessary principle within not necessarily but freely much lesse did he in these things which are of a supernatural constitution Secondly It 's to be affirmed That in the first plantation of Christs Church there were some things extraordinary but that doth not inferre every thing thus appointed was extraordinary The Office of the Apostles who had a Commission to go over the world and had an universal Authority being furnished to that end with infallible assistance was extraordinary Christ seedeth his Church spiritually as he did once the bodies of men miraculously first he took bread himself then he gave bread to his Disciples and they gave it to the people Thus Christ he preached the word of life and then he commanded the Apostles to preach who instituted others in their room The Office then of Apostles and Prophets with the gift of miracles were extraordinary in the first constituting of the Church but then ordinary Officers were afterwards required As with the people of Israel while in the wilderness God made miraculous provision for them but when once setled in Canaan then their Manna and other miraculous provision failed them And if you say How shall we know what is an extraordinary Office and what is an ordinary Office seeing the Apostle Eph. 4.11 12. reckons them up altogether I answer It 's true the Apostle there mentioneth extraordinary and ordinary Officers because he is to speak of the whole fruit of Christs Ascension to his Church and so because Apostles were a great and principal part of Christs gift to his Church and the influence of their labours upon the Church to the end of the world and therefore they are called the foundation Rev. 21.14 Hence they are mentioned as well as the ordinary only the difference between these two may appear in the qualifications of either for to an Apostle was required gifts of miracles an universal Commission and Authority infallibility of assistance c. but to the ordinary Elders there is no such thing required but what may be in an ordinary manner attained unto Thirdly When we say A Ministry is appointed for spiritual ends it 's good to know in particular what they are And 1. You see it 's in the Text To work Faith And therefore faith is said to come by hearing The ear that is the organ of learning and knowledge as also of faith It 's observed by a learned man That though we reade of godly persons that could not see or speak yet of none that could not hear because that was the instrument of faith yet this is not so to be urged as if a godly man might not be made deaf only it 's a sad affliction because by hearing faith is begotten and increased What enemies then are such to their souls who care not for hearing who give over hearing come now and then it may be for sinful ends whereas by hearing the Word preached God hath appointed to give thee faith Art thou not then such an atheistical or prophane man because thou doest no more regard this hearing of Gods word preached Be swift to hear said the Apostle James 1.19 2. The Ministry is appointed for the conversion and regeneration of men who naturally are dead in sinne and averse to God It was a subject the Prophets often preached upon to return every one from his evil way to God and John Baptist yea Christ himself also preached repentance as well as faith Hence Jam. 1. God is said Of his own will to beget us by his Word and so it s called the washing of regeneration through the word Tit. 3.5 That as the Spirit of God at first by moving on the waters prepared and produced living creatures Thus God by the Ordinances cals those who are like Lazarus dead in their sins to come out of the grave and live There is a resurrection of souls by the Prophets when they lift up their voice like a trumpet as well as there will be of bodies by the trump of an Archangel and indeed this is the proper effect of the Ministry No moral Philosophy hath attained to the inward change of mens hearts As Eliah when he threw his mantle on Elisha he left his Oxen and followed him Thus when God by the Word preached doth lay hold on the heart of a man he is a new creature minde new heart new affections new all is made new Thus while Peter was preaching there were three thousand converted So that to take the preaching of the Word away is worse then to take the Sun out of the heavens that is but an instrument of heat and life bodily this spiritually 3. The Ministry is for edification as Eph. 4.14 For the perfecting of the Saints and till we come to a full stature in Christ So that the Ministry and Ordinances shall not be abolished till we come into heaven the Sacrament is till he come and he will be with the Ministers till the end of the world and certainly the godly man findes much need of a Ministry to quicken comfort and direct his soul craveth and calleth for this as much as his body doth for food and raiment So that those who argue against a Ministry demonstrate they finde no experimental benefit of it upon their own souls 4. God hath appointed it to propagate
unity is seen in the sympathizing that all believers have one with another and that in respect of mourning and rejoycing In respect of those that mourn So we are to weep and mourn with them We are to bear one anothers burdens We are to be affected with the Churches calamities as being also of the body As the Apostle said the care of all Churches lay upon him 2 Cor. 11.28 Who was afflicted and he did not burn the same proportionably is to be in every believer Therefore this unity of believers should be vigorous this way what evils what exercises befall others they should be affected with them as their own This discovers they are lively members of the body for if Christ though in Heaven was sensible of the persecutions done by Paul against the Church saying Why persecutest thou me how much rather should every particular member account the temptations of others as his own As it is thus for mourning so also for rejoycing there ought to be such an unity among believers that we are to rejoyce in the gifts graces and good things that others have as if they were our own But O the self-love the envy the repinings that are apt to be in one godly man against another The spirit in us lusteth to envy saith the Apostle even in believers Hence are those daily exhortations against grudgings murmurings and envyings one against another and these are made the fruit of the flesh because where the Spirit of God worketh and enliveneth there is joy peace and long-suffering all graces contrary to such unquiet distempers Now this is very difficult to flesh and bloud that those parts and gifts which obscure thine and those good things in others that seem to hinder thine yet to rejoyce and blesse God for them as if it were to thy own self but this spiritual and mystical unity will enable thee thereunto Neither is the Sun or air more requisite then this union no wonder if our Saviour doth thus affectionately pray for it 6. This union is seen in their mutual striving together in promoting the Kingdome and glory of Christ They all have the same heart the same shoulders the same tongue to blesse and praise God They are like so many servants in the same house all promoting and furthering their masters work That as the Apostle 1 Cor. 3. saith all the Officers are one He that plants and he that waters are one because they agree in one end which is to set forward the work of God Thus it is here Though there be never so much variety in the gifts and graces and conditions of Gods people yet they are all one in this work The Glory of God is the end they all look upon Thus you see in how many particulars this Unity diffuseth it self In the third place We are to know that the invisible unity doth extend it self farther then the visible For this is to the visible Church only but that to the invisible So that in this respect there is an unity between all believers that ever have been with Enoch Abel Abraham and all that of old ever were This is believed in that which usually is called the Apostles Creed I believe the Catholike Church Sometimes there was added the one Catholike Church and this is believed and not seen but by this it is that all the godly who have been are and ever shall be make up one body All Christs sheep will have one sheepfold So that there is an invisible Union where there cannot be a visible one In the fourth place Concerning this visible Union for we make these all one you are to know some are of this unity both visibly and invisibly externally and internally and in appearance Now such only who are both waies of this Unity enjoy God are indeed members of Christ and receive benefit by him but the other are only in name and title like a withered branch in a Tree or an artificiall eye or leg which though joyned to the body yet receive no life or nourishment thereof Think it not therefore enough to be of this unity many have gloried and rested on this that they are of such and such a Church yet their condemnation is greater then those of Sodom and Gomorrha In the fifth place This unity therefore when it 's true and advantagious doth first terminate on Christ and then descends to others Hence it 's added That they may be one in us There must be first an unity with Christ the Head and then it extends to other members So that this is to be looked upon as the foundation and cause of all there must be first an incorporating into Christ He that is joyned to the Lord is made one spirit with him Lastly This Union visible is not interrupted in some effects of it by distance of place For in regard of praier there every one is remembred when the Churth is praied for So that the poor Christian who cannot pray for himself yet hath the praiers of the whole Church of God what a comfortable refreshing should this be to every godly soul Vse of Exhortation to lay to heart more the divisions differences and breaches that are among the godly Learn of Christ here to be affected with the unity of the Church and again and again he commended peace to them We are commanded to pray for the peace of Jerusalem God is the God of peace the Gospel is the Gospel of peace Believers are called the children of peace Take heed of being a Jonah in this Ship Let not thy pride thy conceits thy discontents make thee tear and rend the Church that Jerusalem may be as a City compact together SERMON CXIII Of Vnity among Christians the Benefits and Necessity of it And the mischief of Division JOHN 17.21 That they all may be one as thou Father art in me and I in thee c. WE have declared the Nature of this Unity Let us now consider the Excellency Benefit and Necessity of Union amongst the godly and the mischiefs of breaches and differences amongst them First The Excellency and Necessity of it appeareth in the vehement and affectionate prayer for it made by our Saviour When he puts the whole company of believers together he pitcheth upon this as the most eminent That they may be one And although our Saviour had not the Spirit in measure and so could not vainly repeat the same thing often yet within a little space he doth four times mention this vers 21 22 23. Now certainly that thing which our Saviour in whom the treasures of all wisdom are did much press and urge must needs be of very great moment here is not pardon of their sins Justification Adoption Glorification mentioned but Vnity as if the whole kingdome of grace and glory did consist in this obtain this and you have all and our Saviour as he pray'd then so he preached Love and Unity so that whereas in matter of Justification he commended Faith above
unto all his Disciples even in this life and of Union with him as the ground of it SERM. CXXIII Practicall Conclusions from the foregoing Doctrine SERM. CXXIV That Jesus Christ though God co-equall with the Father had many things given him by the Father and how that can be SERM. CXXV Unity among Christians is part of that Glory Christ hath purchased for them SERM. CXXVI JOHN 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Of Union with Christ Shewing how or in what respect Christ is in every Beleever and how he is not SERM. CXXVII Shewing somthing of the Nature Manner and Effects of Christs being in Beleevers SERM. CXXVIII Of the Fathers being in Christ of both their being in Beleevers and how that can be and yet they not quite freed from sin and sorrow SERM. CXXIX Of the Unity of Beleevers of the cause and nature of it and what makes to the perfect consummation of it SERM. CXXX Sheweth that every one that beleeveth knoweth the thing that he beleeveth Against the Popish implicit faith and what Knowledge the knowledge of Faith is SERM. CXXXI Of the unspeakable love of God to Beleevers shewing wherein Gods love to Christ and Beleevers is alike and wherein it differs SERM. CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Beleevers whom they hate and persecute are beloved of God SERM. CXXXIII JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Of the Connection between Grace and Glory and that Glory even to the most Godly is the free gift of God SERM. CXXXIV Of immediate Injoyment of and Communion with Christ in Heaven as the Complement of mans Happiness SERM. CXXXV Of an humbled Christians improving in his prayers the sweet Apellation of Father SERM. CXXXVI Of the state of Glory shewing what it is to behold Christs Glory in Heaven SERM. CXXXVII How Christ as Mediatour had his Glory given him although as God he could not properly have it given him except by way of Manifestation Against the Socinians SERM. CXXXVIII Of Gods love to Christ as Mediatour and in him to all Beleevers from all Eternity SERM. CXXXIX JOHN 17.25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Of the Righteousness of God as Judge in his Administrations to Devils and Wicked men and as a Father unto his own people SERM. CXL That every unregenerate man whether in or out of the Church is destitute of the true saving Knowledge of God SERM. CXLI Christ is the great Teacher of his Church SERM. CXLII Setting forth the singular Christian cleaving to God though the multitude go another way and how his Godliness in that case endears him to God SERM. CXLIII JOHN 17.26 And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Of Christs teaching Beleevers Shewing what great need the most illuminated Christians have still to be taught SERM. CXLIV Of the powerfull sense and feeling of the Love of God How it is attained and what a great advantage it is to him that hath it both in reference to Duty and Comfort SERM. CXLV Directions how to obtain and alwaies to preserve the Knowledge and Assurance of Gods Love in our Hearts IF any thing in the Contents of this Book appear incongruous either to the Author or his Work let it be hereby known that not the Author but a Friend of his gathered them as well as he could T. U. CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by St JOHN SERMON I. The Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of cause the Word is of Conversion And what are the requisites of Heavenly and Spirituall Prayer JOHN 17.1 These words spake Jesus and lift up his eyes to Heaven and said c. MY Purpose is God assisting to go through this Chapter being the Praier of Christ immediately before his Passion If the words of a dying man are much to be regarded how much more of a dying Christ And words put up in a Praier way which came from the most serious and heavenly affection within Christs love was sincere and naturall Now as in naturall motions the nearer the body comes to the center the swifter the motion is Thus Christs Love though great alwaies yet the expressions of it were overflowing most at last His best wine was at last And certainly if it be lawfull to preferre Scripture before Scripture we may say Though all be gold yet this is a Pearl in the gold Though all be like the Heavens yet this is like the Sun and Stars Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject Not onely parts but great grace is required both to preach and hear this Subject But let us enter into this Land of Canaan The Apostle John of all the Evangelists is compared to an Eagle because he treateth of the highest and most sublime matter For as it is commonly received He outliving all the other Apostles there were damnable Hereticks risen up that denied Christ to be God at the Churches entreaty therefore he wrote this Book mainly asserting Christs Godhead and handling those things especially which the other Evangelists had left out especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees As also those divine Instructions and consolations he gave his Disciples at his departure from them of which the other Evangelists record nothing at all Now when our Saviour had been large in instructing and confirming them he bends himself to earnest praier for them that what he had said might take place in their hearts so that in the Chapter you may take notice of 1. The Introduction to the matter and 2. The Matter it self The matter is Christs earnest prayer and that for a threefold Object 1. Himself 2. His Apostles 3. All others who in time should beleeve in him For the Introduction there we have 1. The order of Christs Praier and 2. the description of his gesture The Order is These words spake Jesus that is after Christ had finished those admirable and comfortable Instructions then he betakes himself to praier From whence observe That to all Instructions and Consolations Praier is necessary for their good effect Christ himself doth not think it enough to plant but he prays there may be a watering from above Thus all Ministers and all hearers are to take Christs way Even as at other times we reade that Christ spent the day in Preaching and the night in Praying For
and lastly what is strongly in the heart cannot but empty it self in words Hence are those expressions I cried unto the Lord with a loud voice so that a vocall praier is commanded as well as a mentall only in that we must remember there ought to be a threefold attention first unto God the object unto whom we pray that our thoughts be not distracted 2. To the matter that it be lawfull and according to Gods will 3. To the words that they be sober grave and decent in so religious a duty And thus much from that expression Christ said Father In the next place let us consider how Christ could pray for being God it seemeth praier is as incompatible to him as to God The answer is in respect of his divine nature so he could not pray but in his humane nature and as he was in the state of humiliation so he did not only pray but he praied wirh agonies and strong cries as the Apostle saith Heb. 5.7 for in this consideration he was capable of many mercies which God did bestow upon him and also upon all the Elect for he praied for them also yea he did not only pray in the state of humiliation but in his glorified estate Now whilest he is exalted on his Throne he makes intercession for us Heb. 7.15 1 Joh. 2.1 Though this Intercession in Heaven is not in that humble way of supplication as while he was in the flesh but a presenting of his sufferings and obedience to the Father with an earnest will that all his Elect should partake the benefits thereof But of this Point how Christ could be said to pray more in its due time This praier Christ powred forth so far as it relateth to the Church of God and all beleevers is part of his Priestly office for the Priest was to doe two things first to pray then to offer a sacrifice Now Christ in this Chapter he praieth and afterwards offereth up himself an holy and unspotted sacrifice for the sins of his people and as the High-Priest was to carry the names of the twelve Tribes in his breast to present them to God so doth Christ here he presents all his children unto God the Father by this praier There is no godly man so mean so weak so inconsiderable but he is commended unto the Father and may justly expect the fruit of this praier That all the Children of God are under the fruit and benefit of Christs Mediatory praier Take up these two forementioned places 1 Joh 2.1 If any sin we have an Advocate with the Father Here is supposed that upon every sinne we commit there is an inditement an impleading of us an accusing of us unto God Thou thinkest nothing of thy sinnes when committed they are presently out of thy minde but oh the charge and Inditement that is against thee before God only the godly they have Christ an Advocate he dosh constantly pleade for them he takes their parts and he is sure to prevail What treasures of comfort are here for the godly when thou art not thinking or minding thy own self Christ in heaven is pleading for thee It 's good to have this Friend in the Court of heaven so Heb. 7.25 He everliveth to make intercession for them he ever-liveth and this he attends unto When thou art sleeping and canst not pray for thy self he maketh Intercession for thee So that Christ though exalted and made glorious in heaven hath not laid aside his love and earnest affections for thy good But as Joseph when lifted up in Pharaohs Court sent for his Father and Brethren to give them the good things of Egipt Thus it is here Christ said he went to his Father to provide mansion places in heaven for them Joh. 14.2 Oh the unspeakable dignity and happinesse to be under Christs Intercession If we do so much esteem the praier of a godly man on earth and the effectuall praier of one righteous man prevaileth much The excelltncy of praier appearing in that it only is compared to Frankincense Heb. 5. cap. 6. signifying as this doth recreate and refresh man so doth a true right praier please God what then will the praier of Christ himself do If a Job If a Daniel If a Moses could do so much in praier when yet their praier needed Christs praier for acceptation and impetration how prevalent must Christs praier be for his beleevers To open this Doctrine Consider First The matter of Christs Praier for his Children and that is 1. For the accomplishing of all grace here and glory hereafter There is no heavenly or spirituall mercy but Christ hath praied for it Thou dost not only pray for it alas what are thy praiers but Christ hath praied for it thy conversion and sanctification is praied for There is no man to be converted by the Word but Christ praied for that mans conversion Joh. 17.20 It was said of Austin because his Mother Monica praied so earnestly about him that it was impossible a childe of so many praiers should perish but that is not necessary though all the men in the world should pray for such a mans conversion it might not be only we may say It 's impossible a childe of Christs praiers and tears should perish Again 2. Pardon and forgivenesse of sinne and that as oft as it is committed is the matter of his prayer We have an Advocate as you heard Alas upon the committing of any sinne if there were no more strength to do them away then is in the praiers and tears of the godly if all the guilt lay upon them to discharge how insupportable would it be but there is no sinne at any time committed by thee if repented of and forgiven but Christ hath praied that it may be forgiven thee so then though there be weaknesse unbelief and dullnesse in thy praiers yet there was no fault to be found â—n Christs praiers In all thy agonies desertions and temptations pleade the Intercession of Christ 3. Further Another main spirituall mercy praied for is preservation from sin v. 15. I pray not thou shouldest take them out of the world but that thou shouldest keep them from the evil Oh admirable and necessary praier we are in the world as in an infected Hospitall as in a fiery furnace Now to be here and not diseased not to be burned therein is the wonderfull expression of Gods power and goodnesse for this River to run into the Sea and not to partake of the salt taste thereof is beyond expression Christ hath not praied that we should have no afflictions or troubles in the world but that we should be kept from the evil of them He did not pray for Peter that he should not have wofull and sad temptations but that his faith might not fail in the midst of them O what a comfortable cordiall may it be in times of great commotions and violent temptations how do the godly fear lest their
the causes were hid from us 3. God hath appointed an hour or time for judgement to judge the whole world To call all men to their accounts that the counsels and thoughts of all mens hearts may be made manifest This is an hour a day a set time that the word of God doth often speak of pressing every one to watch and pray lest it take us in our sinnes Luk. 12 12 39 49. c. how large and admirable is our Saviour in telling us such an hour is coming and that it will come unawares and that if any man knew at what hour of the night a Thief would come to rob and spoil he would watch and prepare how much rather now when this time is uncertain and the matter is of such everlasting consequence should we tremble and look to our selves and for this end God hath left the knowledge of that day and hour secret from men and Angels that every one might prepare themselves Oh how little do men think of this hour our Saviour saith it will come upon most men as the deluge did to those that were eating drinking and making merry or as a Snare to the Bird which is taken while she is skipping and hopping up and down Look we then to our selves Art thou in such a condition hast thou so repented of thy sinnes and made thy peace with God that if this hour were to come immediatly thou couldst think of it with joy and go out with lamp and oil enough to meet the Bridegroom 4. God hath for every particular man appointed the time and hour of his death When that fatall moment cometh no ransome can be given No art nor skill can prolong it I confesse this hath been greatly disputed whether a term be prefixed by God to every mans life beyond which he cannot goe but they must needs hold many absurdities that will tend grosly to the dishonour of God if it should be granted that our daies are not appointed by God in this world and the Scripture doth unquestionably assert it Job 4.5 His daies are determined the number of his moneths are with theâ— thou hast appointed his bounds which he cannot passe This place is so clear that I need not mention more and whereas the Scripture saith Wicked men shall not live out half their daies that is in respect of second causes for they might if we do regard nature have lived long but God for their wickednesse removeth them away and whereas the Prophet told Hezekiah that â—e must die yet upon his praier fifteen years are added That was but a conditionall threâ—â—niâ—g neither were those fifteen years added to Gods decree but in regard of Hezekiahs expectation who upon the Prophets words looked for no other but present death Neither doth this doctrine bring a Stoicall necessity as if we need not eat or drink for God hath appointed the means as well as the end Even as Paul told those in the Ship Act. 27.31 with him that none of them should die yet he bids them use the means and some got planks and boards to get to the haven We should not make such captious conclusions but with fear and patience expect till this hour come 5. The Scripture speaks of a remarkable set time of grace There is a time whilest God may be found There is a time wherein he holds out the Scepter of grace The Fountain runneth and there is an Ho to every one that thirsteth to come and drink freely of it 2 Cor. 6.2 Behold now is the accepted time speaking of that season of grace God vouchsafed them and Heb. 4. To day if you will heare harden not your hearts Hence Luk. 19.44 Christ doth so bitterly bewail Jerusalem Oh that thou hadst known in this thy day and that thou hadst known the time of thy visitation This hour is of great consequence Jerusalem had her hour all the severall Churches of Asia had their hours England Sutton every place where the Gospel is preached they have their hour Oh that then you would learn of the Ant that gathereth her meat in the Summer time While you have the day of grace be busie in praying hearing meditating and treasuring up the things that belong to your salvation When the night cometh upon thee thou canst not work and it 's but a day of grace that hastens away neither canst thou with Joshua bid this Sunne stand still Oh the bitternesse and terrour of soul that will be upon thee when thou shalt see this hour passed away and thou hast got no good There is a set time for grace and our Saviour he threatens to remove the Candlestick when men walk unworthy of the light Rev. 13.11 12. The Apostle presseth this consideration Lastly God hath appointed for his Church a set time of afflictions and troubles as also an appointed time of salvation and deliverance which made Job say that affliction riseth not out of the dust and the Psalmist Promotion cometh not from the East or West Psa 65.6 As there are times of snow and rain of winter and hard weather so there are of calamities and exercises of the Church of God Jer. 30.7 This is the time of Jacobs trouble Rev. 3.10 It 's called the hour of temptation Rev. 2.10 Fear none of these things thou shalt suffer for the devil shall cast some of you into prison and ye shall have tribulation ten daies that is a set appointed but a short time Thus you see God in his wisedome doth appoint a dark black hour sometimes for his people and then afterwards he hath the time of their deliverance The time to favour her the set time is come as Christ had the hour to suffer in so he had the hour to be glorified in So that by all these particulars concerning Christ or the Church or every beleever you see there is no such thing as blinde Fortune or chance nor is it according to the counsels and purposes of men but the great God of heaven he appoints the hours and seasons for all things and they fall out accordingly Vse of Admonition Are the times and hours for all things appointed by God and they may be divided either into the hours of his anger or the hours of his mercy then labour we for the graces sutable to such hours In the hours of anger set upon these duties 1. Humble and debase thy self in these daies It 's a time wherein God cals for mourning and weeping As God doth every thing beautifull in his season so let thy graces be beautifull in season God complaineth that when he looked for mourning and sackcloth there was jollity and carnall mirth 2. Under this dark hour be patient and submitting to God be not over-hasty before Gods hour cometh We reade in the Scripture that the more extreme and desperate his peoples case was the greater was their hour of deliverance Hab. 1. speaks much to this 3. The hour of Gods anger is farre shorter
these do accuse thee say if a discharge had not been fully made how could Christ be glorified 2. It makes much to our eomfort because of that near relation which is between us so miserable and afflicted here and Christ our head now glorified What can be a greater cordiall then in the midst of all those exercises and trials and reproaches the people of God are debased with then to think they have a glorified head in heaven Though they be contemptible he is not This is but a conformity to him in his sufferings that we may also resemble him in glory 3. It is much to our comfort and advantage to hear of this because his glorification is a sure and effectual cause of ours so that our hearts may greatly rejoyce at this truth For as the Apostle argueth from Christs Resurrection If he be risen then shall we also certainly rise So doth the Argument unavoidably follow if Christ be glorified then shall we also be glorified with him so that when those innumerable Objections do arise how shall these vile bodies ever be made glorious How shall these corrupt and weak souls ever be made happy and blessed The answer is easie What is already done to Christ glorified will in time be fulfilled to us Death and the grave had no dominion over him no more shall it have over us Hence it is that the Scripture saith We are already set down with Christ in heavenly places Eph. 2.6 because he is our head Fear not then such a glorified head will not forget his members He said He went to provide a mansion place Joh. 14.2 It cannot then be but that Christ will set you on Thrones of his glory as well as he himself is set So that this doctrine is wholly for thy comfort 4. It may much rejoyce us to hear that Christ is glorified because in this state of glorification he is mindeful of us and pleading for us So that howsoever the greatest parts or effects of our mediation were seen in the time of his humiliation by his life and his death The Scripture attributeth all the mercies we do enjoy yet since he ascended into heaven and is partaker of all this power he maketh intercession for us his daily will is that the priviledges he purchased should be applied to us He daily acts as a King subduing our lusts conquering our corruptions applying his comforts and consolations to his people Well then Christ is glorified not for himself only neither is he exalted for his own honour meerly but it is for our glory as well as his for our honour as well as his As Joseph was lifted up in Pharaohs Court not for himself meerly but for his brethren to succour them in their necessities And as the glorious effects of the Sun are not so much for it self as for us the Creatures below oh then let thy soul cast off all unbelief and trouble when it heareth of Christ glorified for in all this glory he doth not forget thee he is not ashamed of thee Lastly This advantage the soul may make of this Truth thereby to lift up our hearts to heaven and to desire to be there where our glorified head is Thus the Apostle he longs to depart to be with Christ Phil. 1.23 and the Church longs for and hastens the coming of Christ from whence we look for Christ saith the Apostle Phil. 3.21 Who shall change our vile bodies into his glorious body Oh this should make us draw off all our affections and desires from other things Christ glorified should be the loadstone we should not be at ease or quietnesse till we come to him which made Austin say That as there were some men who needed patience to die so there were others who needed patience to live for the love and desire after Christ did so burn in their hearts that having tasted of this honey they judged every thing else gall and wormwood so that this Truth may be like fire burning in our bones In the next place let us consider the nature of this glory which Christ praied for And 1. There were three degrees to it The first and immediate beginning of this glory was upon his Resurrection After the black and dismall clouds this Sunne had been in the first glory of it began to appear in its Resurrection from the grave By this he was conqueror of death and the grave By this he judged the Prince of the world Till this was in all mens thoughts Christ seemed to be overcome in all appearance he was now brought under the power and command of death and Satan He was judged weak till this power discovered it self and this resurrection being not only by the Fathers power but his own He being the Sampson that brake the barres and bonds of death it was thereby made manifest to all the world that he was the Sonne of God Resurrection is such an impossible thing to humane reason and so incredible that Paul was cried down for a vain babler Act. 17.18 in promulging such doctrine and only in the Church of God Was ever such a thing heard of But this Resurrection was remarkable in Christ who not only raised himself from the dead but also caused many others to rise with him here was the first degree of his glory 2. The second degree was his ascension into heaven and this did exceed his Resurrection for though he was risen yet he conversed with his disciples did eat and drink with them occasionally so that he was to partake of greater and fuller glory when he ascended into heaven This Ascension of his into Heaven was great matter of wonderment and astonishment to his Disciples They all stood admiring when he was carried up thither Act. 1. 3. The last and chiefest degree of this glory was sitting down at the right hand of God By which expression is meant that great and wonderfull honour which God put upon him he sitteth at the right hand that demonstrateth a full and compleat victory over all his enemies and a quiet possession of this glory In these three things lieth all the glory Christ praieth for Resurrection Ascension and sitting down at Gods right hand all which immediatly followed his passions and sufferings and God had appointed such an order that one must be before the other and such a way God also doth take with his people They must have a Crown of thorns before they have a Crown of glory In the third place let us consider some of the most eminent and chiefest particulars wherein this glory of Christ doth manifest it self And 1. It lieth in that spirituall command and authority which he hath in his Church This is expressed when he saith All power is given to me in heaven and earth therefore go make disciples and baptize Here you see the Institution of Sacraments is founded upon that power given to Christ and from this it is Eph. 4 That upon his Ascention He led
captivity captive and gave gifts to men By this power the Church of God is like Solomons Queen richly attired in all curious needle-work It 's from this glory of Christs that he putteth such glory on the Church so that for all the Ordinances and dispensations thereof for all the successe and benefit to be reaped by them We are to look up to Christ hereupon we say that to bring any other doctrine any other Sacrament or worship then Christ hath appointed is a capitall crime It 's to invade the Jura regalia which Christ hath obtained of God and therefore to despise the Ordinances the gifts the Ministery that Christ hath appointed in his Church is to neglect and contemn a great part of that glory God put on Christ for this end Col. 3. You have the Apostle running out into such full and large expressions concerning Christ making him the head of the Church in whom God hath put all fulnesse that he is to have the preheminence in all things Let us not then despise but magnifie all the Ordinances Offices and gifts Christ hath appointed for when he ascended in his triumph to heaven he scattered these gifts as great Emperours do use to do large bounties to their people and they are for heavenly and spirituall advantages All power he hath is to blesse to convert to comfort to sanctifie every Ordinance about which we are emploied 2. Another particular of his glory is to make all things subject to him whatsoever dignities or principalities there are that all should acknowledge and bow to him This is the Sunne to which all the Stars do their obeisance This is the name that God gave him above all Names that every knee every creature should submit to him Phil. 2. By name is not meant bowing the knee at the name of it that was never heard of till many years after Christ in the Church but by name according to Scripture custome is meant Christ himself Even as the Name of God is God himself glorious manifested beleeved on and every way exalted Now this subjection all give to him as the King of Kings and Lord of Lords is twofold in some it is voluntary and willing Psa 110. Thy people shall be willing in the day of thy power Christ doth by his glorious power change and alter their natures whereby they are full of love and chearfulness in taking him to be their Lord and King They do readily obey his commands so that the glory of Christ is magnified by all his Children But then there is a necessitated and forced submission such whom he is said to rule with a rod of iron and the devils who are under the earth they by constraint submit unto him 3. This glory vouchsafed unto Christ is that all things should be done in his Name All Church-meetings all Church-censures all Church-duties should be wholly performed in and by him Thus for praier whatsoever ye shall ask in my name Joh. 14.13 For Church-meetings when two or three are gathered together in my Name Mat. 18.20 For Church-censures When you are met together in Christs Name to deliver such an one to Satan 1 Cor. 5. Thus the glory of Christ is wonderfully magnified in the Assembly of the Saints for every thing that is due is accepted of in Christs Name No praier is received but in Christs Name no performance hath its due effect but in Christs Name This heavenly and holy Court is kept in Christs Name only We are to preach in his Name we baptize in his Name all things have their successe and efficacy as they come out in his Name Thus beloved you see that all our thoughts and desires should be to glorifie Christ If it be the Fathers will to glorifie him it should be ours much more 4. This glory given to Christ will be wonderfully expressed in the day of judgement for 1. then he shall make known his power and majesty to all the world what glorious descriptions have we in the Scripture of Christ coming to judge with what terrour and trembling to all beholders what great alterations and changes will be upon the whole world What a glorious train of Angels accompanying him never was such a sight seen No words can expresse it Now all this is to be managed by the Sonne The Fathar hath given all judgement to him and he hath appointed to judge the world by that man Christ Jesus Act. 17.21 Howsoever then while he was in the flesh he was judged by others he was as a worm and no man yet then a great alteration will be made He that was a Lamb shall then be like a roaring Lion The day of Judgement is the greatest day that ever was or shall be called therefore the day and that day and the day of the Lord and the judgement of all things and persons in the world is given to Christ the Sonne of God and this tends to his exceeding great glory for then his friends and loyall Subjects shall receive their full and finall reward and then his stubborn and obstinate enemies shall receive their compleat punishments all the honour Ahashuerus could put on his favorites was nothing to this spiritual and heavenly glory which the Father will put on the Son for it is a spiritual glory that was a temporall in earthly things only There are those who would make the kingdom and glory of Christ to be in a great manner temporall and consisting in a Monarchy here on earth but as Christs Priesthood was wholly spiritual so also is his kingly glory for as he hath made the godly Kings and Priests only in a spiritual sence thus was he also Here then is work for the eyes of Faith Come with the Queen of Sheba to see all the glory Christ hath not with a bodily eye but an eye of faith and thy admiration will be greater then hers was 2. This glory is eternall not like the glory of the world which the devil shewed in a moment it quickly passed away but this will abide for ever not but that Christ shall at last give up this Kingdome into his Fathers hands again He shall no more discharge the acts of an Advocate or Intercessor for us in heaven only the glory of this shall alwaies continue It shall to all Eternity be recorded that he was the Mediatour That he is the Saviour who hath brought us to life and immortality Thus to all eternity the tongue of all the Saints shall be employed in celebrating this glory Vse of Instruction Is Christ thus glorified by the Father then take this as a sure pledge of thy glorification in time It cannot be that he should have glory alone himself No in this praier he saith Father I will that they be where I am Oh let this comfort and animate thee my glorified head is in heaven and will in time make a glorified member sutable to him 2. Is it Gods purpose to glorifie the Sonne then let us also glorifie him our hour
Christ and sometimes to the holy Ghost in their peculiar appropriation Christ by his Spirit is to be expected and praied for as the authour of all that grace and comfort we stand in need of 3. Although the power of Christ extend to the bodies and externals of men yet that which in the Text is considerable is that it reacheth to the hearts and consciences of men And this is more then any temporall power can do He bids Matthew the Publican Follow him and he leaveth all to follow him He casts an eye upon Peter and he presently goeth out and weepeth bitterly It 's upon the spirits and consciences of men this power of Christ is most conversant It 's by this their mindes are enlightned their hearts changed their lusts subdued and they made new creatures which made him say he was the life the truth and the way Joh. 14.6 he is all things efficiently for our salvation so that the great things we are to expect from this power is convictions of conscience and conversions of heart If the blindnesse of thy minde if the hardnesse of thy heart be too heavy a stone for thee to remove then lift up thy eyes to Christ Say O Lord thou hast power over all flesh Thou canst subdue and conquer every mans heart No man no Angel can do this Therefore take thou the sole glory in doing of it Fourthly As it 's the heart of a man this power reacheth to so the main and chiefest effects of this power are spiritual and such as tend to salvation To give faith to give repentance to men When I am lifted up said Christ I will draw all unto me Joh. 12.32 Though Christ as God made the world all things are supported and born up by him Heb. 1. yet these things are not so considerable as what is done to mans salvation Therefore he makes the great end of his coming into the world to save that which is lost he came to dissolve the works of the devil His Titles that he hath are in reference to heavenly advantages He is called Jesus because he saveth his people from their sins and Christ because furnished with all fitnesse and fullnesse to be a Saviour The Jews indeed they looked for a Messias that should deliver them out of the captivity and bondage they were in They hoped for such a power over all flesh that should restore them to their ancient temporall glory But this carnal prejudice was their undoing Fifthly This power must needs be infinite for although it doth not follow that because he hath power over all flesh that therefore he is omnipotent and infinite yet if you do regard the end why he hath all this power it must necessarily be infinite for it 's to gather and save a people out of the world to justifie their persons to sanctifie their natures It 's to judge all men at the last day Now how can he be judge of all mens lives yea their secret and heart sinnes if he have not infinite knowledge and although the humane nature of Christ be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified This infinite power which Christ hath on one side proclaimeth unspeakable terrour to Christs enemies and on the other side ineffable joy to his friends Sixthly This power is arbitrary in the use of it He opens this mans heart and leaveth another shut he cureth this blinde eye and leaveth another in darknesse Mat. 11.27 When Christ had acknowled that soveraign arbitrary power of God in revealing the Mysteries of salvation to babes and hiding them from the wise of the world he addeth All things are delivered me of my Father No man knoweth the Father but he to whom the Sonne will reveal him So then this gracious power of Christ is not indifferently exercised upon all To some Christ revealeth the will of God effectually to others not There were many Publicans besides Matthew yet to him Christ makes known himself and not to others Many Pharisees besides Paul that were not so bitter and violent against the Name of Christ yet Christ makes him feel this glorious power on his heart and others not These things laid as Foundations Let us consider some of the remarkable particulars wherein Christs dominion over all flesh and especially the Church doth so appear that so we may take heed how we neglect him And First This is a remarkable Instance of his power to appoint a Ministery for the conversion and saving of peoples souls Whatsoever thy thoughts may be about the nullity or uselesnesse of it yet this is a clear effect of his power Mat. 28. when he said All power was given him in heaven and earth then he giveth his Apostles Commission to go teach and baptize all Nations Observe the reason why Christ beginneth with this Preface All power is given me c. and therefore Go and baptize Because it 's of high concernment to encourage and imbolden the Ministers of God to consider whose Servants they are whose work they go about They come from him who is able to defend them against the whole world how easily might the Apostles be dejected with the greatnesse of the work and their utter unfitnesse What are such poor and despicable men as they are to set against the lives and manners of the whole world but he that hath all power in heaven and earth bid them Go preach Go baptize and thus Eph. 4.11 The Ministry is there made the great and noble work Christ did upon his Ascension to heaven so that to oppose Christs Ministery to set against this is to set against Christ himself It 's not their power but Christs power thou wouldest destroy Secondly This power goeth further then to appoint a meer Ministery he blesseth it he giveth successe he makes it to bring forth much fruit This makes the Apostle in his first Epistle to the Corinthians so much exalt Christ and advance him While one cried up this Teacher another that he bid them remember that all the Pauls and Apolloes in the Word though never so eminent were but Ministers by whom they did beleeve yea Col. 3.19 those that did so much admire and set up Angels who easily may be thought to do more then the best Ministers yet Paul throweth all such doctrine down to the ground and bids them hold the head Christ from whence all parts of the body receive their nourishment Oh this cannot be pressed enough on you Many are not so prophane to despise the Ministery to cry down Ordinances though there be such in the world but then they are without Christ in the Ministery without Christ in the Ordinances As the Apostle spake of some without God in the world So these are without Christ in the Church It 's not the Ministery or Ordinances but Christ in them and by them which communicateth vertue and efficacy Thirdly Christs power is seen in convincing
Scripture otherwise we may take up Origens opinion and say how doth it stand with the goodnesse of God and his pity to let so many Angels and men be damned and not save them all at last But when the Word of God speaks man must be silent and hold his tongue 2. A right knowledge about one true God is not enough without the knowledge of Christ partly on Gods part and partly on our part On Gods part for so he is absolutely considered as a righteous and just God hating all sinne and punishing it where he findes it Now in this consideration he is a consuming fire there is a great gulf between him and us The devils and damned in hell may as well hope for mercy as we if there were no Christ The heathens therefore who hoped for pardon they ignorantly thought to satisfie God as if he could be satisfied by any finite thing as Luther said It 's not Deus absolutus but relativus not God considered absolutely but relatively as a Father in Covenant through Christ that is the ground of all our hope and comfort This knowledge would only terrifie and drive to despair as you see in Adam till he was comforted with the promise 2. On our part It 's necessary to know Christ as well as God because without Christ there is no foundation for any duty We cannot pray we cannot approach near to him As he is a consuming fire so we are combustible stubble Whatsoever ye shall ask in my Name saith Christ shall be given you It must be through that Name our duties are accepted Can two walk together unlesse they be agreed What concord or agreement can there be between a righteous God and a corrupted sinner For this cause it is that the most holy men have praied that God would not enter into strict judgement with them Psa 143.2 If men sanctified dare not appear at the Tribunal of God in their own persons much lesse may sinners It 's necessary then because of that contrariety between God and sinful man there should be a Mediatour an advocate one that should stand between justice and us the condemning power of the Law and us Who is not afraid of justice Who hath so much purity that the Law cannot finde any fault with him So that if we consider of these two particulars we shall see great reason that we have to know Christ and God also Thirdly Take notice That a Knowledge or belief that there is a Messias is not enough unlesse we beleeve that person called Iesus to be Christ For he doth not say This is Eternal Life to beleeve a Christ but that Jesus is Christ The Jews to this day beleeve there will be a Messias all their hope and expectation is for such an one but yet the Apostle saith they are cast off by God for the present that they are branches broken off from the Olive Rom. 11. and why because they erre in two particulars 1. They deny that Jesus born of the Virgin Mary to be the Messiah Therefore they will not beleeve the promises to be fullfilled in him And 2. They look for a temporall Messiah who shall restore them from bodily captivity not for a Saviour in a spiritual sence Indeed before Christ came into the flesh then a belief and expectation of a Messiah was enough as appears by Simeons Song Luk. 2.34 who was one of the expectants for Christ and when he saw him then desired to depart in peace but now since he is come it 's necessary to salvation to beleeve that Person born of the Virgin Mary and crucified by the Jews under Pilate was the true and promised Messias Therefore a great part of the Apostles Ministry was to prove that Jesus was the Christ Fourthly In that Christ makes Eternall Life to lie in these two necessary things therefore the Papists are horribly presumptuous who adde a third thing necessary to Eternal Life which is Subesse Romano Pontifici To acknowledge the Pope to be head of the Church and to submit to him This is de necessitate salutis saith Bellarmine But they have never yet been able to make this out that there is such an universal visible and infallible head of the Church Yea Gregory one of the Popes said Whosoever should arrogate to himself the Title of Vniversal Bishop he was the Forerunner of Antichrist For the great Antichristianism described by the Apostles lieth not so much in doctrines Though they be Antichrists also that deny Christ to be come in the flesh 1 Joh. 2.16 yet the great Antichrist is described by the Church-power and universal dominion he shall take to himself in the Church exalting himself above every thing that is called God 2 Thes 2.4 Therefore howsoever they pronounce such dreadful sentences upon all the Reformed Churches that have cast off the Popes power as if they were not in a way to Eternal Life yet this Scripture may abundantly encourage where there is a true knowledge of God and Christ there is a possibility of Eternal Life Fifthly To know Jesus Christ whom the Father hath sent implieth the knowledge of these particulars 1. That he is really and truly God for how can he be a spiritual Saviour if he be not God Is it not God only that can raise from the dead Could meer man satisfie the justice of God destroy the works of the devil It 's not my purpose here to confirm that main Article of Religion I only inform you that he who truly knoweth Christ must know him to be God the only begotten of the Father else he cannot know him as a Jesus as a Saviour Therefore howsoever Arians and Socinians talk much of Christ dispute much of him yea mention him in their praiers and Petitions yet they do not truly know Christ if the Apostle makes it so great a sinne to deny Christ to be come in the flesh to be man that he saith he is Antichrist that doth so 1 Joh. 2.18 then it must needs be a greater sinne to deny him to be God for as he doth a man a greater wrong that denieth him a rationall soul then that denieth a mortal body to him so he doth in a greater manner dishonour Christ that denieth him to be God then to be man Shall Christ himself Phil. 2. think it no robbery to be equal with God and will they make Christ guilty of such robbery for he assumed to himself both the Title and reality of God 2. To know Jesus Christ is to acknowledge him man as well as God for this was his name given him by the Angel when he was born so that he only knoweth Christ who acknowledgeth him both God and man as the Scripture sometimes cals him the only begotten Son of God so sometimes the Son of man and many places in Scripture speak of both his natures Rom. 9.5 who concerning the flesh was of the Seed of Abraham and yet he is God for evermore concerning the flesh that is
no good Thou wilt die and perish though the Prophets have been amongst you R. 2 2. The end of the Ministery is to bring men to the knowledge of God in a saving way because of the nature and property of it which is wholly supernatural The Word is commanded to be preached not for any natural or civill ends but spirituall and supernaturall When they followed Christ because of the Loaves it was a low and unworthy motive It should have been because of their souls and because of the bread of life to feed their souls If thou regardest a Ministry or comest to hear for any other end but divine and supernatural If it be for custome or to keep up thy good repute amongst men this is to be carnall this is to be a worm and no Christian for God hath given these Officers to the Church and commanded a diligent dispensation therein for sublime and holy ends to enlighten thy minde to soften thy heart to spiritualize thy affections to reform thy life even to polish and preserve thee that thou maist be a stone of glory in the heavenly Jerusalem Say then thou dost nothing if this supernatural improvement be not made of it Thus also it is for the Preacher if he preach to shew his Learning to make himself admired to satisfie any corrupt end This is also low and unworthy Malo ut me reprehendant grammatici quam non intelligant populi yet oh how prone are corrupt and insincere motives to creep in few being able to say with Paul That they handle the Word of God sincerely as of God and in the presence of God Let then the nature of the work raise up our hearts it 's sublime and supernatural in its use It 's holy merchandizing or trading for mens souls and therefore so often called by that glorious Title R. 3 3. The Ministers of the Gospel are to urge this because of the dignity and excellency of the work To bring men to the saving knowledge of God is a noble emploiment a work for Angels to do The great Rulers and powers in the world they do but order the body and the outward man but this work is to enlighten the soul and to make it fit for the enjoyment of God This made Paul so often rejoyce in and blesse God that he had chosen him a vessel to make known the Name of God We are a sweet savour unto God saith the Apostle We are the precious Apothecaries that open the sweet box of the Gospel Hence it is that the Apostle exhorts people to honour and to have the Ministers of the Gospel in high esteem and why for their works sake 1 The. 5.13 Their teaching and guiding of you in the way to heaven is that great work for which you are to esteem them if to direct a Traveller that is farre out of the way into a ready path be so acceptable a work what is it then to inform people who are going securely and joyfully in the broad way to hell of the danger herein and to direct to the way of life If then it be so excellent minde this in the first place Oh say what a wretch am I who know the way to my own house but not to my long home I know how to buy and sell but I know not how to enjoy God R. 4 4. We are to insist on this end because of the difficulty and great opposition that is in the work For 1. The devil by his Instruments endeavours to keep men in darknesse All those black cloudy times which have been upon the Church brought in Idolatrous Superstition and prophanesse insomuch that the devil reigned almost within the Church as much as without his Kingdom was not more promoted by those without then those within No wonder then if such opposition hath alwaies been against times of light and times of Reformation because the bright shining of the Gospel doth immediatly destroy Satans dominion as when our Saviour sent his Apostles to preach he said he saw Satan fall from heaven like lighening Luk. 10.18 and who can bewail that Ignorance which did overflow in the time of Popery The Sun of the Gospel being then in a constant eclipse and howsoever learning of it self is either used well or ill as the Subject is who hath it yet in the general Learning is a special means to preserve and conveigh the true knowledge of God for the Apostle saith The unstable and unlearned wrest the Scriptures to their own destruction 2 Pet. 3.18 So that in some sence we may take up that allegory of Philo Sarah cannot have children without the help of Hagar i. e. The doctrine and knowledge of God is not propagated without the help of humane Learning especially the tongues and arts Therefore it 's required of the Minister of God that he should rebuke with all doctrine and to be able to convince the gainsayers and to divide the Word of God aright which can never be done without learning so that you see the difficulty of it in respect of the opposition 2. The difficulty doth arise in that the true doctrine and knowledge of God is hardly obtained for there must be constant study in the Word of God daily praier unto God to be led into the Truth There must be a godly use of all the means God hath appointed to get this knowledge Hence the Scripture doth foretell of such as shall arise even from the Church and shall speak perverse things men of corrupt mindes yea many shall bring in damnable heresies that they shall have much craft much seeming piety that if it were possible they would deceive the very Elect Mat. 26. So that you see how difficult it is even for the Ministers of the Gospel to finde out the Truth how many think they teach you the way to heaven and leade you to hell Doth not the Papist Doth not the Socinian Doth not every heretick say None teacheth with the true knowledge of God as they do yea and they may be strongly perswaded of this for the Apostle speaks of many that are delivered up to believe a lye 2 Thes 2.11 So that it 's of infinite concernment for people to have such guides that do not give them poyson in stead of food Would the Scripture have said Mar. 4.26 Take heed how you hear and what you hear if there had not been such danger in hearing 3. It 's difficult because of the hearers Every man naturally is so corrupt that he loveth error and will sooner close with any false doctrine then the true You see the Apostle complaining what applause the false Teachers had Oh saith he You suffer if a man smites you 2 Cor. 11.20 If a man wrong you that is if false Teachers were never so tyrannical though they did abuse them and kept them under yet they could like them well enough but they could not abide the Apostles carriage though his severity was mingled with much meeknesse and
graces but in the means and instrument of their graces Thus praier hearing the Word these are the means of growing in grace Receive the ingrafted Word of God that ye may grow thereby They are to pray better to hear better to sanctifie the Sabbaths more spiritually never think of growing in grace if thou art not more carefull in the use of them for upon these depend thy spirituall encrease as upon good digestion bodily growth Wonder not then at thy leannesse and barrennesse if thou art not better in performing of duties Here begins the consumption Hence are thy languishings and decays Heb. 10. The Apostle speaking of those who willingly sin by a â—otal Apostacy laieth the foundation of this in that they forsook the Assemblies The way then to keep up the life and encrease of grace is to keep up duties in their power and vigour formality and customarinesse in them will make thee quickly like a withered branch but oh the deep wounds and blows that even the godly get in their consciences hereby They pray no more fervently They hear no more affectionately and accordingly in their lives they are so many dry bones Fifthly The people of God may grow by exciting and stirring up others to grow And indeed it 's a special means to quicken our selves by quickning up others 2 Thes 1.3 They are commended in that their faith did grow exceedingly which was not only true in the parts of their faith but that also it did diffuse it self to others They brought on many others also to beleeve Eph. 2.21 The godly are said to grow up to an holy Temple that implieth they do not only grow singly in themselves but in an united manner As live coals laid together grow hotter by one another so that this growth of grace respects the Church of God as a community as a Society grace groweth by heavenly and holy communion As the members of the body grow by a mutual assistance and a member separated from the body cannot grow so it 's here There is no such admirable speedy way of growth as when the people of God speak often and exhort one another when they provoke one another and certainly herein lieth a great fault The sheep of God are scattered from one another what by difference of opinions and what by carnall suspicions that thereby they cannot say I have been an helper to such a mans faith to such a mans repentance Thy tongue hath not been a Tree of life as it should be Thy light did not so shine that others might glorifie God for thee Oh then let the people of God put themselves on this way of growth Sixthly The people of God are to grow in the solidity and fortitude of their graces That thereby they may overcome such temptations which the babes of Christ cannot This solidity is seen in two things 1. The soundnesse of their Judgement 2. The fortitude and heavenly hardship of their hearts The soundnesse of judgement This is a special matter for we see Rom. 14. and Act. 15. what sad rents and dissentions the weak judgements of some brethren made in the Church insomuch that the Apostle giveth many directions therein Those that are new Converts and have felt the power and guilt of sin and the sweetnesse of Gods favour have many times strong affections but weak judgemens and upon such the devil with his heretical instruments doth commonly prevail Aâ— at first he began with Eve to beguil her and by her to seduce her husband Oh then let the Children of God look to themselves in the day of their espousals to Christ when all is honey and ravishment It 's hard for them to consolidate and settle their judgements Hence the Apostle blameth those that were children and had not their sences exercised to discern between good and evil Heb 5.14 Oh then account it an especial matter in Religion to grow in a sound minde to be more solid in judgement This will make thee discern between good and evil between what is of God and what is of the devil 2. In fortitude of spirit The Apostle 2 Tim. 2.3 bids Timothy endure hardship as a Souldier of Christ and in the Revelation c. 3. The promise is made to him that overcometh and our Saviour saith Blessed is he that endureth to the end Mat. 26. many begin in the Spirit and end in the flesh Oh it 's an admirable matter to grow hardy in Religion to be able to endure scoffs reproaches and the losse of all dear comforts as the Apostle said You have not yet resisted to bloud Heb. 12.4 The people of God are to account all conflicts and encounters light till they come to bloud it self and even then to remember that he who would have his life shall lose it Our Saviour did train up his Disciples at the very beginning in this hard service Hence it is that Christianity is compared to a warfare to running in a race to fighting not only with flesh and bloud but even Prinoipalities in high places so that thou art not to expect a Bed of Roses in the way to heaven Now the grounds and motives why the people of God are not to be contented with the foundation and principles of grace but still to proceed in it 1. Because God accounts non-improvement an unprofitablenesse He that hid his talent though he did not imbezill it yet is called an unprofitable servant Mat. 25.30 and he is to be cast into utter darknesse Oh this is terrible to consider that God is not only angry with thy sins with thy prophaness but thy barrennesse thy impotent graces That thou art not got to a higher form Is not the Father angry with his childe though he diligently go to School if he thrive not and be alwaies in the same Lesson Shall he be at all that cost for no more and thus shall God so patiently bear with thee give thee all opportunities and means of grace and yet thou move on the same hinge Oh ye that are the Children of God you would fain have comfort you would have assurance How can it be when there is no growth Is not God angry for those weak graces that still thou art a babe Did he not tell the Church Rev. 2. he had something against her because her works were not perfect were not filled up Oh here were many empty holes oh what godly man may not tremble at this who hath not much emptinesse that needs to be filled up 2. The end of the Ministry to the godly is for their growth and encrease Eph. 4.15 1 Pet. 2.2 Alas we preach not to thee for thy conversion we come not to perswade thee to come out of Egipt that is done already Now then consider why hath God appointed a Ministry and daily preaching and that even to the godly as well as others Is it not to encrease thy spiritual life and heat Is it not to be a goad in thy side to prick thee
the Mother of Austin by her daily praiers was a means of converting Austin So that we may say of the ungodly as Samuel concerning the people of Israel though a stubborn and wicked Nation God forbid I should cease to pray for you And indeed if it be our duty to admonish and exhort others and with much patience to endure if it be possible to bring them out of the snares of sinne no doubt we are to pray that God would blesse such Reproofs That he would prepare the heart to receive them And again the very miserable and wretched estate they are in through sinne makes them fit Objects of praier There is never a prophane man that walloweth in his lusts blessing himself in his hearts desire but he is an Object of great pity Even as mad men that think themselves Great Persons when they are bound up in chains Seeing therefore they lie under such great misery and they feel not this They pity not nor pray for themselves This should make us that can pray to commend their estate to God And the rather because as Preaching of the Word so Praier is appointed as a means of Conversion but by the Word Ask and ye shall receive So that if I ask for Conversion If I pray for the Reformation of another my praier may be the Execution of Gods Election It 's by praier that God will make good this promise Oh how comfortable will it be to see thee a Father answered in praier for the conversion of thy Children That they are the Fruit of thy Praiers So likewise what rejoycing is it to a Minister when not onely his preaching but his praying for his people is answered That it is not all our duty to preach to you but pray for you as Christ did And what a joy is it if we see God answering our praiers in the conversion and reforming of one man It 's true there are some wicked men so highly prophane and so wilfully wicked that they greatly cool the heart of a godly man in Praier It 's said the Church shut Julian out of her praiers and there could not a greater and more sorer judgement befall him for that was futuri judicii prejudicium Vse 1. Is Praier thus hopefull in the behalf of the godly then this should teach the godly to be more fervent and constant in this duty for one another Paul though so eminent in office and graces yet again and again desireth the Churches praiers and he promiseth his praiers for them He informeth Philemon in particular that he makes mention of him in his praiers alwaies Thus you see what the godly have been used to do If David Psal 119.4 when his Enemies reviled him and reproached him yet he gave himself to Praier and humbled himself in Sackcloth for them what then would he do for those that were godly Psal 72. It 's made a great blessing unto Solomon that praier shall be made for him and the fervent Praier of a righteous man prevaileth much Jam. 5.16 If so why do we not stir up our selves more to this duty The Apostle James biddeth us confesse our sinnes and pray for one another in the same place Shall Christ pray for all his and wilt not thou Do not say It 's enough to pray in the general for Gods Church but thou art in particular to pray for others as their conditions and necessities require be moved hereunto First From the common body and fellowship that ye are in The Scripture delights to resemble the Communion of the Church under the similitude of a body to shew how near and conjoyned they are together If one member suffer shall not the Tongue pray for it If any part of thy own body be pained and grieved how much doth it affect thee thou shouldst have the same affections to those that are of the body of Christ Secondly Praiers are an instituted help and means to procure the good of others so that it 's a duty you owe Phil. 1.19 Paul trusted that all the opposition he had would turn to good by their praiers So then the afflictions the mercies that others are under prove good by Praier Oh how apt is one to consume another They are proud under such mercies They are impatient under such afflictions but thou that art thus apt to finde fault dost thou or hast thou praied for them It may be they are no better because thou hast not done thy duty Thou little thinkest how near their sinnes may come to thee Not that we are bound to mention by Name every godly man for that is infinite but as occasion draweth thee out and thou art desired making as much Conscience of praier for others as a debt thou owest or as a pledge thou art to restore Thirdly Fervent Praier for one another will take away all differences all jealousies and suspicions it will make the Godly of one heart and one minde Oh who can bewail the divisions of Jacob Not the garments but the body of Christ is now rent In former times it was said Behold how they love one another how they call one another Brethren but now what differences in opinion and other carnal contentions There is no Love and communion and there is no greater cause then neglect of this duty and it 's also an excellent remedy against all discontents Art thou apt to receive unkindnesses To think this or that hard dealing Go and pray for that man Oh how immediatly will it quiet those windes and waves Vse of Admonition To wicked men to avoid all impiety if not for other Reasons yet for this it makes other mens praiers the lesse effectuall It may be though thou art so vile and naught thou hast a godly Father or a godly Friend praying for thee Though thou art so ungodly thou hast a godly Minister praying for thee Oh do not raise so great a gulf between Heaven and their praiers as thy sinnes are When Lazarus was dead and buried in the grave Mary giveth it over as a desperate case If thou hadst been here he had not died saith she So are we apt to say Lord Praier for such before they come to be thus obstinate before they bave rebelled so much against the Light might have been hopeful But now what hope is there Take heed thou go not so far in sinning that God saith Pray no more for this man SERMON XLII The Excellency and Efficacy of Christs Mediatory Prayer Set forth in many Aggravations of it for the Consolation of the Godly JOH 17.9 I pray for them I pray not for the world THE Subject of Christs Praier is here described First By the Relative particle them and although he speak strictly of his Disciples yet in the end of this Chapter he joyneth all Beleevers unto them So that the 2d Observation is That all the Children of God are under Christs Mediatory Praier Now the Children of God which are also called his Sheep are of two sorts 1. Those
desperate That the door of heaven is not absolutely bolted upon him is of great consequence 2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all As we cannot so neither indeed are we to let any such thoughts enter our hearts as whether such be reprobated or no But we are so to preach and exhort as if every one that we publish the Gospel to were within the Sphear of Christs Death And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church and Saints and Beleevers not excluding any from the benefit of Christ We may also do so in our preaching and therefore this is to be observed That the Epistles are written to Churches already planted and therefore it 's no wonder if he use such universal phrases for that comprehends those that are within the Church already and in the judgement of charity we may speak so especially it being their Obligation and duty as Christians to repent and receive Christ But when we say that the Ministers by Christs death have a Commission to offer Christ to all You must know that is in a due order and method We do not propound Christ as a Saviour to them in the first place But we are to do as Paul when he preached to Felix Act. 24.25 who desired to hear of Christ he began first with temperance and righteousnesse and the world to come Felix being guilty of Injustice and unchaste courses Paul preacheth about those sinnes and hell laying open the wrath of God insomuch that he made Felix to tremble so that Christ must have a way made for him The mountains must be laid low and the valleys exalted and all flesh must be convinced to be grasse Before Christ can be entertained this ought to be our Method To men plunged in sinne we are to discover unto them the wrath and anger of God all the curses that are due to him who breaks the Law in the least iota To make men see their poverty and misery and when men are thus prepared and humbled then we exalt the brazen Serpent so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration 3. Even Reprobates have this advantage by Christ that they enjoy all the mercies they have That they have health wealth and the comforts of this world For seeing that by Adams sinne all was forfeited and a curse come upon every thing now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have Heb. 1. It is Christ that beareth up the world if he did withhold his arm the whole world would fall into rubbish It 's true indeed if we speak of a sanctified use so wicked men have none of the comforts they enjoy but being impure all things are impure to them so that the curse of the Law is not taken off from them because they are not yet in Christ otherwise they have a lawfull right before God and man to the comforts they enjoy for that is not to be received though many pious men have preached it that wicked men have no right to the goods they have but are as Theeves and Robbers and shall answer for every bitt of bread they eat as Usurpers This is against the Scripture which saith God hath given the Earth to the Inhabitants thereof Psal 115.8 And that command Thou shalt not steal doth make it evident that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of and this say Divines cometh by Christ who restored the Forfeit Adam made else the world would not have subsisted a moment Although it must be granted that some Learned men attribute the enjoyment of Comforts which the ungodly have not to Christ but to the patient Providence of God whereby he doth not take the present Forfeiture But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels but they were immediately chained up in the close Prison of utter darknesse 4. It is by Christs Death That many unregenerated men are partakers of the common gifts of Gods Spirit There are many that live within the Church of God though not regenerated yet have great gifts and abilities They have many admirable endowments Now how come these but by Christ as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men Christ is the Vine and so not onely Grapes but the very Leaves come from his Sap and Juyce So that what temporary Faith Joy Enlargements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death Yea Lastly Christ by his Death is made Lord of the whole world And hath conquered all the Inhabitants that are therein So that they are Christs as a Lord that bought them by his Death Thus that place is to be understood 2 Pet. 1.1 speaking of ungodly men whose damnation would swiftly come upon them for the damnable heresies they brought in It 's said They denied the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ bought them in that by his Death which was an Atonement only for the godly yet he thereby was made Lord over all So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour Yet we may say he is the Lord over wicked men they are his Vassals and Servants and he can order and dispose of them as he pleaseth for his Churches good The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption For some go so farre that they are rejected and cried out upon by others though Universalists also And 1. Some have said and endeavoured to prove That so universall is the grace of God obtained by Christs Death that it 's not only sufficient but efficacious in all men as they are men They think that by Christs death every man by his own natural Reason and power may be able to save himself Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this but this is so monstrous that others cry out of it For by this means all unbeleevers and heathens should be partakers of the grace of Christ whenas Joh. 3.24 He that beleeveth not the anger of God abideth on him 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance So that he saith Christ did as actually and applicatively bring Gods Reconciliation to all mankinde as Adam did actually condemnation And that therefore none are damned
Neither soul or body shall escape him if thou continue his Be thou awakened out of thy desperate estate If thou art not Gods Inheritance thou art the devils possession and thy tongue thy eyes thy body thy whole life proclaimeth to whom thou dost belong 2. In being the Fathers as we are no longer Satans so neither the worlds or mens in the world Hence we are commanded not to be Servants to men 1 Cor. 7.13 or please men and to call none Father on earth Mat. 23.9 The sense of such commands is that we are not to put our hopes and trust in men not to give up our selves to their commands when contrary to God yet this is a sinne that all are prone unto It 's the Favour of men the power and greatnesse of men that swayeth us more then God Alas thou wert not created or redeemed or regenerated to make man thus a God unto thee Whence is it that our fear is a mans fear yea our Religion a mans Religion but because we are not yet delivered from mans thraldom so neither are we the worlds For our Saviour saith We are given out of the world to Chrict Why then are we so immoderate in our cares and affections about these things It 's not the world that is ours The Church was seen clothed with the Sunne and the Moon under her feet Rev. 12.1 God hath made the earth under us and Gold and Silver to be in the bowels thereof implying the low esteem we ought to have of them and that we look not on the world as a resting place but seek for heaven Lastly We are none of our own in being the Fathers Thus the Apostle We are none of our own Therefore we are to glorifie God both in soul and body 1 Cor. 6.20 Our Tongues our Body our Affections are not our own We may not love as we list nor desire as we list It 's thset and Sacriledge thus to steal from God Why should it be a wound in thy Conscience to detain that which is another mans and not rather that which is Gods My Son give me thy heart If sinne hath it If the world hath it these are not the right owners Remember whose thou art and this will keep thee solely and wholly for God These things premised let us now see How the Propriety we have in God is the cause of all our good And in the generall there is no temporall or spirituall good we have but our propriety in God is the Foundation of it If the Apostle argue that because he hath given us Christ how shall he not with him give us all things else Rom. 8. How much rather if God give us himself shall he not give us all things The marrow and whole substance of the Covenant of grace lieth in this That God will be our God and we shall be his People God doth not finde us but make us his and when so made then all good things are bestowed on us We will select some choice particulars and that two waies 1. Of those good things we have from God 2. Of those good things we have by approaching to good our active and passive good And first Pardon of sinne in which the Psalmist speaks our blessednesse to consist is given us because we are hiâ— Thus Heb. 8. when God promised to be the God of his People in the Covenant of Grace Then followeth the Forgivenesse of their sinnes And he will remember their Iniquities no more And this they must necessarily enjoy For Guilt of sinne separateth between God and the sinner it makes him at a distance and in a state of Enmity But this propriety takes away all Ground of Condemnation Rom. 8. Because they belong to God therefore they are pardoned Davids sinnes were fouler then Sauls But besides that David had a better heart then Saul David had a propriety in God and so had not Saul Oh the Encouragement that Gods Children have upon this account to pray for pardon It 's more in God then in thy Repentance or Tears That is the surest Refuge they have they are the Fathers Therefore 2. Because they have more choice and intimate Fellowship and Communion with the Father then the world They have the Light of his Countenance assurance of his Love They have the hidden Manna They have a peculiar Enjoyment of him which is more as David saith Psal 4. then the wicked men have when their Wine and Oyle encreaseth They are called Friends in opposition to Servants by Christ Joh. 15.15 And therefore are admitted into that presence and those heavenly Secrets which wicked men know not which made the Church repeat this so often She was her well beloveds and her well beloved was hers Cant. 6.3 And from this followeth that holy and heavenly Communion with Christ which the Church hath Oh if the world did but know what the Godly have from God Other meat Other Riches Other Comforts then they understand How would they lament their distance from God They have Husks onely when there is the fatted Calf in our Fathers House Insomuch that though the Godly have not the good things of this Life alwaies yet they have the good yea the better things of Heaven and Happinesse as a Viaticum in their Journey thither 3. Because they have a Propriety in Christ therefore they are protected and preserved The Eye of God is said to runne up and down the Earth to stand in the behalf of the upright in heart They are Gods Treasure and so his heart and love must be towards them I am thine save me saith David Psal 119.94 Propriety engageth God all Creatures look to their own yea they venture their lives to save their young ones The cruell and most wilde Creatures are fierce to defend their own Now at the Psalmist argueth He that made the Eye shall not be see He that planted the Ear shall not he hear Thus he that hath put into the nature of all creatures to protect their young ones Will not he do the like This Argument the Church useth when she saith Isaiah 63 9. We are thine and are called by thy Name Insomuch that there is a wonderfull expression in Zech. 2.8 He that toucheth you toucheth the Apple of my Eye How carefully hath nature defended that as being a precious and dear part in a man Yet thus God is pleased to account of those that are his And therefore he is said to be afflicted in all their afflictions Oh then that the Godly would improve this propriety more They fear this danger this Triall this Calamity Art thou not the Lords Will not he look to thee more then thou couldest thy self Thou art more his then thy own It 's indeed no such matter for thee to lose thy health thy Comforts thy Life but for God to lose his goods his Inheritance his Jewels would highly redound to his dishonour Therefore the Lord is said to know how to deliver those that are Righteous 2
Father then and the Son have the same gracious will have the same purposes of mercy and whom Christ doth invite the Father inviteth whom Châ—ist cals the Father cals So that in and by Christ we may see the gracious and glorious thoughts of mercy God the Father had from all Eternity to his people Indeed as he was man though his humane will was not contrary yet we see he speaks conditionally If it be possible let this Cup passe away yet not my will but thy will be done Matth. 26 39. Therefore his humane will if absolutely considered did desire freedom from death but if particularly considered in these circumstances then he emptied that particular stream of his humane nature in the Ocean of the divine 6. The Son and the Father have the same propriety in all the godly Those that belong to the Father belong also to the Son This was the occasion of this general Speech in the Text The Apostles are thine and all thine are mine So that the Father doth not abdicate his right by the donation of them to Christ Hence Joh. 20.17 I go to my Father and your Father by way of comfort putting us into some co-partnership with his propriety Those then that are Christs Sheep they have also Gods mark upon them They do belong to the Father by grace and to the Son by merit and purchase so that the Children of God are to proceed by degrees to evidence their propriety in Christ and then in the Father For saith Christ If ye had known me ye would have known my Father Joh. 8.16 Lastly They have the same power and strength and that in reference to the defence and preservation of his people Joh. 10. None can pull them out of my Fathers hand then he addeth I and my Father are one one as in nature so in that omnipotent power to govern and preserve his Children to everlasting happinesse so that this doctrine is not meerly speculative but tends to much practical edification In the next place consider how all that Christ hath is the Fathers and so reciprocally 1. By eternal generation The Socinians would grant the Son hath many transcendent prerogatives but not by eternal generation but by a temporal donation This cannot be so because the Psalmist long before Christ was born said This is my Son this day have I begotten thee Psa 2.7 And his out-goings are said to be of old Mic. 5.1 from the daies of Eternity So that Christ hath these things of the Father by nature even as the Sun beams had the light of the Sun as soon as ever there was a Sun though there be a great dissimilitude in this comparison The Son then is not of the Father as the world was by a voluntary Creation but by a natural generation 2. If we consider Christ as God and man yet even then by vertue of the hypostatical Union all that the Father hath is his The infinite Majesty of God Christ nor only as God but as God-man hath but how not as if the properties of the divine nature were communicated to that as the Lutherans hold saying the humane nature of Christ is infinite omnipresent that is absurd for how can it be eternal when it 's plain the humane nature had a being in a time but only by vertue of the personal union there is a communication of properties not to the Natures but to the Person Insomuch that the Apostle cals it the blood of God Act. 25. How can that be but by vertue of that personal Union the divine nature hath no bloud neither can it suffer and thus Christ said The Son of man which iâ— in heaven Joh. 3. that could not be because of his humane nature but by the personal Union so that although the Text doth principally intend Christs communion with the Father as God in the identity of his nature yet this may in some sence be extended to Christ both God and man The Vse of this Doctrine is very fruitfull 1. By doctrinall Information of the deity of Christ that he is truly God having all things God the Father hath therefore retain by a strong Faith this Article of Religion and the rather because so many have brought in damnable assertions about this Point Socinus doth impudently say that this doctrine of Christs Deity is so absurd that the Christian world will one day be so farre informed as to be ashamed to beleeve such a thing yea to hear such a thing and that the word Trinity may be in time as much abhorred as Transubstantiation and the Mass Fly from such persons as those that have a spiritual plague This hath been so often cleared by the Church in all ages that now there needs no more disputation in it we must not alwaies be proving but we must at last hold fast that which is good Remember your Baptism it was In the Name of the Father the Sonne and the holy Ghost These you are with the same faith to acknowledge to these you are equally consecrated Vse 2. Is all that the Father hath Christs then how happy are the people of God who are admitted into some co-partnership with all this blessednesse For although though none but Christ as you heard can say All mine are thine essentially yet every godly man being made a coâ—heir with Christ he may by fruition and enjoyment say so Rom 8. Oh the infinite treasure of that expression a Son and co-heir with Christ Whatsoever Christ is heir to we are also co-heirs with him only here is the difference Quod Christus natura nos gratia what Christ is by nature that we are by grace Why then are the people of God so often dejected and cast down They consider not how rich how honoured how abounding they are All that the Father hath all that Chtist hath is theirs for their good and advantage and this deed of gift God made when he entred into Covenant with them to be their God and they to be his people By this means Paul can triumph and say I have all things I can do all things Phil. 4. The people of God are never established and confirmed till they be anchored here They are tossed up and down as so many waves like the wicked men of the world who live by sence and have no bottom or rock to stand upon For this end it is that God eithet takes away earthly comforts or casteth in many roots of gall and wormwood in every condition That you may know your treasure is in God and Christ not in these earthly contents Vse 3. Is Christ thus partaker essentially of all that God hath then take we heed how we refuse him speaking for God is not only with him but in him as God said concerning the Angel that led the people of Israel which was Christ that they should take heed how they did provoke him for his Name was in him Exo. 23.21 4. How compleat and
seeing that Christ by his Death hath purchased justification for us this ought to cause great peace and joy in our hearts as Paul said Blessed be God who causeth us to triumph through Jesus Christ And why so because as afflictions so Consolations by Christ abound much more 2 Cor. 1.3 Oh then let the people of God who are apt to be dejected and cast down to walk in a discouraged manner to have their hearts pierced through with many thorny cares Remember what Christ hath done for them and how acceptable it is to him that we should walk comfortably and thankfully Is it not a dishonour to the Master for the servant to be dejected and grieved Doth it not proclaim to others that they account his service an hard uncomfortable condition Thus when men leave their former wicked courses and give up their names to Christ but after that are troubled grieved and have no comfort or encouragement These reproach the Lord Christ as if the world could give better comforts then Christ as if we had done for the worse by forsaking the devils service and resigning our selves up to the Lords Oh then consider that as in gross prophanesse and unrighteous waies there is a scandal to Religion so in all discouraged and uncomfortable dejections refusing to be comforted thou art a dishonour unto the Lord Christ as if he could not give manna to us in the wildernesse of this world Thus you see how many waies Christ may be glorified Now let us consider why it 's our duty thus to glorifie Christ First Because Gods purpose from Eternity was to put infinite glory on Christ God suffered Adam to fall and in him all mankinde to be lost that so the glory of Christ sent into the world for an atonement and a Mediator might breed amazement to all yea some Divines have said that the first Decree which God made was to glorifie Christ and that therefore he had been incarnated though man had not fallen Therefore say they all our Predestination Justification and Salvation it 's not so much for us as in order to Christ Howsoever that there is a Church a people of God that they shall have such priviledges of glory the end of all is that hereby Christ should be honoured Joh 5.23 Christ was sent into the world that he who honoureth the Father should also honour the Son 2. The end of Gods Spirit in appointing a ministry and giving gifts to them as also accompanying of them with his spiritual presence is to glorifie Christ We are appointed for the work of the Ministry for to glorifie Christ and all your hearing ought to be for that end Joh. 16.15 He shall take of mine and glorifie me and Ioh. 14. he shall convince the world of sin and righteousness in reference to Christ We see here what is the utmost end in preaching and hearing even that Christ may be glorified Insomuch that there is no greater pest to the soul of man then for the Ministers thereof to be given up to vain glory to seek their own glory from men for hereby Christ will not be exalted Oh it 's farre better for them to have it said Christ is glorified in our Ministry then that men give glory to us Lastly Christ will in time glorifie his therefore they may well glorifie Christ For what is our drop to his Ocean What is our glow-worm to his Sun It 's well he will accept of it we are of such polluted lips Vse of Instruction to live both doctrinally and really to the honour and glory of Christ doctrinally when we beleeve all such opinions as magnifie Christ the contrary whereunto Popery doth abound in This made the worthy Reformers first think of departing from that Church Christ was rob'd of his glory he had not that honour which did belong to him And then really by an heavenly holy and unspotted conversation Oh the patience and mercy of Christ that he should suffer the earth to bear so many prophane wretches that are a reproach to him and all Christianity Did the Disciples call for fire because the Samaritans would not receive Christ how would their zeal have kindled to see so many crucifie the Lord Christ again You glorifie the devil and exalt the waies of sin but in time you will feel how dear this will cost you SERMON L. Of Christs tender care of all his People in the greatest of their dangers and afflictions JOH 17.11 And now I am no more in the world but these are in the world and I come to thee THis Eleventh Verse begins a new and special Reason why Christ is to be heard in his Praier for his Disciples Whereas the former Arguments some of them were taken from the person of the Father some from the person of the Apostles themselves some from the Person of Christ In this Verse the Person of the Apostles and Christ are conjoyned together Now the efficacy and force of the Argument lieth 1. From the Condition of Christ 2. From the Condition of the Apostles The present condition of Christ is described thus I am no more in the world 2. Of the Apostles But these are in the world Let us explain the words that relate to Christs condition and then see the pith of the Argument For the first Christ may be said to be in the world two waies Either 1. Invisibly in respect of his divine nature and operations Thus Christ cannot go out of the world no more then God who is every where and in this sence he told his Disciples he would be with them to the end of the world Mat. 26. Or 2. Visibly and corporally in respect of his humane nature and thus he was to be with them no more so that this is a strong place against Transubstantiation and Consubstantiation Though they would gladly evade the dint of it But why doth Christ say I am no more in the world in the present tense seeing while and when he said it he was in the world I answer This Apostle as is observed by the Learned of all doth most abound with Hebraisms and with them it 's ordinary to use a participle of the present tense for the future as might be shewed And besides our Saviour was very shortly to go out of the world by his sufferings and it 's ordinary with all to speak of a thing as done which is immediately to be done as Heb. 11. Abraham is said by faith to offer up his Son Isaac when yet he did not offer him up but was prepared for to do it immediately Lastly Observe the difference between being in the world and of the world When our Saviour saith I am no more in the world it supposeth he had been in it but now he never was of the world as he saith v. 16. For to be of the world is to partake of the wickednesse and ungodlinesse which reigneth there The whole world lieth in wickednesse And therefore Christ could not
Father So that this departure to the Father is the cause of all those dona sanctificantia and ministrantia in the Church Thy Faith thy Repentance thy Love of God and delight in holy things is because of this truth The third Benefit of Christs going to the Father is from one main end of it which is to prepare a place for his Children Indeed heaven was prepared for them from Eternity yet Christ Joh. 14.3 saith He goeth to prepare a place for them in an allusive sence It 's therefore for our infinite Consolation that Christ is gone to the Father for there he prepareth places of glory for us and mark the word v. 2. In my Fathers house are many mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is spoken in opposition to ours here where we are but Pilgrims and strangers In the earth we have only Tabernacles in heaven there are mansion places They continue there to all Eternity and further he saith many Mansion places That they might not think there is not room enough and withall it denotes the readinesse of Christ to entertain us as Rebeccah when she invited the strangers said We have straw and Provender and there is room enough So that Christ is gone to heaven to see that Thrones of glory he provided for his people Oh the Godly man dying if in his temptations is ready to think O my Soul whether art thou going What will become of thee where wilt thou lodge this night To this Faith should answer Christ hath prepared a place he hath provided a Rest and a dwelling-place and though thy Soul cannot be alwaies in thy body nor thy body alwaies in these houses we dwell in yet there is a mansion-place from which we shall never be removed 4. Christ goeth to his Father to be an Advocate and pleade our cause 1 Joh. 2. Heb. 7. He ever-liveth to make Intercession for us Christ is not so affected with that glory and honour God hath put upon him that he should forget the meanest of his children he dealeth not as Pharaohs Butler that forgat poor Ioseph when he was promoted No when we are not and cannot think or minde our selves yet Christ is commending our estate to the Father So that we have this glorious Friend speaking for us in the Court of Heaven whensoever any accusation is brought against us So that the godly soul while it sits sighing I am here sinning and offending of God may also remember at that very time there is a potent Advocate preventing all the dangers that may come by sinne 5. Christs departure from the Father is not an eternal departure He is not so gone as to leave us for ever but he will come again and take us to the Father also Ioh. 14.3 I will come again and receive you to my self that you may be where I am This is the utmost happinesse that a beleever can desire If it be such joy for the childe to be with his Father a wife with her Husband how transcendent is this mercy to be with Christ Therefore in this Chapter our Saviour praieth for it that his Disciples be where he is Now this being where Christ is doth comprehend the communication of all glory and blessednesse which Christ bestoweth on his people and that without any intermission Here in this life we have many clouds to intercept the Sun-beams with the Church through our unbelief and slothfulnesse we have lost our beloved so that many times the soul is straitned and crieth out where is he whom my Soul loveth But then and there we have a perpetual communion with him and if so be the enjoying of him by faith fill the soul with so much joy what will the immediate fruition of him do Thus you see that we are in a jejune speculative manner to say Christ by his death went to the Father but to be affectionately possessed with it as being the treasury of all consolation In the fourth general place By this phrase is signified to us that death could not detain Christ in the grave it could not hold him there so as to hinder his going to the Father By this therefore we see Christ hath triumphed over the devil and sin with all the effects of it The devil that prevailed by his Instrumens to put him to death would much more have kept him alwaies in the grave but his resurrection and ascension to heaven there to be with the Father in glory signifieth that he hath now overcome all his enemies and which is the godly mans comfort all his enemies likewise for Christ and the beleever have the same enemies if Christ overcome they overcome The devil is Christs Enemy and death was Christs Enemy as well as thine and it 's good to observe that death is called Christs Enemy 1 Cor. 15. Christ shall put all his Enemies under his feet The last Enemy that shall be destroied is death See then that death which is so terrible to thee which thou lookest on as an Enemy it is Christs and he hath overcome it Oh then what glad tidings should this be in our ears Christ hath ascended to the Father for that is as much as to say Neither sin or devil or grave could prevail over him and therefore he hath fully discharged the work of a Redeemer he hath paid to the utmost farthing so that the love and justice of God cannot but be satisfied by the atonement he hath made 5. It 's worth the observâ—ng that this expression of Christs I go to the Father doth put an excellent face upon that which is most terrible for that which was death and death in the most ignominious and cruel manner he expresseth in this lovely and desirable manner I go to the Father Those agonies and drops of bloud Those deep and strong cries My God my God why hast thou forsaken me he covers over with this amiable phrase I go to the Father Thus Christ out of the temptation called it so but in the temptation he asketh why he had forsaken him Not that Christ in his temptation was guilty of any sin or was capable of any sinful imperfection only he had not the same experimental feeling as at other times for when he had told his Disciples all should forsake him and leave him alone yet saith he I am not alone for my Father is with me Joh. 16.32 In his sad temptation he had not the experimental comfortable sense of this No marvel then if the godly finde a great alteration of themselves in a temptation they have not the comfortable sense and perswasion of that which they felt when not tempted for it was thus with Christ only without sin Lastly As Christ himself thus cals his death a going to the Father so may every beleever yea he ought to do so for though God be the Father of Christ by Eternal generation yet he is the Father of the beleever by a gracious Adoption Therefore our Saviour puts them togetheâ— I go to my
God We act with subordination and dependance on him we keep our selves because God inableth us to do so as the less wheel is moved by the greater as the greater orbmoveth the less so that here is no glory or praise due to us no more than the pen that writeth or the hatchet that cuts for we depend wholly upon God both quoad esse the essence and being of grace would not continue did not he uphold it as also quoad posse and quoad operari Therefore our keeping is not contra-distinct or separate keeping from God as if he were one partial cause and we another as when two lift one burden but ours is from him by him and under him as the Master guideth the hand of the Scholar to write Hence in the third place We may acknowledge Gods power to help us and that several wayes and yet not not give the full glory that belongeth to him All the Erratical Starres that have been in the Churches firmament have at last acknowledged some power some auxiliary help of grace but yet justly condemned by the Orthodox as robbing grace of its due praise for if a man should say It 's Gods power that helpeth us because he created us at first with a rational soul so giving of us understanding and will whereby we are inabled to choose what is good here Gods power is acknowledged but at a remote distance Here like some Heathens we sacrifice the wax to God but keep the honey to our selves thus Nature and Grace is confounded Pelagius at first thought this would serve But if a man should go further acknowledging Gods power in revealing the object though he worketh nothing upon the subject Here God is acknowledged but at a low rate Thus also Pelagius said It was the grace and power of God to make known and reveal the objects of faith but when revealed then we have power to believe them as a man cannot see till the Sunne arise but of himself he hath perfect eyes to behold the light Here is power given to God but not enough who doth not onely prepare the object but fit and sanctifie the subject Further If a man confess the power of God to help Not absolutely to do that which is good but to do it more easily and willingly as Pelagius at last did yeeld Here is Gods power acknowledged but still here is not glory enough ascribed to God God will have all the glory or else none Lastly If we acknowledge the help of God to keep us necessarily yet if we make it a general indeterminate cause and not efficacious till by mans will it be particularized Here is something attributed to God but yet still much ascribed to man Therefore though the Jesuites have many large Tractates De auxiliis gratiae yet because they do not make Grace efficacious in it self antecedently to our will but our will to improve that Therefore still we say They advance not Grace for it 's not Grace unlesse it be Gratuita omni modo Thus then you see a necessity of informing your judgements in this Point That no subtill Hereticks under fair pretences and acknowledgements of Grace do deceive you For Pelagius deceived the Eastern Bishops by this means yea Sulpitius was seduced by the Pelagians who had been a long enemy to them which when he perceived he was so grieved that he enjoyned himself perpetual silence as the Centuriators observe In the next place Let us consider How many waies the power of God doth thus keep us and let it not be thought tedious if I be long on this Text I do not compell the Text to go one mile one Sermon further than it would The honey drops from the comb without any crushing of it And First The power of God keepeth his people in the way of grace inspirando by inspiring and breathing into the Soul such holy thoughts and quickning meditations that thereby we are kept in the fear of sinne and love of God alwayes The Apostle saith We are not able to think of our selves any thing tending to our own good or the good of others but our sufficiency is of God 2 Cor. 3 7. How vain idle and distractive would our thoughts be if the Spirit of God did not suggest and put in other things Therefore that is promised as a remembrancer to bring to our mindes such things as we let slip when the Church prayeth Arise O North and blow O South Cant. 4.6 that her garden may give a smell it 's a prayer for the heavenly and holy breathings of Gods Spirit into the soul Secondly The power of God helpeth excitando by stirring up and quickning those habits and principles of grace which are in us Our faith our love are apt to lie dormant in the soul till they be awakened Thus David though in the state of grace prayeth often That God would quicken him that he might keep Gods Commandments Psal 119. And this the Church prayeth for Cant. 1. Draw me and we will run after thee so that were there not this drawing this quickning the people of God would be like so many lumps of earth they would be very Idols in all their duties seeing they would not see and though knowing yet not understand This exciting grace is as necessary every moment to thee for spiritual life as the air is for thy natural Thirdly The power of God keeps inclinando by inclining and determining the heart For though the heart have grace in it habitually yet the world and sin tempt strongly so that these habitual principles work not till God incline and determine the heart as Ezek. 36. besides an heart of flesh God promiseth to cause him to walk in his statutes David prayed That God would incline his heart to keep his Law This determining grace is that which Pelagians Arminians and Jesuites object against whereas if the power of God doth not this our power will have the greater part in our Salvation Fourthly The power of God keeps us dirigendo by directing and ordering our steps so that we do not fall We are very weak and unskilfull and like babes who are said Heb. 6. to be unskilfull in the word of righteousness Christ and the way of faith is unknown to us a strange thing to us As Sampson being blinde needed one to direct him where the beams were Thus we need direction concerning the Author of our strength and how we may be made partakers of it When David was in Saul's armour he could not tell how to weild or manage it The Lord Christ he it is that strengthens his people a kinde of omnipotency is communicated to them by him I can do all things through Christ that strengtheneth me Phil. 4.13 But there is much skill and an heavenly act required to make use of Christ and to derive power from him Therefore the Lord helpeth us by directing our hearts unto the love of Christ and faith in him 1 Thess 3.5 Hence David many
and this is to be done by the holy Ghost The matter is so great that unless the Spirit of God inable us besides all our study and learning we are not able to keep it yea a Deacon must not be ordained unless he hold fast the mystery of faith in a pure conscience 1 Tim. 3.9 Oh then let none have low thoughts about that which God hath appointed an Office for and therefore given them the titles of the light and salt and nihil est sole sale utilius Fourthly It 's of special consequence to be preserved in the pure faith because the more godly and endeared any are to God this priviledge they shall have to be kept in the truth at least so as not damnably to erre Insomuch that a sound judgement in Religion will distinguish a godly man as well as an unblameable life Mat. 24. Our Saviour speaking of false prophets with what powerfull pretences they should prevail saith If it were possible they should deceive the very elect If it were possible You see by this that there are such false waies in Religion that are inconsistent with salvation and therefore the elect man shall not fall into them no more than into grosse and abominable sins viz. so as totally to lose Heaven and salvation Yea John 10. our Saviour describes his sheep and goats not by their lives but by their attending to the true Doctrine My sheep hear my voice and a stranger they will not hear yea they will flee from him vers 5. So that a godly man doth hang his godliness about his intellectuals as well as morals He is not onely to consider Am I diligent in prayer Do I walk conscionably in my wayes But am I also a lover and prizer of the true Doctrine of Christ Fifthly It 's of great moment to be preserved in the pure Doctrine because that is the foundation and necessary pre-requisite to holinesse The will can never apprehend that which is bonum if the understanding do not first show what is the true good The apprehensive faculty must guide the appetitive If the eye be dark the whole body is as our Saviour afterwards prayeth Sanctifie them by thy truth thy Word is truth Gods truth is only instrumental to holiness Errours can no more nourish spiritual life then chaff or stubble yea or poison can nourish a man bodily For as false Sacraments such as the Popish cannot increase grace because they have neither institution or promise so is it also for errours and therefore the same persons that had thrust away a good conscience they could not endure or abide it the same made shipwrack of their faith they put it away 1 Tim. 1.19 They had some good conscience once though not truly sanctified but this they repell they do not love it any more it 's against their interests their worldly advantages their lusts and carnal affections Can we then have too precious thoughts of Gods truths seeing they onely are blessed to a mans true godliness Sixthly It 's a mercy to be kept in the truth because of the proueness and readiness that is in men to be lead aside by errours Gal. 2. I wonder you are so soon carried away so soon Let there come a false teacher and he can quickly do more hurt and pervert mens mindes then the Apostle Paul could do good Wonder not if you see some seducer come to a Town and in a moment corrupt mens mindes and make them his Disciples and so overthrow that building which a faithfull Minister hath been many years building up you see it was of old so Paul though an Apostle neither by man nor of man yet found it so and at another time he complaineth how ready they were to become even slaves to false-teachers they might abuse and domineer over them you suffer if a man buffet you c. onely the true Apostles they could not bear them We see then why it is that a goodly field may suddenly be overrunne with tares a hopefull Church the body of Christ be all over with a Gangrene and made deformed There is a proneness in a man to erre in his judgement as well as in his life Happy then is he whom God keeps Seventhly Errours of judgement are damnable as well as sinfull practises It 's true some errours are fundamental some superstructive onely and so one kinde is not as damnable as another but thus it is in Saints also some are compared to a gnat some to a Camel but as we say of the least sinne it deserveth hell so of the least errour for as no sinne is in it self little because God is not a little but infinite God so no errour is in it self little because it 's against the same glorious God Hence Gal. 5. Heresies are reckoned as the fruit of the flesh among other grosse sinnes and can there be more terrible words spoken against any sort of wicked men then the Apostle Peter doth 2 Pet. 2.1 thunder out against some false Teachers that should privily bring in damnable heresies whose damnation sleepeth not Oh then tremble to lose thy soul among errours as well as sinnes For the Apostle 2 Pet. 3. saith Ignorant men wrest the Scriptures to their destruction Damnation is in perverting of Scripture yea 1 Cor. 3. we see there that even hay and stubble errours of a lighter nature make the salvation of a man difficult he shall be saved yet so as by fire Austin and Syrinensis distinguish between the Haeretici and Credentes haereticis the seducers and seduced The former are in a condition more exposed to vengeance then the latter howsoever errors in Religion as well as corrupt practises tend to hell Austin questioned who was worse a Christian believing truly but living wickedly or an heretick living unblameably but believing unsoundly Non audeo dicere I dare not determine it But Salvian a pious ancient Writer inveighs more against the prophane Christian and as for the unblameable heretick Errant saith he sed piè errant haeretici sunt sed tibi non sibi and thus Bernard reckoning up the three little ages of the Church the first under persecutions the second under heresies the third under corrupt manners makes this latter the more bitter But we cannot absolutely pronounce which of these two is the worse in some respects one exceeding the other Eighthly It 's a blessed thing to be kept in the truth because of that heavy censure the Scripture inflicts upon heretical persons to avoid them to turn from them not to bid them Godspeed John 2. They must not receive such into their house or have any familiarity with them and they are to avoid an heretick yea the Apostle would have us hold such accursed though they were Angels or Apostles themselves and Gal. 1. The same reason viz. a little leaven leaveneth the whole lump which is brought as a ground to cast out the incestuous person is also applied to a corrupt doctrine
by the Apostles Diotrephes he loved to have preheminence Others accounted gain godlinesse and had their hearts exercised with covetous practises There was no heretique ever proved a firebrand in the Church but one of these causes for the most part moved him which made Austin put it in the definition of an heretique that he did alicujus temporalis commodi causâ either invent or propagate false Opinions But of Unity more when we come to the following Verses Vse of Exhortation to follow Christ in this Praier give the great God of heaven no rest by praier till he hath given rest to his Church and the guides thereof Cry out as the Disciples did to Christ to rebuke the windes and tempests for the Ship we are in sâ—isâ—nking These divisions are not only sins but sad prognosticks of Gods wrath as if he had a purpose to unchurch us and to make us no more his people as he did to the Churches in Asia SERMON LX. The great Paterne of Vnity The Nature and Properties of the Vnity that is between God the Father and the Sonne against the Socinians That the Ministers of God should endeavour after a perfect Vnity even to be One as the Father and Sonne are Also some Rules guiding thereunto JOHN 17.11 That they may be One as Thou and I are WE are now come to the close of the Prayer which containeth the Example or Patern of that Unity Christ prayeth for It 's not for every kinde of Unity he prayeth for but he would have them imitate that Unity which is most absolute and compleat even the Unity of the Father and the Son Before we raise the Doctrine this particular must be vindicated For the Arians and Socinians think this a pregnant place to overthrow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nature of the Father and the Sonne That therefore here cannot be meant an essential Vnity Thus they argue Such an Vnity the Father and Christ have as the Disciples are prai'd for to have But that is a Vnity and Concord and Agreement not of Essence Therefore Christ and the Father are not Essentially One. This seemeth to be very specious and plausible But First Grant that we should interpret the Onenesse spoken of in the Text of consent in Will and Agreement as Calvin doth yet it doth not follow that other places speaking of their Onenesse should be also understood in the same manner yea from the Onenesse of Will between the Father and Sonne is necessarily inferred the Onenesse of their nature So that although we should understand this principally of Unity in accord yet by consequence it would prove Unity of Nature for in free Agents where there is the same will there there is also the same nature where there is the same humane will there is the same humane nature and where is the same divine will there is the same divine nature indeed with men it 's the same specifical nature not numerical but because there is one God onely therefore it must be the same numerical nature But in the second place We are to take the Unity of the Father and the Sonne in as large a sense at least not to exclude it as in other places it is Now in other places especially John 10.30 there we have undeniable Arguments to prove it is an Essential Unity I and my Father are One. Bellarmine though otherwise a Papist yet in this point against the Arians is Orthodox and doth strongly maintain the truth against them Now these three Arguments he brings That the Unity spoken of in that verse is Essential First Because otherwise our Saviours Argument there mentioned would be insufficient for thus Christ argueth None can pluck my sheep out of my hands because none can pluck them out of my Fathers hands Why doth this follow Because I and my Father are one So then if Christ and the Father had not one power and so one Divine Nature the Argument would not hold A second Reason is Because the Jews did understand him in this sense and therefore they took up stones to stone him and mark the reason vers 33. Because thou being a man makest thy self God If our Saviour had meant no more then Vnity of Agreement with Gods will The Jews knew that every godly man had the love of God in this sense written in his heart Therefore they could not think that blasphemy They did not think that David made himself a God when he delighted in the Law of God making his will to accord with Gods Thirdly Because our Saviour upon this accusation doth not deny the thing or charge them with falshood but further proveth it Because he doth the works of the Father therefore he bids them believe his works if they will not believe him which are to make them know that the Father is in him and he in the Father upon which words it's said again vers 39. They sought again to take him implying he had not corrected but confirmed that more which they called blasphemy In the third place Though our Saviour prayeth the Disciples may be One as he and the Father are yet their Argument will not hold unlesse they can shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is alwayes used as a note of equality and not similitude onely but we can shew the contrary in Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for similitude not equality Luke 6.36 Be ye mercifull as your heavenly Father is mercifull There it 's a note of similitude onely for how can a drop be equal to the Ocean So 1 John 3.2 He that hath this hope purifieth himself as God is pure Here it must be a note of similitude for none can be equal to God in purity and thus here in the Text endeavour to be One as the Father and the Sonne not that you can equalize it but propound that absolute and perfect Rule to follow Insomuch that if this place be well considered it makes against all Arians and so is pro testimonio fidei which they perverted in argumentum perfidiae and Austin's observation is not to be neglected Christ saith he prayeth that they may be One as we are he doth not say that they may be One with us or that they and we may be One as we are One but that they may be One as we are One What more may be said upon this is to be spoken unto vers 21. Observe That it 's not enough for the Ministers of the Gospel to be one but they are to endeavour after the most perfect Vnity to be One as the Father and Sonne are Oh this consideration should make us blush and ashamed to see the contentions and differences that are Did the Father and the Sonne ever shew such discord We should never take our eyes off this patern Let us but consider in how many respects we are to aim at such a Unity as is between them First The Vnity between the Father and the Sonne is a
rejoyce in other mens gifts and abilities with that success accompanying them as if they were our own As we see John did John's Disciples came with an envious spirit against Christ and said All men runne after him This was enough to leaven and sour John's heart but see his excellent temper I must decrease and he must increase John 3.30 he was willing that Christs light and glory should be exalted though it darkned and obscured his This is a good Reconciler and the latter is a tender forbearing of one another and suffering of one anothers weaknesses and a proneness to forgive others rashness if the stones of Jerusalem were thus polished and smoothed they would lie even and firm together A third Rule is Love to the publique good of the Church if this did reign in our hearts it would compose all differences The true mothers bowels would not suffer her to have the childe divided It must be selfish revenge that shall make two enemies desire to see the ship sink in which they are rather then they will agree to preserve it What self-denial was that in Jonah to give himself up to destruction rather then have the whole ship endangered Every one ought to say If I be the Jonah cast me out Among the Romans they had a Temple dedicated Jovi depositorio because there they would go and lay aside their mutual contentions before they entred into the Senate-house What a shame is it when many Heathens have laid aside their mutual quarrels for the common good and shall not the Ministers of the Gospel much more for the Churches safety A fourth Rule is Not to charge such consequences upon one anothers doctrine that are not natural and which they do abhorre This in doctrinal disputes hath been oil to the flame The Lutherans charge upon the Calvinists Doctrines about Predestination That they make God the autheur of sinne that they make him cruel and unjust worse then Pharaoh that commanded brick but gave no straw yea cruel like Nero who having a minde to put a vestal Virgin to death caused her to be ravished and then put her to death because she was ravished But the Calvinists detest and abhorre all such consequences and if they did see such conclusions did follow necessarily from their Doctrines they would publickly abjure them some gathered from Paul's preaching of free-grace that therefore men might sinne that grace might abound but Paul crieth God forbid at this and saith The damnation of such Logicians is just Rom. 3.18 Lastly So farre as men do agree with us in the fundamentals let them retain peace and concord The Apostle thus exhorts Phil. 3.16 Whereto we have already attained let us walk by the same rule It hath been Gods mercy that the Protestant Churches though differing in many opinions yet do not dissent in fundamentals For as for the Socinians I do not reckon them among the Protestants yea some place them not amongst Christians but as for other they keep the same foundation though some are purer Churches then others Now it 's a special preservative of charity to imbrace one another with hearty affections So farre therefore it 's an uncharitable and peevish thing in some Lutherans that will not call the Calvinists brethren or admit of reconciliation but professe they will rather do it with the Pope whom yet they maintain to be Antichrist Vse of Exhortation to run to the God of peace for to settle peace and truth The greater the mercy is and the more the devil doth oppose it the more do thou strive for it How many Unities doth the Apostle mention Ephes 4 And why then should we be many Blessed are peace-makers for they shall be called the Sons of God Mat. 5.9 SERMON LXI The great changes that even a Godly man is subject unto in respect of the having and losing those Sensible supports both outward and inward which God at some times vouchsafeth to them Also what those sensible Enjoyments are and why God doth so change the conditions of his People JOH 17.12 While I was with them in the world I kept them in thy Name WE have dispatched the prayer Christ put up for his Disciples We are now to consider other reasons and arguments he useth for his Petition Our Saviour expressed many before the Petition and some also after the Petition The words of the Text are brought in as a reason why he prayed for them now so solemnly and not before because formerly he had kept them in a visible manner by his corporall presence with them but now the manner of his presence being shortly to be changed he therefore commends them to God as if he should have said Holy Father ever since they became my Disciples I took a special charge of them the world was against them they could not keep themselves and I came as a Mediator appointed by thee to preserve them to eternal life which trust I have faithfully discharged and therefore seeing they have hitherto been kept let them not perish at last In this reason we may take notice 1. Of the Disciples mercy vouchsafed to them they were kept this implieth their own insufficiency and inability 2. The efficient cause of this I have kept them wherein also is implied his fidelity and diligence in that trust he took upon him as a Mediatour 3. The manner how In thy Name which mercy is illustrated from the circumstance of time While I was with â—â—em 2. Of place while I was with them in the world First of the circumstance of time and place While I was with them in the world he speaks as if for the present he were not with them but that is because his departure was immediatly at hand Now when our Saviour speaks in this manner while I was with them I kept them 1. You must not think as if Christ by his bodily leaving of them did also spiritually leave them No this would contradict that promise Mat. 28. where Christ said he would be with them to the end of the world he did not change his presence but the manner of his presence it was before corporall and visible now spirituall and invisible 2. In that Christ said While I was with them it 's necessarily inferred that Christ is not corporally present every where that his body is not every where though Christ be every where That is true of Christ in the concrete which cannot be verified of each nature As his Divine nature did not suffer so neither can his humane be every where 3. By this expression saith Austin upon the place we must not understand as if there were a vicissitude in the Fathers and Sons keeping of us as if the Son had kept them a while excluding the Father and now the Father was to keep them excluding the Sonne but the Father kept them even while Christ kept them and Christ will keep them after his departure while the Father keeps them but not in the same manner before there
From whence this Doctrine floweth That now there is no corporal or visible improvement of Christ but spiritual only We are apt now with Thomas to ask for the wounds and prints of the nails We are not now to expect any visible or corporal refreshments by him but what we have must be in a way of faith Heb. 11.1 Faith is the Evidence of things not not seen This the Apostle presseth 2 Cor. 5.16 Though we have known Christ after the flesh yet henceforth know we him no more Whatsoever corporal helps and comforts whatsoever visible supports once they had yet now they attend not to any such things any more Christ himself is not now known after the flesh but after the spirit To open this Consider 1. That there was a time when the Apostles and Beleevers had not only a spiritual enjoyment of Christ by Faith but also a visible and corporal one viz. in that time when Christ was familiarly conversant with them in the flesh Then they saw Christ face to face and rejoyced in him as one friend with another Now this in it self could not be but unspeakable comfort with our own eyes to see Christ with our own ears to hear him speak and with our own handâ— to handle that Word of Life as 1 Joh. 1.1 Luk. 10 24. Our Saviour himself cals them blessed even because they lived in that age wherein they might corporally see him Many Kings and Prophets have desired to see and hear the things you do Prophets though they had immediate Revelations and Visions from God and so were called Seers yet they desired to see Christ in his bodily presence And Kings though they had the temporal glory of the world to behold yet they desired to see Christ in the flesh No wonder then if it were one of the three things Austin so desired that he might have lived in those times when Christ was here upon the Earth Do but judge within your selves Would you not go many miles if it were certain Christ were in such a place teaching and working Miracles Now the Disciples by Christs visible presence had many advantages when they were in any outward streights he provided for them though he sent them without any money upon his work yet they confessed they lacked nothing all that while When they were discouraged with their wicked Adversaries he comforted their hearts When they were in any temporal danger as when the Ship was tossed with Tempests he saved them and which is above all he was a visible Doctor and Teacher unto them so that there was nothing in Religion they doubted of but he could infallibly direct them in It 's that which the Papists so much pleade for that there must be a visible infallible Head in the Church who is to decide matter of faith otherwise there cannot be any certainty but one will pretend to the Truth as well as another Now the Apostles had such a visible Head of the Church to direct them though we have none now but the Spirit of God by the Word doth direct and guide such as walk humbly Oh what a Treasure was this That an Apostle could not have one doubt upon his heart any scruple in his Conscience any doubt about any Text in the Old Testament but he had an infallible Prophet to go to who could teach him all things Thus there was a time of outward visible enjoying of Christ But 2. This outward visible enjoying of Christ was not of any advantage at all if there had not been also a spiritual beleeving on him It was not the seeing the hearing the living with him made a man happy but the spiritual receiving of him as a Mediatour Did not Iudas live with him in this kinde was not he as a familiar Friend with him yet for all that he was a Sonne of Perdition Hence our Saviour upon all occasions took them off from attending to such visible advantages as Luke 11.27 when they cried out Blessed is the womb that bare Christ and the paps that gave him suck He corrected this and said Blessed are they that hear the Word of God and do it So that the very Mother of Christ was more blessed in conceiving Christ in her heart by Faith then conceiving him in her womb So Mar. 3.35 when they told him his Mother and Brethren were to seek him he answered Whosoever doth the will of God the same is my Mother and Brother So that now all such corporall considerations are to vanish and spirituall Arguments are to take place Even as when Christ left his Disciples bodily then the Spirit of God came powerfully upon them If then we would duely improve Christ as a Mediatour we are to be a spirituall people our hearts desires and aims must be wholly spirituall But this is too great a lesson for any natural man he cannot make any use of Christ but after a fleshly carnal manner one way or other The life of Faith is as much above them as reason is above a Beast The natural man cannot receive them because spiritually discerned 1 Cor. 2.14 Therefore wicked men are called sensuall and are compared to brute beasts which are wholly carried out by sence We will instance in some particulars by which it's apparent that we are prone to know Christ after a corporal manner As 1. All those doctrinal Opinions in Popery about visible Images and Crucifixes to represent God and Christ what are these but even to desire Christ to be here bodily with us still And because this cannot be therefore we have a Crucifix we keep some bodily representation of him This the Papists commend as of special use to stir up devotion Hence some of them make the same kinde of worship to be given to a Crucifix as to Christ himself Thus Christ is wholly neglected spiritually he is not propounded as a Mediatour to Faith but as a pleasing picture to the sence And thus also though God be a Spirit and he would not appear to the Israelites in any similitude that they might not make any Image of him yet how prone were they to make similitudes of God and is this only among Papists Are not the common people so ignorant and superstitious as to be doting upon such visible Objects Even as little Children love to play with Babies 2. Our pronenesse to know Christ after a corporal manner is seen in the Doctrine of Transubstantiation where the Papists hold the Bread and Wine to be really turned into the body and bloud of Christ that it 's no longer bread or Wine but Christs body and bloud Therefore they look not up to Christ in heaven by Faith but to Christ in the Sacrament as if his corporal being there were all in all Insomuch that all the affection and devotion they put forth in a Sacrament is wholly visible and carnal They worship it as if the body of Christ were there They set it up to be seen that all may bodily fall down and
these things named in the Text and further the Apostle chargeth these persons to whom he attributeth these priviledges that they were dull and slow that they needed to be taught the first principles By all which it appeareth that the godly ought to have better things then those mentioned Do not therefore gather the Apostasie of those that are truly godly because sometimes you see men of eminent parts and professions in Religion become degenerate and unsound for possibly these never had the Truth of grace and such also were those named by Peter 2 Pet. 2.20 where some are said to have escaped the pollutions of the world through the knowledge of Christ and yet were again entangled in their former lusts We grant that the Faith of Christ had so farre a powerfull operation upon them that they left off those pollutions they lived in whilst Heathens but yet that they were never changed at the very root and heart appearrth in that the Apostle cals them but washed Swine they had not changed their Swinish nature they were not made Sheep though they had an outward Reformation Now that all such though never so wonderfull for parts and duties if falling off never were truly principled with the work of grace in their souls appeareth by that eminent place 1 Joh. 2.19 They went from us because they were not of us If they had been of us they would have continued with us Here it is plain that whosoever is truly of the Church of God he will alwaies abide so Indeed when we see the fall of such who seemed such glorious Starres and such tall Cedars we ought in an holy manner to fear and tremble We that stand are to take heed lest we fall but this doth not prove the total Apostasie of those that do truely belong to God Mat. 13. He that did beleeve and receive the Word with joy did yet at last wither because he had not a good and honest heart Now when we say all these mentioned had not true Grace we do not mean they were grosse Hypocrites as if they did outwardly professe they beleeved but inwardly were the clean contrary No only we take an hypocrite in a large sence for one who hath some imperfect and inchoate works of Gods Spirit upon him which are like dispositions in a tendency unto true Grace as the Embryo to a Childe but yet they fall farre short of Sanctification They in their thoughts and hearts are reall and serious others apprehend them to be in the state of Grace but still though Virgins they are but Foolish Virgins They have not that Oyle which will serve when the Bridegroom cometh Terrible it is to hear this and oh what sharp goads should they be in our sides lest we never as yet have gone further then such persons Say it again unto thy self Am I not gone further then such and such persons 3. It is good to observe That even the Adversaries to this Truth do grant that God is able to confirm a man in grace so that he shall never fall They grant God doth establish the Angels in that happy condition that they shall never fall from it yea they will not contend but that de facto God did confirm some as the Apostles that they should never be separated from Christ Now if this be granted it will overthrow all those reasons that they bring to prove the perishing estate sometimes of the godly For thus they argue If a Godly man shall certainly be preserved to what purpose then are all Counsels and exhortations Why are they commanded to fear and to take heed lest they fall Do not all these Admonitions seem vain and absurd As if we should bid a man take heed he do not fly up into the air if he do he will fall Now if there be any absurdity in this will not all this hold as well in those Apostles whom they grant to be infallibly preserved to Eternal Life Though Christ told them Their Names were written in heaven That he went te prepare a place for them yet for all that he exhorts them to take heed of the least motions of sinne and abide in him though he promiseth they shall continue in him 4. Consider That of those who pleade for an Apostasie of the godly there is a destinction to be made Some go further then others some hold one way and not another As first Some hold that though men be Elected to Salvation yet they may perish because their Elect on is not absolute but conditionall supposing their perseverance and thus the Arminians but some Papists and the Lutherans they hold that no Elect man can ever perish for then God might be frustrated in his Councels which were absurd to think Others they say That men may have true grace for the present but yet not Elected They do not make true Faith proper to the Elect only but say many besides such have for the present true lively grace now with them The Elect man he cannot fall from his grace but the other may The Learned Vâ—ssius doth at large endeavour to make this the Opâ—nion of Austin as we told you Though some deny it and bring places that seem to evince the contrary whose Opinion soever it be it cannot be justified by the Scripture Lastly Others hold that a Godly man though Elected may for the present totally lose all his grace and not so much as any Sparks remain but then they say he will not alwaies abide thus he shall at last recover So that he shall not finally perish Now we cannot joyn with any of these Opinions but affirm the truly godly though never so weak yet shall certainly be preserved to happinesse so that though he may fall grievously yet the Spirit of God doth not wholly and finally forsake him 5. When we say that such as are given to Christ shall never perish this is to be understood of all and every one of them Not only such who have an high degree of Grace but even those that are babes such as are like the smoaking flax and bruised reed Where there is true grace though but like a grain of Mustard-seed yet that shall be so quâ—ckened and enlivened that it shall never goe out and this is of great Consolation to the godly who are apt to think that though some eminent Beleevers be carried on to happinesse yet such weak and frail things as they are shall never hold they cannot withstand any temptation they presently are ready to fall as soon as ever they are set on their feet but they are to know that the same divine protection and power is to all because they are Christs It is not because one hath more godlinesse then another but because all are in Christs hands A Childe in the Ark was as safe as any strong man so that our protection is not founded upon the measure of our grace but the truth of our grace That which is true grace will persevere Perseverance
have been horrible impiety to have broken out against all the Apostles and Christ himself saying look what they are It 's as the Pharisees said a company of Impostors and Deceivers They are all for their own ends they are all covetous and though they pretend Religion yet they are bypocrites and though they condemn the grosse sinnes of the world yet in secret they can be as bad as any would not such a tongue shew that it was set on fire from hell that should belch out such things It 's then of special consequence to know that we are not to love the strictnesse of Religion the lesse nor are we to prejudice our selves against the way and persons of Godly men if sometimes amongst them there be such who made the pretence of holinesse a disguise to act their wickednesse in Think not the worse of the Apostles because a Judas was amongst them To bring this Truth home to your hearts Consider these things 1. There was never any such pure Society and company of holy men upon the Earth but there were also some Hypocrites and insincere men mingled amongst them Either wilfull convinced Hypocrites or else unsound men in the bottome and therefore when a Temptation came they discovered what they were It 's in vain to look for such a Church wherein all the members of it shall be perfect and pure In the Old Testament we reade of many eminent at least for a while in the Church of God but yet rotten at the Coar Saul was in a remarkable manner chosen by God to temporal government he pretends much zeal for Gods people and heartily himself to destroy the enemies of Israel yea the Spirit of prophesie came upon him but it became a Proverb Is Saul among the Prophets We were not to condemn the Prophets because a deceitfull bloudy Saul was amongst them Among the good Kings in the Old Testament David Hezekiah and Josiah We reade also of Jehu who for outward appearance did many glorious things of Reformation The Text saith He did all things that were in Gods heart yet for all that he was not with David a man after Gods own heart He was a Meteor not a fixed Starre he was a picture not a living man in Religion he was moved up and down as his carnal Interests did leade him Again as there were the good Prophets Isaiah and Jeremiah with many others so there were also the bad Prophets who came not in Gods Name who prophesied peace and sowed pillows under wicked mens elbows that they might sinne the more securely Should a man therefore have cried out against all the Prophets that they were a deceitfull self-seeking generation and that it was no matter what they said for they drave on their own designs to be Lords over all to obtain great things Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was subject to many dangers insomuch that there was little encouragement to hypocrites we might justly think that if ever in those primitive daies all should have been upright but there were even then Foxes amongst the Sheep John 2. Our Saviour would not trust many that yet are said to beleeve Hence are these comparisons of the Church to the Floor wherein is chuff as well as wheat To the Field wherein are Tares as well as Wheat To the Drag net wherein are bad Fish as well as good Now will ye condemn a Field of Corn because of some Weeds in it Did not Paul complain that he was in danger of false Brethren and that many came creeping in to spy out their liberty to have an occasion to accuse them Did not Hymeneus and Philetus make shipwrack of all Did not Alexander the Copper-Smith withstand Paul and do him much hurt 2 Tim. 4.12 yet judicious Divines think that it was that Alexander mentioned in the Acts who had almost lost his life in his forward appearance for the Gospel make account then of that which our Saviour saith Mat. 18 7. It 's impossible but that offences must come there will be wofull scandals even in the Church of God but let not this make thee revolt 2. As there have been such unsound hypocrites alwaies in the Church so it is the great endeavour of the devil to tempt and to set on those that are most eminent to throw them in the mire for hereby he will promote his own kingdome The scandals and stumbling-blocks of men reputed of in the Church are the greatest advantage to the devil Luk. 22. Satan hath desired to winnow you As Goliah challenged the stoutest Israelite thinking by vanquishing of him to dismay all the rest Thus the devil if he can overcome an Apostle a Disciple then all the rest will easily yeeld The devil desired to winnow them more then all others Not only the high places in temporal respects but even in the Church are slippery and dangerous Those that are lifted above others in Religion in parts in esteem they are more in danger then ten thousand of other Christians for if they fall they draw more with them If a tall Tree fall it beats down all the shrubs under it If a pillar of the house fall it endangers all the buildings It is noted of the devil that he used the Serpent at first to entice Eve because that was more subtle then any other Creature of the Field and the devil still takes the same way The subtlelest and most notable Instruments he striveth to pervert them Men of the best parts the greatest learning the hottest zeal It is such as he looked after Thus in Antiquity many of the Heretiques were of great Learning plausible Eloquence subtle Insinuations specious Piety and thereby they did the more hurt Therefore the more reputed thou art in the Church of God know thy Condition to be the more dangerous The devil will never give over till one way or other he make thee a Scandall Let him that standeth take heed lest he fall 3. Men may through their corruptions actively take an occasion to speak against the waies of Religion or else there may be a passive occasion administred to them and we are greatly to distinguish between these two Divines call it Scandalum acceptum and Scandalum datum There are a generation of men so devilish and malicious that they will take an occasion to condemn the way of Religion even for good things for necessary duties or at least when they have no just occasion Thus our Saviour himself though never so holy so humble so godly in his doctrine and life yet the Pharisees took all occasion to calumniate him They say he wrought by the devil and called him a Friend to Publicans and Sinners There are some wretched men that do what you can they will be prejudiced against the Truth and Godlinesse They will look upon all the waies of Christ as so many deceits and impostures and this offence is called Scandalum Phariseorum by the
fall out casually but by the wise ordering providence of God 3. This may be brought in to prevent any such errour as might be gathered from our Saviours words as if some of the Elect persons might perish No saith our Saviour he was none of them The Scripture a long while agoe had pronounced fearful curses against him Now to understand this Consider these things First That the Scriptures which do most palpably thus foretell Judas his perdition are Psa 41.10 applied Joh. 13.8 Psa 69.26 Psa 109.8 applied Act. 1.20 Here you see are clear evident places containing a Prediction of what would befal Judas David speaks by way of bitter Imprecation against his implacable and crafty Enemies who set against God and his cause in him and this was a Type of Judas Indeed Junius relateth this passage in the Text not only to Judas his perdition but also to all those severall places of Scripture which speak of Christ and his office in saving of his people but that seemeth not so accomodated to the Context 2. These words are not spoken to take off the cause of perdition from Judas and to lay it upon the Scripture or Gods prevision but only as you heard to prevent the offence the Disciples might take Therefore Calvin saith well that the Scriptures meer prediction is not the cause of an Event Neither did Judas perish because the Scripture said so Indeed no predictions whether divine or humane as Astronomicall politicall c. are the causes of any Event Things are not therefore because foretold but they are foretold because future This is true of prediction or prevision meerly as so not including preordination in it Hence 3. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taken two waies in Scripture sometimes denoting a cause Sometimes an Event only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Learned instance in many places Now here they make it to signifie the Event only that the sence amounts to thus much when Judas had betraied his Master and perished in that wickednesse then were those places of Scripture fulfilled The Scriptures did not force or compell him but when he had accomplished his impieties then was the Scripture fullfilled Indeed Tolet makes it to be causall and Maldonate causall apparently but not really Jansenius grants it may be causall not in respect of Judas his sinne but the end why God permitted all this Lastly Though Gods prevision and the Scriptures prediction be not simply the cause of any thing future yet because Gods prevision is never without his pre-ordination and that though wicked men are justly damned for their sins yet all these things fall not out without some antecedent Decrees of God Therefore we must understand this place as taking in Judas his Reprobation also Obs That so many contrary things to a Beleevers Expectation may fall out in matters of Religion that did not the Scripture foretell them we should be greatly offended This hypocrisie of Iudas was so hainous and monstrous that had not Christ forewarned them out of the Scripture it had been enough to make them stagger and reel To think there was no such thing as Truth of Grace and Uprightnesse To cry out as he did observing the deceitful waies of the world O Vertue I thought thou hadst been some reall thing but now I finde thee to be a meer sound of words c. What if one of the Apostles be thus false then surely there is no Truth or Religion in the world It hath alwaies been thus in the Church of God such passages have fallen out beyond a godly mans expectation that sometimes with David they have been ready to say It 's a vain thing to be godly they have doubted about God and his Word and all hath been because they have not diligently considered that this is no more then the Scripture hath spoken of Let us Consider some particulars so hardly concocted without Scripture-Information And first That the way of Christ should have so much opposition and persecution in the world Did not a man Consider that every Page almost of the Scripture foretels this it would be enough to dishearten him Mat. 10. â—3 there and in many other places Christ foretels their portion in this world They shall be haâ—ed that is the highest degree of mens spirits against them which rests in nothing but the utter destruction of those that are hated Joh. 15.18 There also are serious Informations against this offence that might be taken at Christs way and indeed by that passage it is a Sect that is every where spoken against Act. 26.22 It seemeth many were disheartened it was enough to keep a man off if it were said None in the world likes this you will be the Object of every mans scorn and derision and is it not the great Temptation still in Heavens way that so many troubles do abide those that will live godly They cannot bend and turn their Consciences as the world would have them They must oppose and discountenance sinne though it be never so advantagious and by this contrariety of their works to the works of the world therefore it is they are so much hated Now these things are hardly born a man had need again and again go to the Scripture and inform himself saying This is no more then I reade daily then I am to look for Hence 1 Pet. 4 12. Think it not strange concerning the fiery Triall as if some strange thing happened to you Though the afflictions be never so fierce so terrible yet do not think this any strange matter Say Christianus sum as he did homo nihil Christiani alienum â— me pâ—to I am a Christian and think nothing that may befall a Christian is strange to me Oh thus we would think that the way to heaven should be a pleasant smooth and delight some way That whenever we are in Christs way there should be no Hils or Dales no troublesome passages but we finde the clean contrary and this is a stumbling block to us as David said such things were to him till he went into the Sanctuary of God 2. This is a stumbling block in Religion That some of those who are eminent in the profession of Christ should yet degenerate and turn Hypocrites Heretiques and Apostates Oh these are sad Temptations and cause many weak ones to fall when such pillars prove rotten This was Judasses Case in the Text Better he had never been born even in this respect as well as others that hereby Religion was wounded the souls of many endangered and the Adversaries of Christ more confirmed and made obdurate in their wicked waies Therefore the Scripture foretels such sad things for Heresies that they should break out in the preaching of the Gospel that such Tares should grow up as well as the wheat is again and again spoken of 2 Pet 2.1 2 3. False Teachers shall arise that shall bring in damnable Heresies and though
Snewing how many waies the Spirit of God works it in the hearts of his People JOH 17.13 These things I speak in the world that they might have my joy fullfilled in themselves IT 's Christs speciall Care and will as you have heard that his people should walk joyfully Severall Demonstrations have been thereof Christs Commands to rejoyce in his promises his Ministers are appointed for their joy In the next place This will appear true if yeu consider the works of Gods Spirit and Christs end of sending them into his Church The Spirit of God is not only to convince of sinne To sanctifie and make holy but it is also to comfort Hence he is four times called the Comforter Joh. 19.16.26 Joh. 15.26 Joh. 16.7 Even those who pleade to render the word Advocate and not a Comforter yet it comes to this at last Seeing the end of all his actions is to bring Consolation into the afflicted Soul That as the Spirit of God moved at first on the waters to make a lightsome and glorious world so he doth on the waters of the broken in heart to make as it were New Heavens and a new Earth there where was nothing but horrid confusion That as the devil is the Prince of darknesse is alwaies accusing and troubling the godly endeavouring to bring them to horrour and despair Therefore he kept the possessed party about the solitary Tombs and endeavoured that the Incestuous person should be swallowed up with overmuch sorrow So on the contrary the Spirit of God is wholly to comfort to support to revive and to make glad the grieved in Spirit insomuch that the Hebrews have a Proverb Super maestum non cadet Spiritus Sanctus for this Reason say some Learned men the Prophets before they could prophesie sometimes took an Instrument of Musick to play on as Elijah Isaac would eat of Venison to refresh his Spirits before he did prophetically blesse his Children Howsoever the Spirit of God being expresly called a Comforter it 's plain that in all his operations and workings he intends solid and true joy called therefore Joy in the holy Ghost not only objectively but efficiently because it is wrought by him and indeed we need the Spirit of God to comfort us for we cannot attain to this joy by our own strength That as we need the Spirit of God to regenerate us because dead in sinne So also to comfort us because under the guilt of sinne We are like so many Judasses and Cains Naturally we are a barren wildernesse not only in respect of graces but also of Consolations Look upon many afflicted and tempted Children of God No Friends No Ministers can comfort Reade the Promises apply them never so powerfully yet they cannot be comforted till God work it in them Now the Spirit of God is a Comforter to his people several waies 1. By way of Instruction and conviction It informeth that it 's a sinne not to beleeve in Christ that it 's not humility but frowardnesse when we keep off from the Promises That as it would be self-murther not to eat or drink so it 's Soul-murther not to eat or feed on Christ which is called beleeving Joh. 6. Hence this Spirit of God is said to convince the world of sinne Joh. 16 9. And wherein or what sinne especially Even because they would not beleeve in Christ Oh this is a speciall mercy when the Spirit of God hath by the Gospel so farre convinced thee that thou seest it thy duty to beleeve to rejoyce for who is there when once feeling the burthen and weight of sinne doth not with Adam run and hide himself doth not conclude his sins are greater then he can bear It 's not for such a wretch as I am to have a drop of water to refresh me much lesse a drop of Christs bloud yea his whole bloud Hence when we come to a tempted Christian we may admire at the subtleties and strong Objections he can bring against his comfort Never did any Heretique more subtilly and pertinaciously oppose the Truth of Christ then such an one will object against the Promises So that you heard it was the tongue of the Learned Isa 50.4 that could know to speak a word in season to such wearied persons yea to this day are not the Protestant Writers conflicting with the Papists about the particular application of Christ to every Beleever asserting that it is every Christians duty to say with Paul Gal. 2. who loved me and gave himself for me Now this particular appropriation of Christ to a man is the foundation of all joy and peace And do not the Papists bring all those Objections that a tempted Christian is apt to produce Such as these Gods Promises they are indeed true I doubt not but God is able only I question my self whether I have such conditions and qualifications as are required for the Promises Again the Promises are general whosoever shall beleeve or repent shall finde mercy but my great fear is whether I do truly repent or beleeve Yet again They object as Bellarmine the heart is deceitfull how many have perswaded themselves they do repent and love God when indeed they doe not and it may be I am such an one Lastly They doubt not of Gods power they say or of his ability to pardon all their sins and to justifie worse sinners then themselves Only here is the Question whether God will or no God hath no where in his Word said Thou such an one thy sins are forgiven thee These and the like Objections which Popish Writers urge with much vehemency The tempted Christian presseth with great strength because such are in a contrary disposition to beleeving and so feel nothing but sinne in the guilt of it and Unbelief doth as much deceive and disturb the soul as Melancholy or madnesse will the fancy I have been large in this to shew what mighty and gracious work of Gods Spirit that is to instruct and convince the heart of this duty to beleeve and rejoyce to be able to say God delights not in these perplexed thoughts as he saith of these superstitious duties so these immoderate fears and dejections Who hath required these things at your hands I shall answer for unbeleeving sorrows as well as carnall mirth for those dejecting fears and unquiet troubles of soul Thou art to fear hell and damnation as well as for Licentious jollities 2. The Spirit of God doth not only inform of the duty of Comfort but also directs unto the way of comfort It doth leade into the true way of Justification Joh. 14.16 The Comforter will teach you all things and bring to your remembrance As he is the Comforter he will teach them what way to take that they may have true Consolation for as by nature it 's an ingrafted principle in all to desire happinesse Ask any man in the world and he will answer affirmatively to this Question So every man troubled and
our head he hath taken the sting out of all They are not judgements they are not to destroy the nature of them is wholly altered through Christ for as Christ would be baptized to sanctifie that Ordinance for us so he would be afflicted and troubled to sanctifie them to us Thus we may argue if no troubles or afflictions could overcome him neither can they us 3. Here is matter of comfort because hereby Christ is fitted to help us and pity us He himself knoweth what the worlds reproaches are and therefore will the more compassionate us This the Apostle urgeth Heb. 5. We have a High-Priest that is tempted like us in all things sin only excepted Vse of Instruction What cause the people of God have to triumph in all their hard usages from the world Say not were ever any thus contemned and abused as I am yea a better then thou even Christ the only Son of God Do thou rather look on it as an honour to be made like unto him he blessed when he was reviled Be like Christ in his graces as thou art in his tribulations thus shalt thou be hereafter like him in glory SERMON LXXXV Sheweth Why God continueth his Children in this world of Sinne and Sorrow and doth not take them immediately to Heaven And also How farre it is lawfull for a man to pray for or desire to be taken out of this world JOHN 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil IN the former verses our Saviour having prayed for the preservation of his Disciples he doth in this verse in a particular manner expresse the Manner of that preservation he prayeth for Not that God the Father needed any such instruction but this is spoken for the edification of his Disciples and the building them up who happily did not yet understand how they were to be preserved Now this preservation is set down two wayes 1. Negatively then Positively 1. Negatively I pray not that thou shouldst take them out of the world 2. Positively but that thou wouldst keep them from the evil In the negative part we may consider the thing denied in his prayer That God should take them out of the world for so God might take them either by a miraculous and sudden translation as he did Henoch and Eliah or by a violent death through the hands of their persecutors or in a natural ordinary course but saith our Saviour I pray not for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is for the most part used of an interrogation to question about any thing but sometimes simply for rogation or a meer bare asking and petitioning as often by this Evangelist From this Negative part we may observe First That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happinesse with himself This is good to be taken notice of for we are ready to think that if God love his children he should presently do that for them which will be their chiefest happinesse especially this being in his power to do it when he will to suffer his children to be grapling and conflicting with troubles in this world when it 's but his word speaking and crowns of glory may be set upon their heads seemeth inconsistent with Gods love as she argued to Sampson How canst thou love me and hide any thing from me So saith humane reason How can God love me when yet he keepeth Heaven and eternal glory from me But Gods love and his childrens calamities in this world may well agree together You see our Saviour when he intended the greatest good for his Disciples in his Petition yet corrects and moderateth his prayer not as if he would have them mediately translated to glory he is content they should be awhile in the fire to have their drosse purged away God could do many things for his people which yet he will not he could immediately upon their conversion crown them with eternal glory or else give them perfect and throughly sanctified hearts that they should not complain and groan under any distemper of soul he could make the world to be a Paradise to them so that the way to Heaven should be no longer straight and narrow but broad and easie Thus God could do but it pleaseth his wisdome to take another course and to appoint a Wildernesse to go through ere we can enter in Canaan Now let us consider Why Gods love doth not immediately take the godly out of this world for seeing God loveth them and they love God we should think that love would not rest till it had the nearest conjunction that could be In this matter we may give several Reasons First Because there is a necessity of the presence of godly men in the world that they may promote the Kingdom of God and bring others to the knowledge of God This is especially true of the Apostles as Apostles and so of all those that have any Office and Ministry in the Church of God These are as necessary as the Sunne to the world as the Starres in a dark night as salt to season and preserve from putrefaction and even all believers in a private way are to use their gifts for the reducing of others and by their examples to give such a glorious light that others may glorifie God in the day of their visitation but this doth principally relate to them as Apostles had they been immediately carried up to Heaven where would have been the leaven put into the three pecks of meal Where the mustard-seed sown that would grow up into a great Tree If the Apostles were the Planters and Founders of the Church it was necessary that they should continue for some time in the world The world was a wildernesse that could not immediately be made a garden It was the Devils habitation he could not suddenly be dispossest So that God having service for his people to do no wonder if they must continue in this valley of misery Paul speaks fully to this Phil. 1.14 To abide in the flesh is necessary for you but for him it was better to be dissolved and to be with Christ and between these two he was in a great straight So certainly it were better for the people of God especially for the Ministers of the Gospel who are like Vriah in the fore-front of the battel and exposed to more hatred to be with Christ in Heaven there they shall be free from all this virulence and oppositions of the ungodly but yet if we regard the world and the people with whom they live then their life and presence is very necessary This then is the first reason Gods people have work to do a course to finish and so they must not look to have wages before they have laboured in the Vineyard Secondly God will not presently take them out of this
truth of Scripture Thus Christ John 8.40 told the Pharisees They thought to kill him because he told them the truth And Paul Gal. 4.16 Am I become your enemy because I tell you the truth The Ministers of this truth are compared to light that is offensive to sore eyes and salt that doth grieve and vex the wounded man Indeed truth if rightly considered is not grievous but to do otherwise then obey truth It 's not the threatning of hell and damnation that should be so grievous but the punishments themselves They cried out of our Saviour saying It was an hard speech of what he had spoken but it 's an harder thing to lie roaring in hell-flames to all eternity Vse Is the word of God thus Truth then be possessed and filled with it Let truth be in your mindes truth in your hearts truth in your lives Take heed of all errours and heresies they oppose the Doctrinal Truths of the Scripture Take heed of all prophaneness and impiety they oppose the practical Truths Oh remember if Gods word be truth then woe be to thee thou art in a lying way in a seduced and damnable way Only know it 's not enough to have a general knowledge of Scripture-Truths but endeavour after a particular practical discerning of them The Scripture cals it knowing the Truth as it is in Jesus Eph. 4.21 and the acknowledging of the truth after godlinesse Tit. 1.1 Tantum scimus quantum operamur We know no more in Gods account then we put in practice Take heed then of being in the number of those Rom. 1.18 who hold the Truth in unrighteousnesse Say as the Apostle in his Ministry 2 Cor. 13.18 So thou in thy whole particular conversation I can do nothing against the Truth but for it This would be a Preservative every way SERMON XCIV How requisite a sound minde and a holy life are to a Minister of the Gospel And of Christs peculiar love to and care of such JOH 17.18 As thou hast sent me into the world even so have I sent them into the world THis Verse begins a New Argument or Reason why the Apostles need Sanctification by the Truth It 's drawn not from the generall Consideration as they are Beleevers but from the particular Relation they were in commissionated with Office to preach the Truth of God Before I enter upon the words the Coherence of this Argument with the Petition doth deserve some Consideration though the particle of Connexion be not expressed yet it is to be supposed howsoever this followeth next in order upon that Petition and therefore there cannot be but Coherence of the matter I shall not trouble you with the Conjectures of Interpreters but pitch on that which is easily acknowledged to be very genuine and plain And first Whereas Sanctification by the Truth is desired for the Apostles because they were to be Officers in the Church and Ministers of the Gospel Whence Observe That Truth and Holinesse are requisite in the Ministers of the Gospel Sanctifie them by thy Truth Why because they are sent to preach the Gospel and they have thy Authority This is the reason why Christ though he called his Apostles immediatly from their worldly calling yet it was two years as Chemnitius in his Harmony computeth ere he sent them out to preach but kept them in his Family and under his Instruction that so they might attain both to true Doctrine and an holy Life This was represented Exod. 28.30 by the Vrim and Thummim which were to be on the Breastplate Light and Perfection sound Doctrine and Integrity of Life Hence the Apostle in the Qualification of Ministers requireth doctrinall abilities that he be apt to teach and can divide the Word of God aright as also many practical Qualifications for holy and unblamable life 1 Tim. 3.2 The Scripture compareth the Ministers of God to Stars and that both for their light and purity differing as Philosophers say from the substance of sublunary things 1. Let us Consider the Grounds why they are to be endowed with Truth and to have a sound minde And first From the Quality of the Office Their Office is to preach the Truth They are appointed to declare the Word of God and that only not humane Inventions not the thoughts of their own heart for if Christ himself avoucheth this that his doctrine was not his own but his that sent him and doth still referre all to the Father that sent him how much more ought the Ministers of God to declare what they reade and what they have received of God by the Scriptures not their own conceits Thus the Prophets of old began their Sermons with Thus saith the Lord and the Apostles begin their Epistles with their call and office Apostles and Servants of God Seeing therefore they have such an Office and Trust that requireth in the very Essentials of it nothing but Truth they ought earnestly to pray for it They are called the Light and the Salt of the Earth Now if the Light be dark all the body is dark If Salt hath lost his Seasoning it 's good for nothing By their Office they are to be the Ministers of Truth as Paul said I can do nothing against the Truth but for it 2 Corinth 13.8 This is a Minister after Gods own Heart that is thus qualified Secondly Truth is necessary if you do respect the subordination of their Office Christ hath not sent them to be Masters and Lords over mens Faith to propound their own Dictates and to anathematize such as do not immediatly obey No They have a Ministeriall not a Magisteriall Office for though in respect of the people they are Guides and Overseers and Shepheards yet in respect of God they are Ministers and Servants They are under Christ the Head and so must not deliver any thing but what they have received They may not make Articles of Faith they cannot appoint the worship of God They cannot institute new Sacraments It 's spiritual Treason in them to do this They are like the skillfull Gemmary that doth not make the Jewell only by his skill doth discover which is true or like Solomon that did not make the true Childe but by his Wisedom did manifest it So the Ministers of the Gospel though never so Learned never so holy yet they of their own authority cannot make any new Truth or new Ordinance Therefore they are compared to Embassadors that are bound up by their Commission To Stewards not Masters in the House The Scripture is called Gods Testament or Will Now the Lawyer may not adde or take away from it though he hath never so much skill and knowledge it would be sinful forgery in him to do so Thus Beloved we Ministers are bound up to Gods Word as that last Will he hath appointed how he will have his Church governed how it must beleeve how it must worship and it must be high Sacriledge to adde or detract from it Therefore if Scripture-Truths
of those who are in Church-Office according to his rule and way Such as are sent by him are under his proper care and protection he doth not only pray for the Apostles as beleevers but as in that office To open this Consider in what particulars his care is shewn to his Ministers And 1. It is to guide and leade them into the Truth instructing them with wisedom and ability to that work Christ cals none to his work but he giveth them answerable abilities Though the Apostles were at first ignorant and illiteraâ—â— yet how gloriously did he furnish them with gifts and power to do Miracles before he sent them to preach unto the world Now though the Officers of Christ in their Succession have not the promise of such infallibility yet because of their office and call they discharging their duty and using the means God hath appointed God will more peculiarly go along with them and blesse them then private Christians else why should the Scripture give them the name of Guides and Light Why should he command the people to submit themselves to them and that he who despiseth them despiseth God for though these places prove not infallibility yet they do that God hath appointed this orderly way and that he who would expect Gods blessing must make use of their guidance and Ministry 2. Christs peculiar Love is seen in cloathing them with inward strength and corroborating of them so by zeal and heavenly fortitude that they will discharge their Duty though men rage and oppose The Apostle speaks excellently to this purpose 2 Tim. 1.7 God hath not given us the spirit of fear but of powar love and a sound minde Therefore he must not be ashamed of the Testimony of our Lord Paul he desires the Philippians to pray for him that he may preach the Word boldly God promiseth Jeremiah to make his forehead like brasse and not to be afraid of wicked men And thus Micah cried out I am full of the power of God to tell Jacob his transgressions Mic. 3.8 3. God is wonderful in protecting and defending them in the midst of their wicked Enemies Hence Christ is said to hold these Stars in his right hand Rev. 1.17 and the praier of Christ must needs be heard which he instanceth in in this Chater They are not of the world and the world hateth them therefore he praieth God would keep them and it 's wonderful to see how God hath preserved his faithfull Ministers in all ages though some have died for the Truth Lastly He is with them in blessing their labours and giving encrease to their planting and watering as Christ promised I will be with you to the end of the world By their labours he puls down the Kingdom of Satan As soon as the Apostles preached Satan began to fall like Lightning from Heaven Now the Grounds of this peculiar love are 1. Because they have the same generall call and Office as Christ himself hath As thou hast sent me I have sent them Though there be many particular differences yet in the general they agree Christ was sent to publish the Word of God to bear witnesse to the Truth and because of this the world opposed him reviled him and he endured great contradiction of sinners It was therefore Christs own case and then he will pity such as are tempted like him 2. It 's his work and emploiment they are about They go out in his Authority They act in his Name They preach him as the Messias They endeavour to bring all into Obedience to him and therefore he wil have a tender special care over them 3. Their work is a difficult and dangerous work The Office is if faithfully discharged contrary to the lusts and waies of all men No wicked man can love a true and godly Ministry no more then soar eyes can endure the Sun Vse of Encouragement to the godly Minister to go on with his work maugre all the opposition and contempt of wicked men It 's not their work but Christs They are not their own but Christs Let them not fear while he is at their right hand Vse 2. How grievous a sin it is to oppose and set against the Ministry of God and that when faithfully discharging their duty because they preach the Truth and presse to a godly life this enrageth thee To such they are commanded to shake off the dust of their feet SERMON XCV Of Christs Mission to the Office of a Mediatour JOHN 17.18 As thou hast sent me into the world so also have I sent them into the world HAving considered of the Coherence of this Text with the preceding We come now to the Argument or Matter itself and that is taken from the peculiar Relation and Office that they are put in Now this their Office is described 1. From the Nature and Quality of it It 's a sending They did not of themselves intrude into it or goe without a Call but they were sent 2. There is the Efficient Cause or the Person sending I sent them saith Christ 3. There is the Subject who were sent and that is the Disciples 4. The Term to which of their sending and that is into the world Lastly Here is the Example and Patern Even as the Father sent me into the world Not that there is the same likenesse in every particular but in the generall they both agree in this that they have a Call from God I shall treat in order and first begin with Christs mission which is made the Patern of the Apostles and do observe That Christ was sent of the Father and did not of himself undertake that Office he was imployed in while on earth Christ himself would not be the Prophet Priest or King of his Church without a Call or Commission from the Father thereunto Hence in John's Gospel he doth so exceeding often mention this That his Father sent him still resolving his Doctrine his Authority his Will and Works into him that sent him Therefore not only the twelve Apostles are called so but Christ himself is called an Apostle Heb. 3.1 Consider the Apostle and High-priest of our profession Christ Jesus An Apostle is as much as one that is sent and thus Christ is there called an Apostle and therefore some make a mystery in that John 9.7 when Christ cured the blinde man he bids him Goe and wash in the pool of Siloam which is by interpretation sent saith the Evangelist as if hereby our Saviour would teach that he was the Messias that was to be sent into the world That our Saviour did expect a sending or a Call appeareth notably Heb. 5 4. No man taketh this honour upon himself but he that is called speaking of the Priesthood and so also Christ glorified not himself to be made an High-priest But let us explain this for this truth is profitable unto us seeing it was for us that he was sent And First Consider that though the three Persons
within my heart Psal 40.8 So that though the work was bitter to the humane nature which appeared in those prayers he poured forth with so much agony If it be possible let this Cup pass away yet he offers himself with all willingness to do this work Oh no wonder if this dispensation be called a mystery not only in respect of the revelation of it but also because of the incomprehensibleness of it we are never able to comprehend this length and breadth and depth of love which is in Christ Jesus Eighthly We may consider of a two-fold Office Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediator whereby he was sent to be a Saviour of his people from their sins and this is the sending the Scripture so much speaks of But 2. There is a sending as a Prophet to teach and guide his Church and of this kinde of sending the text speaks for we may not think that this is the meaning that as the Father sent Christ to redeem the world and purge it from it's iniquities so the Apostles were also sent to be Redeemers and Saviours but as Christ was to be the great Prophet whom the Father would send to be a light to the world so he did appoint the Apostles as subordinate lights to take away the ignorance and prophaneness that was in it Christ then is sent as the great Doctor and Teacher of his Church who doth not only externally teach but internally by giving a seeing eye and an understanding heart These things are implied in Christs Mission now let us consider the Properties of it And first Take notice of the necessity of it Had not the Father sent his Son into the world there had been no difference between the damned Angels and mankinde The world had been an hell though the world had many Platoes and Aristotles many Alexanders and Caesars yet all this is nothing if Christ had not been sent into the world Oh then look upon this as the foundation of all truth and consolation Christ is sent into the world We could not have had a drop of comfort any more then Dives in hell a drop of water had not Christ been sent into the world 2. The mercy grace and goodness of God that it was his only begotten Sonne he sent He sent Prophets and he sent divers Messengers but never was such mercy as when he sent his Son Heb. 1. The very Angels though the benefit of his sending did not directly belong to them yet for this they sing Glory be to God on high on earth peace and good-will towards men Though God is good in giving food and raiment in creating the world for us yet all come short of sending his Sonne to us 3. Christs Mission is the original and root of all the Church Mission that is As the Father hath sent me so I have sent you So that Christ being sent is thereby made the head of his Church all Church-power is seated in him as the original and therefore all the Missions of Church-officers now is reduced to this as the fountain of all Therefore they are the Ministers of Christ the Embassadours of Christ they administer all things in his Name and every thing is done by his Authority It 's disputed in Politiques In whom all civil power is immediately and originally seated whether in the people or no or in the supream Officers But here in Divinity about Church-power the Scripture doth easily resolve it Mat. 28.18 19 20. All power is given me in heaven and in earth Therefore he appoints Officers and Ordinances in his Church and so the Ministers of God have their Church-power from Christ Though the people may choose and design the man and Church-officers put him into the Office yet the Office and Power it self is of Christ 4. Take notice of the compleatness and perfection of this Mission Heb. 1.1 God who at sundry times spake by his Prophets and by several wâ—yes doth now speak only by his Son So that since Christs mission we are not now to expect any other extraordinary missions Christ he came as the fulness of all and as he said That all those who went before him were thieves and robbers viz. who pretended to be the Christ and did not come in his Name so all those are that shall come after which come not in his Name What a sad judgement are the Jews once the people of God delivered up unto that look still for a Messias to be sent and so have a veil upon their eyes and their hearts 5. Consider the seasonableness of the time when he was sent Gal. 4.4 It s called the fulness of the time When the Church of the Jews was become like a wilderness or a dunghill when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ was sent Even as Moses was sent to the people of Israel when their oppression was doubled God sent Christ seasonably Lastly Consider the manner of his sending it was in an humble low and contemptible way in the eyes of the world none took him to be the Messias to be the light of the world Though he was sent how few did believe in him because of the outward meannes in his way And some think the Prophet alludeth to this Isa 8.6 They refuse the waters of Shiloah that go softly They neglected Christ and looked to external power and glory Vse 1. Is Christ sent by the Father then take heed how you refuse him The Apostle aggravateth this Heb. 10.28 We may refuse men for their errours their falsities We may pretend many excuses but how can you reject Christ still speaking by his Word to you SERMON XCVI Of the Publike Office of the Ministry Some Distinctions concerning it And the Necessity of a lawfull Call thereunto Also shewing wherein private Christians should exercise their Gifts both ordinarily and in extraordinary Cases JOH 17.18 As thou hast sent me into the world even so have I sent them also into the world WE have handled Christs Mission and the matter imported in that Expression We come now to the Apostles Mission wherein there is considerable 1. Their Office under this notion of sending 2. The Person sending I have sent them 3. The Subjects Them 4. The Term of their Mission Into the world 5. The Pattern As the Father hath sent me They have the same common vocation Every particular will afford its proper usefulnesse And 1. Let us begin with their Office It 's called a sending This doth imply that they did not intrude themselves into it They did not usurp upon the Office but they were called and lawfully authorized thereunto It had been sinful presumption in any of the Apostles to undertake that Office till Christ gave them this Commission There is no difficulty in the words only it 's questioned why our Saviour speaks in the
so 1 Thes 5.11 Comfort and edifie one another even as ye do he commended them for doing so only in this necessary duty consider how the Scripture hints and directs you You must eat of this manna according to Gods appointment 1. You are in the use of your gifts privately to carry your selves so as not thereby to neglect the publike Ordinances To think that such private Admonitions or Exhortations or seekings to God are enough we see how the Apostle joyneth them together Heb. 10.24 25. when he exhorted them to provoke one another to do good he addeth not forsaking the Assembly as the manner of some was Even in the Apostles daies when there was such purity of Church Ordinances and admirably gifted Officers and Gods presence with them yet they were not to forsake the Assemblies and observe how the Apostle bringeth them in upon the improving of their gifts in a private way as if it were a great Temptation when we employ them respectively to others thereby to neglect the publike Ordinances 2. Though private improvement of Gifts be lawfull to Parents Masters and one Christian to another yet take heed that thereby you do not justle out the Office of the Ministers or because of your gifts to neglect the publike Office Christ hath appointed for the devil is busie both waies either by prophane sottishness and ignorance to make men despise the Ministry or by self-conceit and pride of their own abilities This the Apostle also provides against 1 Thes 5.14 when he had commanded them to edifie one another lest it might be thought what need we any Ministers then See how affectionately he addeth and we beseech you to know them that labour among you and are over you in the Lord They must not for all their Gifts and improvements neglect that So in the same Chapter 19 20 21. verses where private Christians are commanded to prove all things and not to Quench the Spirit They must stir up the gifts and graces of Gods Spirit in them yet so as not to despise Prophesyings that is the ministeriall Interpretation of Scripture as the word to prophesie is commonly used Lastly That I may not be too long Though it be a necessary Point the private use of their gifts must be in such duties and in such matters as are not above them They may pray together humble themselves exhort one another out of the Word of God in profitable things of Edification but to determine the most controverted Points in Religion is farre above their strength Therefore let every one imitate Davids Humility to walk humbly and not to exercise himself in things that are too high for him The Apostle doth often antidote against pride and conceit as if we did know things when we did not and as the matter must not be above them so it must be in that which is necessary and profitable How many trouble themselves about Universal Redemption which is not only a Doctrine above their capacities but they might do better to finde their own interest in Christs Death Certainly if Christians would meet as of old they were wont not to dispute in high unprofitable Points but how to be more holy more mortified to walk more godlily in their Relations then their meeting together would be for the better and not for the worse But now Christs Sheep do run into many briâ—rs of Disputations that they almost lose all their wool Therefore the Apostle speaketh excellently to this purpose 1 Tim. 6.3 4. he had pressed to godlinesse in Relations and then saith Let no man teach otherwise then the Doctrine which is according to godlinesse If they do there comes no good of such Disputes but envyings strifes and carnal dissentions amongst one another I was willing to adde thus much because it 's thought that we would monopolize the Spirit of God as that we envied the gifts and graces of God in others No God forbid this only we would direct them so as their liberty may not be turned to licentiousnesse Even by the Canonists who were no waies much favourable to private Christians yet they did allow them charitativam though not potestativam admonition There is therefore no private Christian no nor woman but they may be instrumental to the converting of Husbands and Children yea with the Woman of Samaria be a means to bring the knowledge of Christ to others Yea several women Phebe Synticke Evadias and others are mentioned in the Gospel for their great instrumentall service in the propagating of Christs Kingdom yet who will conclude from their improvement of gifts they might lawfully take the office of Preaching 4. There is also great difference to be made between a Church under Persecutions or not constituted and a Church constituted That may be done in times of Persecution which may not in setled times of the Church We see in case of extreme danger every man is a Magistrate and may kill when assaulted rather then be killed but it doth not therefore follow that every man may lawfully take upon him ordinarily the office of a Magistrate The Sabbath might be broken in regard of necessity and our Saviour from this excuseth David for eating the Shew bread which was lawfull only for the Priests to eat Thus we reade of two private persons that were a means to convert the Persian King and others once to the Christian Faith Though these when they had opportunity sought to have their office confirmed and so if that Instance so much pressed Act. 16.8 of the Disciples preaching the Gospel upon the Persecution could be manifested to be understood of private Disciples and men out of office the contrary whereof there are strong presumptions for yet it would prove no more but that in case of Persecution when beleevers are scattered up and down it 's lawfull for them to declare and make known Christ and his Truth But what is this to a Church constituted and walking in an orderly way 5. This doctrine of the necessity of a lawful Call and authority in those that preach is very necessary and profitable and that partly in respect of the Ministers themselves and partly in respect of the people On the Ministers part 1. He can with the more quietnesse and comfort satisfie himself in his work You see the Pharisees they questioned Christ upon this very Point By what authority he did these things Mat. 21.23 Now our Saviour he supposeth that to be necessary he doth not say What matter for a Call or Authority I have Gifts but he goeth to prove that he had authority from God Certainly to live in such a way wherein the Conscience of a Minister is not satisfied that it 's a lawful office must needs be disquieting of him especially when there are so many that say they have no Call or that their Call is Antichristian Is it not necessary to a Minister to be informed that by the Scripture he can justifie his Call and office 2. It 's
were not to intrude themselves but were to be set apart by Titus Fourthly Yea if there were not such a duty upon Church-officers in confirming of others why should the Apostle likewise to Timothy use that severe and dreadfull adjuration 1 Tim 5.21 where Timothy is charged before God in reference to this matter of laying on of hands as well as other things and Christ and the holy Angels that he do nothing with partiality nor be too hasty herein lest we partake of other mens sinnes How could this be but that men are not of themselves to intrude thereunto otherwise their sins would be upon their own heads who go without a Call Fifthly When the Apostle saith Lay hands suddenly on no man In that negative command is contained an affirmative as Walleus well observeth viz. with deliberation and good advice to lay hands on those that are sufficiently qualified so that there is not only an example but a command and that laying on of hands is not a meer accidental Ceremony appeareth in that by this action he describeth the whole confirmation in that Office which Synecdoche could not be unlesse it were either an essential part or a proper and inseparable adjunct Certainly these Arguments may satisfie any that are not contentious This hath been ever both in the Apostles dayes and since their time a constant custom judged to be grounded upon the Scripture Neither may we look for such cogent and clear demonstrations in matter of Church order as in Fundamentall Doctrines If any desire further insight he may peruse those several learned Tractates that have lately come out to confirme this Truth Object But you will say If a man have Gifts and Abilities why is not that enough Answ I answer first Christ had Gifts and yet he would have a Calling In the primitive times private Christians did abound with Gifts yet they were to be set apart for that Office 2. Gifts in civil offices and relations do not give Power and Authority to do a thing A private Lawyer may have as good or better gifts then the Judge Shall he therefore take upon him to condemne men A man would not willingly have such Divinity in his own Family It may be thy servant hath as good or better Gifts to manage thy houshold affairs might be a better husband doth not spend as thou wilt Shall he take upon him to be thy Master There is many a poor man hath a better gift to husband thy estate then thou doest Shall he therefore seize upon thy revenues There must be a Call besides these Gifts 3. By this means every private man yea woman and childe may administer the Sacraments Cannot a woman sprinkle water on the childe and baptize it There are none so simple scarce but have Gifts for this In the Old Testament others could have killed a beast for the Sacrifice as well as the Priest Might they therefore lawfully do it So that Gifts must have a Call Vse How blessed and happy a thing it is when the publick Ministry and private Christians abilities are orderly improved for the Glory of God when one doth not contradict or encroach upon another but the upper orbes and lower orbes doe all turne about for the publique good when Christians edifie one another and yet have those in high esteeme that labour over them in the Lord. Certainly while this Harmony and Union is kept up the Devil cannot disturb the Church We have a notable Prophecy by Zechary what shall be done in the times of the Gospel Zech. 13.5 where men that had no call to preach being convinced of their errour and that by their dearest friends he shall disclaime that way saying I am no Prophet I am an Husbandman for man taught me to keep cattel from my youth SERMON XCVIII Of Christs Sanctifying himself to be a Mediatour Shewing what is implied in it How pure willing and fit he was for that great Vndertaking JOH 17.19 And for their sakes I sanctifie my self that they also might be Sanctified through the Truth OUR Saviour had praied for the Sanctification of his Disciples and one Reason is from the office they were placed in which hath been dispatched The other is in this Verse From Christs Mediation manifested in his Death for them He had merited and purchased this at Gods hand by making himself an atonement for them Christ you heard was the High-Priest of his Church and two things did belong to them 1. To pray for the people 2. To make a Sacrifice for them Now our Saviour in this Chapter doth both he praieth and offereth up himself a Sacrifice for his people So that in the words we are to consider The Person The Action The object matter The Finis cui and the Finis cujus The Person I sanctifie my self I By this we see partly the Deity of Christ for none but God can say he sanctifieth himself that others may be sanctified and then this denoteth his willingnesse and readinesse Christ did readily offer up himself to all that misery and shame for our sakes Secondly There is the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctifie This among many other significations hath these three especially 1. To set apart and solemnly to fit for any duty 2. To dedicate and consecrate in a peculiar manner to the Lord Thus the Priests were sanctified and the Sacrifices were sanctified 3. To make holy by inherent purity and in all these respects Christ did sanctifie himself For 1. He as God did fill the humane Nature with all habituall and actuall Righteousnesse 2. He did set and sanctifie himself to be an oblation and therefore it is that the Apostle doth so often call him the High-Priest in his Epistle to the Hebrews Thirdly There is the object matter and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my self The Priests of the Old Testament did consecrate the Beasts that were slain but here Christ sanctifieth himself So that he is both the Priest and the Sacrifice also It is himself and that is the greater love Further There is the End for whom for them and this doth evidently prove Christ to be a Sacrifice of Atonement For whereas the Apostle Ephes 5.2 there saith Christ gave himself an offering and a Sacrifice to God for a sweet smelling savour The Socinian would thereby understand no more then the acceptablenesse of it not that is was propitiatory for us and they compare it with the liberality of the Philippians Phil. 4.18 where the Apostle cals their Gift an Odour of a sweet smell acceptable to Ged yet this is only part of the meaning and the phrase is not wholly alike for in that place of Phil. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us as in Eph. 5.2 So that Christ gave himself for a Sacrifice not metaphorically as Praier and Alms are sometimes called Sacrifices but by way of Atonement to satisfie God So that by this means we also are an Odour of sweet smell unto him The Finis cujus
fervent affections of faith Are you to meditate on this Sacrifice This blood speaks all good things for thee SERMON C. Of Jesus Christ as Priest Sacrifice and Altar The Properties of that Sacrifice The way how men come to partake of the Benefit of it Its Efficacy as to Sanctification as well as Justification JOH 17.19 I Sanctifie my self for them c. FRom the Person Sanctifying we proceed to the Object-matter which is said to be sanctified and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My self The Priests in the Old Testament consecrated and offered their brute Beasts which though commanded by God to have perfect Qualifications in them yet because Beasts still therefore our Saviours Priesthood doth farre transcend that because it is his own precious body that he thus offers to be an Oblation for himself From whence Observe That Christ was not only the Priest but the Sacrifice it self He offered up himself in that bloudy and ignominious death for our sakes This is the great mystery of our Christian Religion whether you do regard the Doctrinal part of it as a Truth to be beleeved or as it 's Declarative of the love of God and Christ to his Church The Prophet Isaiah cap. 53. is of old long before it was accomplished greatly affected with it and Paul upon every occasion is largely amplifying this substantial Point To clear it Consider these Introductions First That Christ was both Priest Sacrifice and Altar Every thing in Christ is wonderful There is nothing in him after the ordinary manner of nature and therefore he may justly by the Prophet be called Wonderfull and as in other particulars so in this it is true That he should be Priest Sacrifice and Altar Priest he was in both his Natures as God and man Sacrifice he was in his humane nature because that only could suffer And Altar he was in respect of his Divine Nature because by that he was sanctified Oh then the admirable wisedom of God that hath thus appointed all fulnesse to be in him When Abraham was to offer Isaac and the Childe was bound ready to be sacrificed he asketh his Father but where is the Sacrifice God saith Abraham will provide one Thus when all mankinde like Isaac was ready to be Sacrificed to the Eternal displeasure of God even then God found a Sacrifice for us Secondly Consider what is necessary to a Sacrifice and that is That there be some kinde of destruction or annihilation of the thing to the honour and glory of God And thus a Sacrifice and a Sacrament differ a Sacrifice is by offering up of something to God a Sacrament is when God offers and giveth something to us Therefore when the Papists make the Lords Supper to be a Sacrament and a Sacrifice also they speak repugnancies In a Sacrament God giveth to us In a Sacrifice we give to God Now among the Jews there were many kindes of Sacrifices and most of them did typically represent Christ The Paschal Lamb and the Sacrificing of the Red Heifer these are plainly applied unto Christ but above all kindes of Sacrifices those that we called Holocatomata whole burnt-Offerings These did in a most lively manner typifie him for there the whole was to be burnt in fire and offered to God which denoted the great humiliation of Christ both in Soul and body and also the exquisite Torments and Sufferings which were upon him so that he was wounded all over for our Transgressions Thirdly Take notice that he offered up his body as a Sacrifice to God It was in reference to him not meerly in respect of men to witnesse the Truth of God but as every Sacrifice ought to be it was wholly in reference to God though tending thereby to our good It 's unlawful to offer Sacrifices to any but God because hereby is represented Gods supreme dominion and Majesty which is signified by the annihilation or destruction of the thing offered Now though Christ did not cease to be God yet by his Death there was a separation of the soul and body though not of the divine nature from either It was then unto God that he offered up himself Fourthly This Sacrifice it was by way of expiation and propitiation to atone and pacifie the Justice of God which otherwise would have been a consuming fire to all mankinde as it was to the Apostate Angels Sacrifices do imply some kinde of Expiation and by Heathens were used to pacifie the wrath of their gods and thus if Christs body offered was truly and properly a Sacrifice then it could be no other but by way of expiation and satisfaction Now that it was such an expiatory Sacrifice is plain by the Apostle at large in the Epistle to the Hebrews where he compareth Christ dying with those Sacrifices and sheweth the insufficiency of them in respect of Christs once Oblation of himself which comparison would be weak and absurd if Christs Death was not propitiatory No wonder then if the devil hath raised up blasphemous Heretiques to overthrow this Doctrine because in this is contained that happy Reconciliation between God and a sinner In that Christ shed his bloud to atone for us is the whole hope and comfort of the Church of God Fifthly The holy and just nature of God against sinne was such that there was a necessity of Christs sacrificing himself upon the Crosse for us It 's hotly disputed whether God might have forgiven sinne absolutely without Christs Death or by any other way then by Satisfaction But when all is said it 's acknowledged it is the most convenient way and if we do suppose that God would save mankinde no other way but by justice as well as mercy then it was absolutely necessary that Christ should become man seeing no meer man could compensate God neither could the Obedience of any man have delighted God as much as Adams disobedience did offend him Therefore it 's highly derogatory from Christ which Durand saith that if it had pleased God it might have been that as by Adams disobedience all were made sinners so by the same Adams Obedience repenting and beleeving all might have been made Righteous In the second place Consider the properties of this Sacrifice And First It had infinite worth in it Insomuch that had God ordained it so it would have procured Reconciliation for all the sins of all men in the world yea if there had been a thousand worlds of sinners This is that which Divines say That it was a sufficient price and ransome for all though not efficacious Though therefore many are damned this doth not arise from any weaknesse or insufficiency in Christs Death but from the wickednesse and rebellion of men who refuse the means to improve this Ransome for their good There is infinite worth in it and that upon a threefold respect 1. The Person offering who is God as well as man So that what dignity and worth the divine Nature can put
be full of blemishes yet when we present Christ by Faith then there is no fault to be found Lastly The vertue of this Sacrifice is to make us like Christ himself he thinketh it not enough to be King and Priest himself but he maketh us also Kings and Priests for ever We offer up Praiers and Praises to him and by him we conquer all our spiritual Enemies The devil and our lusts are subdued Such glory have all they that are partakers of this Sacrifice Vse of Terrour to all wicked and ungodly men who by their Unbelief and Prophanesse reject this Sacrifice The Apostle Heb. 10. cals it trampling upon the bloud of Christ and accounting it a prophane thing Oh how many thousand live that have no esteem and make no account of this Sacrifice Oh remember that this is the last and ultimate Sacrifice He that rejects this hath no more hope There remaineth no more oblation for sinne There is not another Christ or another Sacrifice if thou refuse this Vse 2. Of Encouragement to the Godly Come to this Fountain that is set open for Judah and Jerusalem to cleanse in Doe not say because Christ crucified is a stumbling block and foolishnesse to wicked men that therefore thou wilt disesteem him also There is no sore but this blood will heal and cure Oh let the blood of thy soul be stanched with this blood of Christ This blood speaks good and comfortable things better then that of Abel SERMON CI. Of Sanctification as the Effect of Christs Death Shewing That no man truly believeth in Christ for Justification that doth not also for Sanctification JOH 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the Truth WE are now come to the end of Christs Sanctification which is two-fold the finis cui and cujus We shall put them both together for so they are conjoyned in the following clause That they might be sanctified through the Truth Wherein you have 1. The final Cause 2. The Manner of accomplishing it The final Cause That they might be sanctified and from this the Socinian would argue That Sanctification in the former clause was not meant of an oblation by way of Sacrifice because the same word is applied to the Apostles in the Text and they were not to be sacrificed for us To answer this First Some Expositours do expound it of their offering up of themselves by Martyrdom to confirm the truth for Paul professeth his willingnesse herein using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 which was used of some kinde of their Sacrifices but we need not runne to that it 's no new thing in Scripture to use the same word in one verse in different significations and it 's a Rule Talia sunt praedicata qualia permittuntur à subjectis The Apostles then needing not such a Sanctification as Christ applied to himself but that for which he prayed in the former verse We must understand it in the same sense as there It 's true by Sanctification some also will have Justification comprehended and so speak of an imputed Sanctification but we need not stretch the word violently but understand it first Of making inwardly holy and then consequently A setting apart and dedicating our selves wholly unto God by living unto him and thence observe That Christ died not only for our Justification but Sanctification also He made himself a Sacrifice not onely to remove the guilt of sinne but to remove and subdue the power of it not onely to make us happy but also holy Let us consider What is implied in this That Sanctification comes by Christs death And First We are to know that Christ is the Cause of our Sanctification several wayes partly efficiently for not only the Father and the Spirit but Christ himself also is the cause of all the holinesse we have and therefore he is called the life because he gives all supernatural life unto his and is compared to the vine Joh. 15. because as the branch separated from the Vine can bring forth no fruit so neither is a man able without Christ to do the least holy action he is also called the Head and John 1. Of his fulnesse we are all said to receive Thus as God in the course of nature is the authour of every natural gift therefore it 's said In him we live and move and have our being Act. 17.28 So in the way of grace Christ is the authour and finisher as of our faith so of every holy work in us The Author Heb. 12.2 and therefore we cannot so much as begin or meet Christ he must prevent us and the finisher for although we have begun yet we have not the same manutenency and powerfull preservation what we have begun to build would immediately fall to the ground Thus Christ is the Alpha and Omega of our spiritual life 2. Christ is the meritorious cause of our Sanctification and therefore not only remission of sin but holinesse and zeal is made the consequent of Christs death And the Apostle doth not only Rom. 7.8 shew that we are justified by Christ but also that the body of sinne is mortified thereby Thus Heb. 10. what Sanctification that Apostate had is attributed to the blood of Christ Christ then hath as efficaciously merited holinesse as happinesse He died to destroy the workes of the devil now our captivity to him was not onely in respect of guilt but that bondage and slavery we were in to all lusts and therefore those two benefits are like Castor and Pollux one cannot be without the other 3. Christ is in some large and improper sense called the formal cause of the good in us an assistant form not informing that is Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengtheneth us so the Apostle Gal. 2.20 I no longer live but Christ in me Here you see Christ liveth in a godly man for by faith we are united unto him and thus Christ becomes our Head from whom we have all spiritual influx Now an head is a conjoyned and united cause made one with the body and thus is Christ and his Church and therefore is that similitude of an Head and the Body so often used 4 Christ is the final cause of our Sanctification that is we are made holy to this end both that we might shew forth the praises and glory of Christ as our Redeemer as also that we should live to him and set all our affections and desires upon him desiring with Paul To know nothing but Christ crucified 1 Cor. 2.1 Secondly In that by Christs death we are sanctified there is implied That we of our selves are very impure and unclean that we are like so many noisome dunghils For our being unsanctified doth imply 1. Our filthiness or uncleanness this is the state of every man till sanctified by Christ he is like an unclean leper his
true Sanctification as the Apostle speaks 1 John 2.19 They went from us because they were not of us As leaves fall from the Tree when they have no more of their wonted nourishment and this discovers the falshood of those who appear sanctified onely in some fits and upon some sad afflictions on them 4. Truth of Sanctification is discovered by the purity of our aims and ends They love God they obey him from such holy grounds as are suitable to the sanctified nature As the hungry man loveth his food because of his naturall desire to it Thus a sanctified man loveth and doeth that which is holy for holinesse sake 5. True Sanctification is growing and proficient every day more and more That which hath solid root doth not wither but ripens and flourisheth by the Sunne-beams The Apostles though already sanctified yet are still to be more sanctified and certainly such is the sweetnesse and peace which Sanctification brings that it 's no wonder if the heart be never satisfied but still crieth like the horsleech Give Give 6. True Sanctification will make a man diligently and fruitfully improve all the instituted means for the increase of it because the Spirit of God works holinesse Therefore he is fearfull to grieve it Because the Ministry is to make more holy therefore he prizeth it and labours to profit by it yea because afflictions are sent by God to sanctifie the heart therefore he is humble under them and prayeth more earnestly for the Sanctification of them then the removal of them 7. This Sanctification though inchoate and imperfect here yet shall be perfected hereafter in Heaven Christs prayer Christs Spirit Christs merit will at last obtain their compleat and ultimate effect which is full Sanctification in Heaven when there will be no more need to pray for further Sanctification Vse Hath Christ thus merited and pray'd for Sanctification Then know Christ hath done nothing to encourage prophane and ungodly men Christ died not neither is he a Redeemer or Saviour but to such who are made holy This may amaze and astonish all such as divide the effects of Christs death yea and divide Christ himselfe They look upon him as a Saviour but not as a Sanctifier They would have his blood to wash away the punishment of their sinnes but not the filth and pollution of them Oh let the ungodly know They set up an Idol-Christ There is no such Christ as pardoneth but sanctifieth not also Come then more earnestly to be healed of thy soul-pollution then they did of bodily diseases SERMON CII Sheweth Why Christ who could do all things yet put up Prayers What difference there is between his Prayers and ours And the great advantage Believers have by Christs Praiing for them JOH 17.20 Neither pray I for these alone c. HItherto our Saviour hath praied for his Apostles as they were Apostles But because many things in his Petition for them did aâ—so concern all Beleevers and lest it should be thought that none but the Apostles were the Object of his Praier he therefore comes to a third part in his Petition which relates to the Catholique Church even the whole number of those who in time by Gods Spirit shall be enabled to beleeve Christ doth represent in his Praier to God the weakest beleever as well as the most Eminent Apostle So that here begins the third principall part of this Chapter Now in this Context we may observe 1. The Object of Christs Praier 2. The Final Cause of it 3. The Reasons enforcing it The Object of the Praier is set down 1. By a Negative limitation Not for these alone 2. By a Posiâ—ive explication or description But for those who shall beleeve Through their word In the Negative limitation Consider Who it is that is here said to pray The Person is Christ God und man As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we need say no more to that only we are to adde a further Consideration about Christs Praying Seeing therefore that this is the last place wherein he mentioneth his praying I shall now supply what hath been defective in the consideration of this Point and so Observe That Christ though God yet as man did pray unto the Father as other men This Point about Christs Praying is worthy of our knowledge and right understanding For the Arians and Socinians did from hence argue that Christ was not God it being absurd they say for him to pray who could do what he pleased even as it 's absurd to say that God can pray seeing he is omnipotent and hath no Superiour Yea some of the Ancient Fathers have not spoken so soundly in this Point Hilary makes it to be but a kinde of holy simulation that Christ praied and generally it 's made a reason why he praied that he might give us an example But although this be one subordinate end yet there were other more principal ends 1. Therefore let us Consider upon what ground Christ did pray 2. The difference between his Praier and ours He praied then for himself and his Church 1. Because as man he was not omnipotent and so his humane will was not able to accomplish the things he desired for although as God he could do all things in which respect he wrought Miracles and did them not by Petition as the Apostles but by his own power and in his own Name yet as man so what he desired by his humane will by that he could not simply accomplish it so that in this respect it was that Christ as man did pray 2. As man Christ was subject to the Law of God and so was bound to give that worship and Religious Service to God which the Law did require so that when Christ praied he did it as fulfilling a duty he had voluntarily submitted unto Even as when he came to be baptized he told John it behoved him to fullfill all Righteousnesse Matth. 3.15 It was part of his Righteousnesse to be baptized because as man he was made a member of the Church Therefore Matth. 4. he brings that command of worshiping and serving God alone as reaching to him intimating he was bound by that Command as well as other men So Joh 4. he tels the Woman of Samaria We worship we know not what He puts himself in the Number of Worshipers So that Praier being part of Gods worship and a chief part of it no wonder if Christ was constant in it Hence we reade of spending nights in Praier yea in his Troubles his Prayers were accompanied with strong Cries and Agonies and the more they encreased the more earnestly he praied 3. He praied because though all things were due unto him yet by the Ordination of God he could not be partaker of them but by Praier So that though the Glorification of his body was due unto him from the beginning of his Incarnation yet he is to come to it by way of Prayer Hence in this Chapter he doth by many
and defend the truth to confute and put all errours and heresies to silence Therefore it 's a qualification required in the Minister That he be able to convince gain-sayers Tit. 1.9 You see the Apostle in some of his Epistles is not only practical but didactical and therein confuting those errours that molested the truth even in her Infancy for this end they are called Guides and Salt yea they are Shepherds to keep off the wolves that would subtilly devour the sheep We are to watch against prophaneness and also against errours The Apostle useth that phrase of a little leaven leaveneth the whole lump both in matter of corrupt manners as also corrupt Doctrine Gal. 1. and therefore would have the Churches of God purged from both Lastly The Ministry is appointed for spiritual Government in the Church to admonish those that are disorderly to cast out prophane and obstinate sinners For this end they have the spiritual Keyes of the kingdom of Heaven vouchsafed to them and in the due administration thereof God hath promised his gracious confirmation Hence it is that they are called Governours Rulers Pastours all which demonstrate that a Ministry is not only in doctrinal publication of the word of God but in a spiritual governing and ordering of people to supernatural ends Indeed the Apostle saith This power is given us for edification not destruction 1 Cor. 10.8 all is for spiritual ends It 's to save the souls of those that are under us This though accounted austere yet is profitable and necessary even as Government in the Commonwealth Thus you see the ends of a Ministry Therefore fourthly when we say God hath appointed a Ministry thus for spiritual ends this implyeth God will blesse and go along with it unlesse mens sins do hinder it We may not think God hath appointed these things in vain or for a meer form Doth not the Apostle say That if the Gospel be not the word of life it is to them that perish 2 Cor. 2. who performed the Office of a Gospel Minister more faithfully then Christ himself And who might expect greater successe in his Ministry then he Yet we hear him complaining Who hath believed our report Oh then let that people that Congregation tremble which hath long enjoyed the Ministry yet as ignorant and prophane as ever Oh consider with thy self and say O Lord thy arm is not shortned thou art as able to break and humble the hearts of sinners as ever therefore some heavy spiritual judgement is upon me I may fear I am like that cursed fig-tree upon which Christ said Never fruit grow more Now that this Ministry is to be to the end of the world while God hath a Church here appeareth by these Arguments 1. The ends of the Office are perpetual therefore the office it self is perpetual The end is to convert to build up to preserve from errours to admonish and rebuke Will there not be this work to be done alwayes Heaven is like Paradise that needed no rain there were waters from within refreshed it but the Church while militant is like the ground that needeth the former and later rain 2. It appeareth by Gods promise to them Mat. ult I will be with you to the end of the world and here all that shall believe at any time are said to believe by their word he is said to hold the seven stars in his hand Rev. 3.1 3. The duties that are injoyned people respectively to them are perpetual as to hear them highly to esteem of them for their works sake to submit themselves unto them These are duties required of a Church as long as it is a Church therefore it 's implyed they must have such teachers and officers 4. The similitude that the Scripture useth about them and the Church inforceth their perpetuity They are light the world will alwayes need the Sun and Stars They are the salt of the earth every Sacrifice must have that The Church is a Garden these are said to water it They are sheep and such must have a shepherd They are the house of God then there must be stewards to dispense the things of life 5. God threatens it as the sorest of judgements to remove their Pastors and Teachers into corners To remove the Candlestick away Rev. 2.5 6. There are directions for the qualifications of such who are to be ordained Ministers given by Paul to Timothy and Titus which are to be kept unblameably till the coming of Christ Vse of Exhortation Is the Ministry thus appointed perpetually for spiritual ends then look again and again whether it hath been so to you or no Hath it been light to remove thy blindness Hath it been salt to take away thy corruption If our Congregations are still so many Golgothaes when the word of life hath been so often preached to it What can you expect that God will make them Aceldamaes What hath hindred the Ministry from its proper efficacy upon thee but thy wilfull rebellion and wickednesse It is to work faith and thou art atheistical it 's to convert thee from thy lusts and thou art a beast still Hear ô heavens and hearken ô earth dreadfull is that sin and judgment which is upon thee Vse 2. Of Instruction Why the devil and his instruments would overthrow Christs Ministry Is it not because those onely hinder him from his quiet possession SERMON CXII Of Vnity among Gods People The Nature of it JOH 17.21 That they all may be one as thou Father art in me c. IN this Verse is laid down the matter of Christs Petition what it is that he praieth for in the behalf of those who shall believe in him and that is unity and concord amongst themselves so that as before for the Apostles he praied that they might be one as Apostles in the work of the Ministry so here he praieth for all believers so great a matter is it to have all the Godly at Union amongst themselves Now although this Union comprehend in it grace begun here and glory consummated hereafter yet it 's again and again to be considered that these glorious priviledges should be comprehended in theâ—r Union as if that being preserved all was preserved and without that there could not be any godliness here or blessedness hereafter We have then the unity and agreement of all believers made the principal part of Christs Petition for them and in that take notice 1. Of the benefit it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be one he doth not say that they may love and agree with one another but be one as if the Church should be but one person and as the Apostle argueth None ever hated his own flesh Eph. 5.29 So there should be no divisions envyings and differences amongst the godly because they are one spirit as it were They should no more hate one another then a man doth himself 2. Here is the universal extent of this unity That they all Though there be great
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâ—sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
is true our Saviour saith Joh. 14.2 In his Fathers house are many mansion places There is room enough for all yet it 's but one house if one Church cannot now contain us how shall we think one heaven will It followeth there is one Lord that is Christ who is to be worshiped and served by us Indeed if there were many Lords as the Papists set up many Saints in heaven to have their peculiar worship then no wonder if there were several faiths and worships also but the Lord Christ is one This the Apostle urged the Corinthians with to compose their divisions Is Christ divided 1 Corin. 1.13 unlesse there were many Christs or Christ be divided into many parts there ought not to be many divisions in the Church how absurd would it be to say I have one Christ and another he hath another a third a third Christ There is one faith one systeme of doctrine to be believed Though there may be many particulars yet they make up one intire Truth So that although there be many Religions and many faiths in the world yet indeed there is but one Even as the Apostle saith There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called gods nuncupative gods but to us there is one only God So there are many called Religions many called Churches but indeed there is one only The next argument is there is one Baptism that is one profession of the doctrine of faith Though there is not one baptism in number yet there is one in kinde Christ hath appointed but one way for the profession of his name and being called upon by us The Sacrament of the Lords Supper is also made an argument of unity 1 Cor 10.17 So that the Sacraments in their signification denote unity They manifest one body one spirit how sad then is it that so many â—ents and divisions should be made in the Church about Sacraments which yet are the bodies and seals of unity and communion Lastly there is one God and Father of all Because there is one God only therefore we ought to be at unity God being One cannot be divided in himself he cannot command things to be believed or done contrary to himself Therefore let all these unities make us serious in endeavouring after unity yea we might adde that in hell there is unity all the devils agree against the Church There could be a Legion of devils in one man Shall there then be unity against us and not we at unity among our selves These things thus urged let us answer that Objection Seeing God hath promised one heart and one way and Christ hath also thus earnestly praied for it who is not denied any thing by the Father how is it there are so many breaches amongst the godly That we may cry out contrarily to the Psalmist Behold how sad and destructive a thing it is for brethren to be at discord one with another how comes it about that the godly do no more remember of what spirit they are That they consider not the Spirit of God descended in the shape of a Dove That Babel was to be built by confusion of tongues but Jerusalem without any noise of the hammer and therefore Solomon must build the Temple not David because he had been a man of war That this may not scandalize any Consider these things 1. Though unity among the godly be thus necessary yet that inferreth necessarily divisions and oppositions to the world and therefore we are not to wonder if the Gospel and powerful dispensing of Christs waies makes fractions and troubles in the world for the godly cannot have peace with themselves but they must be in open opposition to the world Therefore in this Chapter and in other places our Saviour informs them that the world will hate them So that we are not to say That the Gospel of Christ is in it self of a turbulent dividing nature as carnal Politicians suggest and that therefore the best peace and unity is where Atheism doth abound for if by the Gospel there be sad distractions and concussions of Kingdoms and States it 's not from the genius of the Gospel but from the opposition and corruption of mens hearts Therefore when our Saviour said he came to send fire and sword in the earth Luk. 12.49 that Father should be against Son and mother against daughter That a mans Enemies should be those of his own house This was not from the nature of Christs doctrine but the corrupt indisposition of the subject as when the Sun doth offend soar eyes or the medicine and potions taken disturb the humours and makes a man the sicker in these cases not the Sun or the Physician is to be blamed So if the Introduction of Christs Kingdom and his Ordinances make great divisions in a place It 's not Christs way but wicked mens sins that are to be blamed This then is to be concluded upon that the godly and the wicked can have no unity The godly may not come off to the worlds principles and the world will not come off to the godly mans principles and therefore there must be a perpetual enmity which made the Wise man say That the Righteous was an abomination to the wicked and the wicked to the Righteous Pro. 29.27 2. Seeing there cannot be unity between Sheep and Wolves the godly and the wicked hence it is that even in the Church of God there being so many still that retain their beastly nature and though they have the title of Christians yet are really of the devil hence it is that in Christs Church there is many times such deadly opposition Wonder not then if among those that yet pretend highly to Christ there be sad divisions for many are in the flesh still many savour not experimentally the things of God There shall arise among you men that shall speak perverse things saith the Apostle Act. 20.30 So there shall be false Prophets who will bring in damnable heresies 2 Pet. 2. and why because they are men of corrupt mindes If then all that pretend to Christ to his Spirit had indeed Christs Spirit there would be no such divisions but saith the Apostle 1 Joh. 2. They went from us because they were not of us and 1 Co. 11. there must be heresies that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are sound may be esteemed Therefore though Christ hath thus praied and God thus promised yet in the Church there will be grievous rents because these are not of the Church though in the Church and therefore were not included in Gods promise or Christs praier Hence it is that the Scripture is full of such predictions that there shall arise false Prophets that there shall be wolves in sheeps clothes that Satan will transform himself into an Angel of light by which if it were possible the very Elect would be seduced Therefore you are not thus to argue when you see raging divisions amongst those that professe faith in Christ and holiness
that therefore Christ praied in vain or that there is no Truth no Religion at all but rather that there are many hypocrites in the Church many who for their pride rebell on against the Light and other sins shall be left by God and given up to believe a lye From such differences conclude upon this pious meditation That even under the known light of the Gospel men may sadly apostatize and become heretikes yea persecutors of the Truth if the spirit of God keep them not in an holy fear Therefore in the midst of these differences say there is a seeming believer a seeming Church a seeming professor and such commonly for some corrupt end or other make a breach in Christs body 3. There is an unity in fundamentals or essentials and an unity in circumstantials or lesse principals Now as when God hath promised and Christ praied for the sanctification of his people hereby they are seen to have so much grace as shall certainly bring them to heaven for though they have not all the degrees of grace and neither are freed from all sin yet they have the essence of grace that will certainly bring to eternal glory Thus it is in unity although in many things they have not attained to the same minde to the same judgement yet they all agree in those things that are necessary to salvation and this is called all truth The Spirit of God shall leade them into all Truth Joh. 26.13 and they have the unction which teacheth them all things 1 Joh. 2.20 Hence Mat. 25. it 's not possible to deceive the Elect viz. in fundamental things such as shall exclude Salvation It 's true the disciples doubted a while about Christs Resurrection which was a fundamental Point but it 's one thing to doubt and another thing heretically to oppose it The godly then cannot live and die in a fundamental errour no more then in a grosse sin unrepented of because these do necessarily oppose salvation and this may be a great comfort to the godly under the diversity of Opinions and several subtle waies of those who would bring in damnable Heresies 4. Even in accessories and lesse principals their unity shall be consummated in Heaven and so we must understand Christs Praier as in his other Petitions with an extent to heaven where is the compleating of all grace and holinesse The comfort is that one day all the godly will lay aside their bitternesse and censures of one another They will all with one mouth and in one way praise and glorifie God without any difference at all 5. Christ hath not given his Spirit to the Church to its full measure in this life and therefore they know but in part They love but in part Now all division ariseth from ignorance in the minde and corruption in the heart as long therefore as these reliques shall be in us so long will these divisions be As long as the earth emits vapours so long will thunder and lightnings be in the ayr Lastly The devil doth yet put forth his power and his work is to fill the Church with differences and raising up Instruments thereunto that so his kingdom may the more prosper Therefore though heretical Incendiaries are taken away yet because the devil dieth not therefore he is still setting his cloven foot where God hath raised up any Church SERMON CXV Of Vnity among Believers Cautions about it Also setting forth some good uniting Principles With a Censure of some bad ones JOHN 17.21 That they may be One as thou Father art in me and I in thee THe next thing in order to be treated on concerning this Unity is the Cautions that are to be attended unto about it For the name of Unity like that of peace is very specious and fair yet as Hierom said Cursed be that peace which forsakes the truth So cursed be that unity which shall prejudice the Kingdom of Christ Conspiracy and a sinfull confederacy in ways of sinne may be painted over as if it were this glorious unity commended by Christ And First Let this be considered That the Vnity which Christ commends and prayeth for is originally from Christ and terminated in him and afterwards in those things that are his his truth his wayes his commands So that whatsoever unity doth not begin there and afterwards diffuse it self to those things is a sinfull and wicked unity The Devil hath unity in his Kingdom all the Devils though full of malice and envy to man yet agree in their wickedness Though one wicked man may fall out with another yet one devil doth not with another There is order amongst them There is the prince of the devils a legion of them could possesse one man So that if we look into hell we shall finde nothing but unity and agreement amongst them yet all is in their work against Christ and his Church Thus there is also an Antichristian Vnity the Papists glory in their unity that they all acknowledge one way yea they make it a mark of their Church And in the world we see all wicked men are as one man in opposing what is godly Now such unity as this is matter of shame and mourning For 1. It 's not terminated on Christ they are not first united to the true Head this oil is not first on Aarons head but they are of the devil who doth move and reign in their hearts And 2. It 's not an unity in the Scripture way not an union in the true Doctrine but heresie not an union in the instituted worship of God but idolatry and superstition an union to overthrow Christs Kingdom if it were possible Look we then to the cause and object of our unity else it will afford no true comfort Secondly This unity must be a directed and ordered unity This unity must not be confusion That Chaos and unformed heap God created at first it was one thing but it was confused it was without form An house demolished makes one heap but it 's a ruinous disordered one So then the Scripture unity is that which keeps the order and distinction God hath appointed and indeed this is greatly to be pressed lest under this pretence of unity that all the people of God are one we should introduce a confusion and make Christs body Monstrum horrendum c. Though the Church be that one body of Christ yet in it there are distinct members and all have their several operations So that the Apostle argueth against those that would confound this order Are all the members of the body an eye 1 Cor. 12.14 15 16. This hath many times sorely troubled the Church Men through pride and corrupt ends would not religiously keep that order and distinction God hath made in his Church Hence the Apostle so often presseth the people to hear to obey to submit themselves unto their Governours to have them in high esteem for their works sake 1 Thess 5.13 And why is all this But because while
yet because the Foundation of all our Christian comfort is in this Union and Unity is our whole spiritual Treasury Let us follow the Scripture Light in Explication of it And First It is good to Consider what synonimous or equivolent expressions the Scripture hath to represent this Vnity And we reade of an emphatical one 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is joyned to the Lord The metaphor is from glue that doth so closely and inseparably joyn things together He is made one Spirit Is not this a wonderful expression of that intimate Union the believer hath with God He is made one Spirit with him not essentially as if he were made infinite omniscient c. but as it were morally as they say Amicus est alter ego Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1.2 Truly our fellowship is with the Father and his Sonne Jesus Christ Thus 2 Pet. 2.4 we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature and often we reade of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Communion of the holy Ghost This Communion indeed is a consequent of our Union our Union is the Foundation of our Communion although the word doth not only signifie Communion but Communication sometimes howsoever this signifieth the unspeakable priviledge the godly have by their Union that now all things do become theirs which Christ hath our mala and his bona are communia We cannot fall and perish unlesse Christ also be destroyed with us A last word I shall instance in is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.5 and hereby is intimated our co-planting into him and this the similitude of the Olive-Tree and the Vine doth admirably represent and certainly there is no kinde of Union scarce but the Scripture expresseth our Unity with Christ by it as that of the Head and the body of a Foundation and building of a Vine and its branches of a Husband and wife to shew hereby the Excellency and fulnesse of it every one of those unions having something that another hath not As David doth attribute several Titles to God of a Shield Rock Tower c. to shew that God was all things to him Thus is Christ all Unions to the godly as I may so say 2. There must be an unition as Cameron well observeth before there can be an union a Communication before a Communion Unition is to be conceived efficiently as the work of Gods Spirit joyning the believer to Christ and union is to be conceived formally The joyning it self of the persons together Now there is something on Gods part uniting and something on ours On Gods part that is the spirit of God Eph. 2.8 the Jew and Gentile have through Christ accesse unto the Father through one spirit So that as it 's the Spirit that sanctifieth the Spirit that worketh mightily in beleevers the Spirit that sealeth Thus it is also the Spirit that unites to Christ for of our selves we are aliens from God we all lie dissipated in ruine but it 's the Spirit of God that quickens us and engrafteth us into Christ As the Spirit on Gods part so Faith on our part Eph 3.15 Thus Christ dwels by Faith in our hearts and it 's by Faith we are ingrafted into the Olive-Tree therefore that is called eating of his Flesh and drinking of his bloud whereby we are made one with Christ our head We then may easily conclude all men living in their natural condition without the Spirit of God have nothing of this Unity They must needs wither and perish in their sins 3. We may conceive of a natural union with Christ and a supernatural A natural union all men have in that he took mans nature and not Angels upon him So that in this respect all men though never so wicked yet agree with him in his humane nature and thousands are damned though Christ took mans nature upon him The other union is supernaturall for as Christ though man yet was conceived in a supernatural way by the holy Ghost So all those who are mystically united to Christ are in a supernatural way changed by the holy Ghost and thereby joyned to Christ for it 's the Spirit of Christ as well as of God the Father that doth thus unite us to him We cannot then take any comfort simply in this that Christ was made man unlesse we have a spiritual Vnion with him as well as a naturall Therefore the Apostle excellently to this purpose urging Christs Incarnation Heb. 2.11 14. doth not press absolutely his being made man but so as thereby to help not all men but such as are his brethren all men are not Christs brethren but such as by faith are made one with him Both he that sanctifieth and they who are sanctified are all of one that is of one Adam of one root as it is generally expounded but though other men be of that one root as well as such as are sanctified yet the Apostle limits it to such only that are sanctified and from thence draweth that comfortable inference Christ is not ashamed to call them brethren and v. 14. because the Children are partakers of flesh and bloud he also himself took part of the same so that it 's plain by these Texts No man can simply take comfort in this that Christ became a man That he is of the same humane nature with Christ for it 's only to the children only to such as are sanctified that his Incarnation is advantagious Hence 4. This union is wholly spiritual and invisible Christ is the head and we the body Christ the husband and we the wife but all this is after a spirituall and mysterious manner The ligaments are spiritual insomuch that this is better felt experimentally then palpably expressed Therefore to carnal and natural men it 's wholly a paradox They cannot imagine what it is Even as spiritual and immaterial objects cannot be discerned by the eye No man hath seen God at any time So neither can this spiritual union be naturally perceived if we should preach all our life time upon it a natural man would never understand one iota or tittle about it Therefore when the Apostle speaking of the union between man and wife Eph. 5.32 therby representing the union of Christ and his Church addeth This is a great mystery but I speak concerning Christ and his Church Oh pray therefore that thou maist experimentally feel this union with Christ That something within may close with this and thou maist be able to say O Lord though I reade it in no Book hear it in no Sermon yet my own heart can discern it 5. Though this union be spiritual yet for all that it is reall it 's not imaginary and a meer fancy but as Christ is a real Christ God a real God faith a real grace so real is our union with these and therefore the effects of this union are altogether real such as
justification and a vivifical influence from Christ into us He is not an head in vain he is not a vine in fancy and imagination Therefore he saith I am the true Vine Joh. 15.1 not corporally but spiritually yet the expression sheweth that a natural vine doth not so truly nourish its branches as Christ doth his people Hence Joh. 6. he saith My flesh is meat indeed and my bloud is drink indeed Not as the Capernaits understood it but in a spiritual reality and certainly the wonderful effects of Christs union with the godly do demonstrate the reality of it There is love of God an heavenly life support in all Exercises c. which are the blessed effects of this glorious union 6. Consider the necessity of this union with Christ without this we are in a necessity of perishing For without Christ there is no justification no Sanctification no Salvation The branch withers that is not in this Vine The stream drieth up that is not joyned to this spring That member must needs die that is not joyned to this head Oh then that natural men would tremble at that distance they are in from Christ The Scripture saith such are afar off and indeed there is a great gulf between them and heaven God is an Enemy to them and they to God till they be made one in Christ Alas they can no more approach to God in any duty then stubble can endure before the fire This made Paul Gal. 2. say he no longer lived but Christ in him And again Phil. 3. he would not be found in his own Righteousnesse but in Christ And Col. 2. Ye are compleat in him It pleased the Father that in him all fulness should dwell 1 Cor. 1. God hath made Christ wisedom rigteousnesse and redemption So that Christ hath the preheminence in all things he is Alpha and Omega he is all in all Who art thou then poor wretched and miserble sinner that darest abide an hour a day in thy natural condition without Christ Why dost thou not fear the curses of the Law the devils of hell and all the vengeance of God may immediatly devour thee 7. The excellency of this union can never be enough meditated on for this is a Catholicon to all diseases evidence of this will answer all doubts Dost thou fear perishing if united to Christ thou canst not perish any more then he Dost thou fear God may leave thee and forsake thee This cannot be no more then that Christ should be forsaken for this union makes thee and Christ one mysticall person so that by this union there is a communion of all Christs good things to thee and of thy evil things to him thy sins were laid on him he became sinne for thee and thy evils are felt by him Saul Saul why persecutest thou me saith Christ from heaven Act. 9.4 yea the Church is called Christ because of this intimate union 1 Cor. 12 1◠So that no Son no wife can take such comfort and confidence from a Father or husband as the believer from Christ he may truly say Christ is better then all husbands and fathers and all relations whatever 8. There is the inseparableness of this union All natural unions will be dissolved the wife will one day be parted from her husband the childe from his Father They are not everlasting relations but this is eternall Even as Christ took his natural body never to be divided from it so also he doth his mystical and upon this union is the perseverance of Gods children immovably fixed Christs members can never be broken from him and thrown into hell 9. There is the efficaciousnesse of it where Christ is united to the soul there he puts forth his vigour and power as Christ while on earth wheresoever he went put forth his miraculous power healing the blinde the lame and raising the dead thus also Christ dwelling in us can be no more hid then the Sun when it ariseth on the Earth 10. It 's an immediate union all believers are immediatly united to Christ one is not more united then another In the body every member is not proximely joyned to the head but in Christ the meanest and weakest believer is immediatly joyned to him 11. It is an harmonious Vnion Every believer receiveth proper supplies for its own peculiar necessities as Eph. 4.16 Lastly This union is of so great concernment that the principal end of the Sacrament is to represent and seal this as if this were the great priviledge we were alwaies to live upon Vse Are the godly united to Christ then how holy and Christ-like should they be in all their operations Can there be a greater argument to holinesse What saith the Apostle 1 Cor. 6. Shall I take the members of Christ and make them members of an harlot SERMON CXIX Sheweth What a special means Vnity among Believers is to enlarge the Kingdome of Christ And yet notwithstanding that Vnity without true Doctrine is no infallible Mark of the true Church against the Papists JOHN 17.21 That the world may believe that thou hast sent me WE are now arrived at the last part of this Text as it stands divided which is the consequent and fruit of all Believers Vnity It will convert the world and bring them to the true Faith when they see such agreement It 's true Austin makes not this a consequent but a distinct prayer and therefore repeateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if our Saviours sense was I pray that the world may believe in me And upon this foundation he makes this Question How Christ that said before he prayed not for the world doth here pray for the world And answers The world is here taken for the world not of reprobates but predestinated ones in which sense the world is taken he saith in these two places I came not to judge but to save the world John 3.17 And God was in Christ reconciling the world to himself 2 Cor. 5.19 So that it 's plain Austin thought that the world might sometimes be taken for the elect only howsoever some cannot endure that Exposition but though there may be truth in this yet I think the Context is to the contrary for it 's plain that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth denote here some event or consequent from the believers unity Therefore others by faith do not understand saving but an historicall faith and by the world do understand reprobates for even such by the preaching of the Word and other demonstrations are many times so farre convinced as to believe the Christian Doctrine Therefore they say Christ doth not here pray for the world of reprobates only this is a consequent of believers amongst themselves But I rather with Calvin take the world here for mankinde in a negative and indefinite sense First Negative for such as do not believe yet and then Indefinitely of those who do believe Some do truly and savingly believe
others but for a season onely The summe then of this speech amounts to this Christ therefore prayeth that believers may be united amongst themselves because hereby a wide door is opened for the progresse of the Gospel Hereby the world may be perswaded that Christ was the true Messias because he had brought such true peace amongst his Disciples From whence observe That Vnity amongst believers is a special means to enlarge the Kingdome of Christ There is no such obstruction to the Gospel and scandal to the world keeping it off from faith in Christ as to see those who professe Christ divided and subdivided into many Sects and opinions Is it not imbred in all to think that truth cannot be contrary to it self That Christ cannot be divided That the Spirit of God is the same Spirit and therefore men do very speciously conclude certainly these men are not of Christ have not his Spirit they are so contrary to one another No wonder therefore if Christ thus earnestly pray for believers unity as being the most effectual means to propagate and preserve the Gospel which made the Apostle Rom. 16.17 when he had spent the Chapter chiefly in saluting of the Saints an expression of dear love he doth in a most fervent manner break out thus I beseech you Brethren mark them which cause divisions and offences and avoid them We are in a special manner to take heed of such turbulent and dividing persons The Apostle gives this general character of all such They serve not Jesus Christ but their own lusts and ends But to open this Consider First That though our Saviour presse Vnity of believers as a sign of his Disciples and a means to winne others to the Faith yet Vnity simply as so is not an inseparable note of the true Church The Papists indeed they professedly maintain this That where we see a Church in it's members all united together and that under one visible Head and Pastour there we are to conclude is the true Church and on the contrary when we see divisions and multiplicities of Sects and Opinions as they say there are almost an hundred amongst the Protestants there cannot be any true Church And indeed they have no fairer way to intangle men and to fill the hearts of people with prejudices against the truth then because of the many opinions that are amongst us But to this we answer these things First Vnity as Vnity without true Doctrine cannot be any distinctive Note of a true Church A whole Church as that of Israel may be universally corrupted so that neither the Worship or Truths of God were in any visible way received and yet in this universall corruption they were all as one man Thus the Jewes and Turks they have wonderfull unity amongst themselves yet who will conclude the Truth is amongst them Although the Heathens had multiplicity of Gods and religious wayes yet the Jewes are at great consent in the main things amongst themselves It is necessary therefore that to Unity there must be joyned true and sound Doctrine In the second place We say There is no such cause for Papists to boast of Vnity amongst themselves For our Divines doe abundantly shew That these Philistims doe not onely fight against the Israelites but even one with another Their Swords are often set one against another witnesse the Jesuites and Dominicans and that in great controversal points so also between Thomists and Scotists Now to this Bellarmine hath these answers First That their differences are not in substantial things they are only in secondary points But First So we say The Protestants truly so called for we cannot tell how to call the Socinians Christians do agree in Fundamentals so that although there be great disputes in their circa fundamentalia yet the foundation it self they fall not upon Secondly We say They have dissented in Fundamentals for is not that a principle of Religion with them Whether the Pope be above the Councell And yet there have been hot differences amongst them in this point And therefore some have asserted The Pope may be deposed by the Councel and deputed for an Heretique Now certainly with them either the Pope or a Councell is the generall Head of the Church and it 's of the necessity of salvation to be in obedience to such an Head yet they cannot agree who that is In the next place Bellarmine hath this evasion If saith he our Church have any divisions they arise from the meer malice of the Devil not for want of a remedy to keep the unity for we have a visible Judge to determine all controversies whereas saith he among Protestants their differences do arise from the very Genius of their Doctrine because they hold no visible efficacious remedy to such contentions But to this also it s answered easily That all the differences amongst the people of God come from the Devil without and corruptions within The Devil is not wholly conquered nor are our corruptions altogether vanquished and therefore it cannot be but that breaches and wounds will sometimes be made Yet in the second place We have a more sure and efficacious remedy to compose all differences then they have for they indeed alledge the Pope or a Councell as a visible Judge to end all controversies but these being men are subject to ignorance and passions and so cannot perform the Office of an infallible visible Church because not sufficiently qualified thereunto Again They have not de facto silenced all those debates that are amongst them Some of the fore-mentioned Disputes are as fervent as ever Neither hath the Pope yet interposed to decide Whether those Doctrines about scientia media and absolute predefinitions with the dependent controversies thereon be true on the Dominicans side or their adversaries Therefore thirdly We hold The Scriptures to be the infallible and unerring Rule and therefore have a proper and sufficient means to end all controversies And although it be said That many differences arise about the sense of the Scripture therefore that cannot be a Judge but the Church We reply That many controversies also may arise about the Church the Authority of it and it's infallibility and therefore they who acknowledge the Scripture the only adequate Rule of faith do thereby confesse a powerfull remedy to remove all differences Further That Vnity is not de facto alwayes a note of the Church appeareth from the opposition of Satan against the peace and quietnesse of it And therefore as it is in matter of practice peace and quietnesse is not alwayes a signe of a good conscience for our Saviour saith The Devil keepeth all things quiet while he ruleth Luke 11.21 Thus it is also in respect of Churches many times a false superstitious Church hath more plenty and ease then a true one because the Devil will not disturb his own but where the Kingdome of Christ is there the Devil doth also desire to erect his Throne Thus when the good
seed was sowne the Devil superseminated his Tares In a wildernesse or a place of weeds he would not have been so diligent Therefore breaches and divisions because they are a kinde or part of afflictions and troubles may sooner accompany the true Church then outward unity and prosperity Lastly We grant That if the Church of God were fully perfected both in respect of knowledge and holinesse it would alwayes have unity As we see in Heaven where there is no difference at all but because we know in part we are godly in part therefore these breaches may be made upon us Discord then and division may be in an imperfect Church but not a perfect Therefore our Saviours prayer will have it's accomplishment only in Heaven Let us now proceed to shew Why unity is such an attractive and a divine loadstone to bring others unto the faith And First Because it 's ingraffed in a man to cleave to such a way of Religion as will abide and continue Have any Nations changed their god saith the Prophet Jeremy 2.11 You see the States-man argued on this ground that they should not oppose the Christians for if that Religion were of God it would stand Act. 5.39 Now this is a clear axiom confirmed also by our Saviour That no Kingdome divided against it self can stand Luk. 11.17 By that Argument our Saviour proveth he could not cast out Devils by the help of the Devils for then the Devil would overthrow his owne Kingdome Divisions then and differences must needs be a stumbling block for who will go into that house which hath it's chiefest parts falling from one another Who would venture in that ship which is full of leaks Do not all say let them alone they will destroy one another there needs no outward force to ruine them they will consume themselves at last Secondly Divisions must needs put a stop to the progresse of truth because God is acknowledged by all to be a God of peace and of order The Apostle useth this consideration to restrain those confusions and disorderly customs the Christians had in their publique Assemblies 1 Cor. 14. If then God be a God of peace and order how can any man think his truth and people are there where all disorder and confusion is It 's Babel and not Jerusalem that in the building thereof men were so confounded that they understood not the language of one another Jam. 3.16 Where envying and strife is there is confusion and every evil work Now every one is apt to argue certainly if this were the way of God if these were the people of God there would not be such confusion amongst them God that made this great world in such excellent order would much more make his Church his choicest plant more beautifull Thirdly Divisions do retard the Gospel Because men who have any wayes heard of the holy Ghost that he alone it is who leadeth into all truth will quickly conclude that this Spirit cannot be against it self And this is the more observable because every party doth pretend to the Spirit of God which is the cause of that command 1 John 3.1 To try the Spirits and not to believe every spirit that is Doctrine pretended to be of the Spirit if then all parties do plead Gods Spirit and it's teaching they are the more confirmed in their unbelief when they see contrary spirits of contrary doctrines and that with great zeal condemning each other Thus we have shewed you what a world of hurt divisions amongst the godly do insomuch that it is a wonderfull work of God that any are brought off from their former vain conversation when the spirit of division hath so sadly reigned amongst us Wonder not if conversion be so rare a thing if so few come in cordially to own Christ for sad offences are made by these differences and such as cause them do as much as in them lieth that never any more one soul may be brought into Heavens way In the next place Let us consider what are those proper sins that divisions amongst the godly are apt to breed in the world And The first is Atheism and irreligion to be perswaded that there is no such thing as a true Religion but that such things are the fancies and imaginations of men No doubt but thousands are confirmed in their atheistical way they will believe there is no God at all no Religion better then another for they see the world cannot agree about it 2. It breedeth stiffnesse and obstinacy in their former erroneous and superstitious wayes No doubt this keepeth multitudes hardened in their Popish wayes and many silly people they will keep to their old way and why because there are so many wayes and every one hath a Religion for himself therefore they will stay where they are they know not whither they may stumble at last They think to go out of their old wayes is to go out of their old wits likewise at the same time Lastly It 's apt to breed ficklenesse inconstancy and scepticism Are there not many called Seekers that think there is now no Church since the Apostles times and therefore are in their souls what Cain in his body vagabonds about the earth and whence is all this The bitter root of this was diversity of opinions which they entertain one after another which at last makes them quite without any bottom at all Vse of Instruction to every Christian again and again to take heed of causing divisions in the Church of God Be afraid by any opinion or practice to make an unnecessary rent for doest thou not as much as lieth in thee to hinder all others from coming to the Kingdom of Heaven Will not this be a sad aggravation when men damned in hell shall plead Lord I was coming even I was hopefully inclining to such things but this man and that man by his division stopt me he made me a proselyte to some pernicious way while I was going to Christ Had not such a man been in the way I had never been seduced Certainly if our Saviour pronounce such a woe to those by whom offences come how sore will it fall upon those who make these offences in the highest nature Vse 2. To take heed that these divisions prove not a snare to thee bewail dividing times but look they do not divide thee and God thee and truth but do thou 1. Walk humbly renouncing thy own strength for it 's God not thy self must preserve thee 2. Pray much for the Spirit of God to give thee that unction and senses exercised to discern between good and evil 3. Take heed of fomenting differences and making the wounds wider but with the good Samaritan bring oil not salt to the wounds Lastly Let this make thee long for Heaven where the strifes of brethren will then cease SERMON CXX A Consideration of Faith in its Generall Nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority
these particulars we are by the glory of Christ to understand all things that did any way make him glorious especially considered as a Mediatour and an head of Beleevers Now this glory he did not receive for himself only but for us also As the Sun of heaven hath its light not so much for it self as for the world So Christ the Sun of Righteousnesse hath a compleat fulnesse not so much for himself as for us that we might be made partakers of it Hence all the work of grace in its progresse to happinesse is called glory as 2 Cor. 3.18 a place brought by Calvin to illustrate my Text to which we may adde 2 Cor. 4 6. of which places more in time The words thus explained observe That the glory which Christ hath he communicates one way or other to his people Christ thinketh it not sufficient to have glory himself but he doth communicate the blessed effects thereof so that they are made glorious likewise by him The two similitudes that Christ taketh to himself illustrate this as that of an Head If the head be crowned with glory that redounds to all the body because the head and the whole body are considered as one and thus Christ though he be exalted to all glory and honour and so it is his own personal priviledge yet all this is for our good and that by being glorious himself he might also make us glorious Hence some expound this glory of Christ concerning his Sonship that he is the Son of God and indeed it cannot be denied but that this is an eminent part of this glory Now he hath not this Sonship only but Joh. 1. He gives us power also to become the Sons of God Only he is the Sonne of God by nature we by grace and adoption Another similitude is that of an husband and wife so often mentioned in the Canticles and by the Apostle Now if the husband be a glorious King or Potentate though he have a Wife of mean and despised birth yet he communicates all his glory to her and though God say of his essential glory He will not give it to another yet Christ gives of his glory in some sence to his people though they are not thereby made equal to him in glory To understand this Doctrine Consider First That the glory which Christ hath as it is personally and subjectively his so it 's incommunicable It 's impossible that the glory which Christ hath personally should be made ours for then we should be the only begotten Sons of God then we should be Mediatours and Saviours which would be blasphemy for us to assume but as God will not nor indeed cannot communicate his glory unto a creature so neither can nor will Christ communicate this glory as it 's personally his unto us but as it is with the Sun it communicates glorious light to the Stars yet the Stars have not the subjective light of the Sun so Christ though he do communicate of his glory to us yet not as it 's inherent in him but in respect of the fruits thereof 2. We are to conceive a difference of those effects of Glory which Christ vouchsafeth to his One instance of glory was to work Miracles to doe such great things as Christ did yea Christ saith they should do greater then he Now this glory was given only to some Apostles and other believers in the primitive times of the Church This was part of that glory which was common to Christ and others Although indeed this was also communicated to such of whom he was not an head in a spirituall and saving manner but only external in respect of outward administrations yet when this glory was communicated to work miracles there was a great difference between Christ and Beleevers for he did them in his own name and power but they through the Name of Christ 2. There were some things which Christ did and they are made legally ours God accounts us as if we had done them Thus Christs Sufferings to take away the Curse of the Law and his obedience to the Rule of the Law is made ours he being our Surety and therefore by his Obedience we are said to be made Righteous His obeying the Law and suffering was not only for our good as when he wrought Miracles and preached but it was in our stead Not as if we therefore were as righteous as Christ or were Redeemers and Mediatours but we are the Subjects receiving of it 3. There are glorious priviledges which Christ hath and he gives them to us also We are Sons as well as he we are co-heirs with him in glory Rom. 8. We shall be glorified with him we shall reign with him we shall be raised up and sit on Thrones of glory with him We shall judge the world with him yea as he hath a Rod of Iron to break the Nations with So the Saints shall have Rev. 2.26 27. Oh the enlarged affections we should have in this particular Why do the people of God alwaies go bowed down afflicted with their own unworthinesse and temptations Oh give faith some breathing-place go and meditate on this The glory that Christ hath thou maist claim it also Is he the Son of God Is he heir Is he exalted to glory Know that thou art thus also and although Christ is in the possession of consummate glory but thou art wrastling and toiling in a miserable world yet as the Apostle argueth if we shall not rise then Christ is not risen 1 Cor. 15. So if we shall not be glorified then Christ is not glorified Hence our Saviour joyneth himself with the disciples I go to my Father and your Father Joh. 20.17 and so it s Christs glory and thy glory Christs Heaven and thy Heaven 4. There is the sanctification of our nature by grace and as Christ was sanctified so also doth he sanctifie us Hence you heard he sanctified himself for us Now the humane nature of Christ received the Spirit of God without measure and therefore he was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy One Luk. 1. but was this holinesse for himself only no it was for his members also Joh. 1.10 Of his fulness we have received grace for grace Some understand it by way of similitude and imitation as we say of a childe he receiveth of his Father limb for limb he answereth his Father in every point so we are to resemble Christ that as Christ is the Image of the Father so we are to be the Image of Christ and therefore are laid to bear the Image of the heavenly and thus we are made one with Christ as the seal and the wax are made one the Seal leaving a stamp upon the wax like it self Now whereas the glory of Miracles others might have that were not united to Christ this none can have but who are members of that head and therefore do the people of God want grace do they mourn under their
became man and was thus furnished with all fitnesse to be a Mediatour because we could not be without him It behoved us saith the Apostle Heb 7.26 to have such a High-Priest that was holy and unspotted separated from sinners that needed not to offer for his own sins 5. We reade that not only habitual grace was given him in respect of his humane nature but also the spirit of God was bestowed on him and though this be thought by the Socinians a pregnant Argument because he that is God cannot have the Spirit of God given him Now to this we readily grant that not only the graces and gifts of Gods Spirit but the Spirit it self also was bestowed on him So the Prophet Isa 11.2 The spirit of the Lord is said to rest on him the spirit of wisedom and counsell Thus Act. 1.2 he is said through the holy Ghost to give Commandments unto the Apostles whom he had chosen but yet this doth not take off from his God head for first the assistance and operation of the holy Ghost was only in respect of his humane nature for as by the holy Ghost his humane body was prepared and fitted So also his rationall soul by the same holy spirit was sanctified and made the holy One It was not therefore in respect of his divine nature but his humane that he had the holy Ghost working in him and if you say What necessity was there of the holy Ghost Seeing his divine nature was able to assist and sanctifie his humane nature It 's answered that the holy spirit being the third person cannot be separate from the Father and the Sonne though therefore Christ as the second person was able to do all things yet because where the Father and Son is there also is the holy Ghost therefore that works also as the other not that the other persons need it but because of the inseparability Even as the Father did at first create all things by the Son not that he was insufficient or impotent without him but because of their intimate Union 6. That which we do so eminently reade of in the Scripture is the glory power and honour that the Father gave him upon fullfilling the work of Redemption for us Act. 2.36 God hath made Jesus both Lord and Christ he was made Lord Now that dominion is not his essentiall dominion which he had as God for so he could not be made any more Lord then God but his Mediatory Dominion whereby he is exalted above all and rules all things for the good of his people So Phil. 2.9 Wherefore God also hath highly exalted him giving him a Name above all Names c. In these and many other places we reade of wonderfull Majesty and glory bestowed upon him and that upon his humiliation and voluntary obedience in reference to us but although the Scripture doth evidently speak of this glory and power given him yet this doth not take off from his God-head For 1. It is one thing to speak of the giving of the right and property to a thing another thing to speak of the possession of it It 's true indeed Christ upon his Resurrection had the possession of all that glory and honour which the Word mentioneth but yet he had right to it farre before and therefore we reade of divine wotship given to him before his Resurrection as also of a Kingdom he had and that he could work what Miracles he pleased and so he believing God had a right to all that glory which could any waies be superadded to him 2. This dominion and glory given to him is so farre from evacuating his Godhead that it doth rather necessarily presuppose it for who can be made the Judge of the whole world who can be exalted to be the King of Saints and the Nations but he who hath infinite wisedom power and greatness Vse 1. Doth Christ receive all that he hath not for himself but for his members then what great encouragements and hopes have all the people of God for though they have not enough yet Christ hath Though the starre hath not light enough to dispell the day yet the Sun hath Though the stream cannot refresh yet the Fountain hath water enough Oh therefore that beleevers would more enlarge and quicken themselves up with hopes in Christ That they would live on his fulnesse That they would depend on his fulness God gives thee grace and many gifts but what he hath given Christ that must be thy only support Vse 2. How wofull the condition of all wicked men is who are separated from Christ for if all fulnesse come by him then none of this can be derived to thee The devil will give of the torments he hath to thee not Christ of his glory SERMON CXXV Vnity among Christians is part of that Glory Christ hath purchased for them JOH 17.22 That they may be one even as we are one THough this Unity of believers so earnestly prayed for hath been at large treated of yet because here again repeated I shall consider it relatively as it stands with respect to the fore-going words Christ giveth his glory he received from the Father to those that believe in him That they may be one Now the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in other places may be taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the end of this glory or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as specifying what is part of that glory which he giveth to them for so some understand this as describing and determining what that glory is he would give them viz. the glory of unity and agreement which as Chrysostom observeth was more admirable then that of signes and doctrines which they abounded in Their unity did more glorifie them then their miracles Others they understand it as the end and fruit of that glory they received by Glory understanding all the heavenly benefits and priviledges vouchsafed unto them From these Interpretations conjoyned and the relative capacity the words stand in I observe That Vnity among Believers is part of that Glory which Christ as Mediatour hath obtained for them For Christ speaks here as Mediatour in whom and by whom only the spiritual unity of believers can be obtained In this Doctrinal Proposition three particulars are observable 1. That Unity among believers is part of that spiritual glory Christ purchased for them 2. That Christ as Mediatour purchased Unity as well as other priviledges 3. That Believers cannot have Unity but from Christ till he command these dry bones to come together and be united they lie scattered up and down Let us consider First That Vnity is part of the Churches glory It 's their Glory both actively and passively Their glory actively they may in an humble and holy manner rejoyce in it Not indeed as the Papists who confidently and falsly triumph in their Unity but in a godly and sober manner for if schisms and divisions in the Church did so greatly divide and
rend Pauls heart no doubt but their Unity and accord did as much rejoyce him Therefore how emphatically doth he speak Phil. 2.1 2. If any consolation if any bowels fulfill ye my joy that ye may be like minded c. It 's then the Ministers glory and the Churches glory to walk in lovely accord when in the Church as in Solomons Temple the voice of the hammer is not heard whenas God promised in respect of temporal peace The sword should be turned into plow-shares so the controversal and polemical part of Divinity shall be changed into the practical and affectionate part Again It 's the glory of the Church passively in this sense that for it we are exceedingly to glorifie and praise God We should look upon the spiritual peace of the Church as a greater mercy then all external mercies What an heavy thing is it when Jerusalem shall be made a Babel when the Church shall be like the chaos and confusion that was made at first when God shall bring such a spiritual judgement on the Church as sometimes he did a temporal one upon the enemies thereof Every mans weapon against his neighbour till they had destroyed one another When therefore we see God forming the hearts of believers to uniting terms this we ought to praise God for as being a special means to promote Christs Kingdom Now it 's the glory of believers to be at Unity 1. Because this will exalt them in the very hearts and thoughts of their greatest enemies What is glory but the clara notitia the famous acknowledging of the excellency of such a thing Now nothing will sooner divulge the fame and like the heavens make the noise thereof to go through the Land then unity and agreement As Solomons wisdom spread it self over the world Insomuch that many came from afar to see and admire it Thus it will be also for the Churches accord therefore the Psalmist put an Ecce upon it Behold how good and comely it is for brethren to be of one accord Psal 133.1 2. Thus you heard The Heathens admired the love of primitive Christians Ecce quam se muâ—uo diligenti fratres vocant whereas now we may say Behold how they hate and oppose one another calling one another by all uncharitable names It 's unity then that makes the Churches fame to be over the world 2. Vnity is the glory of the Church because it ariseth from the beauty and pulchritude of it The beauty of a thing is the glory of it now beauty doth arise from the sweet harmony and proportion of all the parts and this is the unity of the Church when every member thereof is harmoniously joyned unto another when there is no dissonancy or difference Certainly It 's a better wish to see the Church in this glory then that of Austins to see Rome in all her temporal glory If any member be deformed or unproportionable to the other parts How unlovely and uncomely doth it make that body So it is here if any make a rent be proud froward or opposite the glory thereof is departed 3. It 's part of their glory because the happinesse and blessednesse of a Church is in their Communion-graces A Church denoteth some society and company Now the advantage of such improvements is by union if one part of the body be divided from the other there is no suppeditation of mutual help therefore there are nerves and ligaments in the body to unite each part to other You see in a civil society if there be not union the glory of it presently dieth divisions like moths rise from within and do immediately consume If then the happinesse of believers lie in their communion-graces and duties What can be more glorious then unity which is the only means to procure subserviency to one another as if several Cities were supplied by pipes of water one to another if those pipes be stopt or cut it brings a necessary destruction The second main particular is That Christ purchased as Mediatour this priviledge as well as others He did not onely die to justifie them to sanctifie them but to unite them also And this should teach us several things As 1. It should not be accounted a slight and little sinne to make any breaches or divisions in Gods Church to do any thing through strife and vain-glory Why because Christ died against this he as Mediatour intended not onely to save his people but to bring them into one Why then dost thou by thy contentions by thy heretical opinions thus sinne against Christs death his intercession and his prayer are for the same effects Now you see in this Chapter that his prayer for unity is ingeminated over and over again and therefore Christ had this even in his thoughts in his very death hence it was that also at his death he appointed the Sacrament of the Lords Supper which though chiefly to seal Gods grace to us yet it did also signifie the love we ought to have to one another as the Apostle urgeth 1 Cor. 10. that as the several corns make up one bread thus do the godly make up one mystical body Divisions then in the Church are against Christs death and against the Sacrament of his death Shall we therefore runne into such sinnes that have such an hainous aggravation 2. That the people of God where they see these divisions are to improve this Argument for Vnity Even as when they groan under any corruption and would gladly have the mastery of it they runne to the blood of Christ praying O Lord Did not Christ die that these sinnes might die Was not Christ crucified to crucifie these lusts So it ought to be in matter of unity Oh Lord make all thy people of one heart of one minde and spirit because Christ died for this also let not his death be in vain Thou wouldst not suffer his bones to be broken nor his garment divided why then shall his Church be torn and divided Do not think humane policies and invented syncretisms will be able to soder together It must be this blood of Christ that obtaineth this 3. Christ did not onely meritoriously purchase this Vnity by his death but in him exemplarily and formally we are made one So that Christ is both the moral cause of this unity and the exemplar also for he by being both God and man in one Person made God and man one when there was such an infinite distance before there is made the most intimate union that can be even an hypostatical union between God and man Now though we cannot attain to such an union yet by reason of this all believers are made one with God and amongst themselves Hence is that often expression of our being in him of ingraffing in him of living in him all which do denote our intimate union with him so that as Christ is not divided in himself The Divine Nature doth not will one thing and the humane Nature the contrary
from the world to God yet that which is here primarily intended is the perfection and consummation of them in unity which though it will not be compleat till in heaven yet it is inchoate and begun in this life Obs That the Father and Christs being in believers is the cause of that perfect and consummate unity which they ought to have of themselves There could be no union in the body if the Head did not unite it All believers union doth first flow from Christ as their Head and Mediator Insomuch that whatsoever unity they may have which doth not first arise from this spring is humane and carnall To open this let us consider What is implied in their being made perfect in one And First Here is implied sincerity and uprightnesse That their unity be from a pure heart and unfeigned faith This is often the use of the word perfect as opposed to that which is false and counterfeit many are said to walk with a perfect heart because they did not walk with an heart and an heart by dissimulation so that it 's a perfection of essence and parts not of degrees and this indeed is greatly to be urged that as all the other things in the godly be sincere so their unity that they be joyned together from spiritual principles and by spiritual means It was the Heathens Position That amicitia could onely be inter bonos that whatsoever friendship was from bono utili or jacundo and not honesto it did not deserve the name of friendship Now how much more is this true in that unity amongst the godly which hath for it's cause and original Christ himself and for it's patern such an unity that the Father and Sonne have To be perfect then in unity is to have sincere hearts one towards another as the Apostle Rom. 12. Let love be without dissimulation Let there be no water to debase this wine let not this fair fruit be rotten at the core Secondly To be perfect in Vnity doth imply not onely sincerity but integrity of all those substantials and essentials wherein this onenesse doth consist You have heard that the Unity of believers doth empty it self into two great streams one of Faith in respect of Doctrine The other of Charity in respect of life and affections Therefore if any of these be wanting the Unity is dissolved if love be pretended but yet there is no divine truth this is conspiracy not unity and if faith be pretended but not love as yet we have no signe of the true Disciples of Christ Let then the Church of God look it hath these two pillars like Jachin and Boaz to bear it up All Unity without Truth is like a stately building upon sand and Truth without love is like a foundation without superstruction pray that the Spirit of God would lead into all truth for the former and would also work those sanctifying fruits of it love peace meekness c for the latter Thirdly The word perfect in one doth imply an increase and daily progresse in the way of Vnity For though the Church of Christ be his Body yet it 's a growing body it 's not come to it's full stature no not in this life There are further degrees to be attained Ephes 4.13 We are to grow to a perfect man in Christ Jesus and thus we reade of many called perfect as 1 Cor. 2.6 Heb. 5.14 not in an absolute sense but comparatively because they are carried on to further degrees of grace then others We are not then to think that any Church will have such perfect Unity in this life but that it may be more perfected In the best constituted Churches there are several imperfections there is much weakness many carnal affections which are apt to discompose the beautifull frame of the Church Fourthly It doth imply That they are perfected in those means which are appointed by God for this Vnity For seeing the means are wholly for the end the end can never be better enjoyned then formerly if the means be not better improved so that if the Church of God be perfected more in one it must more faithfully improve the means of unity and they are especially two 1. The preaching of the Word of God For as by that at first the Church is called out of the world so by that also it 's kept up in it's purity and unity The Word of God preached is the onely means appointed to remove ignorance and mortifie corruptions which are the rares that hinder the good seed As the envious man soweth these so the Spirit of Christ by the Word worketh the clean contrary Hence Ephes 4. the Ministry is appointed as a means to bring us to this perfect stature farre be it therefore from them to make divisions and rents in the Church of God whose great office and imployment is to proclaim peace The good shepherd will not suffer his sheep so to fight with one another as thereby to be destroyed 2. The Sacrament of the Lords Supper that is a special means to preserve Vnity yea and to perfect it The Apostle 1 Cor. 10. speaketh fully to this For we being many are one bread and one body for we are all partakers of that one bread So Eph. 4. one Baptisme is brought as an ingagement to unity Therefore the more graciously and perfectly these Ordinances are received the more is this unity confirmed and established and therefore those primitive Christians who had one soul and one heart were constant also in their breaking of bread whereby their mutual love was strongly preserved Bellarmine not unfitly speaks of a six-fold Unity in the Church The first is Ratione principii of God who calleth though as he saith this makes the Church not so much una as sub uno one as under one 2. Ratione ultimi finis the salvation to which it 's called and this makes the Church not so much one as ad unum 3. Ratione Mediorum in respect of the means of Faith and Sacraments and thus the Church is rather by one then one 4. In respect of the holy Ghost as a separated Governour 5. In respect of Christ as an internal and conjoyned Head 6. In respect of the connexion of the Members amongst themselves and in these two last respects it 's properly one Lastly This Vnity will be wholly perfected in Heaven Then will all partition walls be destroyed Then shall it no more be said I am of Paul and I am of Apollo but God will be all in all Therefore as this life is a place like Hadadrimmon a valley of tears bewailing corruptions and sinnes amongst us so also the divisions and breaches that are upon us But in Heaven all opinions all different wayes will cease So that although this unity for the main of it be attained in this life yet in the life to come there it will be totally compleated Thus it is here perfect because the endeavours and breathings of the godly should be
even as man there should be revealed unto him all the thoughts actions and circumstances thereof concerning every man in the world that so he might fulfill the office of a Judge 4. Christ as Mediator God and man is the author and fountain of all the light which is communicated to the Church Hence it is that one of his Offices is to be the Prophet of the Church He is called the chief shepherd of our souls 1 Pet. 5 4. and being our high-Priest he was to offer up himself for us so also instruct and teach us Therefore you heard the whole world is commanded to hear him and therefore it is that he cals himself the truth and the way Joh. 14.16 So that in all matters of Religion we are still to enquire what Christ hath revealed and what he hath manifested now he doth not only reveal the truth to be believed but the duties also that are to be performed and therefore the Apostle makes it so hainous a sinne to refuse Christ speaking above Moses Heb. 12.25 Tremble then all ye wicked men who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties 5. The Scripture doth often as in all actions ad extra attribute the same work of teaching and enlightning both to the Father and to the Son and to the holy Spirit So that this great work of saving knowledge is attributed indifferently to all Thus the Father James 1. is called the Father of lights from whom cometh every good and perfect gift So our Saviour alledgeth that promise They shall be all taught of God Joh. 6.45 So the holy Spirit is said to guide and lead into all truth Illumination being frequently ascribed to the Spirit and 1 Cor. 2.10 God is said there to reveal things unto us by his Spirit And lastly Christ himself is said to be the great teacher of his people as Mat. 23.10 For one is your Master even Christ Hence the Apostle magnifieth the Gospel Heb. 1. that whereas formerly God had spoken by the Prophets in these later dayes he spake by his Sonne So that the geeat sinne against the Gospel and the aggravation of all wickednesse is from hence that though this light be come into the world yet men love darknesse rather then light 6. The Lord Christ doth teach several wayes either immediately when he was upon the earth or mediately by the Apostles and the Ministers that he hath appointed in his Church Therefore he is said still to speak from heaven viz. by the Word and the Ministry so that we are not to conceive as if we had nothing of Christ now because he is ascended to heaven for what the Ministers guided by the Word of God do that is as if Christ himself spake it and you are to receive it with the like faith and obedience Hence our Saviour speaking to his Apostles saith Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me he that despiseth an Embassadour contemneth him from whom he is sent Oh that this truth may be as a two-edged Sword in thy heart What darest thou who livest in thy prophaneness if Christ himself were here upon the earth commanding thee to leave thy sins yet to persevere in them if not How is it that you refuse those who come in his name 7. Though Christ hath appointed a Ministry to teach and instruct people yet the whole efficacy and power cometh from Christ alone It 's God and Christ by the Word that can only open the understanding and give a spiritual knowledge so that conversion is so called the teaching of God John 6.45 Therefore a man must hear and learn of the Father before he can come to Christ onely Christ there addeth that this hearing and knowing of the Father comes by him So Joh. 3.26 27. when Johns Disciples said That all men come to Christ he answered A man can receive nothing except it be given him of heaven attributing it to the power of God that any come to Christ Therefore this Sun exceedeth the bodily one which giveth indeed external light but cannot give an eye to see the blinde remain blinde for all that Lastly Though Christ only do effectually give a knowing heart so that although we had the best Ministry of men and Angels yet it would do no good without his secret power and energie yet we must not from thence inferre the uselesness of the Ministry as some foolishly have done opposing the principal and subordinate For in our natural life although it be not the bread we eat but the word of blessing from Gods mouth that makes it to nourish us yet none casts away his food resolving to depend on God immediately Thus though Christ alone give the seeing eye and the understanding heart yet it 's by and in the use of the Ministry though it was God alone that did give the healing vertue to the pool of Bethesda yet the Angel must move it and every lame man must come into it else he could not be healed Hence although Jeremy prophesie of such abundance of knowledge that they shall not teach one another but be all taught of God which may seem and is brought by some to overthrow the Ministry yet the same Prophet Jer. 3.15 declareth it as a special blessing that he would give them Pastors according to his own heart which would feed them with knowledge and understanding So that Gods teaching and the Pastors teaching do not oppose one another It 's said also of Lydia that God opened her heart Act. 16.14 but to what end To attend to the words of Paul So that you must never oppose Gods work and the Ministry together In the next place Let us consider the Properties of Christs knowledge whereby he makes us also to know As 1. The Authoritative and potestative Nature of it he taught as one having authority not as the Scribes and Pharisees Mat. 7.29 Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law he addeth But I say unto you opposing his Authority to them all It 's true he saith he speaks not of himself but referreth his Doctrine wholly to his Father but withall saith He and his Father are one he doth not speak of receiving his Doctrine in the same manner as Paul and other Apostles did of him by revelation 2. There is the freeness of this he teacheth whom he pleaseth There are none so froward and so contumacious but he can open their hearts and others that are of high and eminent understandings for want of him do remain blind owls Mat. 11.26 27. where our Saviour giving God thanks for manifesting the things of the Gospel to some and not to others resolving all into Gods good pleasure Even so Father for so it pleaseth thee he addeth No man knoweth the Father but the Sonne and he to whomsoever the Son will reveal him So that where
15 16 463 Acts. 17 23 91 17 27 585 20 27 424 26 22 388 Romans 1 21 92 1 17 174 6 19 206 9 5 99 10 2 77 12 1 456 12 10 431 1 Corinthians 1 14 115 1 2 516 2 17 424 3 8 563 6 20 257 6 7 587 8 4 5 90 8 2 94 11 19 389 15 22 44 15 47 435 2 Corinthians 2 15 348 4 6 606 5 16 334 11 20 17 Galatians 1 4 175 3 28 524 4 16 430 6 17 126 Ephesians 2 2 189 2 3 363 4 1 3 4 571 5 2 502 Philippians 2 10 28 2 2 407 2 15 514 3 1 401 3 20 454 3 9 549 4 18 502 Colossians 1 16 150 2 20 45 2 20 171 2 5 596 2 9 629 2 19 635 3 1 454 1 Thessalonians 2 13 478 2 Thessalonians 1 3 189 3 2 254 1 Timothy 1 16 532 4 16 484 5 10 424 6 20 424 6 2 526 2 Timothy 1 9 149 1 9 533 3 16 390 3 15 479 Hebrews 2 7 46 4 9 126 5 14 633 10 29 464 11 26 32 11 24 18 11 3 155 13 18 151 James 2 11 201 4 3 7 4 6 153 5 16 141 1 Peter 1 3 146 1 5 307 1 23 24 479 2 20 554 2 7 686 4 18 355 4 12 389 4 14 15   16. 421 2 Peter 1 6 273 3 17 316 3 12 456 1 John 2 20 513 2 2 278 2 19 360 3 8 344 3 19 552 5 16 230 3 John  2 460 Jude  3 316 Revelation 3 4 364 21 27 364 22 12 464 FINIS * Of the reason why Christ imposed on some new names see Casauâ— ad Annal. Exerc. 13. In his Apology pag. 8. To all Instructions and Consolations Praier is necessary for their good effect Reasons I. On Gods part 1. God is the sole fountain and authour of all grace 2. That all the praise may redound to him 3. Because God in anger many times doth blast the Word to men for their sins II. From the nature of Preaching and what kinde of cause the Word is of conversion 1. The Word converts not necessarily 2. Nor as a natural cause 3. It s efficacy is only by Gods Institution according to his command and good pleasure III. Because of mans inability to what is good Vse Doct. That all our praiers should come from a spiritual and heavenly heart The requisites to spiritual praier 1. The Spirits enabling and moving the soul to this duty 2. An heavenly heart 3. When the heart and affections are purified and made fit for the enjoyment of God 4. Heavenly praier moveth the heart to more love and delight in heavenly things Vse Why we should pray with the tongue In vocal praier there must be a threefold attention How Christ being God could pray Doct. That all the godly are under the benefit of Christs Mediatory praier I. The matter of Christs praier for his Children 1. All grace 2. Pardon of sin 3. 4. Glorification II. The nature of his praier by way of Mediation III. The dignity of the Person praying IV. His relation to God the Father Whether Christ was heard in every thing he praied for or no. V. Christs praier had all the qualifications requisite to acceptation VI. A condition or medium of good things Why Praier is needfull notwithstanding Gods knowledge and unchangeableness VII Christs praier sanctifieth our praiers Doct. Those praiers successefull that are put up to God as a Father To open this Consider 1. All by nature are in a state of enmity against God 2. The state of Sonship is purchased by Christ 3. We cannot call God Father but by the Spirit of Adoption What frame of heart this compellation Father may breed in every childe of God Why the Title Father so much prevails with God Vse Doct. That God doth appoint times and seasons for his great works I. In relation to Christ II. Gods other dispensations 1. A time is set for the Reformation of his Church 2. God lets wicked men have their time 3. A set time for judgement 4. The hour of every mans death is set 5. There is a remarkable set time of grace wherein God may be found 6. The times of the Churches troubles and deliverances are set Vse How Christ who is God can be glorified Whether Christ did merit glory for himself Doct. It was the holy and wise will of God to glorifie Christ Christs being invested with glory redounds to the advantage of his members 1. It 's a demonstration of his conquest over all our enemies 2. Because of rhat near relation that is between us 3. His glorification a cause of ours 4. In his glorified estaâ—e he is pleading for us 5. It encourageth us to lift up our hearts to heaven The nature of this glory which Christ praied for There were three degrees to it Wherein this glory of Christ doth consist Doct. We should desire comforts and advantages chiefly that God may be glorified I. Christ did so 1. In his humiliation 2. In his exaltation II. Much more should all men be affected more with Gods glory then their own good The goods of a godly man 1. Heavenly 2. Earthly The principles constituent of such a gracious disposition 1. He must be born again that can do it 2. He must have great love to God 3. And be mortified to the world Reasons 1. God doth all things for his own glory 2. From the nature of Gods glory and all earthly comforts respectively 3. Because of the greatnesse of Gods glory and the value of it 4. Else we are guilty of spirituall Idolatry Vse The Text vindicated against 1. The Arians 2. The Ubiquitarian Lutherans 3. Papists Doct. Observe these particulars to clear the nature of Christs power I. Christs dominion universal II. The administration of Christs power is by his Spirit III. Of Christs dominion over the consciences of men IV. The chief effects of Christs power are spirituall V. It is infinite power VI. It is arbitrary in the use of it In what particulars Christs dominion appears 1. In appointing a Ministry for the conversion of souls 2. In giving successe to the means of grace III. Enlightning the Understanding IV. V. The Fountain of Grace VI. The giver of glory VII Forgive and pardon sin VII The great Law-giver IX And supporter and comforter of his people X. The Judge of the world XI And the subduer of his and his Churches enemies Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse of Consolation Doct. That not all but some of mankinde are given by God the Father to Christ to be redeemed by him How warily the doctrine of predestination should be preached The Doctrine repeated Corollaries from hence I. From the Father giving 1. The Father is the original Fountain of all good 2. That the Father expects the salvation of those he hath given to Christ 3. No cause to doubt of Gods accepting of Christs Mediation 4. All that the Father gives to Christ shall
this unity of order is preserved the Church it self and godlinesse is preserved Thirdly This unity is consistent with such graces that yet have an outward appearance of dissolving unity as zeal for the glory of God sharp and severe reproof of such as go astray to suffer no heresies or prophanenesse after admonition in such who are of the Church And certainly this is much to be observed As there is a sinfull and foolish pity when men would not have justice done against notorious offenders which pity to the wicked is truly called cruelty to the good for he that is pitifull to the wolf is cruell to the sheep So there is a counterfeit disguised unity and love and that is when because of this peace and agreement no damnable heresie no corrupt or evil way is to be severely dealt with and a Scripture-way taken to stop the progresse of it If this were true then Ahab did upon good grounds call Elijah a troubler of Israel because his zeal would not bear the Idolatries then practised If this were true then all the godly Prophets were justly discouraged because they reproved the sinfull wayes of the times they lived in Yea then Christ himself and his Apostles were justly condemned for the zeal of God did so eat them up that they reproved not only the grosse Idolatries but almost every petty superstitious way What shall we think the Apostle Paul who doth so often commend the spirit of love and meekness That there be no hatred or strife amongst them yet when he saith I would they were cut off that trouble you Gal. 5.12 and their mouths must be stopt Tit. 2.11 that speak perverse things that he forgets his own rule and becomes an incendiary in the Church or shall we think the Apostle John who presseth love in every verse and sheweth He that hateth his brother is like Cain a murderer and of the devil yet when he saith If any one bring any other Doctrine then you have received 2 epist John 10 receive not that man into your house or bid him God speed that now he hath forgot his own spirit that his honey is turned into gall Be then fully perswaded that the unity and love Christ prayeth for doth not oppose Scripture-zeal and courage against any prophane and erroneous wayes It doth not bring in a compliance and symbolizing with all heresies and prophanenesse It doth not erect a Temple as the Romans did to all gods Nor make the Church like the Ark wherein all beasts clean and unclean were received No such remisness breaketh unity as the strings not well-wound up cannot make any melodious sound and the paralytical members of the body for want of the due firmnesse cause many feeble operations There is a Sect called the Family of Love as if they only had peace and unity amongst them but they would have all things even wives common and so their unity is a fomenter of sinne and confounds those relations God hath distinguished These Cautions premised Let us consider what remedies are fit to heal these wounds As in the natural bâ—dy a wound is Solutio continui so in this spiritual body of the Church and as to wounds unless there be wisdome and skill they are made worse by Empericks Thus unless there be proportionable and fit remedies applied with wisdom and compassion the breach is made greater And First There are two remedies and they are in extreams The one suggested by the Popish party the other by the Socinian The first is A rigid imperious and tyrannical commanding of an uniformity and approbation in every punctilio and minute particular So that no dissent or liberty shall be allowed to a man though humble and peaceable earnestly desiring to finde out the truth This tyranny came into the Church betimes What a large breach did Victor Bishop of Rome make in the Church about the determinate time of keeping of Easter whom Irenaeus did gravely oppose Certainly the Apostle Rom. 14. in matters of lesse concernment where men may erre salvâ fide or when men build only hay and stubble not laying other foundations doth there command a charitable carriage between the strong Christian and the weak It 's true the least truth of Christ is precious and we are not to deny it but yet it is not violently to be obtruded unlesse where there is eternal damnation inevitable if that truth be not received Our Saviour speaks excellently to that Matth. 9.17 If new wine be put into old bottles the bottles break while men impose opinions or practices of less consequence upon a people not prepared in stead of unity they make many fractions yet this way of unity hath much infested the Church and especially when men have been in power They have pressed unity not so much out of love to Christ as thereby to keep up their interest As Musculus observeth of the souldiers that would not have Christs coat divided every one hoping thereby to have it all Thus when Luther reformed nothing was more ordinarily preached by the Papists then the inconsutilis tunica the seamless coat of Christ which made Luther call them Inconsutilistae and Tunicastri Now all this endeavour to have such an uniformity was not out of love to Christs Church but their own power and therefore they were afraid of divisions lest they should overthrow their kingdom Certainly to such austere and severe imposers That of Austin is often to be re-minded Saeviunt illi qui nesciunt c. let them rage and persecute who know not with what prayers and tears it is given to understand but a little of Gods truth yet this political way of unity hath been long in the Church Aut subscribe aut discede was a speech of old in the Church 2. There is another false way of unity extreamly opposite to this strenuously propugned by the Socinian and that is A licentious and unbounded Toleration of damnable heresies and Idolatries which Julian also studiously promoted thereby to overthrow the Christian Religion Now as the former way of unity hath been propugned by those who had power in the Church so this latter by those who have been the oppressed party for the Scripture decides a middle way between these two principles Hence Rev. 2. Chap. 3. The Angels of the Church are commended when they did not suffer or could not bear such as published unsound Doctrine and therefore those who did suffer such are reproved I say the Angels of the Church for we are treating of Church-peace and liberty not political and external which is not comprehended in this Petition Certainly the Apostles in their Epistles doe as much if not more set against false Doctrines and false Teachers as they do against corrupt practices Hence 1 Tim. 1.20 Hymeneus and Alexander for their blasphemies and false doctrines are by Paul delivered up to Satan and Tit. 3.10 we have an universall Rule given An heretique after the first and second