all honour and glory shall be given by the Saints in heaven to all Eternity to the Sonne only it shall be to him as the meritorious and procuring cause whereby we are brought to enjoy the Father Having thus considered Christs intentions in all his works that the Sun cannot be free◠from spots then his holy will was from all oblique and sinister respects Let us consider man who being a meer creature having all both in being and continuation from God as the beams from the Sun and the streams from the Fountain it lieth as unavoidable upon him to be affected more with Gods glory then his own good This is a very hard task to flesh and bloud but self-love and de-ordination of the faculties of the soul hath made it thus difficult Now we may divide the good of a godly man into two sorts Either that in heaven his treasure laid up there in the upper Region Or all the good he can have in this life in the lower Region And of both these we commit a kinde of horrible Idolatry when we desire them upon any other terms then in tendency to God If it be so great a sinne to alter the bounds and change the Land-marks which the Laws of a Nation have set how much more to break that good and excellent order which God hath appointed between him and the creature Let us consider the first kinde of a godly mans good his eternall felicity and salvation even this glory he is to desire in subordination to Gods glory For if Paul could make a conditionate wish and veleity that he might be accursed from Christ Rom. 9.3 to serve his brethren how much rather might this be done for the glory of God yet take heed of a mistake here some have gone so farre as to say that a godly man is never truly humbled till he can be willing to be damned for Gods glory and that it 's unlawful to look at the reward in heaven This is dangerous as well as false for it 's not lawfull but a duty to seek our salvation Rom. 2.7 To them who by patient continuance in well-doing seek for honour and glory and Moses is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a fixed earnest eye upon the reward Heb. 11.26 So that it 's a Speech full of vanity and no man can speak it truly that he is willing to be damned for Gods glory for such a thing cannot be and our salvation we are bound to desire so that we must take heed lest by overmuch wringing a good truth we make bloud come out instead of milk yet though this be so it 's no contradiction to say that a godly man hath such an holy principle within him that would carry him out to the obedience of God though there were no heaven and that the glory and honour of God is his principal end that it 's dearer to him then his own soul and truly if we see in nature God hath so ordered it that every particular denieth it self to preserve the universall The water will ascend upwards that there may not be a vacuum and the particular orbes are carried about against their own motion according to the power of the first mobile how much more must this hold in man and God all his life comforts and happinesse it self is to give place for Gods honour and glory Let God be glorified and ruat mundus but I shall not insist on this Let us descend to those particular good things we have in this world riches honour greatnesse and parts We shall see it 's the greatest reason in the world that we should not desire these things to advance our selves to satisfie our appetites but only thereby to glorifie God but who doth this yea who is able to bear this truth to take this yoke till a renewed nature hath made it easie And therefore let us first consider the causes procreant or principles constituant of such a gracious disposition as to be able to say O Lord I begge for health for a good name for outward comforts in this world but it 's not for my own sake so much that I do this as that hereby I might glorifie thee And 1. He must necessarily be born again or from above he must be partaker of a divine nature that can ascend thus high He that is of the earth is earthy he that is of heaven is heavenly Till a man have the Image of God and be made like him he cannot but minde earthly things When men are made godly you cannot say O Curoae in terras animae No then their souls as well as their bodies are made streight up towards heaven A worm can never do as the Lark soar up on high singing as she goeth but when descending towards the earth silent as if she were grieved Till then God hath made us new creatures given us new hearts and a new spirit within us we cannot desire these worldly comforts for any other end but our selves To be rich to be great to be wise only for our selves 2. There must be great love to God that can make us relate all things to him Jacobs great love made him do every thing to obtain Rachell and so a strong love to God will make us sacrifice all to him insomuch that our love is of so great an operation that God in a speciall manner commands that for himself and that not a meer love but love with all the heart and might Mat. 22.37 Nothing is to be left out love is fire and where that is it will burn separat heterogenea it divides all heterogeneous matter if riches if honors if friends oppose this it trampleth on them all and for this reason it is that our Saviour saith If a man hate not Father and Mother he is not worthy of me Luk. 14 20. so that the love of God is not kindled in mens hearts if it were as fire assimilateth all things into it self so would this love make us referre all things to him whom our souls love Thus David Whom have I in heaven but thee and Paul the love of Christ constraineth me 2 Cor. 5. Oh that we had the experience of this more Dost thou not see what the love of money puts the worldly man upon What the love of pleasures puts the voluptuous man upon They doe all things in reference to such corrupt ends Thus where there is an heavenly love that makes use of every thing to glorifie God that studieth and meditateth how may I advance and set up the honour of God by these things This love would quickly put out all carnall and worldly love as the beams of the Sun will put out the materiall fire 3. Mortified affections to every thing here below when we can perform the Apostles commands To buy as we bought not to weep as if we wept not 1 Co. 7. This duty of mortification the Scripture often speaketh of as a
safety because of the adversary without and the Traitor within If thou hadst Argus his eyes they would be too little to look about thee in this matter for an Angel who is free from any inward filth to be sent into this world and to be here doing the will of God it 's no danger there is no fear that an Angel should sinne because though the world should tempt in all the allurements of it yet there is nothing within to receive those sparks but now man carrieth about with him prepared matter of sinne he hath a body and law of sinne within him and therefore the world doth no sooner knock at the door but this root of sinne betraieth all sets open all insomuch that the godly man is hardly saved because there are so many Spies laid in wait to damn thy soul as there were to kill Now the Apostle John 1 Joh. 2.16 when he had exhorted not to love the world or things in the world He doth divide all the things of the world into three heads and who is there that liveth in the world that is not in danger of being insnared and overtaken by one of these 1. There is the lust of the flesh that is all those things that draw out the pleasure and delights of a man immoderately Thus the young man he findes the Word a very whirlpool Beware of too much pleasure as eating of too much honey it will quickly turn to a Surfer 2. There is the lust of the eyes Expositors say this is Covetousnesse for so aceording to the Scripture an earthly heart is described because whatsoever profitable thing it seeth it 's ready to desire it Another mans land another mans house another mans goods so that the eye like hell is never satisfied and thus the world is a dangerous Whirlpool to the old man who as in his body he is every day growing nearer to the earth so his soul also groweth more earthly desiring it most of all when he shall have the least need of it 3. There is the pride of life and that is all those things that draw out ambition pride and desire of great things in this world To have power greatnesse and preheminency above others this is the middle age sinne so that the Apostle doth lay down three main capitall Springs of all the evil in the world and makes them like three predicaments to which all other things may be reduced Now do but consider what a Sympathy and fitnesse there is between these Objects and mans corrupt heart and it must needs be that every man will inevitably sink in these Waters unlesse Grace doe keep him up Fifthly A godly mans danger in this world to sinne is because of the clogging and dulling disposition all things in the world work in respect of heavenly things The earth is the most heavy Element and therefore a stone the product thereof fals down speediy Thus men of the world they are the most sencelesse heavy and stupid men about heavenly things that are They incline with all might to these things below This is the reason why the Scripture so often saith a man cannot serve God and the world Friendship of the one is Enmity to the other As a stone cannot ascend upwards Jam. 44. So that though a godly man be never so powerful in grace yet the world doth cool him dull him and indispose him It causeth dust in his eyes and lead in his heart To pray to hear with worldly thoughts is to swim with a Millstone about a mans neck Hence Mat. 13. the cares of this world are said to choak the Corn that came up so hopefully As the Lark doth not sing sweetly till she is got aloof from the earth towards the heavens so neither can the soul full of earthly and worldly thoughts May not then the godly cry out O Lord I would fain meditate with delight on thee but this world will not let me I would gladly serve thee without dulnesse and distraction but this world will not let me Oh that while we are in our callings in our worldly businesses we would think of what danger we were in Korah and Dathan were swallowed up in the Earth bodily take heed thy soul be not spiritually that is a more grievous judgement Sixthly A godly mans danger iâ— in respect of the discouragements and disheartenings the world puts upon godlinesse that is man must be endowed with great might from above that can despise all the reproaches and shame the Word of God meets with Therefore a great encouragement is put upon the Confession of Christ before a crooked and wicked generation Mat. 10.35 To be godly in the world To own the strict and powerful waies of God in the world is to laugh amongst Lyons to dance among Serpents to contemn all dangers The Scripture tels us often that the world cannot but hate the Disciples of Christ for they are as Light and Darknesse together Now then where there is continuall opposition for thee to be stedfast is a great matter Oh how many have suffered shipwrack because of the shame and reproach of the world In mundo nihil nostrâ refert nisi ut quam primum de oe exeamus Now these discouragers in Heavens way are not only the profane and wicked sort of men but many times their dearest Friends their Parents their Husbands their Wives What will you be wiser then others Will not you doe as most doe Will you be a by-word where you live Thus there is no time when Christ is to be born as it were but there is some Herod or other to kill him Insomuch that many Children had been saved but that their worldly Parents hâ—ndred them Many Wives but their worldly Husbands like Pharaoh to the Israelites would not let them go out of Egypt to serve God This made our Saviour say He that loveth Father or Mother more then me is not worthy of me Matt. 10.37 This made him say That he came to set Father against Sonne and Mother against Daughter and to make those of his own Houshold a mans Enemies vers 36. Because where Christ is obeyed there will be greater opposition to the contrary Oh then Consider the Word of God convinceth the Ministry urgeth Conscience presseth but I have this or that worldly Friend and he dasheth all But if thy worldly Friends cannot hinder thee in the main for Godlinesse yet they hinder thee in the degree and fervency of it Thou art not so forward so active as thou shouldst be This is to endanger thy Salvation for the lukewarm God will spue out of his mouth Revel 3.16 Oh take heed of saying I dare not be more forward I shall displease my Parents in doing thus thou caust not please God at all If thou wilt be Godly be Godly as God and his Word would have thee Doe not be stinted by carnall worldly Friends How many think they can never have Wealth and Riches enough yet think they
God that hath changed my blackmore-skin that hath given me another heart when Paul met with wretched adversaries that blasphemed him and the Gospel he preached No doubt but he reflected upon himself I was such a mad blasphemer once I persecuted the godly once I delighted in cruel vexings of them heretofore And now how great is Gods goodnesse to me that he hath had mercy on me If thou blessest God that he made thee not a Serpent a Toad or that thou wert not a natural fool or a mad man How much rather that he hath not given thee up to such a vile malicious disposition The next thing is to give Cautions and Arguments of admonition to the wicked who thus hate Christ and his Disciples And First Let them know it 's a causless hatred yea it 's an hatred where the greatest love and delight should be And that upon two grounds For 1. They are such who would bring them to everlasting salvation if they were not prejudiced their exemplary life is it not a light shining before you that beholding their godly holy and pure conversation you may be thereby wone to glorifie God The counsels admonitions and spiritual help they would vouchsafe to thee should make thee prize them more then all outward comforts Do ye love such as can make you rich preferre you to places of honour supply your necessities Oh how welcome should such be to you that would give you many an helping lift to Heaven Why then is thy hatred so causless Is it because they desire thy salvation Is it because they pray for thee they mourn in secret for so David professed Rivers of waters ranne down his eyes because men kept not Gods Law Wert thou not a stone and adamant these things would turn thy heart towards him 2. They are such for whose sake thou enjoyest many blessings It 's because of them the ship thou art in is not drowned God keepeth up the world in reference to them therefore the hedges are kept because of the Corn in the ground The innocent deliver the Island for Lot's sake Sodom was spared a long season These stand in the gap when Gods overflowing tempest would carry all before it Secondly Consider that thou dost not hurt them yea thou increasest that which makes them so hatefull to thee For by this means they walk more closely with God they separate themselves from the world It 's a mercy to them they have this hatred otherwise they might comply too much and ensnare their souls and symbolize with mens wickedness Now how absurd is thy hatred by that thou makest them more holy and so advancest that which is so abominable to thee Thou art to them as a fyle to the rusty iron thou art to them as Lazarus dogs tongues were to lick his sores whole thou art Gods scullion to wipe and keep his vessel clean who would not think thou shouldst rather do as that persecutour that would not let him die saying he envied him the honour of a Martyr Thy very hatred should make thee leave hating and opposing because hereby thou makest the godly man more glorious and happy Thirdly Consider hereby thou hurtest thy self and not them As the dog that bites the stone for rage or a man that shoots an arrow at a brazen wall and that recoileth back and kils the Archer thy hatred thy cursings will fall back upon thy head It 's not the godly man only but thy self and thy own soul thou hatest See whether those many curses and miseries thou hast be not the fruit of thy hatred thou art a tormentor and troubler to thy self Though Achan troubled Israel yet he troubled himself and his own house also Fourthly Remember that it 's a devilish thing thou art more wicked then a man useth to be Not to obey or yeeld thy self up to godlinesse is a grievous sin but to oppose is a devilish thing Thou dost the work of the devil if he were incarnate he would speak and do as thou dost 5. Remember the woful and heavy judgements which remarkably follow such men Who ever hardened himself against the Lord and prospered This Christ meant when he said he that stumbled at this stone should fall but upon whom this stone shall fall he should be beaten in pieces Christ will fall on such that oppose him and they shall not have the least mercy Vse Doth the world hate Gods people then admire the goodness and power of God that keeps up a poor Church in the midst of such violence that preserveth a few Lambs among so many Wolves Bears and Lions in such a Wildernesse as they are in We justly admire Gods power in putting bounds to the sea that it overfloweth not the Land much more admirable was that goodness of God in preserving the Israelites when the waters were on every side Oh how much more is God to be praised that keeps his people with any safety any liberty Should wicked men have their will food and raiment and life would be thought too good for thee SERMON LXXXIV Of Conformity to Christ in not being of the world And in his Sufferings JOH 17.14 Because they are not of the world even as I am not of the world THE Last particular considerable in this Verse is the exemplarity of Christ or the Disciples conformity unto Christ They are not of the world as I am not of the world Which words are repeated in the 16. verse and therefore have some weighty and great matter contained in them In the words we are to take notice 1. What it is to be of the world 2. How Christ was not 3. The similitude between Christ and his Disciples herein To be of the world is to partake of the manners life and conversation of the world to have the spirit of the world in a man and this is oppsite to the Spirit of God and to all heavenly things so that both the inward inclination and outward conversation is wholly worldly as our Saviour saith he that is of the earth is earthy That as bodies in whom the element of the Earth is predominant doe naturally fall downward so that soul which is thus principled and habituated in a worldly manner doth minde only earthly things this is to be of the world To be in the world is another thing Our Saviour and the Disciples were in the world but not of it A man may be in the water for some good end but the fish are properly of the water because that is their Element and they have a watery Constitution 2. Christ is said Not to be of the world Now that is a higher degree then the Disciples can be for Christ as God is no waies of the world and then take him as man yet being conceived by the holy Ghost he was not of the world in a natural way 1 Cor. 15.47 The Second Adam is the Lord from Heaven opposed to the first Adam who is said to be of
CXLV Expository Sermons UPON The whole 17th CHAPTER OF THE GOSPEL ACCORDING TO St JOHN OR CHRISTS PRAYER Before his PASSION Explicated AND BOTH Practically and Polemically Improved By Anthony Burgess Minister of the Gospel sometime Fellow of Emanuel-Colledge in Cambridge and now Pastour of the Church of Sutton-Coldfield in Warwickshire LONDON Printed by Abraham Miller for Thomas Underhill at the Anchor and Bible in St Pauls Church-yard MDCLVI TO The Christian READER THe Evangelist John because of that admirable usefull and excellent matter which he hath left on Record for the good of the Church is dignified with some remarkable Titles That which is the principall and most to be observed is the name Christ himself gave him Mark 3.17 He with his brother James are called Sons of Thunder When our Saviour changed Peters Name there is the reason of that mutation expressed but because here is none given therefore the conjectures of Interpreters are various As for the application of it to John Some say It was because of the greatnesse and vehemency of his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is hard to prove that Grotius thinketh our Saviour doth allude to that of Haggai chap. 2.6 Yet once it is a little while and I will shake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which he makes Boanerges though other Criticks judge much otherwise the Heavens and Earth c. This Promise was fulfilled in the great Mutation and Change which was made by the Gospel in which this Evangelist was an excellent Instrument Some attribute it to the Secrecy and Sublimity of that matter which he delivereth as having more familiarity with Christ then others for he used to lean on his Breast and so might receive some peculiar instruction from Christ Thus Heinfius making Thunder to be no more then the Hebrew Shechina Gods Presence and Majesty applying that place Psal 81.7 I have heard thee in the secret place of Thunder But that which is most probable is Because of the admirable gravity and weight in the matter delivered as also the short and sudden expressions thereof Those Sentences in the beginning of his first â—hapter are like so many thunderbolts insomuch that if you do regard the Matter and Manner of his expression he might more truly be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Pericles in his Orations Whatsoever therefore we finde delivered by this Divine Pen-man we are with much reverence and awfull respect to receive it Antiquity also hath in a peculiar manner honoured him with some other names He is called the Heavenly Eagle and that because of the sublime Mysteries manifested by him in reference to the Godhead of Christ And to this purpose he is likewise styled Theologos the Divine where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in that sense as afterwards it was in the Church of God for it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence they say the other Evangelists do deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ the manner of his Humane Nativity but this Evangelist doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature of Christ although the Socinians have sacrilegiously perverted the beginning of that first Chapter of John to another sense then of Christs Eternal Deity which yet was used instrumentally to convert Junius from his Atheisme Now although the whole matter delivered thus by this Evangelist be so admirable and excellent yet this Seventeenth Chapter wherein is related the Prayer of Christ for believers not long before his Death and mentioned onely by him hath some appropriated Reasons for a more peculiar Attention and Affection towards it Hence it hath alwayes had a peculiar Presidency in the hearts of Believers So that the opening of this precious Box of Ointment must needs send forth a refreshing fragrant smell to those that are spiritual For it is truly said by Melancthon concerning this Prayer Nec digniorem necsanctiorem nec fructuosiorem nec magis patheticam vocem in Coelo ac Terrâ unquam fuisse auditam quam hanc ipsius Filii precationem There was never a more excellent more holy more fruitfull and more affectionate voice ever heard in Heaven or Earth then this Prayer So that we may call this Chapter as some of the Psalms are A Chapter of Degrees If this reason may be admitted of that Inscription because they did surpasse other Psalmes in Excellency as also thereby the soul was like Elijah carried up in a fiery Chariot to Heaven At the end of every verse we may write Selah There was a very superstitious Custome among Christians in Chrysostome's time which he doth severely inveigh against that they would hang this Gospel of John or part of it about their necks as an Anulete nor a Spell against malignant things But certainly a gracious heart preserving this Prayer of Christ and making a wise and skilfull improvement thereof will finde it wonderfully advantagious both for the increase of Godlinesse and Comfort here will be both Bread to nourish and Wine to refresh and comfort Although therefore multitude of Books be complained of as glutting the world So that we may justly think there are more Books then Readers yet the Excellency perpetual Usefulnesse and ravishing Consolations of the matter delivered by our Saviour in this Valedictory Prayer have prevailed with me to publish these Expository Sermons to the world and the rather not knowing of any English Writer who hath purposely made it his businesse to explicate and practically improve this Chapter whereas some other parts of Scripture have been diligently discussed In the managing of this Work I have occasionally entered into some Socinian and Arminian Disputes some Verses in this Chapter being the proper subject for them Although the greatest part of my Work is to make Honey rather then to sting to informe us how to believe and walk in a Christian life then to dispute and digladiate about Controversies for we seldome gather Grapes from such Thistles Yea sometimes in stead of Conviction they work confirmation in those Errours the mindes of men are prepossessed with And here I shall take leave to enter into a short Digression which would have come out more seasonably long before this time but I had no opportunity till this occasion was offered to me Not long since I published The Second Part of the Treatise of Justification wherein among other particulars my Work was to prove That Works though done by Grace are not the Condition of our Justification but that we are justified alone by Faith as the Means or Instrument receiving of it These two kindes of Justification viz. by Faith receiving or Faith and Workes as a Condition I conceive to differ specifically one from the other and that he who is justified the one way cannot be the other The former way as the Scripture doth maintain so generally the Reformed Churches have readily insisted in The latter way the Remonstrants have vehemently pleaded for opposing Faiths instrumentality in
groans unutterable The heart is but as so much dull earth till the Spirit of God inflame thee Thy praier is a body without a soul if there be words but not Gods Spirit in the heart But oh what shall we then think of most mens praiers that have nothing but custome and formality in them No wonder if these be birds without wings Messengers without feet good for nothing at all Thou saiest thy praiers and thou hast thy praiers but oh consider the Spirit of God must move upon thy heart else thou art onely a worm crawling on the ground 2. An heavenly Praier must have an heavenly heart that which pants after and delights in heavenly things but Ps 4.6 Many say Who will shew us any good Every one can pray for earthly and temporall good things for health strength peace and outward plenty but few with David Lift thou up the light of thy countenance In the Lords Praier we are first to pray for those spirituall things that relate to Gods glory before we are to ask for our temporall comforts yea while we pray for temporall mercies we are to do it in a heavenly manner for this end that we may be more instrumental to Gods glory and be brought nearer to him Difficile est erare quia difficile est desiderare said Aquinas It is a very hard thing to desire heavenly things and therefore as hard to pray for them how happy then is it when the matter praied for and the frame of the heart are both heavenly Now like Christ he is gone up to the Mount and praieth alone he is above all earthly things alone with God himself 3. That Praier is heavenly when the heart and affections are purified and sanctified fit for the enjoyment of God In praier we have an immediate approach unto and fellowship with God There cannot be greater honour vouchsafed unto a creature then to be admitted to pray to him but who is sufficient for this duty The Heathens did often presse this that God was to be worshiped prae mente but the Apostle more divinely 1 Tim. 2.8 Lifting up holy or pure hands Mat. 6. Blessed are the pure in heart for they shall see God A sore eye with corrupt humours is not fit to look on a bright object and truly in all our praiers we should think nothing so comely as to have heavenly hearts for heavenly work If the godly mans conversation even in buying selling and all other lawfull emploiments is to be heavenly much more in praier then there should be Sabbatum mentis the rest of the Soul there should be no distractions no debasings of it by earthly affections we should have a garden readily dressed for the Spouse to walk in If Christs body was to be in a Sepulchre where none ever lay btfore how much rather will whole Christ abide in a clean heart The devil would not come into his Lodgings but because they were swept and ready garnished for him how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him 4. An heavenly Praier is When it stirreth and moveth the heart to more love and delight in heavenly things Praier is not to be only heavenly in its nature but in its effects By praying holily we are made more holy It 's like exercise to the body which makes it more strong and active It 's the rich Ship that brings in glorious returns from God Heavenly Praier leaveth an heavenly frame it keepeth a soul in longings after God As Moses who had been in Gods presence his face did shine with great lustre Thus the soul that is heavenly in Praier to God leaveth an excellent and spiritual lustre upon all his actions his conferences his conversation speaks the mighty glory of this praier oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly praier Vse of Instruction in two things 1. How hard it is to pray indeed You may say of the dull Formalist that hath bare words and no heart he praieth but it is as unprofitable as a body without life Oh that the God of grace would work this in you that he would pour the Spirit of praier and supplication upon you I know nothing wherein people are more to be instructed and rectified then in this particular They have good praiers and they say good praiers as they speak but understand nothing at all about an heavenly praier 2. Why it is that after many publique and private praiers thousands of people live in the same wickednesse they did Who would not think their sinnes would make them give over praying or praying their sins how can this fire and Ice stand together The reason is they are not heavenly praiers neither private or family praiers do raise thee up like Elijahs fiery Chariot You ask and receive not because you ask amisse He doth not say you ask mala but male you do not pray for unlawfull things only you pray not in a right manner Oh then say the decay of all my godlinesse all my comforts arise from my decay in praier Pray heavenly and all will be heavenly and on the other side meer dead and customary praier leaveth a man in a destitute estate he may pray in that manner all his life and yet receive nothing at Gods hand Think and meditate of this more say the beginning of all my spirituall consumption is in my lean empty praiers SERMON II. The transcendent Excellency and Efficacy of Christs Praier in respect of the matter and nature thereof as being Mediatory his Person and Relation c. held forth as a ground of unspeakable comfort to Beleevers JOH 17.1 These words spake Jesus and lift up his eyes to heaven and said Father THE Introduction hath already been dispatched which contained the Order and Method of Christs Praier as also his gesture We now come to the praier it self he said Father c. To open this Consider That Praier is of two sorts Either 1. Mentall which is only in the soul and spirit for God being a Spirit and omniscient knoweth all the thoughts and desires of the heart Thus Angels and the spirits of just men perfected in heaven do pray The souls under the Altar cried for an holy avenging on their enemies Rev. 6.9 Or else there is 2. a vocall Praier when our desires are manifested by outward signs of words and thus Christs praier here is a vocall praier neither may such kinde of praying be thought needlesse for we do not use words as if God needed these signs in which sence Eliah derided Baals Priests bidding them cry aloud it may be Baal was asleep or in a journey 1 King 8.27 but hereby to excite and stir up our affections for the soul and body do mutually help each other and partly because we are to glorifie God with our body and with our soul
he part with his bloud and wilt not thou with a sinne which will breed nothing but torment hereafter Though it be now honey in thy mouth yet it will be gravell in the belly 2. This supposeth the security and safety of the godly Nothing can hinder them of this salvation Our life is hid with Christ in God Col. 3.3 They must pull Christ out of heaven overthrow the power of God the Father ere they can be destroied and their security stands upon a twofold bottome 1. His faithfulnesse to discharge his trust What doubt may be made seeing Christ hath undertaken the work of thy salvation Not that thou shouldst live in ease and eat and drink and take no care for thy soul This is to adde hony to poison but in respect of the meritorious and satisfactory part so Christ hath undertaken all when thou art required to believe and repent it is not to merit to satisfie it 's upon other grounds Now then will it not be blasphemy to say Christ will be found unfaithful in his trust To say that Christ should lose any of those jewels that were put into his custody indeed if our salvation and happinesse were in our keeping we should be prodigal of it every day we are found unfaithful in every temptation but so is not Christ As he is yea and Amen the same yesterday and to day and for ever so is thy salvation sure to be It must needs be sure because of the power of Christ Joh. 19.30 I and my Father are one said Christ even to this particular Now none is greater then my Father None can pluck them out of his hands Consider that they are in Gods hands he keeps them alwaies as a precious jewell and he that will destroy them must pluck them out of Gods hands whether he will or no he must be stronger then God that can do this It was Caesars boast that he had ten Legions of such valiant Souldiers that could vel ipsum coelum diruere pull down even heaven it self a vain and wicked boast but no power of men or devils are able to take these treasures out of Gods hands Vse of Examination Try whether thou art one of those that are thus given to Christ and in this I mean not thou shouldst climbe up into heaven see whether thy Name be written in the Book of Life but know this by the infallible property of him who is thus given to Christ and that is to come to him What my Father hath given me will come to me and the Father will draw him Now coming to Christ is not pedibus but affectibus Dost thou take him for thy Lord and King Art thou willing to renounce all those lusts and sins which have had dominion over thee Dost thou cry out and say Oh blessed Lord my sins my oaths my pride my uncleannesse have kept me from thee Conscience bid me come the Word of God bid me come but still this sinne or the other kept me back But now Lord I have broken all the snares here I am to do what thou wilt have me oh it 's to be lamented with bitter lamentations to see how few come to him though he giveth such encouragements SERMON XI Treateth of Eternall Life in the Nature and Properties of it JOH 17.2 That he should give eternall life to as many as thou hast given him HAving dispatched the Subject to whom this fruit of Christs power is to be vouchsafed we come now to the Fruit and benefit thereof and that is Eternal Life In which we will also comprehend the manner of obtaining it viz. by way of gift He will give The greatnesse of the gift though it may be apprehended yet it cannot be comprehended Though we had the tongue of Angels and the understanding likewise yet we should but speak as a childe and think as a childe when this matter of Divinity is our Theme Every thing is inviting Its life No rich man no poor man but desireth this It 's Eternal Life and so can be much lesse rejected and it 's by way of gift Nothing can be more welcome It 's life there is the necessity of it It 's eternal life there is the excellency of it It 's given there is the freenesse of it so that this gift here supposed is not within this Horizon nor is it made for this Meridian but it extends to the world to come The wisest of the Philosophers were in a misty darknesse about this matter It was much debated whether any happinesse did remain after this life and although sometimes confused thoughts did work on them as on that man who reading a Book of Immortality was so transported that he killed himself immediatly to enjoy it yet these were but generall indigested notions only the Scripture doth give us a distinct and accurate account of this blessednesse after our lives in this world so then we see here an unspeakable priviledge and that most certainly to be bestowed on them whatsoever their lives be here though poor though miserable though afflicted though troubled yet they shall have an eternal life Obs That Christ will give to those that are his Eternal life I shall not enlarge my self according to the vast nature of this Subject which cannot be well understood but by the fruition of it and if you should ask what it is we should desire time still to expresse it as he did what God was yet I shall limit my Discourse to a threefold general head 1. To speak of it positively what it is 2. Comparatively to this temporal and present life 3. Oppositely to eternal death And these three particulars will tend to manifest the greatest excelleneies of it Though when we have fully satisfied you with this bread it will so multiply that many fragments may be taken up First therefore positively This Eternal Life doth essentially lie in the immediate fruition and enjoyment of God This the Scripture doth often call seeing of God for howsoever it be disputed by the Learned whether the bodily eye shall be elevated so supernaturally that it shall be able to see the divine essence though spirituall and immaterial yet so farre as seeing doth imply enjoying and immediate fruition of God so farre they are sure to partake of it Now then consider how great a mercy this is To have God the Object of all our love joy and delight For he only is that universal and infinite object which can satiate and comfort the heart All these earthly comforts they are too narrow too little for the soul Divines say The soul of a man hath an infinite appetite it desireth this and it desireth that and nothing but God is such an universal good that can fully replenish it Now David even in this life he saith Whom have I in heaven and earth but thee Psa 13.35 how much rather will this be true in heaven God is the center of the soul it is unquiet and
worshippeth that which others doe where he liveth but whether it be God or an Idol that he understands not The Athenians had an Altar dedicated To the unknown God Act. 17.23 and Paul with much zeal doth reprove this their superstition and Idolatry telling them they were out of the way to heaven yea the more devout and zealous a man is for that worship he understandeth not the more swift he runneth in the way to hell so then where ignorance is It 's all one whether Christ or Mahomet be worshiped whether an Image or the true God So truly doth Seneca observe of the common people Eunt qua itur non qua eundem est They do and go not whither they ought but whither they see others before them yea by this means men come to worship the devil in stead of God Oh terrible and heavy aggravation Thou that thinkest thou dost worship God yet by thy ignorance going on in Idolatry dost worship the devils Thus Jeroboam is said to set up calves to the devil 2 Chron. 11.15 the people little thought so and so those that would be at the Idolaters Feasts they did partake of the cup of the Lord and of deuils 1 Cor. 10. Now although it be true that thou art brought up in that Religion where the true God is worshiped yet this is all one to thee who hath no knowledge of God or Christ for if it had been to Moloch to Baal or Ashtaroth had it been to Mahomet or to Images and Idols in every high way thou wouldst have done that as well as this for any true knowledge or understanding thou hast O pray then that God would give thee true knowledge As it is thus for the generality of Gods worship so in more special manner ignorance doth wholly overthrow praier unto God which is more necessary then food or raiment and is a duty to be performed to God every day Now saith the Apostle Heb. 11.1 He that cometh to God must beleeve that he is and that he is a rewarder of those that seek him but how can this be when a man by ignorance is in a confused chaos Oh that ignorant people would attend to this They say they pray yea they hope to be saved by their good praiers when alas thou that knowest nothing of God or Christ canst not pray at all Thou never didst pray acceptably to God all thy life time If a Parrot be taught to say the Lords Praier shall that be accounted a praier and is there not many that pray Gods Name may be hallowed his Kingdom may come and yet understand not at all the sence of their praier Thus in Popery they do sinfully nourish people in their ignorant praiers for seeing their praiers are in Latine it 's all one whether they pray good matter or blasphemy The Apostle 1 Cor. 14. doth expresly argue against praying in an unknown tongue saying for himself He will pray in the spirit and with understanding also What terrour then doth this proclaim ignorant people pray they cannot they do not no not when they pray If that Question should be put to them which Philip put to the Eunuch Vnderstandest thou what thou readest So Understandest thou what thou praiest Were they able to say one word of knowledge to you We may cry out Be astonished O Heavens and the Earth at the ignorance and blindenesse of many people and yet nothing will provoke them to get knowledge 3. We cannot do that great and necessary duty which is the substance of all Gods command viz. to love him with all our heart with all our soul and might neither the consequents of this love which is to desire after him to delight and rejoyce in the light of his countenance without knowledge for what a man knoweth not he cannot love Ignota nulla cupido Let ignorant people by this see the great gulf that is between them and heaven Thou canst not love God nor desire him as long as thou dost not know him so neither can you fear God if you know not his infinite Majesty the greatnesse of his power and his hatred against sinne What makes men so desperately wicked to commit sinne without any fear or trembling They know not God Hence is that frequent expression in Scripture when God saith he will bring such and such punishments Then they shall know that I am God 4. Those that serve God ought to be full of fervency and zeal For all duties without zeal are like a Sacrifice without fire a Bird without wings a Messenger without feet Now all zeal without knowledge is refused by God They have a zeal but not according to knowledge Rom. 10.2 Ignorant people may be very zealous as those that offered their children to Moloch That did cut and lance themselves in calling upon Baal but this fire of zeal was like that of hell calidus and not lucidus hot but not light Vse If Eternal life be to know God then this is eternal death not to know God This is eternal damnation to be ignorant of him It was Gods promise that all should know him from the greatest to the least Jer. 31.34 but how few finde the fruit of this promise How many Families how many persons are there who do all they do to the unknown God yet these hope to be saved yet these say They have a good heart when nothing can be good while ignorance is predominate neither a good faith or good love or good duties or a good heart and as ignorance is damnable of it self so much more when it is where the means of knowledge are where the Sun shineth where the Ministry is instructing Oh what wo and woe again will befall such men SERMON XV. More Reasons of the Necessity of Divine Knowledge And the Causes of Ignorance JOH 17.3 And this is Eternal Life to know thee the only true God and Jesus Christ whom thou hast sent THe Doctrine observed was that without the knowledge of God and Christ there cannot be any eternal life obtained The first ground or reason of this was from those several duties that are required of us towards God which without some knowledge could never be acceptably performed The second ground shall be from those duties we owe to Christ And herein damnable ignorance will farre sooner possesse us then in the former for there are some common notions and dictates about a god which made Tertullian cry out O animam naturaliter Christianam But in respect of Christ we have not the least implanted notion about him so that the doctrine of Christ is far more supernatural then that about God for the hoti quod si Deus is I discovered by natural light but who he is and how to be worshiped this is meerly supernatural but concerning Christ both the quod sit and the quid sit That there is a Christ and what he is are both by divine manifestation So that whatsoever we have of Christ it must only be
people many sensible supports by godly Magistrates godly Ministers godly Fathers godly Husbands and while they had them all was well as with the Disciples while Christ was with them but when the shepheard is smitten when the pillars of the house are removed oh then thy condition is a new condition it requireth new graces new strength While Ismael is in his fathers house he will do well enough but when cast out of doors there is his difficulty Oh then if God give any of these visible supports to you do not think to have them alwaies God will put you to higher exercises God by degrees brings up his people to more and more hardship Deut. 32.12 God there compareth his dealing with the Israelites to an Eagle fluttering over her nest and teaching her young ones to fly They say the Eagle doth not presently expell her young ones but by degrees teacheth them hardship and at last makes them live upon the prey they get themselves God put not his people immediatly upon warre with their enemies but used them fourty years to hardship in the wilderness The grounds of this change which God may make are eminent 1. That we may live upon him more that faith may be purely and exactly put forth While we have our visible supports we cannot tell whether it be God or the creature whether it be promise or sense we live upon therefore he will make thee renounce all creatures that thou maiest say O Lord it 's not wealth but thou in my wealth it 's not this or that mercy but thou in the mercy that my heart adheres unto Whom have I in earth or in heaven but thee saith David Oh this is admirable when creature comforts and mercies hinder not the soul from God himself when you use them as ladders to climb up to heaven as Jacobs Chariot to carry you to God when you can say in matter of love and affections as the Samaritans in matter of faith Now we believe not for the womans sake but because we have seen Christ himself O Lord I depend on thee and live upon thee not for my mercies sake not because of this or that comfort and sweetness but because of the infinite fulness that is in thy own self Or when thou canst say as Paul in the matter of his doctrine because he had immediate revelation from Christ therefore he said the eminent pillars added nothing to him so in matter of practice because thou hast enjoyment of Gods fulnesse the most excellent creatures cannot adde to thy joy Blessed is he that believeth and seeth not 2. The Lord will remove sensible supports That we may grow up in grace and get more strength therein every day The Scripture tels us of babes and young children as also of young strong men who have overcome the wicked one Now if we were alwaies kept at the breast or with milk we should never get masculine strength Heb. 6. The Apostle blameth such as stood still in their first principles and were not carried out to further perfection God will not use his people alwaies to a tender and delicate way they shall know Christianity is a warfare Hence Ephes 6. they are commanded to put on the whole armour of God and can this strength and heavenly fortitude be ever put forth if God remove not all thy sensible comforts and make thee grapple with great adversaries God will have Job at last go into the field and combate with Satan and all his temptations The windes and storms shaking the tree make it root the faster and thus God by bringing thee into hardship makes thee the more sound and solid Christian So that though for the present thou hast no spirituall adversaries upon thee yet lay not aside this holy armour as the people of Israel marched in the wilderness in a warlike posture and their Camp exactly ordered though for the present no enemy appeared 3. God will bring changes upon thee To teach thee more experimentall knowledge in all the waies of godlinesse as also of all the corruptions and deceitfull waies of Satan in every temptation A man that hath been alwaies at home knoweth not what fashions and customs are in remote Countries Paul knew how to abound and how to want he was acquainted with the graces and with the temptations of every estate A Christian is to grow in all spirituall wisdom and knowledge Now as a learned man by reading of all Authours and the works of Heretiques is able to speak to every argument they have can give account of every doctrine they maintain Thus a Christian removed from mercy to affliction and from afflictions to mercy is able to speak to every doubt to every temptation from his own experience 4. The Lord will remove visible supports That we might be a spirituall people prizing the light of Gods countenance and esteeming spirituall communion with him above all things Thus Christ is no more corporally with his Disciples that they might the more partake of his Spirit in all the works thereof It 's very hard for a man not to account all his blessednesse he hath to be these outward comforts but God will teach his people more excellent and heavenly lessons they shall know the remission of sinnes the spirit of adoption power against sinne are greater mercies then if God should give them ten thousand worlds But how can we come to this never till our visible props be removed God will not rain this Manna till all our provision we have be spent We cannot have the fatted Calfe till we have left our husks Use of Instruction With what weaned and moderated affections we should enjoy our present sensible mercies look not to have them alwaies God will make changes and many turns in thy estate yea it may be he will exercise thee with such afflictions as thou never thoughtest of that thou shalt complain with Job The time was he lived in prosperity and had all honour and glory but now he is brought to a dunghill scraping worms of his ulcerous body The time hath been thou hadst Assurance Joy Peace but now God raised storms and a very hell within thee Oh then pray for that temper Paul was taught To know how to abound and how to want how to have comforts and how to have none There are deluded people that say they live above Ordinances oh that we could live above creatures above relations and conditions having God for all SERMON LXII Sheweth how prone men are to know Christ after the flesh and wherein it appears JOH 17.12 While I was with them in the world I kept them in thy Name A Second Observation may be gathered from the circumstance of time and place in these words while I was with them in the world This you heard was in respect of his corporall visible presence otherwise he would be in a spiritual invisible manner alwaies with them his presence is not changed but the manner of his presence
deny any prescience in God because they say this would enduce an absolute necessity and it would be as vain a thing to think to avoid what God doth foreknow as what he doth preordain Therefore they take away one as well as the other but this is impudently to contradict the Scripture which doth so often make prescience a property belonging solely to God observe that place Isa 41.21 22 23. shew the things that are to come hereafter that we may know ye are gods and indeed he only can know future things that only knoweth the hearts of men and that the Scripture attributeth to God only Indeed the Prophets who were but men yet they did foretell many things to come but they were only ministeriall in this It was God that revealed these things to them so that it was not they so much as God and thus the Scripture revealeth things to come because it 's the word of him who knoweth all things and it 's the writing of such who were immediatly inspired by the holy Ghost Now one reason why God must needs foreknow what is to come is because nothing can ever be without his decree predictive of it and so because God knoweth what he will do therefore he knoweth what shall be Therefore we need not with the Jesuites run to a scientia media whereby God knoweth all things they say from the infinity of his knowledge comprehending the nature of things antecedently to his Decree their actions absolutely future or conditionally only for his knowledge is founded upon his decree Secondly Although God only doth originally and by his own property know things to come yet the devils they may foretell some things Not that the devils can of themselves foreknow any future casuall thing for they know not the hearts and free wils of men yet some things they certainly foreknow some things with great conjectures certainly they know such things which God revealeth to them and employeth them in to bring about for seeing even the very devils are Instruments of bringing about his vengeance as appeareth by that when God commanded the lying spirits to be in the mouth of the false Prophets as also when they appeared before God as well as the Angels Iob 1. Seeing I say God useth these as Instruments no wonder if he make known unto them what Service they have to do and therefore they can foretell things yea the Lord suffers false Prophets sometimes to foretell things by way of judgement to a people as is to be shewed for not only to godly men but even to wicked men God hath sometimes revealed things to come as to Balaam and those Mat. 7. who said Have we not prophesied in thy Name But besides this revealed knowledge the devils may probably foretell things to come partly as Austin well observeth because of their intellectual acutenesse having such extraordinary quicknesse in theit understanding and this added to their long life which they have had ever since their Creation and partly because of their agility whereby they can quickly move from one place to another as it 's related of Apollonius Thyancus who being at Ephesus when Domitian was murthered at Rome cried out Be of good courage for at this moment the Tyrant is killed Historians write that Posts came afterwards that did confirm all those things about Domitians Death Now if this were so then it was by the help of the devil who could quickly move so far as that Apollonius did many other things and therefore is thought by some to be raised up by the devils to oppose Christ and draw off from him by false Miracles Thirdly Consider there may be predictions of three sorts divine such as are of God himself or by Prophets inspired by him or diabolcicall predictions which are by Gods just judgements suffered to be upon a people and these are either by the devil or by his Instrumenss Witches and Sorcerers Astrologers and other kinde of waies of Divination which are too common even amongst Christians or humane and natural predictions which are from natural causes to their natural effects Thus the Astronomer may foretell the Eclipses that shall be The Physician can the effects of some Diseases and so the natural Philosopher may but not with such certainty foretell of drought or much rain as our Saviour implieth Mat. 16.20 but this is only probable because many particular causes may interpose and alter all their prognostiques Thus also politick Predictions which wise men sometimes can presage about Commonwealths Though those are but Coniectures as he said Bene qui conticet hunc tu perhibeto vatem optimum Fourthly Seeing that to foretell any thing to come be thus the property of God and of the Scripture Then by this we see That all those who go to Astrologers or Witches to know things to come and all those that professe judiciary Astrology that will undertake to foretell not natural things but voluntary such as are meerly subject to mens will Do not only undertake a vain rash and false thing but that also which is very abominable and wicked It 's necessary to speak to this because there are many people look more to the fullfilling of what such Prognosticks and Almanacks say then to the Scripture as if Saturn and Jupiter did reign therefore the Earth must tremble and not God reign It would require a great Volume to speak of this exactly Onely briefly Consider these things 1. That it hath been the Devils way alwaies to disturb the Church and endeavour the damnation of many mens souls by making them credulous in these things That as Christ hath set in his Church Pastors and Teachers to instruct in the way to heaven So the devil hath raised his Witches his Sorcerers his Soothsayers and Astrologers to seduce the world Of old there were the Heretiques Priscillianists that did binde men to the Starres and made the body of men to be compounded according to the Signs yea into this soul errour Aquila that famous Interpreter of the Scripture fell for which he was cast out of the Church of God and Cardan rose to that high Impiety as to observe Christs Birth and made his power to do the Miracles he did to flow from the influx of those Starres that he was born under Some have not been so wicked yet others as Petrus de Aliaco thought by the Stars there might have been prognosticated the Birth of Christ And Kepler contends those Wise men by the Rules of Astrological Art might have presaged not only an Event of some great moment but the Birth of some great Monarch As if Christ were not born after an extraordinary and miraculous manner That the Heavens have influence upon the bodies of men may not be denied Though Pererins argueth against those Coelestes influentias as I remember Hence a man possessed with the devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lunatick which some say was because the devil took the occasion that at
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
some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
restlesse till it fix there Take all the men in the world who have drunk deepest in the streams of these earthly comforts yet still they thirst There is a dropsie on them still they would have more and other objects They have a feavoriâ—h heat with them That makes them restlesse whereas when we come to Christ we shall finde rest to our souls and He that drinketh of this water shall never thirst more Jo. 4.14 so then we see what eternal life is it 's all the good that God is What good is in God that the beleever hath and how unreasonable is it to think that there is a better good then he If the Creator cannot satisfie can the Creature From hence it is that the godly do so long for this time of enjoying him I desire to depart saith Paul Phil. 2.23 The Church crieth for Christ to Come quickly Those Patriarchs looked on themselves as Pilgrims and desiring a better City then that of this world so then you can but judge of this happinesse by the footsteps by the drops of it If there be any attractive good in the creature it 's but a drop God the Fountain he is the Ocean Now in this object God enjoyed there are these remarkable properties of his goodnesse 1. He is the Vniversal good he is the bonum in qua omnia bona There cannot be any desirable perfection but it is in him The Creatures have their particular limited goodnesse health hath its wealth hath its learning its but now God is the Jehovah all beings are eminently in him As the Psalmist argueth He that made the eye shall not he see he that made the ear shall not he hear Psal 94.9 He then that makes this and that thing desirable is not he much more desirable Is there a ground to love Father Mother Wife or Children and not much rather to love God so that that Command Mat. 22. hath the greatest reason where God willeth to be loved with all the heart all the soul all the might for there is nothing hath any good which is the Object of love but it 's in God or from him There is none good but God saith Christ so then what are Stars to the Sunne The Starres cannot dispell the night only the light of the Sun can do that Thus only God and the light of his countenance can make the heart happy as having all things 2. That good which God is it is an unmixed sincere good He is so good that there is no trouble in him for that is the imperfection of all earthly good things as there is a drop of honey so there is a drop of gall Every Rose hath its thorn If God gives thee any mercy in this life yet still there is a sting as well as hony so that no condition no mercy hath every thing in it Though they have this yet they want another and hence Solomon who gave himself to finde out this Philosophers stone to obtain an happinesse if it could be in this world yet upon experience he giveth this Motto of every thing Vanity of vanities all is vanity Eccl. 1.1 But do the Saints in heaven who have had the experience of enjoying God passe such a sentence upon that happinesse in heaven Of this honey in the world we must not eat too much lest we surfet But there is fullnesse without nauseating There is replenishing and yet alwaies hungring God is as much desired after millions of years as at the first moment in heaven Hence this life is to be spent only in joy in praises and gladnesse of heart Oh that we could affect our hearts more with this eternal life it would be a great comfort in afflictions and a quick spur to all duties Lastly God who is thus the object of this Eternall life is the proper peculiar and convenient good No object is so sutable and adequate to the heart as he is howsoever morall Philosophers say good is the object of the will yet they say It 's not good in the generall or absolute but that which is proportionable and convenient The sick man desireth health because it 's the good proportionable to his wants so the tormented man ease Thus although it be true that since man is fallen and corrupted with sinne God is not proportionable or sutable to him Hence wicked men are said to hate God Exod. 20. yet take we man according to his Creation and the Image of God first planted in him and so God was his ultimate end in him only could he have full complacency and so as farre as we are regenerated and this holy Image restored in us Nothing can satisfie us but God We see David in many of his Psalmâ— he discovers severall extremities and necessities upon him yet the only cure is the light of his countenance Let God look graciously on him let him draw near to him and then the troublesome waves are presently quiet 2. This Eternall life doth positively consist in the beatifying the soul and the whole body sanctifying it so fully that now it can enjoy God For though God be never iâ— glorious an object yet till the soul be made perfect he cannot enjoy God No more then the Sunne which is primum visibile yet because of its dazling lustre the eye is too weak to behold it stedfastly Now in heaven the spirits of iust men are said to be made perfect and no corruptible thing can inherit the Kingdom of heaven This then this eternal life is seen in that the soul yea the whole man is â—o heavenly and holy so perfected in every thing that it 's made capable of all this happinesse The godly have communion and fellowship with God in this life now they are no more capable of this if not sanctified then a beast can converse with a man Hence because this sanctification is impotent we know in part we beleeve in part We see him but in a riddle not face to face but then shall we know him even as we are known of him 1 Cor. 13.12 It was a general received opinion as appeareth by severall examples in the Old Testament that if God made any glorious appearance to man he should presently die so Manaoh and others argued and whence rose that apprehension but because of the glorious Majesty of God and the vain weak frail nature of man Oh but in heaven where God is in all his glorious manifestation and we shall behold him continually yet there shall be no faintings no fears within us and all is because the Saints are then glorified and perfected in soul and body There 's not the least spot or wrinkle of sinne to put them to any shame or fear within 3. This Eternall Life consists in a quick and lively apprehension of this happinesse it hath without which happinesse could not be happinesse A man in a Lethargy though he liveth yet he is as good as dead because he perceiveth not his