mine because now made his God in which sence the Apostle said all things are yours 1 Cor. 1. and I have all things Phil. 4. yet in regard of Gods essentiall Attributes his Omnisciency Omnipotency c. None but the Sonne and the holy Ghost who are God can truly say so Now that our Saviour meaneth all in this sence appeareth by a parallell place Joh 16 15. all things that the Father hath are mine Mark the aggravation he doth not say some things but all things then that the Father hath in the present tense Now God hath nothing but essentially he hath wisedom he hath life but he hath it essentially not as creatures who have it accidentally Therefore notable is that expression Joh. 5.26 As the Father hath life in himself so hath he given the Son to have life in himself No creature hath life in that sence 3. He saith All things are mine he doth not say shall be mine when I am glorified when ascended into Heaven but even in that very state of humiliation Lastly He saith All that the Father hath In calling him a Father he acknowledgeth a personal distinction which cuts off the Sophistry of the Socinians If Christ hath all things the Father hath then he is the Father No the very compellation supposeth a relative distinction though there be an essential Vnity Thus you see the Text vindicated and it 's our duty diligently to vindicate those Texts that assert Christs Deity so much oppugned for if Tertullian said Omnis sermo adaptandus est contra Idololatriam much more against this blasphemous heresie Obs That our Lord Christ hath all things the Father hath Even the things he praieth for viz. glory he saith He had it with the Father before the world began Let us unfold this Doctrine for it will be of great use both doctrinally and practically And 1. The Lord Christ hath the same Name and Titles that God the Father hath Even that Name which they call the incommunicable Name Jehovah and that is never given directly to any creature yet that is attributed to Christ Heb. 1.10 Thou O Jehovah hast founded the Heavens and the Earth That spoken by the Psalmist the Apostle doth expresly apply to Christ himself and although some observe that in the New commonly the Father is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Cor. 8. We have one God the Father of all and we have one Lord yet Christ is often called God Rom. 9.11 He is called God blessed for evermore And 2 John This is the true God And 1 Tim. 3.26 God manifested in the flesh So that he is called God as well as Lord Now then this argueth Christs Deity that he hath the same Titles with God Magistrates indeed are called gods and Moses is said to be a God to Pharaoh but not absolutely as Christ is but respectively for such an end and purpose viz. to direct and govern For the Name of God is God as Rabbins say God is his Name and his Name is God If it be a capitall crime amongst men to give the Titles of the Supream power to those that have it not or to deny it to those to whom it belong◠Take heed then thou beest not found in the number of those that thinkest it robbery what Christ himself did not to make him equall with God 2. He hath the nature and essence of God the Father so that he is equall with him Mark that reason Ioh. 16.15 He shall receive of mine and shew you all things For all the Father hath is mine The holy Ghost was to receive of his wisedom and power because all the Father had was his which as it necessarily proveth the holy Spirit to be God that doth search the deep things of God so also Christ to be of the same divine nature and thus the Jews understood him when they charged him with blasphemy that he being man should make himself God or equal to God 3. He hath all the essential properties of God he is immortal eternal infinite omniscient omnipotent For he knew what was in mens hearts and needed none should tell him 1 Joh. 2. ult Eternal for he created all things and in the beginning was with God 1 Ioh. 1. called therefore Alpha and Omega Omnipotent in that the Creation of all things out of nothing is attributed to him and the wonderful Miracles he wrought not as the Apostles in a Petitionary manner but mandatory and authoritatively in his own Name do fully evince this so that there is no glorious attribute of God but the Lord Christ hath the same and that not in kinde but in number The very same numericall wisedom and holinesse 4. Christ doth all the works the Father doth I and my Father work hitherto Joh. 5.17 The Son doth nothing but what he seeth the Father doth Joh. 5.19 Doth the Father create so doth Christ Doth the Father conserve and govern all things so doth Christ bear up all things by the power of his word Heb. 1. Did the Father send the Prophets in the Old Testament so which i◠greatly to be considered did Christ 1 Pet. 1.11 The Spirit of Christ is said to be in the Prophets which yet were long befere Christ was born of the Virgin Therefore Christ had a subsistency as God before and did work as God Therefore the Israelites 1 Cor. 10. are said to tempt Christ in the Wildernesse And Moses preferred the reproaches of Christ before Egypts Treasures Heb. 11. so also doth the Father regenerate give the holy Spirit sanctifie our natures all these things Christ also doth 5. The Son and the Father have the same will and the same purposes This all the Socinians would have But the samenesse of will and minde floweth from the Identity of the nature Indeed when he praieth for his Disciples in this Chapter that they may be one as thou and I are one It 's not a sicut of equality but similitude not as if they were to be one essentially as the Father and the Son is but that intimate Union of the Father and Son is made the Rule as when it 's said Be you perfect as your heavenly Father is perfect Mat. 5. ult that cannot be understood of an equality The Rule hath alwaies more perfection in it then the thing regulated by it Hence it is that Christ is called the express character of the Father Heb. 1. What Christ wils what he purposeth we may conclude the Father doth so also so that this consideration may abundantly take away that doubt which may arise That although Christ be thus ready to work out our redemption yet will the Father accept of it he is not obliged to take a Surety in our room he will see the Law satisfied in our own persons but Christ removeth this when he saith Therefore doth my Father love me because I lay down my life for my Sheep Joh. 10. The
are equal in Nature and Dignity they are all God and infinitely blessed for evermore yet the Scripture doth represent unto us an order in their operations ad extra to us-ward especially in the work of our Redemption one operation is appropriated to the Father another to the Son and another to the holy Ghost To the Father is constantly applied the sending of Christ his Sonne into the world as at the second verse of this Chapter Gal. 4.4 In the fulness of time God sent forth his Son and 1 John 4.9 it 's the Father that sends him So that the original of all our peace and salvation is the love of the Father 2. That which is appropriated to the Sonne is to be sent To be the Person that shall procure our Redemption And 3. To the holy Ghost that he is sent both by the Father and the Son for the application of those benefits which he shall procure for us Therefore the Father is said to send him Joh. 14.16 and Christ saith He will send him Joh. 16 7. Thus he is called The Spirit of Christ as well as the spirit of God because now he is sent by Christ as a Mediator The holiness in Adam was wrought by the Spirit of God as the third Person in the Trinity absolutely considered but now it causeth holiness in believers relatively as the Spirit of Christ So that in Gods dispensations about mans salvation there is an appropriated order in the operations of the three Persons Secondly The mission or sending of Christ here spoken of doth not relate to him as the second Person but as he is Mediator for so as he is the Son of God he is not sent but begotten And thus the Scripture when it speaks of him in that respect calleth him The only begotten Son of God but this mission is in time and of a voluntary dispensation whereas the other was natural and of eternity Christ was alwayes the Sonne of God but not alwayes sent to be the Mediatour of his Church unless in the purpose and decree of God So that this sending of Christ respects him as God and man and denoteth that incarnation of his with the discharge of all those duties that thereby he undertook Thirdly Gods sending of him doth signifie the authoritative Mission and calling of him to that work The Apostle diligently presseth this Heb. 5.5 that Christ glorified not himself but was called by God to his Priesthood called of God to be â— Priest after the order of Melohisedech yea Ch. 7.21 the Apostle presseth this that he was made an High-priest by an oath The Lord sware and will not repent thou art a Priest for ever And certainly this must needs be of great comfort to us when we shall reade that Christ was so solemnly invested with this power to forgive sins to sanctifie our natures to procure our salvation Things that are done by those that have not a Call are said to be null and invalid they have not powerful efficacy and success but Christ was authorized by God to be thy Saviour he had his Commission to do it he would not take this work in hand till he was called unto it Fourthly The Father did not only call him thus to this wonderfull imployment but he did qualifie and fit him with all abilities for that work he poured out his Spirit upon his humane nature without measure So that as those in the Old Testament when called to any Office were anointed Thus Christ had not a temporal but a spiritual Unction Psal 45.7 there God is said to anoint him with the oyl of gladness Therefore Joh. 6.27 the Father is said to have sealed him to this work Thus Christ acknowledgeth when he saith a body thou hast prepared for me the meaning is he had an universal fitness for the work and this also is of great comfort that Christ is not only called to be our Saviour but he is qualified with all sufficiency thereunto there is nothing that a poor humbled sinner could desire in a Saviour but there is a treasury of it in him Col. 1. It pleased the Father that in him should all fulness dwell Oh then why do not the people of God believe more firmly and walk more comfortably What do they want which is not in this Christ Shall Christ send his Officers to work and endue them with proportionable power and shall not the Father send him with all fitness and fulness to that work Fifthly In that Christ is said to be sent there is implied that the fountain from which our salvation doth arise is the meer good-will and pleasure of God the Father So that although our Justification Sanctification and Glorification be to be attributed to the merits of Christ and it 's for Christs sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediator is wholly from the absolute good pleasure of God Christ did not merit his Incarnation he did not merit that he should be sent into the world No this is said to be Gods love Not that hereby we are to make comparisons as if the second Person loved us lesse then the first as the Socinian would divide but to admire the great love of either in their distinct operations That conceit also is vain of some that say God upon the fore sight of the will of Christs humane nature to become our Saviour and presupposing this determinate choice did therefore appoint him to be our Mediator This they think will reconcile Christs necessary Obedience and his free-will together but then the Scripture would not have attributed it to Gods love and to the Fathers love but Christs love as a man which yet it doth not Sixthly In that Christ is said to be sent there is implied that he is under an Office and Obligation of faithfulness and trust So that as it lay upon the Apostles faithfully and diligently to accomplish their Office thus also it did upon Christ and therefore he doth so often call it the command that he had from the Father implying that if he did not accomplish all that for which he was sent he should be guilty of unfaithfulness and disobedience and here also is contained much consolation for why should the believer doubt of Christs willingness and readiness to pardon sanctifie or heal him seeing that Christ is under a command to do this he is betrusted with this work he would be found blame-worthy if he did not accomplish all that he was call'd unto As it 's thy duty to believe in him so he hath voluntaily submitted to make it his duty to give thee rest and ease Seventhly Though Christ be sent and be thus under command yet we are not to think that this is done against his will as if the Father did compell him to this work against his desire No how readily doth he profess his coming into the world Loe I come to do thy will O Lord thy Law is
a Command yet withall sheweth the difficulty of it and whence it doth come to pass that the children of God sensible of their sins are so hardly brought to Beleeve As also why ungodly men think it so easie a thing SERM. XXXIX Further sheweth how acceptable it is to God to beleeve in Christ the Mediatour and setteth forth the dangerous nature of Trusting in our own Righteousness SERM. XL. Further setteth forth the Excellency and Necessity of pressing the Doctrine of Faith in Christ the Mediatour and of our being affected with it and invites the greatest sinners to come unto him for Salvation SERM. XLI JOHN 17.9 I pray for them I pray not for the world but for them which thou hast given me for they are thine Of praying both for the Godly and the wicked with the Reasons and Motives thereof SERM. XLII The Excellency and Efficacy of Christs Mediatory prayer set forth in many Aggravations of it for the Consolation of the Godly SERM. XLIII Of the Extent of Christs Mediatory Prayer and of his Death That he praied and died not for all and every one of mankinde but only for the Elect and that the Scripture expressions of Christs dying for all are to be understood indefinitely and not universally SERM. XLIV Reasons why the Scripture speaks thus universally about Christs death when yet but some were intended Also what Benefits Reprobates have by Christ with some Arguments further proving the point of Christs dying not for every man but some SERM. XLV The Application of the former Subject setting forth the Necessity of Faith and Repentance as to the interesting us in Christ The Freeness of Gods Love The Qualifications of those to whom Christs death is made advantagious and also their priviledges above all others SERM. XLVI Of Free-Grace opposite to Arminianism tending to raise the hearts of those that are Godly to Joy and Thankfulness SERM. XLVII Of Gods Propriety in his people as the ground of all the good that accrueth to them SERM. XLVIII JOHN 17.10 And all mine are thine and thine are mine and I am glorified in them The Deity of Jesus Christ cleared and defended against the Socinians SERM. XLIX Of mans glorifying of Christ and how many waies that is done SERM. L. JOHN 17.11 And now I am no more in the world but these are in the world and I come to thee holy Father keep through thine own Name those whom thou hast given me that they may be one as we are Of Christs tender care of all his people in the greatest of their care and afflictions SERM. LI. Of the great danger of Gods peoples being in the world chiefly from its tempting and seducing to sin SERM. LII Of the danger Gods people are in in the world in respect of its hating and opposing of them with Reasons why the Lord makes the world such a disquieting place such a valley of tears unto his own people SERM. LIII The Exaltation of Christ improved for the Joy of all Beleevers SERM. LIV. That all Civil Governours as well as Ecclesiasticall from the meanest Master of a Family to the greatest Monarch have from Christ a spirituall charge of those that are under them and are above all things to endeavour the good of their souls SERM. LV. The great Lord-keeper of Israel from inevitable Ruine both of body and soul extolled SERM. LVI That it 's not enough to be put into a state of Grace unless by Gods power we are kept therein How farre men may acknowledge Gods help and yet with the Pelagians Arminians and Papists not give him his due Glory And also sheweth how many waies the power of God keepeth his people SERM. LVII Reasons proving the Necessity of Gods preserving his children in Grace That God keeps them by Faith Also why and how Faith keeps them rather then other Graces SERM. LVIII The greatness of the mercy of being kept sound in the Truth and the damnableness of Errour demonstrated SERM. LIX That it 's a speciall Mercy for the Ministers of the Gospel to agree in one Wherein their unity should be and the Reasons of the differences that are among them SERM. LX. The great Pattern of Unity the Nature and Property of the Unity that is between God the Father and the Sonne against the Socinians That the Ministers of God should endeavour after a perfect Unity even to be one as the Father and Sonne are Also some Rules guiding thereunto SERM. LXI JOHN 17.12 While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled 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 sometimes vouchsafeth to them Also what those sensible injoyments are and why God doth so change the condition of his people SERM. LXII Sheweth how prone men are for to know Christ after the flesh and wherein it appears SERM. LXIII Of the Saints Lord-keeper shewing how safe the Godly are kept to Salvation by Christ as a trust committed to him SERM. LXIV Of the manner of Christs keeping those that are his Of a four fold principle that is operative to the preservation of Beleevers And of the excellent effects of the Lively Meditation of this Doctrine of being kept by Christ to Salvation SERM. LXV Of the Perseverance of the Saints The Question stated SERM. LXVI Of the Perseverance of the Saints SERM. LXVII Arguments proving that every one that is in the state of Grace shall be preserved to Eternall Life SERM. LXVIII Of the sonne of perdition Shewing that some persons are wilfully set for to damn themselves though they have never so many excellent Remedies and Means to the contrary And what are the Causes that move them thereunto and Characters of such persons SERM. LXIX Of the son of perdition Shewing more Causes and Symptoms of such wretched persons that are desperately bent to damn themselves SERM. 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 afterwards prove desperate Apostates SERM. LXXI Of the sonne of Perdition SERM. LXXII Of the sonne of Perdition SERM. LXXIII The great stumbling-blocks of Religion removed SERM. LXXIV Of the Scripture SERM. LXXV Of the truth of Scripture-prophesies and against Judiciall Astrology and Witchcraft shewing the vanity and wickedness thereof and of seeking to them SERM. LXXVI John 17.13 And now I come to thee and these things I speak in the world that they might have my joy fulfilled in themselves The Joy of Saints handled both as a duty and priviledge as being one great end of Christs Prayer Command Promises and Ministry SERM. LXXVII Of Joy and Comfort shewing how many waies the Spirit of God works it in the hearts of his people SERM. LXXVIII The severall
spoken oppositely to his divine nature so that to deny the humane nature of Christ though we should affirm he was God yet this is not to know Christ Therefore the Marcionists and some Anabaptists who said he had not a true reall body that he was only in the appearance of a man They do not know Christ 3. To know Jesus Christ implieth also that we have some understanding of his Offices Of his anointing with all sufficiency and fulnesse to be a Mediatour for us He that saith he knows Christ and doth not acknowledge him anointed by God with all fulnesse to be a Mediatour for us saith he knoweth not what Now the ignorance of Christs Office and his fulnesse therein doth wonderfully abound in Popery The devil in former times opposed the natures of Christ when he could no longer succeed that way then he opposeth the Offices of Christ all those doctrines of merits indulgencies and satisfactions do oppose the Offices of Christ for if Christ be the Messiah if he be the full Mediatour to what purpose are all these Although therefore in Popery there is the true doctrine retained about Christs Natures he is acknowledged to be God and man yet in respect of his Offices there is a total burying of him in silence Angels and Saints merits and indulgencies have even almost put out the very Name of Christ amongst them so then all acknowledging that Christ is not enough it must be a Scripture-confessing of him We must give him his full due not make him half a Mediatour half a Saviour and joyn ' our selves or others in this great work 4. To know Christ implieth also that we acknowledge the great love of the Father in sending his only Son thus to mediate for us Therefore it 's added whom thou hast sent and for this reason it 's said he that knoweth and honoureth the Son must know and honour the Father also Joh. 5.23 For from the Father comes the Spring of all this love He so loved the world that he gave his only Son Joh. 3. and certainly this is of great consequence to know the Father sent Christ into the world for hereby we may be assured that all the obedience and sufferings of Christ shall be accepted of by the Father We need not fear it or doubt of it for the Father did make the first motion as it were to the Sonne Though the Sonne also did readily and voluntarily undertake it Now how great a matter was this for God the Father to do Was not Christ the only begotten and beloved of the Father Did he not come out of his Fathers bosome to the Crosse and shall not this make us return all thankfulnesse and obedience unto him Lastly This must necessarily imply a knowledge of our misery and damnable condition by sinne For if we were not lost what need had we of a Saviour If we were not sinners what need of a Mediatour So that the acknowledging of a Christ sent into the world to be a Mediatour is the beleeving also of man by nature to be the childe of wrath the Enemy of God one who may not come into his presence or expect the least hope of mercy till an Advocate and Intercessour come and pleade his cause so that this Knowledge of a Christ should be accompanied with great affections and workings of heart it should breed shame fear and confusion in us it should breed an hungring and thirsting after Christ an esteem of him as the only Remedy In Christ only is our fulnesse our sins would undo us were it not for his righteousnesse our iniquities would overthrow us Did not be intercede blessed art thou then when this Knowledge is like fire in thy bosome kindling holy flames within thee Now here may be some Questions made 1. Doth not this exclude all that lived under the Old Testament dispensation from Salvation For howsoever they might know the true God yet was there any discovery or Knowledge of Christ in those daies This is so great a matter that some have looked upon all the Jews as knowing only temporall promises That they knew nothing of heaven but an earthly Canaan was their heaven That they had no Knowledge of Christ but thought by the bloud of Sacrifices to appease God But to answer this 1. No doubt but the common and ordinary sort of them was greatly ignorant of Christ and therefore rested in their Sacrifices and the knowledge of the Law as the only thing that made them acceptable This is plain by the Apostles Arguments in his Epistle to the Galatians and we see by the Prophets they so relied upon these externall services that they thought themselves beloved of God though abounding in all wickednesse And no wonder they did so for under the Gospel how many rest on their duties and have no faith in Christ But 2. Those that were holy and godly they looked upon all their bodily Sacrifices as Types of Christ It was Christs bloud they put confidence in The Apostle in the Epistle to the Hebrews shews that God intended Christ by those Sacrifices and that the bloud of Rams and Goats could never clense away sinne as this was Gods meaning so the Priests and Prophets they explained the meaning thereof to the people and sometimes they have clear promises of a Saviour a Messias to come to them who shall be a Prince of Peace and shall bear their sinnes for them as Isaiah speaks like an Evangelist to this purpose which made the Apostle say that the Prophets did bear witnesse of Christ Abraham he saw Christs day and rejoyced Act. 10.43 Now all the godly have the same faith Abraham had therefore he is made the Father of the Faithfull so that what was covered in the Old Testament is revealed in the New Christ they had and Mediation they had though the Knowledge of it was more obscure Hence the Gospel is said to rise like the Light of the Sun 2. It may be demanded why the Knowledge of the holy Ghost is not there said to be Eternal Life as well as of the Father and the Son for without the Spirit of God efficiently enabling us we cannot do any holy duty as well as without Christs merits we cannot be accepted Christ is the meritorious cause and the Spirit of God the applying cause To this we may say that the Knowledge of the Spirit is necessarily implied in the Knowledge of Christ For he was in respect of his humane nature conceived by the holy Ghost when he was to leave his Apostles bodily he promiseth his Spirit to supply his presence So that none can know Christ as a Mediatour that doth not also know the holy Ghost Hence be is called the Spirit of Christ And in the 2d place we may say it 's not necessary that this Text should speak of all things necessary to Salvation It 's enough that other places doe sufficiently testifie it Now that the knowledge of the holy
Ghost is also requisite to Eternal Life appeareth in that we are baptized into his Name so that it 's a principle and Foundation to be instructed about the holy Ghost as well as the Father and the Sonne We reade that the Apostle doth in most of his Salutations pray for grace and peace from God the Father and the Lod Jesus Christ yet none may from thence gather the Spirit is excluded for 2 Cor. 1.13 14. There is the communion of the Spirit added to the love of God and the grace of Jesus Christ 3. You may demand If the Knowledge of those things be enough to eternall Life what then needs the Ministry or Preaching to a man that knoweth these If a man have these is he not above Ordinances and the Ministry This indeed some have arrogantly thought But 1. There is no man knoweth as much about God and Christ as may be known The Apostle that was lifted up to the third heavens yet he saith We know but in part 1 Cor. 13. If Paul then knew but in part what must others do We see the Angels themselves desire to have the Mystery of Christ made more known to them Eph. 3. so that it 's a foolish conceit to think thou knowest enough already for though our knowledge shall be perfected in heaven yet even there we cannot know God as much as he is known for the infinite object cannot be comprehended by a finite faculty 2. Suppose thou couldst not grow in knowledge which yet is impossible yet the Ministry is necessary for thy heart and affections The devils know more then any man but there will is obdurate and hardened in wickednesse So thou maist have great knowledge and understanding yet thy heart may need much quickening much mollifying and for this end the Ministry is appointed 3 If thou didst not finde a need of them either for understanding or heart which yet is more impossible then the former yet God having appointed such a way thou art only for obedience sake and to testifie thy submission to God to do it Christ needed not to be baptized for he wanted not the grace signified viz. remission of sinnes Yet to shew his obedience he did it Adam though created in a state of integrity yet had a command of triall to manifest his obedience and so though never so perfect yet thou canst not be exempted from obedience to Gods commands Vse of Instruction to the full self-righteous man that is not burthened and loaded with the sence of his sinnes whatsoever knowledge thou maist have yet thou canst not know any thing in a saving manner about Christ Till thou be affected with thy misery and the remedy thou art not yet a knowing man in Christs School or to those who labour and are greatly affected with their sinne They know sin They know the Law They know the terrors of an angry God but they know not Christ Consider how Paal was affected herein he knew nothing but Christ crucified 2 Cor. 2.2 All things were accounted dung and drosse for the excellency of this knowledge Phil. 3.8 Consider Eternal life is as well in knowing of Christ as in knowing of sin or what duties God requireth of thee SERMON XIX Sheweth how a Godly Life though it merit no good is a Ground of Comfort at the hour of Death JOH 17.4 I have glorified thee on Earth I have finished the work thou gavest me to do IN this Verse our Saviour addeth a new argument for that Petition mention mentioned v. 1. Glorifie me Why because I have glorified thee on earth I have finished my work Now his work is done he expects his reward These words our Saviour doth not speak out of ostentation and boasting but to shew the order God appointed that by his sufferings when perfected he should enter into glory In the words we have Christs profession of the end he intended in all things I have glorified thee on earth 2. The manner how or the means by which I have finished the work thou gavest me to do I have glorified thee though Christ as God had all divine glory due to him yet as Mediatour in the state of humiliation so he was inferiour to the Father and in this sence he did glorifie him To glorifie is either when really that glory is exhibited which was not before and so God glorifieth us or else when we celebrate acknowledge and declare that glory which is already possessed and thus we glorifie God For when we glorifie God we adde nothing to him we do not make him more glorious then he is indeed We cannot advantage him but our selves by serving of him as a man by seeing doth not profit the Sun but himself nor the thirsty Traveller by drinking refresh the Fountain but himself Christ then being by the state of humiliation made lower then God yea lower then Angels had this purity of intention in all that he did and all that he suffered to glorifie God Q. If you say Was not the redemption and salvation of these the Father gave him his end how then is the glory of God his end A. The Answer is the ultimate and chief end is Gods glory The proxime and immediate was the salvation of man and therefore in respect of the chief end this is the manner or the means of glorifying of God and this is intended when he saith He had finished his work 2. Consider the restriction or limitation of this glorifying of God from the place where I have glorified thee on earth That is mentioned because here only on the earth was he to be in a state of debasement here only he was to work in heaven he was to receive his glory The Schoolmen use to call a man while he was in this life the way to heaven viator and when he is possessed of glory they call him comprehensor Now they say That Christ was both viator and comprehensor together but if they mean that in this life he possessed all that glory which he should have in heaven that is false for we see him here praying for it and other places God promiseth it as a reward of his obedience and sufferings Indeed the humane nature of Christ was alwaies united personally to the godhead but there was a suspension of that glorious influance and happinesse while on the earth 3. Consider the time when Christ makes this profession at the end of his daies when he is to go out of this world This was the ground of his confidence in his Petition Now although we are not able in the same degree and perfection to say as he did yet for the main we ought to be like him in this when Death comes when our daies are to be finished to be able to say Lord we have glorified thee we have finished the work thou gavest us to do and of this particular I shall treat Obs That it is a blessed and most happy thing to be able at the time of
appropriated if no man had the light of the Sun but one or few men Oh what a price would be put upon it It 's then proptiety both with God and man that is the Fountain of all good of all care and brings about all the blessednesse that Gods Children have To open this Point and not to fall in with what you have heard already 1. Take notice That a people becomes the Lords peculiar ones his Jewels solely by his grace and goodwill He hath chosen us and not we him he loved us first The great God of heaven who might have made other people other persons his treasure did out of his own meer goodnesse take thee and thee into such a blessed relation The Apostle doth every where in his Epistles reduce it to this cause The counsell of his will and out of his meer grace and certainly if Deut. 9.5 the Lord doth again and again inform the Israelites that it was not for their righteousnesse or any good in them but meerly because be set his love on them that he made them his externall people by an outward Covenant how much rather must it needs be the meer grace of God to make a people inwardly and spiritually his so that whosoever finde themselves thus appropriated to God to be able with the Church to say as she doth many times because our blessednesse lieth in this I am my well-beloveds and my well-beloved is mine Cant. 6.3 Oh let such be deeply humbled and even astonished under the discriminating Grace of God I am the Lords when the devils are not when such men of parts abilities and great Revenues in the world And if the Lord would have looked to any thing in man how many thousands are there that if converted would have been more glorious Instruments of Gods glory then I am 2. As it is the meer goodnesse of God to make a people his so it is not out of any want or any necessity any need that he hath of us that he did thus make us his and this also is a quickning consideration Husbands have Wives because they want such helps Masters have Servants because they need them Even the greatest Monarchs want their people But it is otherwise with God My goodnesse extends not to thee saith David Psa 16.2 And thus Job was told that if he were perfect and righteous he did not advantage God God is the Elshaddai the Allsufficient God blessed and happy enough in himself Though he had never created the world Though he had not appointed one man to Eternal glory yet such was his goodnesse that he would have those Objects to whom he might communicate of his fulnesse And therefore God of many thousands hath made such and such his not that he wanted their graces duties or praiers but that they might partake of his riches 3. When Christ saith here They are thine he doth not exclude himself from having a propriety in them nor the holy Ghost neither For this is the infinite priviledge of the Godly that they are both the Fathers and the Sons and the holy Ghosts not only because whatsoever one person hath the other hath as Christ saith All mine are thine and thine are mine but in an appropriated consideration Thus Christ saith they are the Fathers They are thine in the present tense he had formerly at the sixth Verse used the preterperfect tense Thine they were but now he useth the present tense to shew that though the Father had given them to Christ yet he had not abdicated or quitted himself of his interest in them he had not so given them to the Sonne as that the Father had no dominion or right to them but they did still continue the the Fathers possession though they were given to Christ And as they are the Fathers so they are the Sons purchased people also They belong to Christ in an indeared manner which makes them to be called bone of his bone and flesh of his flesh Eph. 5.30 To be his members and body as he is the head They are also the holy Ghosts and therefore they are said to have the Spirit dwelling in them and they are his Temple and they are led by the Spirit and walk in the Spirit We are the Fathers by meer grace and therefore are given to Christ as a Mediatour We are Christs by merit for he purchased us by his bloud We are the Spirits by operation for he works the holy Image of God in us Oh then that our hearts were enlarged in this matter that we might wonder how and why we who are not worth the owning or the the looking after should yet be made the Lords in such indeared respects 4. When the Godly are said to be the Fathers though it doth not exclude the other persons yet it doth all other creatures By this we are delivered from all other proprieters and interest whatsoever and this makes the phrase to contain in it a Treasure of happinesse as first Seeing we are the Fathers therefore we are no longer the devils We are no more in his possession and under his dominion We may see by the Scripture in what a wofull and cursed state all men by nature are They belong to the devil they are his proper goods The devil hath them as his even as he hath the damned in hell though in this life there may be hope of delivering them whereas the damned have none Eph. 2. The devil who is called the God of this world is said to rule in the hearts of the disobedient Hell is not more the devils place then the heart of a wicked man and therefore 1 Tim. 2.26 they are said to be Captives to the devil to be like tamed birds and our Saviour tels the Pharisees They were of their Father the devil Joh. 8. And why because they did his works So that whosoever doth the works committeth the sins that the devils do the devil is their Father Though they rage and are mad at such a charge and this is the reason in part why the glorious fruit of Christs death is called a Redemption and why he is called a Redeemer because we were wholly in bondage and captivity to the devil We were his he had a proper right to us till Christ redeemed us Oh that the ungodly men of the world should hear this and not tremble Whose art thou To whom dost thou belong Who may challenge thee but the devil There are a cursed sort of men who give themselves to the devil by compact in the waies of witchcrafts Now all wicked men though not by such an expresse Covenant yet implicitely by their wicked waies give themselves up to be the devils Oh what a terrible thing is this to consider that though thou canst say These grounds are mine these Cattell are mine these goods are mine yet thou thy self art the devils Oh consider that the devil will have his own when thou diest he will lose nothing
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
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
me and I in thee for God is called the Father of all men To which purpose the Apostle alledgeth that of the Poet We are his off-spring Act. 17.27 Thus also he is called the Father of Believers in respect of Adoption for so our Saviour Joh. 20.17 I ascend to my Father and your Father but he is called the Father in respect of a true and proper generation of his Son as is more to be shewed The Socinians would have him called the Son of God partly because of that extraordinary conception and birth partly because of the constituting and sanctifying of him to the Office of a Priest and partly but principally because of his Resurrection and Exaltation to that great power and dominion which now he hath but these things are only declarative and consequential to that eternal generation whereby indeed he is the Son of God properly and thus the Jews understood it when they accused him for blasphemy because by saying He was the Son of God he thereby made himself God which our Saviour doth not deny or refuse but proveth it more firmly Lastly In that he is called the Father it is thereby implyed That he is the fountain and original of divine being to the Son Thus John 5.26 As the Father hath life in himself so hath he given the Son to have life in himself To have life in himself is only proper to God Now as the Father hath it so also hath the Son but he hath it by donation or communication from the Father In this sense it is that Christ saith He speaketh nothing of himself but as he heareth of the Father still reducing all things unto him not that the Divine Nature is begotten but the second Person who hath the Divine Nature Secondly The property of the Son is to be begotten of the Father And herein lieth the true proper difference of those two Persons The Father is of himself not begotten the Son is of the Father and begotten Now this doth imply that Christ hath not his being by creation as Adam had and Angels who therefore are called The sons of God but truly and really by generation for so the Scripture appropriates this to him That he is the only begotten Son of God only you are not to measure this spiritual and eternal generation with that of the creatures but to abstract it from all such humane imperfections and therefore though it be truly a generation yet it 's not of the same univocal nature with that of creatures So that as God is not in a predicament neither is there the same univocal being to God and the creature Thus it is also in this generation Let us not therefore judge of this mystery by examples and instances from the creature for as the nature of God is incomprehensible so also is this generation Vse 1. To bewail the doctrinal errours and blasphemies whereby the devil hath seduced many in this point Oh pray to God to preserve thee from such poison Many desperately preach and write that Christ is not truly God nor the eternal God and so make us guilty of horrible Idolatry and withall overthrow the pillars and foundations of Religion By this we see that blasphemy and damnable heresies are in our nature which we should be plunged into if God leave us unto our selves Vse 2. Of Exhortation To take heed not only of unbelief in respect of the promises but also the doctrinals This gift is also of God It 's he that inableth and confirmeth the heart in this particular also and indeed dogmatical faith is the foundation of salvifical Vse 3. To admire the love both of Father and Son in procuring our salvation for us The Fathers love is seen to send his only begotten Son the Son of his love in whom he delighted more then in all creatures into the world and to die such an ignominious death for us enemies And then the Sons love is seen in leaving that glory and blessedness he had for a while to be in a state of wrath and anger for our sakes No wonder if the hearts of men and Angels can never be sufficiently enough taken up with these things Vse 4. To indeavour after such an unity as the Father and Son have It 's the president in the Text Doth the Father and Son ever disagree Doth the Son will one thing and the Father another Neither ought there to be any disagreement amongst believers SERMON CXVIII The Glorious Mystery of the Saints Vnion with Christ and with the Father by him Opened JOH 17.21 That they all may be one as thou Father art in me c. IN these words we have the nature and quality of the godly mans Union declared 1. That it is an holy and godly Vnity they are one in Christ not in the devil or sin as wicked men are 2. It 's not a bodily Union and visible but spiritual and invisible because it 's an Unity in the Father and the Son 3. It 's not absolutely and adequately equall to the Union between the Father and Son for our Saviour doth plainly separate and make a difference he said not before As thou Father art in us and we in thee but in me and I in thee distinguishing himself thereby in a transcendent way from the creature so neither in this place doth he say That they may be one with us though that also is true in a mystical sence Christ the Head and the Church his body being one in that respect because that might imply Unity of nature and essence but one in us Now for all believers to be one in the Father and the Son may admit of a twofold Exposition 1. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per for so it 's often used and then the sence would be That they may be one by us that is by thy grace for it 's not nature but grace that makes this Unity Thus Eph. 5.8 we are said to be light in the Lord that is by the Lord But this seemeth not so genuine therefore the 2d Interpretation is more received which makes the expression to be declarative of that terminus in which all the godly are united The Center in which all the lines meet The Head in which all the members The Root in which all the branches The Spring in which all the streams are conjoyned and he saith in us for though we are proximely and immediately united unto Christ our head yet thereby we also are united to the Father Obs That all believers are united to Christ and in him to the Father This Union of Believers with Christ is an unspeakable mystery The Scripture represents it under many similitudes yet we cannot conceive of it according to its dignity But as the hypostatical Union of the two Natures in Christ into one person doth exceed our comprehension so likewise doth the mystical Union of believers with Christ and in him with the Father
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
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
p 532. l. 35. r. antequam p 543. l. 32. adde of them p. 554. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 579. l. 35. r. sapiens p. 581. l. 19. r. room p. 590. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 600. l 40. r. Abailardus l. 53. r. Noveris p. 615. l. 21. r. darkness p. 617. l. 20 r. diligent p. 64â— l. 23. r. be loved p 644. l. 17 dele dayes of his suffering p 646. l. 39. r when p. 670. l. 19. adde nature p. 682. l. 17. r. shine l. 30. r. them p. 688. l. 5. r. Obadiah p. 690. l. 53. r. ancient p. 690. l. 53. dele we are THE CONTENTS SERM. I. JOHN 17.1 These words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 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 SERM. II. The transcendent excellency and efficacy of Christs Prayer 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 Believers SERM. III. Sheweth how prevalent the Prayers are that are poured out to God as a Father and what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God SERM. IV. Of Gods appointing an hour a set time for the dispensing his Mercies and Judgements in reference to particular persons and his Church and Churches Enemies SERM. V. Of the Nature and Manifestations of that Glory which Christ prayed for and is invested with And how comfortable it is to all his Members SERM. VI. Of Heavenly-mindedness Shewing that we should seek both earthly and heavenly Blessings chiefly for this end viz. That God may be Glorified SERM. VII JOHN 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him The Text vindicated from Arians Ubiquitarians and Papists and the power and dominion of Christ observed and applied to the Comfort of his Disciples and Terrour of his Enemies SERM. VIII The Effects and Appearances of the Kingly power and dominion of Christ SERM. IX Christ under the notion of a Head applyed to the Terrour of his Enemies and Comfort of his Members SERM. X. Of Predestination or Gods giving some of mankinde to Christ not all for him to Redeem and what unspeakable grounds of Comfort to Gods people flow from thence SERM. XI Treateth of Eternall Life in the Nature and Properties of it SERM. XII A Consideration of Eternall Life compared with this present Life and with its contrary viz. Eternall Death SERM. XIII Weighty Considerations upon Eternity SERM. XIV JOHN 17.3 And this is 〈◊〉 â—ternall that they might know thee the â—ly true God and Jesus Christ whom thou hast sent The Necessity of Divine Knowledge and arraignment of Ignorance SERM. XV. More Reasons of the Necessity of Divine Knowledge and the Causes of Ignorance SERM. XVI Sheweth what saving Knowledge is in its Concomitants and Effects SERM. XVII Of the Knowledge and Worship of the One true God and the contrary thereto viz. Idolatry SERM. XVIII The Necessity of the Knowledge of Christ Jesus as well as of God the Father SERM. XIX JOHN 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do Sheweth how a Godly life though it merit no good is a ground of comfort at the hour of Death SERM. XX. Sheweth who they are that cannot at the close of their daies take comfort in this That they have finished the work God gave them to do As also what things if not avoided will much diminish the comfort of the Godly ones at that day SERM. XXI Of Gods being Glorified by mans Salvation Christs chief end in what he did for man was the Glory of God which bespeaks both our imitation and unspeakable Consolation SERM. XXII Of Christs Finishing the work he undertook with the end and properties of it and the great Comfort of iâ— to Beleevers SERM. XXIII JOHN 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was Of a holy working life the Excellency Equity and Necessity thereof in order to Glory SERM. XXIV Of vain Tautology in Prayer and what Repetitions in Prayer are such and what not shewing also what things are absolutely necessary to a good Prayer SERM. XXV Of the Promises and of Prayer SERM. XXVI Of heavenly Glory as opposed to earthly and how the hopes thereof earnestly sought and prayed for will comfort a man against the fear and in the midst of all trials and afflictions SERM. XXVII The Eternall Deity of Christ proved and whence it comes to pass that there are any so vile as to deny it shewing also what sins do much provoke God to give men up to such Blasphemy SERM. XXVIII Proveth That the world was not from Eternity but had its beginning in time and reduceth that Consideration into Practice SERM. XXIX JOHN 17.6 I have manifested thy Name unto the men which then gavest me out of the world thine they were and thou gavest them me and they have kept thy word Of Divine Knowledge its Excellency and Rarity Shewing that God is truly and properly known only by the Godly and wherein their Knowledge of God differs from the knowledge that others have of him SERM. XXX The great End of the Ministry and what should be the End of both Ministers and people in their Preaching and Hearing SERM. 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 SERM. XXXII Of the peculiar propriety Gods people have in Him and He in them SERM. XXXIII The truly Godly man only is obedient to Gods Word Or the great Character of a Christian SERM. XXXIV JOHN 17.7 Now they have known that all things whatsoever thou hast given me are of thee Of Growth in Grace the Duty Necessity and Glory of it SERM. XXXV Of Faith in Christ the Mediatour with the Ingredients or Concomitant acts of it SERM. XXXVI JOHN 17.8 For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Of Obedience to all the Commandments of God shewing That that only is truly Obedience and the property of a Godly man SERM. XXXVII Sheweth That Gods people are ready and willing in Obedience Whence it is that they are so Tending to rouse men up from dulness and formality in Gods service SERM. XXXVIII Of the Excellency and Necessity of Beleeving in Christ as a Mediatour That it 's acceptable to God as well as Obedience to
strength should fail them lest one time or other they should yeeld to sinne and be overwhelmed Now in the midst of all these fears Christ hath praied for thee as well as for Peter that thy faith may not fail Insomuch that we may say Christs praier for beleevers is all their hope and foundation In some sad exigences how carefull are we to have the praiers of all Gods people to be remembred in such and such a Congregation but if all the Churches in the world should pray for a man it would not amount to so much as Christs praier therefore let the godly comfort one another with these things Lastly He hath praied for their glorification Thus he praied that they may be one even as he and the father are one and that they be where he is viz. that they may enjoy that glory which Christ had purchased for them Therefore he is called the Resurrection Job 11.25 because he will raise up such at the last day The body though dead and consumed to ashes shall not alwaies be in the grave neither shall the soul have such rags and deformities upon it continually but shall be cloathed with glorious robes Thus you see the chief and main matter of Christs praier not so much earthly and temporall things as heavenly for although Christ did comfort his Disciples even in earthly straits Mat. 6.25 that they had a Father in Heaven and if he did provide for all the creatures in the world they might much rather be perswaded of his care to them and Paul argued Rom. 8. he gave his only Son for them how shall he not give all things else Yet the great things that Christ before his sufferings thought fit to commend unto God were spirituall and heavenly benefits And that is the first consideration The matter of Christs Praier Secondly Take notice of the nature of this Praier it 's by way of Mediation It 's a Mediatory Praier and so differs from all the praiers of other men As they are bare meer men so their praiers are bare meer praiers There is no merit no mediation in thee but Christs praier is of a farre more transcendent nature Even as the bloud of the Martyrs came farre short of Christs Their bloud was not expiatory it was not by way of a Sacrifice for sinnes whereas Christs was Thus there is a vast difference between praiers and praiers God may regard one mans praier more then anothers it may be more effectuall as in that supposition though Daniel and Job stood and praied they should not be heard Job you know was commanded to pray for his Friends and his praier was accepted of more then theirs and Daniel was said to be a man greatly beloved because his praiers were so readily heard Likewise the praier of many or a Church is more prevalent then the praier of one single person So a Praier from one in office as a Minister is more then of one in a private condition but yet the praier of Christ as in the office of a Mediatour doth farre surmount all So then in Christs praier we are especially to look to the Mediatory power to the impetratory efficacy of it It 's not a meer supplication as ours are but a powerfull obtaining of what is desired His praier can be no more refused then his bloud they both are in the same nature they go along under the same respect his bloud may as well be without advantage as his praier The high-Priests praier for the people was of greater concernment for the people then their own praiers I tell thee all thy own praiers are not of that consequence to thee as Christs praier is all Mediatory and impetratory efficacy is from that Thirdly Consider the dignity of the Person who did pray for beleevers and thereby cometh an infinite efficacy and worth to it Christ who praied for us being God and man in regard of his divine nature there cometh an infinite worth upon his praier his praier is like himself and from this account it is that it is meritorious with God that it is just with God to grant him his Requests his Supplications are put up in his own name he needeth no Mediatour there is none to make way for his acceptance with God so that this Meditation affords unspeakable consolation though all thy praiers and duties be nothing worth yet Christs is of infinite value The dignity and merit whereby any good cometh to us is not for our praiers but for Christs Certainly the people of God do not live so chearfully upon this consideration as they ought They are careful to pour out their own praiers but not by faith to rest on Christs What needest thou fear who canst bring praiers of infinite merit The Lord Christ hath praied that I might have this mercy he hath praied that this grace should be vouchsafed unto me What fault can be found with Christ What blame or imperfection is to be seen or found in him how can Christ be denied in justice It is his right to have his Requests answered Fourthly Consider the respect and relation Christ stands in towards God the Father And then you will still say his praier is of great concernment to 〈◊〉 Now his relation is the only Son of God and dearly beloved by him This is my well-beloved Son in whom I am well-pleased Mat. 3.17 So that his praiers are heard unquestionably upon a twofold ground the one of justice because infinite in worth the other of love because the only begotten Son This Heb. 5.7 He is said while he praied to be heard in what he feared and Joh. 11.12 Christ thanks the Father that he heard him alwaies and often doth he professe that the Father loveth him the Sonne and that the Father and the Son are one This also is very comfortable to meditate upon Thou hast the praier of him who is the only begotten of the Father whom the Father heareth alwaies and to whom he denieth nothing if we are able to say Lord this is not my praier only This is not my desire only but it s the request of Christ so beloved of thee then thou maist justly beleeve thou shalt be accepted of O Lord though I have no lovelinesse no comelinesse yet Christ hath Some have doubted whether Christ was heard in every thing he praied for and they instance in his praier that the cup might passe from him but that was only conditionall If it be thy will and therefore he added Not my will but thine be done That which he absolutely praied for was Gods support and preservation of him as also the raising him out of the grave That which seemeth to have gteat difficulty is his praier Luke 23.34 Father forgive them for they know not what they do but of the efficacy of this we need not doubt of because the Pharisees and others they sinned against their knowledge and conscience and for such Christ praied not but
others that knew not what they did many of them were converted afterwards and did beleeve in him whom they had pierced so that we need not doubt of speeding when we bring Christ with us Hence Joh. 16.24 Whatsoever you shall ask the Father in my Name he will give it you If we were to draw nigh in our Name If we did appear in our own Name we might justly look for anger in stead of mercy but God is not angry with Christ he doth not frown upon Christ Fifthly The praier of Christ had all those internall qualifications that are requisite to acceptation For first There was holy faith and confidence the Preface is Father which is not a bare Title but an expression from inward affection indeed Christ was not capable of justifying faith he was too perfect a subject to need such a grace yet as the habit of faith doth include no imperfection in the subject but a full dependance and affiance on God so Christ did beleeve and in this sence he cried My God My God why hast thou forsaken me My God My God were acts of fiduciall dependance As for repentance and sorrow for sinne which is requisite in all our praiers such also Christ was not capable of but then for love and zeal to God for heavenly affections c. The Sea is not fuller of water then his soul was of such enlargements No distraction no deadnesse no imperfection did cleave to his praier but as he himself was without sinne so also was his praier Besides the extrinsecall dignity and worth of Christs praier there was an inherent perfection and fullnesse of all graces in him Oh then though the godly labour and groan under manifold weaknesses Their praiers are so imperfect that they need to be praied over again and confession is requisite for our imperfect confession yet remember the perfection of Christs praiers There was no spot no blemish in this Sacrifice of his lips At the end of thy praier when thy heart smiteth thee for thy roving thoughts thy dulnesse thy distractions comfort thy self with this there was no such defect in Christs praier Christs praier was like that curious confection and ointment which had so many precious ingredients in it Sixthly Consider this Praier of Christs had that generall nature in it which all our praiers have to be a condition and medium to bring about the good things we desire For some have disputed about praier What use is there of it seeing God knoweth all things before we ask and he is unchangeable our praiers cannot alter his purpose To this it 's answered That our praiers are not to acquaint God with that he knew not or to change his will only God who hath decreed to do such things he hath appointed praier as a condition or means for the accomplishment of them Even as God hath ordained the earth to bring forth fruit but it must be tilled and sown and as mankinde is to be multiplied but by marriage so good things are appointed for the godly but by praier Mat. 7.7 This is therefore called the golden chain reaching from earth to heaven Ascendit precatio descendit miseratio and for this end is both a command of praier and a gracious promise to it so that he who praieth not presumeth grosly if he expect the fullfilling of any good thing to him As it is thus with praier in the general so also with Christs praier whatsoever Christ was to purchase at Gods hand for his people the same he was to pray for Psa 2.8 Ask of me and I will give thee the Heathen for thine Inheritance And thus in this Chapter he praieth for that glory which yet was from the beginning appointed for him so that Christs Praier was a speciall means to bring about all those admirable mercies promised to his people Seventhly Take notice of this that this Praier of Christ sanctifieth all our Praiers They become accepted of through him He is the Altar upon which the incense of the Churches praiers is offeted Rev. 8.4 As our tears need washing in his bloud so our praiers need Christs praier he praied that our praiers may be received There is not any one Praier could ever ascend to heaven were it not for Christs Intercession The Popish doctrine therefore is very injurious to Christ which inventeth other treasures besides the treasures of Christ They tell us of a treasure or bank of praiers which may be applied to this or that necessitous person They tell us of other Mediators in heaven besides Christ Mediators not of expiation but intercession whereas you see it 's Christs expiation and intercession that go together to work our redemption But if Christs praier be thus all in all what need we pray are not our praiers superfluous Answ No for they are not to that end which Christs was not for merit or mediation Even as though Christ suffered for our sinnes yet we also are afflicted but not for that end so our praiers are for other ends to set up God to debase our selves to quicken up our graces to give us an holy Communion and fellowship with him to shew our obedience to his command who doth in so speciall a manner require this duty Vse Are the people of God under the benefit of Christs praier then how happy and blessed are they what can be denied them There is no fear of having their requests granted for God looks upon them and Christ as one mysticall person as the head and members Who is able to preach of this Subject It is too glorious Christ is in heaven making Intercession for thee Wo unto thee every day every hour Were it not for this Advocate wo to thy own praiers though never so laudable were they not put up in Christs Name Oh how little do the people of God run to this Fountain when their hearts are like a dry wildernesse This is indeed the Key of heaven that opens it for thee and thy duties if not for my sake yet for Christs sake Though I am unworthy yet Christ is worthy to be heard But oh the terrible estate of wicked men I pray not for the world They have no benefit in this Mediation SERMON III. Sheweth how prevalent the Praiers are that are poured out to God as a Father And what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God JOH 17.1 These things spake Jesus and lift up his eyes to heaven and said Father c. THE next thing in order to be treated of is Christs Praier it self and that is first in reference to himself and therein we may consider 1. The matter of the Praier Glorifie thy Son 2. The Arguments to enforce this for that is the best praier which is most argumentative Many words without arguments is like a great body without nerves or sinews Now these arguments are several and strong 1. From the Relation he stands in to
God he is a Son and God is his Father Father glorifie thy Sonne 2. From the seasonablenesse of it Now is the time Tho hour is come 3. From the finall cause he desireth not this glory for himself only but he would be glorified that he might glorifie the Father Every one of these Arguments doth deserve at least a Sermon to open the excellency of it and 1. I shall begin with the relation expressed in that compellation Father Now it is true God is the Father of Christ in a farre more transcendent way then he is ours for that is a true Rule quod Christus naturâ nos sumus gratiâ That which Christ hath by nature we have by grace Christ therefore is Son to the Father yet so that he is of the same nature with the Father having all the properties of the Godhead with him but we are Sonnes only by grace and adoption and therefore cannot call God Father in that respect as Christ doth yet because a Father to both and that we may improve this Title for comfort with him our Saviour doth put these together in a most excellent manner Joh. 10.17 I ascend to my Father and your Father to my God and your God Go and tell my Brethren so The Apostle admireth this that he was not ashamed to call them brethren Heb. 2.11 and in this Praier how wonderfull are those expressions That they all may be one as thou Father art in me and I in thee that they also may be one in us Let not therefore the great distance between us and Christ trouble us in this dear relation for he is our Father as well as Christs though not in the same manner From this Argument further observe That those Praiers are successefull and are sure to speed which are poured out to God as a Father It 's this Title this relation that giveth life and efficacy to our praiers Dulce nomen Patris said he it works much both in the Father to move his bowels and in the Sonne to enlarge his affections and hopes Although that Faith whereby Christ called God Father was not like that in us which we call justifying in respect of that act for Christ did not need justification for himself because there was no sin found in him yet as faith in the generall betokens a fiduciall dependance on God and application of his favour so Christ did with faith call God Father Thus at other times we see Christ in his praiers using this compellation as the ground of his being heard and having all his requests granted him Luke 23.34 46. Joh. 11.41 Joh. 12.27 28. And that we may not think this Prerogative belongs only to him our Saviour in that Directory of praier which he hath left teacheth us to come unto him as unto a Father and this is the faith we must pray in else we are sure to be sent away empty Hence Christ Mat. 6. and Mat. 7 11. laieth all the ground of confidence and hope to speed on this because he is our Father an heavenly Father farre above all earthly Fathers Nemo tam Pater as one in another case I need not tell you that God is a Father either by Creation in which sence Paul alloweth that of the Poet We are his Offspring for this it makes not any thing to confidence in Praier for so the devils and wicked men had their being from God But 2. He is a Father by grace by adoption and reconciliation through Christ This is the relation that sweetens all This is that which makes us confident he cannot or will not deny any thing that is good to us When the Prodigal Sonne came with this Title in his mouth Father I have sinned the bowels of the Father immediatly moved and he runneth to meet him Luk. 15.18 First That every one by nature and through sinne is in a state of enmity against God God is so farre from being a Father to such that he is a Judge and an adversary to every wicked man so that it is a very rare thing and few there are who may call God Father Is God the Father of Drunkards adulterers proud and prophane persons It 's blasphemy and an high dishonour to God to think so No the Scripture telleth us of another Father to such Ye âre of your Father the devil Joh. 8.44 There are many may say Our Father which art in hell not which art in heaven This I would presse upon you that you may not blaspheme God by calling him Father when you do the works of the devil If children only and not dogs must eat the meat on the Table much more must they only be taken into the Fathers bosome The Scripture will inform you that none may presume to take this excellent Title into his mouth unlesse he shew his filiall fear and obedience Mal. 1.6 If I be a Father where is mine honour 1 Pet. 1.15 If ye call on the Father passe the time of your sojourning here in fear Hence it is resolved by Austin that none but a just and righteous man may pray the Lords Praier because God is not a Father to any but those that walk holily Oh that this might strike to the very heart of every ungodly man Thou hopest in thy praiers and trustest in thy praiers when yet thou hast no right to call God thy Father He owneth no such enemies as thou art for his Sonne Secondly This sweet relation of Sonship to God the Father is purchased at a dear rate by Christ He shed his precious bloud that we might be put into so happy a relation We that were afar off are made neer by him Hence it is that Christ is the Elder brother the Heir and we made coheirs with him so that we had nothing to do with God in any comfortable way we could not have praied to him but had been like the devil in hell had not Christ purchased this sure and comfortable condition for us It costs the mother much ere she be mother of a childe In sorrow she was to bring forth but Christ was a man of greater sorrow ere he could see his seed and his soul be satisfied Among Brethren what envy is there apt to be yea what murthers have been committed by one brother upon another that they might solely enjoy the dignity and great estate but how farre was Christ from this who though only beloved of the Father and heir to all glory yet grudgeth not to take in others to a copartnership well then This word Father or to be able to call God Father cost Christ dear even more then to make a world for there was but a word here were great sufferings Thirdly To be able to call God Father is so great a matter that there needeth the Spirit of Adoption to move us thereunto Gal. 4 6. He hath sent the Spirit of his Sonne into our hearts crying Abba Father Although it be easie for a presumptuous
self-justifying man to call God Father yet take the afflicted mourner for sinne who is sensible of the great dishonour he puts upon God it 's the hardest thing in the world to think God is a Father to him because therefore it is so great a work God sends his Spirit into our hearts that enableth us to cry boldly vehemently and notwithstanding all opposition Abba Father Where then we would use this compellation with power and life with successe and heavenly advantage there the Spirit of God must inflame the heart there all our servile fears and tormenting doubts must be removed Now who but the Spirit of God can command these windes and waves to be still There are groans and crys great commotions of spirit ere the soul can be perswaded of Gods fatherly love These things premised let us consider in the next place what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God And 1. It cannot but raise up the heart to great confidence and hope to speed Indeed if we look to our selves to our sinnes there is nothing but matter of despair Who can think of himself and not expect that answer Depart I know you not But then when we consider this gracious relation God putteth upon himself to be a Father what humbled sinner may then be afraid O Lord thou art not only a Lord a mighty and great God but a Father also and upon this Title I pleade Fathers use to lay up for children if it were an earthly Father Mat. 7. when the childe asketh bread he would not give him a stone and thou art an heavenly Father how long then shall I ask for such consolation pray against such corruptions and meet with the contrary Is not this to give a stone for bread If then God be a Father if thou maist conclude on this then expect every thing else Now this is a great sinne in the children of God they doe not improve this relation They do not think with themselves behold I am a Father I am a Mother will my bowels let me deny my poor children if afflicted any thing that I can give them why then shall I have such low thoughts of God He that giveth the father bowels shall not he much more have bowels If it be thus with a drop shall it not be much more with the Fountain 2. The meditation of this relation will cause fervency and zeal in our Petitions The more confidence to speed the more earnestnesse as on the other side where there is no hope there is fainting and languishing he said Qui timidè rogat docet negare we may say Qui tepidè It 's the fervent praier of a righteous man that prevaileth much and confidence quickens up to fervency As men that are pulling any weight the more they feel it coming the more earnest they are in pulling This divine hope puts wings to the soul addeth legges to its journey Indeed a bold presumption that God will vouchsafe him the matter of our requests is carelesse of praier because that looketh for the end without the means but an holy confidence that God will give us the good things we want but by earnest and fervent praier that makes the godly soul more zealous and active when we are sure our labour is not in vain As the Apostle encourageth to sufferings to wait and endure patiently because in due time they shall receive a recompence if they faint not Gal. 6.9 Oh then be afraid of those cold and lukewarm formall duties thou art so often in These argue no faith no hope in thee It 's a sign thou dost not much matter or regard the issue of thy Praiers whether God grant them or not 3. This Title in the lively improvement of it will cause a filiall reverence and humility even as the childe doth his Father as you heard If I be a Father where is my honour The good ingenious childe doth not abuse his Fathers kindenesse doth not contemne his favours but consider the great distance that is between him and his Father that he is never able to satisfie his Father for Aristotle saith There cannot be any justice between a father and son seeing therefore he hath all from him he is in a reverentiall fear and honour of his father Thus it is with those who have the Spitit of Adoption their fear is accompanied with their confidence Their boldnesse and hope doth not degenerate into security and contempt of God and if at any time they grow wanton under his mercies then as God is a Father to provide for us so he is a Father to chasten as the Scripture speaks often Do not then give way to thy corruptions do not eat too much of this honey till thou surfet lest God give Physick lest he chasten thee and seem as if he were no Father David upon security and other neglects into what sad darknesse is he cast He knoweth not how to call God Father he thinketh on God and is troubled as he saith Ps 77.5 God will deal with thee upon thy rebellion as David with Absalom Command thee out of his sight and this will work upon thee as it did with Absalom who desired to die rather then to be alwaies under such displeasure and herein the people of God upon their sinnes have a greater wound and deeper gash then the wicked have It 's against a Father they have sinned so mercifull and so gracious a Father this paineth them at the very heart 4. The Meditation of this Title will breed tranquillity and quietnesse of spirit free from all sinful cares and distrustful thoughts I have a Father in heaven and it is not my care my counsell my labour can provide for me but his goodnesse meerly Mat. 5.25 26. Our Saviour doth there at large give heavenly Physick to kill these worms these moths of cares that are ready to eat into us and devour us and amongst other helps this is one Your heavenly Father knoweth what you have need of As we see our little Children then eat and drink and take no care for their raiment for their food but go to their Parents such a quiet and composed frame of soul would God have all his Children have If you call me Father why do ye not commit all to my wisedom to my love Can a childe order his affairs better for himself then his Father Is it not well for the childe that it is not his wisedom and care but his Father that he must trust to How quickly would he undoe all Thus may God our heavenly Father say Cast your care and burden upon me how quickly would you undo your selves ruine your selves if all were left to you your happinesse lieth in my wisedome and love to you Oh what a chearfull quiet heart would the due meditation of this cause in us It 's my Father in heaven that doth all things that governeth the whole that dispenseth all
things It 's my Father in heaven that giveth life and motion to every thing and therefore I need not be afraid Know then that all those gnawing worms of unbelief and fears upon thee whereby thou makest thy self an hell to thy self they come from want of this consideration 5. This Relation if rightly considered will put us upon holinesse and an earnest endeavour to resemble and to be like him A good childe loveth to imitate and conform to all those lovely perfections that are in his Father his endeavour is that in him his Father may live even while he is dead Now the Scripture sets forth Gods holinesse as our Copy to write after Be ye holy as I am holy and that ye may be perfect as your heavenly Father is perfect Matth. 5.48 and He that hath this hope viz. to be a Sonne of God purifieth himself even as God is pure Oh then let those vile and leprous sinners stand aloof off They call God Father where is thy Image or likenesse of him upon thee Art thou pure as he is pure holy as he is holy Is thy will conformable to his will To love and delight in those things that God loveth and commands The Scripture telleth us the godly are born of God that his Image is restored in them That they are partakers of the divine nature Now let every one see upon what grounds he cals God Father Is it not a meer lye and mockery Dost thou not delude thy own self If God be thy Father wherein art thou like him Art thou holy as he is pure as he is Certainly even in the godly this should raise up their spirits to higher exercise of holinesse They should consider who is their Father It is for them to shew better breeding then to be proud passionate earthly and carnall They are to be as Ignatius was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that bear God about with them you may see the resemblance of God in their lives So then this Title and relation doth not only vouchsafe comfort but engage to much duty None should be so cheerful and yet so holy and pure as they are 6. This Relation of a Father will put us upon zeal for his glory and honour a desire to exalt and set him up every where an holy impatiency to have his Name blasphemed and his commands broken What childe can endure to hear his Father spoken against to have his name defamed You see in Christ himself the zeal of his Fathers house did eat him up he could not endure to see the corruption and defilement of his Fathers worship and thus it is with the Children of God his honour is dear unto them To see and hear the wickednesse and prophanenesse of others torments his righteous soul This is against my Father I have no patience when you thus dishonour my Father Oh this is an excellent signe you look upon God as your Father when you are thus affected for his glory for his truth and worship It 's a known story of that dumb Sonne that never spake before yet when he saw one going to kill his Father cried out and forbad it Thou that feelest no anger or grief within thee when God is dishonoured doe thou doubt of thy childe-like disposition Lastly The Meditation of God as a Father may wonderfully support under all afflictions They are the corrections of a Father not the punishments of a Judge and the Apostle argueth the great reasonablenesse of bearing Gods afflictions seeing we endure the chastisement of our Fathers according to the flesh Heb. 12.9 10. where the Apostle shews that a good childe though chastened by his Father giveth reverence to him why then should not we rather obey God who is the Father of spirits and that from the end of God he afflicts for our profit and we live by these chastisements Hence it 's the devils great temptation to imbitter this cup of affliction as much as he can To let them think God is not their Father and if he were a Father he would never lay such a load upon them and all this to stirre up impatience and discontent within them Thus you see what mighty effects this consideration of God as a Father should produce in us In the next place consider Why this doth so prevail with God And 1. Because it 's not a bare Title but accompanied with the reall love and bowels of a Father God is not only called so but is indeed a Father yea a Father above all earthly Fathers yea or mothers too he takes more tendernesse upon him then they can have Isa 49.15 when Zion sadly complained The Lord had forsaken her he tels her Though a woman should forget her sucking childe yet he would not So then love is infinitely in God his kindenesse is like himself beyond all thoughts and expressions and if among men it be so unnaturall for a Father not to love his childe can we think God will not love his He that hath commanded us to love our enemies and to forgive them seventy times seven in a day will not he pardon his Children Children are part of the Father and therefore God visiteth the sinnes of Fathers sometimes upon their Children because they are as one with the Father and Christ praieth that the godly and his Father may be one 2. It 's for the glory and honour of God to hear them when they pray What priviledges and mercies children have tends to the honour of a Father Doth it not disgrace a Father when he is able and yet letteth his Children be almost famished and be contemned in filthy rags Oh we say he doth not go like such an ones Sonne it 's a disgrace to his Father so it is here should not the people of God be holy comfortable heavenly and accepted of this would be as if God did not own them Vse of Instruction Concerning the happy estate of the godly and the contrary of the wicked That which is a comforting fire to one is a consuming fire to the other The godly have alwaies the Scepter held out to them They may go to God as a Father and are sure to be heard either ad voluntatem or ad sanitatem They may say O Lord if I did come to thee as an angry Judge if I did draw nigh to thee as one provoked as one whose sins made a division between me and thee then I might be sent comfortlesse away but I come to thee as a Father a relation thou art not ashamed off and which thou wilt fullfill though as yet the glory of God is not fully manifested but as for the wicked what a thunderbolt is this to them God is not their Father Though they may call him so a thousand times over yet he is not he is thy enemy thy adversary what good things thou hast cometh from him as the governour of the world not as a Father SERMON IV. Of Gods appointing an hour a set time
for the dispensing his Mercies and Judgements in reference to particular Persons and his Church and Churches Enemies JOH 17.1 Father the hour is come glorifie thy Sonne c. THE next Argument in order that is in this full and pithy praier of Christ is from the time and seasonablenesse of the mercy he praied for The hour is now come God is to help now or never If this opportunity be neglected all other help will come too late The word hour hath severall significations and applications in the Scripture sometimes it 's taken properly for that measure of time we call an hour Thus we have the first the second and third hour The learned dispute about the distribution of a day into hours amongst the Jews and the Romanes but I passe it 2. Hour is used for a short but indefinite time Joh. 4. you did for a season for an hour in the Greek rejoice in his light 3. It 's used for those things that are to be done in that hour or time it doth not only signifie the mensura but the res mensurata Mar. 14.35 Christ praied that hour may passe from him viz. those afflictions and that bitter suffering to be in such a time 4. Which is a very frequent and the most common use it signifieth any particular set time that is a fit occasion for the doing or suffering any thing The peculiar time God hath appointed either for doing or suffering by his people is called the hour and concerning Christ we reade of these hours attributed to him First There was a peculiar time when he was to begin his Miracles he lived some years privately ere he manifested himself though when twelve years old he argued with the Doctors but as the Tradition is it was about thirty years of his age ere he undertook a publique Ministery and did miracles For as for those Miracles in Popish Legends attributed to him while a childe they are nothing but impudent lies The first Miracle he ever wrought was at Cana in Galilee Joh. 2.4 where because his Mother was over-hasty for him to do a Miracle he reproveth her saying My hour is not yet come That time was not then come of manifesting himself the Messias though it was presently after for he did turn the water into wine immediatly 2. Christ had an hour of suffering and passions so that all the endeavours to take away his life could not prevail till that time came yea and Christ himself before his time came hid himself and went from place to place to avoid death whereas when that hour was come he willingly gave up himself to be a Sacrifice Joh. 7.30 They sought to take him but no man laid hands on him because his hour was not yet come So Ioh. 8.20 Lastly There is the hour of his glorification upon his passions and sufferings and that is meant here Father the hour is come glorifie thy Sonne although indeed this hour may comprehend both his Sufferings and his glory Doct. That God in his wisedom doth appoint times and seasons both of his childrens afflictions and their mercies They fall not out by chance they come not at unawares but God hath decreed the particular times and seasons before which they cannot come and in which time they are sure to come The time of Israels Captivity was seventy years Though all the godly on earth had praied to God there would not have been a shortning of that time Again when those years were expired all the power in the world could not stop or hinder their deliverance Their very enemies procure it for them Therefore that of the Psalmist is very pertinent Psa 102.13 The time to favour her yea the set time is come Hence you have in the Prophecies of Daniel and Revelation the determinate fixed times for the great troubles and great deliverances of the Church though expressed obscurely A time and half time as also so many daies putting daies for years Let us first consider this as relating to Christ and observe the speciall times and hours God had appointed concerning him and then treat of it more generally And 1. The time of Christs coming into the world was wholly determined by Gods wisedom and his good pleasure Why Christ did not come sooner or later who is able to give any other reason but the good pleasure of God Hence it 's called Rom. 5.6 a due time and Gal. 4 6. the fulnesse of time There was no such convenient time as that appointed by God and it 's observed as one reason that then Christ came rather then at another time because the devils power was so great over men We never reade in any age of so many possessed by devils as was while Christ abode upon the earth If therefore the wise man observe a time appointed by God for every work and purpose under heaven then must this much more be true concerning that great and master-peice of all Gods works The sending his Sonne into the world our Saviour judged it a blessed thing to live in those daies and see those times wherein Christ lived doing the work of a Redeemer Luk. 10.23 24. It was Austins desire to have seen Christ in the Flesh but though it was so happy a thing to have seen these things therefore Simeon desired to depart as having happinesse enough when he had seen Christ the salvation of Israel yet unlesse also they did behold him with the eye of faith at the same time they are so farre from being the more happy that they were the more miserable as appeareth by what is said to Chorazin and Bethsatha 2. To take up what was hinted before There was an hour and time for Christs discharging the work of a Prophet and doing such Miracles as might confirm him to be a Messias as you heard Joh. 2.4 and certainly in that Christ did not before publish himself to the world but staid till Gods call came till the time appointed by him This should teach all especially those that undertake a publike Ministery to follow his example in humility and modesty Christ himself though endowed with all wisedom took not his own time but Gods time and Paul would not have a novice taken into the Ministry lest he should be puft up with pride and fall into condemnation of the devil 1 Tim. 3.6 We may justly wonder what Christ did all that time as some have What God did before he made the world and although the Papists have feigned many things yet we must conclude he lived a private life following the trade and profession of his Father which made them say Is not this the Carpenters Sonne Mar. 6.5 And it 's good to observe how diligent our Saviour was while he had this hour to work I must work while I have day the night cometh and none can work Joh. 9 4. Thus we should be like Bees gathering honey while we have the Spring get Manna in the morning while it falleth 3. The third hour
of Christ was the time of his sufferings concerning which he often said My hour is not yet come and when it was come he most readily yeelded himself Now in this hour many things are observable as 1. That all the power and policy that his enemies did use were not able to prevail over him till his hour came Though he preached every day and went up and down doing good by all which his enemies were the more provoked against him yet they were not able to take an hair from him and how observable is that when some bid him depart for Herod would kill him Go saith he and tell that fox behold I do miracles to day and to morrow and the third day I shall be perfected Neverthelesse I must work to day and to morrow The meaning is that maugre all his malice and power yet he should do his work and be preserved till his hour did come so that all endeavours all counsels are frustrated which meet not with Gods appointed time only Christ knew when his hour was which God keepeth sometimes secret from his people Again 2. Observe the wisedom and prudence of Christ when danger was come because then it was not his hour Sometimes he departed secretly and went from place to place to avoid the malice of his enemies yea his father and mother fled with him while a childe to escape death This teacheth us That it is our duty to preserve our selves from ruine when we have not a call or obligation thereunto So the Prophets in Jezabels time were hid by many in a cave and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and mountains they are said to do it by faith It was not sinfull fear but faith so that we are diligently to consider when it is our call our duty when God requireth of us as the time and hour of our affliction that we must lose all for him and in this we must not consult with flesh and bloud for that saith as Peter to Christ Master save thy self who had that severe Rebuke Get theee behinde me Satan Then on the other side when the time of Christs sufferings did come every thing brought it about A Judas a Disciple of his own he betraieth him and all his adversaries do easily insult over him and then he doth not as before depart out of the way no but though be knew he was to suffer at Jerusalem yet he set his face to go thither and though he could have commanded Legions of Angels to have rescued him and we reade that those who come to surprise him fell down immediatly being stricken with his Majesty yet he will not deliver himself No though his enemies did with so much scorn bid him save himself which teacheth us that when the hour of our afflictions is come when God manifestly discovers it must be the time of our trouble that then we do with all patience and chearfulnesse resign our selves into his hands And thus much as it relates to Christ Now let us consider of it in the generall and we shall see how God hath hours and times either of anger or mercy in the world As 1. When the Church of God hath been greatly corrupted by all manner of vice and idolatry so that there hath been an unclean Leprosie over the whole body God oath appointed an hour a time for its Reformation and purity which shall certainly take effect though all the world oppose it Men can no more hinder it then the Sunne from breaking out of the Cloud and oh how happy is it when such a time comes how wonderfully are mâ—ns hearts prepared to forsake all their former Idolatry and prophanesse This you have notably Joh. 4.23 Our Saviour tels that ignorant superstitious woman The hour is coming and now is when the true worshipers shall worship the Father in spirit and truth This was in Christs time he came as Malachy cap. 3. prophesied to refine the Sons of Levi and to be like the Fullers Sope This was so terrible as that the Prophet crieth out Who may abide the day of his coming It was to the Pharisees and chief Priests as terrible as the day of Judgement Well though Christ goeth about to take away all that admired will-worship which was then exalted and this was so contrary to mens inclination and education yet the hour cometh that they shall worship him in spirit and in truth Thus it was at the first Reformation out of Popery when Luther though but one unarmed man and a despicable Monk by his profession set himself against the torrent of all that Idolatry and corruption which reigned in Popery Was it not as ridiculous as if a man had set his shoulder to some huge Mountain thinking to remove it It was so in all mens account and therefore when Luther opened his Councels to one great Doctor who did not approve of the Romish courses yet he bid him go into his Cell and say Lord have mercy upon us As if the case were desperate Now although it was thus unlikely yet we see how truth and purity did break forth to all mens amazement and which aggravateth this There had been many before Luthers time who witnessed against the practices and doctrines of the Church of Rome yet still they were vanquished till Luther came and then no water could quench this fire Now why was all this Gods power was as able to go along with Iohn Husse or Jerome of Prague as well as Luther but now was Gods hour now was his appointed time Thus till Gods time came for the removing of all the Jewish Rites they lay like that stone upon the Sepulchre that the woman could not remove yea neither men or Angels could remove and therefore it 's called the time of Reformation Heb. 9.10 2. God in his just judgement lets wicked men have their hour That is an opportunity of expressing all their wickednesse and impiety so that you would think God took no notice of the things done in the world and was as some Philosophers prophanely thought included within the circles of the heaven and had given the earth to the Sonnes of men to do what they would This our Saviour told his enemies who consulted and practised against him Luk. 22.53 This is your hour and power of darknesse Thus in the Revelation we see that Satan was let loose for many years and then he was bound up for many years which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world And when this hour of darkness is all the praiers and all the tears of the godly shall not prevail till his time of deliverance come And this we may finde even from the beginning of the world since there was an Abel and a Cain that God lets some wicked men have their hour a power and season to act their impieties and yet Gods waies were alwaies just when
then the hour of his mercy The night is not so long as the day Isa 54.7 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews he saith For the Elects sake those daies shall he shortned the meaning is that whereas those publique calamities might have been greatly prolonged if we regard second causes God out of compassion to his people did shorten them Secondly Are they the hours of grace and Gods mercy then 1. Be thankfull to him he might make it alwaies a day of blasphemy of reproach and rebuke unto thee but he causeth a comfortable day to shine upon thee but 2. Do thou improve the day of grace and Gods mercy Oh say this is Gods hour this is mine hour what I will do for my soul what I will lay up for Eternity must be now done or never Oh remember it 's but an hour but a day and this will quickly passe away In what despair and torment will many wish for these hours again SERMON V. Of the Nature and Manifestations of that Glory which Christ praied for and is invested with And how comfortable it is to all his Members JOH 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee WE take the words as they lie in order The two former Arguments to enforce Christs Petition have been dispatched We come now to the Petition it self Glorifie thy Sonne and here it will be at first objected How Christ who is also God can be glorified It may seem that he can no more need glory being the fountain of it then the Sunne light or the Sea water To open this Consider First That to glorifie is taken two waies in the Scripture 1 By any testimony of words or otherwise to acknowledge the greatness and honour of another and in this sence only are we said to glorifie God for we cannot indeed adde any thing to his glory he is essentially glorious though there bad never been any creature to acknowledge it only we manifest and celebrate that glory which God had before Thus gloria is said to be clara notitia 2. To glorifie is by reall exhibition and vouchsafing of honour and glory to those who had it not already and thus God glorifieth us Whom he justifieth he glorifieth Rom. 8. 1 Joh. 2. Those that honour me viz. by declaration or manifestation God will honour by reall exhibition Now if we look on Christ as God having the same honour with him then when he praieth God would glorifie him it must be only in manifestation That whereas he had been in outward appearance the meanest of men now God would manifest that he was the naturall Sonne of God But this is not all In the next place we may say Christ hath a twofold glory 1. That which was essentiall and eternall which he had from the beginning with God for being God he could not really be divested of that glory 2. There is his Mediatory glory That which he hath not as God but as Mediatour This God bestowed upon him after he had been in the state of humiliation for after all that debasement and misery he willingly undertook God did exalt him to glory and gave him a name above all principalities and powers yea giving all power in heaven and earth to him The government of the whole Church and a command over all Ordinances and duties therein to blesse and give successe to them of which the Scripture speaketh often 3. It hath been greatly disputed Whether this glory and exaltation was by Christ truly merited at Gods hands whether from his sufferings he merited at Gods hand all that glory he speaks of All confesse he did not merit to himself the hypostatical Union nor his habituall grace or the happinesse of his soul because no merit could precede these only this is disputed Whether all that honour and glory which accrewed to him after his birth and before and after his death he did truly merit at Gods hand by his active and passive obedience Some not only of the Papists but of the Orthodox as Zanchy contend he did truly merit this though here he praieth for it Others as resolutely deny it because Christ had no respect to him but to us only in this work of redemption Others think it is but rashnesse and curiosity to busie our selves in the Point but I have spoken to this more fully in the doctrine of Justification and shall ere we come to the end of this Chapter more particularly consider the Socinian errours in this Point This is plain the Scripture affirmeth God hath appointed such an order that first he must suffer and then enter into glory as Phil. 2.8 Luk 24.26 Rom. 5.9 Here is an order but whether it be of meer antecedency or causality and merit that is not expresly said I shall not trouble you in it it 's enough that we see God did answer this Petition he praieth for and that in every respect to the highest degree Father glorifie thy Sonne Obs That it was the holy and wise will of God the Father to exalt and glorifie Christ Gods great purpose from all Eternity was to give honour and glory to Christ Indeed Christ while he was here on the earth had some beamlings of this glory some irradiations now and then Joh. 12.28 Therefore the Father told Christ he had both glorified his Name and would glorifie it Gods purpose to glorifie Christ was above that purpose to glorifie men for they are but members and he is the head yea some say this design to glorifie Christ is so immutable and absolutely intended by God that though man had not fallen yet they say Christ would have been incarnated and exalted by the Father But if we consult with Scripture we have no other reason there assigned of Christs coming into the flesh but of saving sinners Now lest it should be thought that while we preach of Christs glory this is nothing to us and what comfort or profit is that to us to hear that Christ in his own person is invested with such glory you must know that this redounds to our profit and advantage much every way For 1. Christs glorification is a plain demonstration of his Conquest over all our Enemies For had death and the grave or the Prince of this world been prevailing over him still he could not have been glorified and so that would have been true he did not save himself and therefore could not save others Therefore it 's a most comfortable saying and worthy of all acceptation to hear that Christ is glorified for this proclaimeth to all that no enemy could have any power over him that all our adversaries are vanquisht That our David hath killed the Goliah so then hear this Truth with comfort with attention it concerneth all the godly It 's blessed news to hear Christ is glorified for then thy sinnes thy guilt thy death and every thing thou fearest is conquered If any of
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
necessary companion to the minding of heavenly things There is no externall duty of praying or hearing that will make the heart moderate and regular in the use of all comforts unlesse it be accompanied with mortification Let not then the waters overflow the banks Do not over-love over-desire over-grieve about these earthly comforts It 's an argument thou lovest them for their own sakes or thy own sake and not for God who art thus over-sollicitous about them so then to say I desire no temporall mercy but to honour God thereby requireth an heart mortified and crucified if we would speak the truth and not deceive our own souls Till therefore we be thus divinely qualified within You may as soon gather grapes of thorns and figs of thistles as the honour of God from such men In the next place take notice of the Reasons why we are to pray for all our comforts in reference to Gods glory And 1. Because God himself doth all things for his own glory His own actions are for it and therefore much more ought ours to be God made the world God saveth his people and all this is for his own glory and indeed as Gods wisedom is only able to comprehend himself so his own love is able to love him in quantum est amabilis yet we are commanded to be holy as he is holy Now as his holinesse is in willing of his own glory and all things in reference thereunto So our godlinesse consists in willing and procuring Gods glory and improving all we have for that purpose If God made the world for his glory do thou use it for his glory If God give thee parts and gifts to glorifie him oh do not abuse these against their good and lawfull end 2. From the nature of Gods glory and all these earthly comforts respectively that is the ultimus finis and these are the media and morall Philosophy teacheth us that media movent bonitate finis it 's not absolute goodnesse in the means but the relative goodnesse of the end in the means that excite and provoke the appetite It 's not Physick for Physicks sake though never so sweet but for healths sake that we take it Lay this as an undeniable argument upon thy own soul These good things are but the means they are not the end Now they are desired not in an unlimited but commensurated manner If a man would quench his thirst he doth not desire all the water in the Sea but as much as will quench his thirst If a man desire a garment to cover his nakednesse he would not have all the cloth in the world but what is proportioned for his body So it 's here Thou art not to will as much wealth as much honour and greatnesse as may be had but what will be serviceable to that great end the glory of God otherwise thou art in thy abundance as David in Sauls armour It was too great for him and in stead of being serviceable was cumbersome and truly hence ariseth the inordinate sinfulnesse of our sences in all earthly comforts we desire them for their own sake and so are infinite and never satisfied still saying Give whereas this regulated desire would much moderate us Appetitus non est regula concoctionis the appetite is not the rule of our concoction is in Divinity true as well as in Philosophy 3. Consider the greatnesse of Gods glory It 's more worth then all the world all thy wealth estate and greatnesse is nothing to this glory of God neither thy soul or body no nor all mens souls and bodies are to be compared to this Better we all perish then that God should lose his glory Oh then how should this make us whatsoever we do to do all to his glory 1 Cor. 10.31 because the Sun is far above one Star the Ocean above one drop 4. If we desire not all things in reference to him we are guilty of spirituall Idolatry we set up another God besides him or we attribute that supreme dominion to another which belongs only to him unlesse we were God himself we might not do so how severe was God against that Jewish Idolatry in worshiping Idols his glory he would not have given to another Now this is not the lesse Idolatry because it 's not so bodily The more secret and hidden it is the more abominable Herod was eaten up with lice because he was not displeased when others said The voice of God and not of man Act. 12.23 He was tickled with it and received it well enough I tell thee such sins as this are committed when thou takest thy wealth thy honours and exaltest thy self thereby and not God Vse of Instruction How few then take notice of this doctrine who desire mercies only to serve God thereby riches and greatnesse to promote God therewith If this were so there could not be those immoderate and unsatisfied affections in thee Thou wouldst be more solliciuous bow to improve all for God Thy heart would tremble lest God receive not more glory by giving thee more mercies We give thee of thy own said David 1 Chro. 29 14. and certainly if we have any thing to glorifie God by both the gift and the good use of it is wholly of Gods grace What wilt thou do who takest the good mercies of God and usest them as weapons against him Thou servest thy own lusts and the devils Will the patience of God alwaies bear this SERMON VII The Text Vindicated from Arians Vbiquitarians and Papists And the power and dominion of Christ observ'd and applied to the comfort of his Disciples and terrour of his Enemies JOH 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him THe Verse before spake of the mutual glorification which is between the Sonne and the Father Now this second verse is specificative or declarative of that wherein or whereby the Sonne may and doth glorifie the Father viz. by the power that he hath in the whole world more especially in the Church of God giving eternal life to them that do beleeve So that this Text containeth one principall way or manner how the Sonne doth glorifie the Father All the wondrous works that are done in the world bring not so much glory to God as the spiritual works which are wrought by Christ in the Church In the words we may take notice of Christs power and the use or exercise of it The power is mentioned in the former part The exercise in the latter Concerning the former observe 1. The power expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say some doth not signifie a meer power but a power with right and so difference it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if that signified any power this only is just and lawfull As among the Latines potentia and potestas are diversified but this is not universally true for 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes applied to those powers and principalities of the Kingdome of darknesse 2. You have the extent of this power by the universality of the Object over all flesh Flesh is usuall put Synechdochically for man to denote his fragility and meannesse 3. There is the manner of the obtaining this power It is given him Before we gather our doctrine Let us Theologically explicate this Text Christ saith he hath all power given him From whence three corrupt Opinions have been by some in a seeming way established 1. The blasphemous doctrine of the Arians What Christ hath say they is given him Therefore he is Deus constitutus Deus creatus Deus datus not Deus natus how can he be of the same nature with God who hath all he hath given him in time But this is answered first If Christ speak here of his divine nature then though not as God yet as the second person he is of the Father and so not in time But from all Eternity had with his person all those divine properties communicated unto him for therefore he is called the Sonne because begotten of the Father But secondly If the Text speak not of his nature but the office or reward rather of his Mediatorship then that power and glory which is here said to be given him may well be understood of that Mediatory power and honour God vouchsafed to him and although by reason of the personal Union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience Therefore many understand this power here said to be given Christ only in respect of manifestation for in Scripture-language Haec aliquid dicitur fieri quando incipit patefieri as God said This day have I begotten thee Act. 13.33 upon Christs Resurrection because then he was truly manifested to be the Sonne of God 2 Another party riseth up and squeezes bloud instead of milk Those Lutherans that are called Ubiquitarians because they hold that the humane nature of Christ is every where saying that the properties of the divine nature are communicated to the humane Thus because it 's said All power is given Christ therefore they conclude the humane nature of Christ is omnipotent omniscient omnipresent But this is to argue fallaciously from the abstract to the concrete For suppose this be an infinite power that is here spoken of it only followeth that it 's given to Christ in the concrete to be omnipotent not to his humane nature in the abstract Christ is made omnipotent his humane nature is not 3. Some Papists but not all from this expression gather that the right of all temporal dominion was here given to Christ and from hence would gather that because the Pope is Christs Vicar therefore he succeedeth him in this power and so can dispose of all Kingdoms and Nations as he pleaseth But the most learned of the Papists say This power over all flesh is restrained to the matter in hand viz. to gather and preserve his Church and at last to save it otherwise Christ would not have said to the man who desired him to divide the Inheritance Who made me a Judge Luk. 12.14 For if men had not yet if God had he had a full call to exercise such a temporall jurisdiction as Valentia the Jesuite well urgeth The Text thus vindicated let us observe this Doctrine That Christ hath power over all men There is no man so great so powerful nor no company of men nor all the men joyned together in the world can exempt themselves from that power Christ hath over them We have one or two Parallel places that confirm this Mat. 28.18 All power is given me in heaven and earth There the Subject is more large not only all flesh but all spirits Mat. 11.27 All things are delivered unto me of my Father There also the subject is more large not only all persons but all things as Heb. 2. All things are said to be made subject to him Before we come to mention what acts there are which declare this power of Christ we must lay down severall particulars to clear the nature of this power And First When it s said that Christ hath power over all men that is not to be understood restrictly or exclusively as if his dominion was only over men No you heard it was in heaven as well as earth yea and in hell also Phil. 2. Every thing under the Earth was to bow to him The devils are wholly in subjection to him We reade of his power over the unclean spirits casting them out against their wils from the possessed insomuch that they could not enter into the Swine without his permission Oh this part of Christs power that he hath conquered the devils hath them all in subjection should be no mean part of a Christians comfort for who is thy greatest Enemy Who is likeliest â—o undo thee not man but devils In their temptations how greatly are the godly in danger of being swallowed by them but Christ hath power over them he bids them go our leave of tempting and they dare not or cannot come again yea the good Angels those thousands and ten thousands of ministring spirits they are wholly at his beck No servant will sooner stir at our beck then the host of Angels will at his word Therefore Heb. 1. when Christ is coming into the world The Angels are bid to worship him So then here is a glorious power indeed which reacheth not only to men but to devils to Angels oh how happy are the Children of God who have this Christ for their Saviour that is cloathed with so much power If our eyes were opened with the Prophets Servant we should see more were with us then against us And then all things the inanimate and animate creatures are under his power The Disciples wondred at it when they said What manner of man is this whom the windes and Seas obey Mat. 8.27 So that this power of Christ is farre more comprehensive then this Text expresseth for Christ only speaks of men because he instanceth in that part of power whereby he giveth eternall life to those that beleeve and such are only men Secondly We are to know That though all power be given to Christ yet the administration and exercise of it is by his spirit called therefore the Spirit of Christ by that he convinceth by that he converteth by that he comforteth Insomuch that Christ told his Disciples It was expedient he should bodily depart from them but he would send the Comforter to them Joh. 15.26 so that not the Pope but the Spirit of God is Vicarius Christs in Christs stead Hence it is that all the same glorious and spirituall effects in the Scripture are sometimes attributed to the Father sometimes to
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
favour they are to be ashamed that this is an effect of their being given to Christ as you heard Joh. 18.6 To be given unto Christ is indeed a secret Mystery transacted in heaven but to come unto Christ that is the sure effect of those that are given to him and those that come to Christ he will in no wise cast out So that the grieved contrite spirit ought to be so far from having any trouble herein that he ought exceedingly to rejoyce at it for the efficacy of all the promises will be to such They are blessed that hunger and thirst after Righteousnesse Mat. 5. These things premised let us consider what admirable treasures are bound up in this Truth that God the Father hath given and betrusted some with Christ that he should be their Mediatour and some things are considerable from the Father and some things from Christ From the Father First That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father This primary and first Root was so farre from being merited by Christ that Christ himself is a fruit thereof God so loved the world that he gave his only Sonne that he that beleeveth in him should have eternal life Joh. 3.16 Howsoever therefore Christ be the meritorious cause of all the fruits of Election conversion justification and salvation yet of Election it self or that will of God to bestow eternall life on some and for this purpose to send his Son this is only from the Father The impulsive cause was the only good pleasure and counsell of God yet this love you must know was not a Law of reconciliation or amor amicitiae for so God is reconciled with us only in Christ but benevolentiae or beneficentiae a will to doe good and for that end to ordain efficacious means thereunto so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of it will be found the meer good-will and pleasure of God and certainly this should greatly enlarge us in thankfulnesse that when we could not have any thoughts concerning our selves when we could not so much as desire yea when we lay in the womb of nothing that God had a gracious purpose to us yea before the world was made Gods thoughts were upon thee The Apostle doth often mention this Secondly This doth imply that God the Father hath chosen some from others and given them as a charge or trust to Christ so that he doth expect their Salvation and happinesse by Christs means They are called Gods Jewels They are called his hidden ones all the other part of mankinde is but as refuse drosse these are his Pearls These are his Stars his peculiar people Though all the earth be his and all the men in the world under his dominion yet these have a peculiar interest No marvel then if God make such comfortable promises to them if all Angels must be their guardians If all things shall work to their good for God hath set his seal on them Oh the transcendent happinesse of those that are thus dignified Thirdly Hence it is that there is no cause of doubt to be made by the people of God whether God the Father will accept of Christs Mediation for them for it is as amongst men as if he should offer to lay down a sufficient prize to redeem such a captive considering that all this agreement came originally from the Father So that Christ saith The Father gave him these to he a Mediatour to them yea that the Father loveth him because he laid down his life for his Sheep This followeth unquestionably that whom Christ presents to his Father the Father will not refuse Oh then stand and admire at the felicity which the Scripture hath assured thee of Those whom Christ brings to the Father it was his will and antecedent purpose that Christ should mediate and is there any doubt then whether God the Father will embrace thee or no Fourthly Those whom the Father giveth to Christ that they may know this mercy by the effects of it shall assuredly one time or other finde this glorious work upon them that they shall come to Christ Though their temptations be never so great their oppositions never so many Though of all men in the world you would think such were the farthest off from Christ yet Joh. 6. They shall come to him God will so wonderfully change their hearts mollifie and soften them he will so overcome and conquer all contrary resolutions that of unwilling they shall be made willing Oh that is a commanding expression He shall come unto me and lest we doubt of it again it is said None can come unto me unlosse my Father draw him So the Father will draw him to Christ that is he will certainly and surely so overpower his heart that he will not he cannot withstand any longer the motions of grace upon his soul Lastly In that God the Father giveth some to Christ and not other we see all works all merits any supposed good or worth in us fals to the ground No wonder then if the Scripture doth so diligently exclude all the works that we have done giving all to grace for you see the great businesse of our salvation was accomplished between the Father and our Mediatour before we had any being or knowledge of it O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church for though the Scripture pleads the necessity of works yet wholly excludeth the causality of them In respect of Christ the Mediator There is observable 1. The transcendent love of Christ who did willingly undergoe this charge For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation This was a bitter cup for him to drink which made him pray If possibly it might passe away Mat. 26.42 howsoever he submited to his Fathers will What is man or the salvation of man to Christ that he should so prize it Could their salvation have been as easily obtained as Christ made all things by a word it had been something but it cost him many agonies He became a curse for us he seemed to be forsaken both of God and man so then stand and admire the terms upon which these are given to Christ God the Father saith thus to him I will that thou procure the salvation of these men but it can be no otherwise then by thy own bloud whatsoever curses justice would have inflicted on them thou must undergo Oh the tongue of men and Angels is not able to expresse this Were we not such cold clods of earth this love of Christ would set our hearts all on fire who would not part with his lusts with his sins for Christ who hath thus loved us to the death of the Crosse Shall
it 's a good Rule that Divines have whereas Faith hath three acts ingredient to it 1. Knowledge 2. Assent 3. Fiducial application The Scripture describeth the whole nature of Faith sometimes by one act sometimes by another In other places it 's described by assent and most frequently by trusting but here by knowledge For whereas the Papists would make ignorance rather of the definition of faith then knowledge they shew plainly what an ignorant faith and Religion they would have people take up with In the second place there is the object which is twofold 1. The only true God 2. Jesus Christ That is both God in respect of his nature and attributes oppositely to those Heathens who worshiped Idols and 2. Jesus Christ that is opposite to the Jews who knew the true God but not Christ and withall that the knowing of the true God as a Creator by the creatures is nothing at all without the latter It must be as he is Father in Christ so that hereby is implied that the knowing of God absolutely is not saving it must be relatively in the glorious dispensation and mystery which is by Jesus Christ I shall not explain further on this only remove an Argument which the Arians and Socinians use to triumph in from this Text as their Achilles Oh say they here it 's plain That Christ is not a true God because they are distinguished God is the only true God and therefore Christ is not But this is absurd That the only true God is opposed to Idols and to the heathenish gods which were worshiped by them in which sence he is sometimes called The Holy One of Israel and not to Christ for if he were not God likewise how could eternal life be said to be both in knowing of God and Christ and that Christ is truly God take instead of many two undeniable places Rom. 9.5 Of whom after the flesh came Christ who is over all God blessed for evermore And the other which is an excellent Comment upon this place 1 Joh. 5.20 We are in him that is true even in his Sonne Jesus Christ This is the true God and eternal life and then addeth Keep your selves from Idols So that God the Father is the true God and Christ the Son is the true God and all other made gods are Idols This Answer is sufficient and indeed the Socinians themselves may be convinced for they grant this Rule that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus doth not exclude the inclusa or subordinate for they acknowledge Christ to be truly God though not essentially Whereas by their Argument Christ as true God should be excluded and nothing is more ordinary then to use the word solus not to exclude what is concomitant or homogeneall but diverse as Mat. 11.16 None knoweth the Father but the Sonne where the Father himself is not excluded nor the holy Ghost for it 's said 1 Cor. 2.11 None knoweth the things of God but the Spirit Others of old made this order of the words To know thee and Jesus Christ whom thou hast sent to be the true God but this may seem too much forced Lastly Many answer that the restrictive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not determine the Antecedent te or Patrâ—m but the true God so that the sense is not the Father alone is the onely true God but that he is the only true God and then this expression doth not exclude the Sonne or holy Ghost but because by other places it 's evident they are also the true God therefore they are necessarily included Obs That by the knowledge of the true God and Jesus Christ we come to eternal life 1 Tim. 2.4 God would have all men to be saved and come to the knowledge of the Truth Here you see the knowledge of the Truth is the way to be saved I shall not now treat upon the nature of this knowledge especially as it includeth faith but shall first handle it in the generall as it is opposite to ignorance and errour about the true God And to open this Consider 1. That all men by nature are ignorant of God in a saving true manner For although Rom. 1. it 's plain that God hath implanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some imbred apprehension about a God so that Divines say there cannot be a natural Athiest yet this knowledge is so confused and dimmed that it is better called ignorance then knowledge Yet 2. This imbred knowledge may be actuated and perfected by the contemplation of the Creatures as Rom. 1. None that observeth such a curious Fabrick as the world is can conclude it made it self but it had some Creator Even as when a man heareth curious Musick upon some Musical Instrument every one will conclude there is some artificiall hand playing upon it that it doth not move it self Thus the Heathens have many expressions concerning a God whom they discovered no other way but by the creatures although this was accompanied with some hesitancy and doubting And their light was like that of the Moon and Stars yea not so much for it was not able to direct them in any manner acceptable to him Hence it is that the Scripture speaks of them as without God Eph. 2. and such as know not God Therefore 3. The true and right knowledge of God is only had within the Church That as God saith of his people You only of all Nations have I known so they only of all Nations have known God Hence the Samaritan Woman is said to worship she did not know what Joh. 4.22 because Salvation was only of the Jews viz. the knowledge and true revelation of it Hence is that saying of Divines Extra Ecclesiam non est salus As without the Ark every one perished For although some of the Ancients and others have been very prone to ascribe salvation even to a natural knowledge of God as if God would require no more of them Then in that condition thinking otherwise that he would reap where he had not sown yet this Text putteth out of all doubt as well as others that the knowledge of the true God and of Christ is necessary to Salvation Now whatsoever they might know of God yet it is plain they could not by the Creatures know any thing of Christ his Nature and Offices being of meer Revelation and from hence likewise it is apparent that even among the Jews though the knowledge of the Trinity and of Christ seemed more obscure and implicite yet those that were saved had some measure of the knowledge of it for saith Christ This is eternal life The way to it and those in the Old Testament went in the same way to Heaven as well as those in the new You see then our Saviour by this Proposition doth assure us that without the knowledge of God and Christ there is no eternal life and thereby that it is had only in the Church There are no flowers
by the Revelation of God and in this respect though most people may have some generall apprehensions about God yet about Christ they have none at all unlesse by hear-say It behoveth us therefore who are called Christians to know what that Christ is whom we worship and trust in for salvation and the great ignorance of Christ is present death He is the door he is the truth the way and the life Joh. 14.6 All that misse of him are carried violently to death and destruction For 1. Where this ignorance of Christ is there cannot be any historical faith which is the least degree of faith that can be and where there is no historical faith there cannot be any justifying for how can a man trust in Christ for salvation whom he doth not beleeve to be so that historical or as some call it dogmaticall faith whereby we beleeve that there was a Christ both God and man is the first stone that must be laid in our Christian building and without this we have not so much as learned the Alphabet of our Religion yet this is the case of thousands that have no explicit formal faith in this fundamental Point I grant they have a traditional forme whereby they say they beleeve in Christ but they have no expresse faith concerning the person and natures of Christ Now that traditional form is not a reasonable worship of God as the Scripture expresseth it Rom. 12. where we are commanded to give up our selves as reasonable sacrifices But here men are as bruit beasts in respect of any expresse formal faith insomuch that hundreds of people if they be asked what they beleeve concerning Christ they cannot give any knowing or expresse answer Oh how near are such foolish and stupid persons to the very brink of hellâ— and if you should say If it be Faith then it cannot be knowledge Vbi rides non est fides and by all faith and knowledge are opposed but that is to be handled afterwards viz. how that Faith doth necessarily require knowledge and yet there is some kinde of knowledge that Faith is opposite unto for the present we conclude that where there is not some knowledge of Christ there cannot be so much as a bare historical faith They have no faith that have no knowledge I know whom I have beleeved saith Paul 2 Tim. 1.12 2. Where grosse Ignorance is if there cannot be historical Faith about Christ much lesse can there be saving and justifying Faith a fiducial relying and resting of the soul upon him as the Mediatour appointed by God The Scripture doth often speak that we are justified by faith Rom. 5.1 that we have remission of sinnes through Faith in Christs bloud Rom. 3.25 So that Justification and Faith are inseparably joyned together but where ignorance of Christ is there cannot be any of this saving faith for can any man trust in that which he doth not know of yea though such ignorant men say they trust in Christ yet because they know not Christ these are but traditional and customary words They speak falsly and say they do not know what Philosophers say there is actio hominis and actio humana an humane action is that which comes expresly or impliedly from reason but actio hominis is that which is done by a man but not as a man as the moving of the foot or lifting up a straw which came from the imagination meerly So truly we may say there is actio Christiani and actio Christiani a Christian action is that which comes from knowledge and faith either directly or indirectly but that is an action of one that is a Christian in name and profession only that doth such actions as others doe but not from any knowledge or faith within only from custome and meer tradition if then knowledge be in all the historicall and justifying acts of Faith where shall the stupid and ignorant man appear 3. The grosse ignorant man cannot admire blesse and praise God for Jesus Christ the Medtatour This is evident he that knoweth not the nature office and use of Christ what he was and why he came into the world what was that which he did for us it 's impossible he should ever be affected with the love of God or with the love of Christ This made the Apostle pray that they might know the breadth and depth of the love of God through Christ Eph. 3. For without this knowledge all Gods love and Christs love is disregarded We reade of Pauls divine raptures and holy extasies because of Christ I desire to know nothing but Jesus Christ and him crucified 2 Cor. 2.2 It is impossible in a lively manner to know this divine truth of God the Fathers love in sending his only begotten Sonne to die for us and not break out in heavenly praises and admirations but the blinde ignorant man seeth nothing of this admirable mystery As he said it fell out ill with Artificers when ignorant men judged of their works Thus certainly God loseth much of his glory-Christ much of his honour when ignorant men only speak of this Doctrine As Christ Joh. 4. said to the woman of Samaria If thou hadst known who it is speaketh to thee thou wouldest have asked for the water of Life So here if thou hadst known what is in this love of God and Christ if thy heart did meditate and study on it thou wouldst be more affected and enlarged in thy affections to Christ 4. Where grosse Ignorance is of Christ there cannot be any improving of him for all these blessed effects to which he is appointed by God Christ is of God unto us wisedom righteousnesse and sanctification 1 Cor. 1. Of his Fulnesse we all receive grace for grace Joh. 3. But the ignorant and unwise man cannot make any advantage of this The ignorant man knoweth not the vertue and good use may be made of such herbs as grow in the field but the wise Artist doth Solomon asketh Why is a price put into the hands of a Fool seeing he knoweth not how to make use of it If the man in the Parable that found a Pearl had not known it to be a Pearl he would not have sold all to have bought it So then let there be never so much fulnesse and sufficiency in Christ yet he is a Fountain sealed up and a garden enclosed to the ignorant man and this must necessarily exclude such from heaven because in Christ is all our salvation whatsoever conduceth to our happinesse is bound up in him now the ignorant man not knowing this treasure must needs perish in his sinnes 5. Where a man is ignorant of Christ he must needs be in a damnable condition because thereby he is also ignorant of himself he knoweth not his own sinfulnesse and misery and so cannot desire a remedy These two are necessarily known together or unknown Christ the Physician and sinne a desperate disease Christ a Saviour and the sinner that is lost But the
a gainer as well as thou art It 's no wrong or losse to God if he give pardon to thee yea thou art able to make it out of Scripture grounds that God is more glorified hereby and so when the salvation of our souls shall prove Gods interest more then ours this must needs greatly encourage First therefore The grace mercy and goodnesse of God is by our redemption through Christ admirably exalted Now Gods goodnesse and his mercy is that which doth highly exalt him When Moses desired to see the glory of God Exo. 34.6 then God made this Proclamation that he was merciful long-suffering ready to forgive Those attributes that declare his mercy they make him glorious Now there never was or can be such an Instance of Gods grace love and goodnesse as in our salvation by Christ God never did any thing by which he can have such a Name for mercy as in this The Church of God hath had many deliverances and great external favours for which she hath been much in praising and glorifying of God but God never exalted himself and made himself so glorious as by this The Church was greatly affected Psa 136. with the goodnesse of God when enumerating the severall Instances of Gods mercy she addeth in every verse For his mercy endureth for ever For his mercy endureth for ever Oh but how maist thou go over all those things Christ did for thee adding His mercy endureth for ever He died and rose again for the remission of thy sins for his mercy endureth for ever he obtained the sanctification of thy nature For his mercy endureth for ever And in those temporall deliverances though Gods mercy as an attribure in him endured for ever yet the effect of his mercy did not for both these mercies and they themselves perished but here the effects of his mercy will endure for ever So then seeing God doth all things for his glory and his name insomuch that Joshua urged this as a great argument with God Josh 7.9 What wilt thou do unto thy great Name It cannot be but that our redemption by Christ must needs be acceptable to him because his Name is most exalted thereby we may say Gods thoughts his heart and delight was more upon this then any thing else he ever did These attributes of God his goodnesse his love his long-suffering his grace Divines makes a distinction of them but in our salvation through Christ they were all conjoyned There they were all in their highest glory Gods love is that whereby he wils good to the creature now in his creation or preservation he doth not will that good which he doth in our redemption Gods goodnesse is that whereby though full in himself and sufficient yet he would communicate unto the creature Now in nothing did God ever communicate as in this in other things he giveth creatures here he giveth himself In other things he vouchsafeth fading decaying comforts here is eternall In other things he giveth but drops and crums here he giveth the ocean he fils us up with happinesse that the soul saith it hath enough especially Gods grace is seen in no thing but this the Creation of the world and bestowing other mercies is never attributed to grace this is peculiar for our salvation Oh then what hope is here when we shall consider there never was there never can be any thing wherein God may be so glorified as in our salvation by Christ urge this duty at the Throne of grace O Lord It is not my cause but thy cause The devil opposeth not so much my salvation as thy glory thereby As they said to David Thou shalt not go with us Thou art worth ten thousand of us Do thou urge Let not thy glory be in danger that is worth all our souls 2. The wisedom of God is greatly glorified by Christs Mediation for us 1 Cor. 1.24 We preach Christ the wisodom of God why so Because never was the wisedom so discovered as in finding out and procuring such a remedy for undone man as he hath through Christ if you do regard by the remedy it self Christ God and man the use of this remedy by faith only excluding all works we may then cry out Oh the unsearchable depths of the manifold wisedom of God The Apostle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as in a curious work of Tapestry there are several expressions of arts David is affected with Gods wisedom in making every part of him Thou didst curiously work me in my Mothers womb as so much choice Needle-work Psa 139.15 but farre more wisedom was seen in redeeming and saving especially the wisedom of God was herein wonderful that whereas upon man fallen his estate seemed desperate and incurable on one side Mercy was willing to help and releeve but on the other side Justice did interpose and said it could not Now the wisedom of God found out such an excellent temperament that mercy might plentifully demonstrate it self yet Justice be satisfied so that in mans salvation there was a merciful justice and a just mercy cooperant together Solomons wisedom was greatly admired for deciding that hard controversie about the living childe but here was a greater instance of wisedom to finde out a way for our salvation We reade of an excellent temperament found out by one Law-giver who having made a Law that every adulterer should have both his eyes boared out it so hapned that the Law-givers own Son was taken in Adultery Now mercy on one side moved the Father to spare him yet Justice on the other side hindred The Father therefore commanded one of his Sons eyes should be put out and yeelded that one of his eyes should be put out for the other eye of his Sonnes Here the Law and Justice was satisfied as also the mercy of the Father discovered This is greatly applauded in histories though hardly is the fact justifiable but it is a meer shadow to this excellent temperament the wisedom of God found out Oh that ever any soul under any perplexity whatsoever should be cast down or say how can I be delivered in this how shall this ever tend to my good for what is it greater then to finde out a way to save thee yet God hath done that 3. The power of God is hereby glorified We reade of many instances wherein God hath revealed his power to the world That all the world hath been forced to say Great is the might and Majecty of God Who is a God like the true God doing great and wonderful things But this of our salvation by Christ transcends all Therefore 1 Cor. 1.14 Christ is called the power of God for by this means a greater power then any earthly power is subdued even the principalities and powers of hell Now saith Christ when he was to suffer the Prince of this world is judged Joh. 16.11 By the blowing of Rams horns the wals of Jericho fell down but here by contemptible and weak things the
into the world to have his ease and pleasure and outward glory but to Work This obedience of his it was both active and passive 2. Here is the description of the nature or quality of this work that which was given him by the Father to do so that in all this there was a stipulation and an agreement with the Father 3. There is his discharge of it I have finished it He did not leave it half done there is nothing more can be required of Christ This is a comfortable truth for wo be to us if Christ had not discharged all if there had been any supply to be made by us If you say How could Christ say he had finished his work when yet the dregs of the cup were to be drunk up the worst seem'd to be behind viz. all that agony and sorrow he was to suffer First Austin answers it by reading it in the future tense I will finish thy work but that cannot be The best answer is that Christ thus speaks because all was now at hand to be finished he was in a prepared and ready disposition to consummate all as we reade he said a little before his death It 's finished consummatum est Now the Scripture accounts that as done which is immediatly to be done and the man is ready to do it Thus Abraham Heb. 11. is said to offer up his sonne Isaac and to receive him from the dead when yet actually he did not offer him but he was immediatly fitted for it Obs Christ did fully and perfectly finish that work the Father gave him to do John 4.34 see what a notable expression our Saviour useth to this purpose My meat is to do the will of him that sent me My meat i. e. my joy my refreshing never any hungry man was more refreshed by food then I am in doing my Fathers will and what was that will to obtain pardon and salvation for a poor humbled sinner Oh why should the godly soul be dejected with doubts whether Christ will receive him or no it 's his meat to be communicating grace and mercy to thee Thou canst not so much desire him as he doth thee Again he addes To do my Fathers will and to finish his work for if Christ had begun it and not compleated it we had been still in our sinnes and without all hope this is the fountain of all our hope and joy Christ finished his work he did not leave any thing for me to do Indeed duties are required of us but not as additaments or suppliments to his mediation but as qualifications fitting us to partake of the fruit of it Let us dive into the Divinity of this Point And 1. Consider That Christ might have come into the world as a glorious Lord and Lawgiver only to rule and to give Laws but coming into the world as a Mediator and a Surety it behoved him to be under a Law and to discharge that work he undertook That Christ might have been in the world not subject to the Law or obliged to do any thing for our good is plain because his Incarnation was not necessary he was not compelled to it he might have chosen whether he would thus undertake for man or no therefore the Scripture saith Phil. 2. He made himself of no reputation and He became obedient to the death of the crosse It was wholly at his own good pleasure but suppose this will and purpose of his then there was a duty and charge laid upon him to perform all he was betrusted with he would have been found unfaithfull had he not done every thing to the uttermost 2. There was a holy and admirable agreement between God the Father and the Sonne to be a Mediator for those his Father had given him Hence it is that he saith so often his Father had sent him and I came to do the will of him that sent me Although the Covenant of grace be made with beleevers yet there was a previous and antecedent Covenant or agreement between the Father and the Sonne to be a Mediator and the agreement was that if Christ would lay down his life for such then the Father would give them to him as his seed and glorifie them as also reward him with all honour and glory That Christ was rewarded with all honour appeareth Phil. 2. and in other places and that because of his work done as a Mediator and that he had a seed given him appeareth in that it 's said he should see of his seed and be satisfied Isa 53.11 The Arminian doctrine therefore that holds an Universall Redemption in imputation only and not application maketh it possible that his soul might be in all that travell and yet he not be satisfied for not one might be saved There was then this admirable agreement between the Father and the Sonne transacted in heaven they were purposing good to beleevers even before they had a being or could have any desires for their own good 3. From this Covenant and agreement it is that Christs work is truly and properly obedience for it may be asked How could Christ be said to obey seeing he could not but do Gods will there was an inward necessity from the Hypostaticall union and as we do not say the service that Angels and Saints do in heaven is properly obedience for then that should be rewarded with a new heaven and so in infinitum Why then can it be said that Christs doing and suffering is obedience To this we Answer The Scripture doth expresly call it obedience and such an obedience as hath a reward annexed to it Hence John 10.8 Christ cals it the Commandment which he had received from his Father And whereas it 's said Christ necessarily obeyed and so it could not be otherwise it 's true supposing his will to be a Mediator then such was his holinesse that he could not but be faithfull yet this was not a naturall necessity as the fire burneth but a necessity of immutability arising from the perfection of his nature neither is to sinne of the essence of liberty but it 's a defect and doth accompany only a mutable liberty in what is good Let it therefore be firmly beleeved that all which Christ did it was truly and properly obedience to the Law of God Rom. 5.19 By the obedience of one c. 4. This was not meerly obedience but a meriting obedience so that our salvation and his glory was not due to him meerly as such by vertue of a promise or by congruity but from condignity although concerning the later viz. meriting his own glory many sound Divines think otherwise There was an intrinsecall worth and excellency in Christs obedience answering to our salvation Hence though we have our Justification and Salvation of grace and meer grace yet in respect of Christ it was of justice and debt so that in Christ the Covenant of works was fulfilled though in us
neither of these were to bow their souls down with what joy and gladnesse could they live and die Now Christs works have a two fold remedy to this twofold grievance His works have a satisfaction in them and therefore whatsoever failings and corruptions there are if humbled for and endeavouring to be reformed they are sufficiently conquered and his works have a meriting nature in them and therefore though thy work be weak his work was perfect and compleat say not then who shall go up to heaven this is to bring Christ back It is an excellent place Rom. 10.7 where the beleever is forbid to doubt or say in his heart Is Christ ascended or was he made a curse for us or how shall we be able to ascend to heaven or to be delivered from hell Vse 3. Did Christ perfect and finish his work Do thou imitate and follow him Christs working excludes ours for justification but not for a duty and way to heaven None but doers and workers shall have heaven though not for their works Now thy work is first as a Christian so the Law of God in the purity and exactnesse of it is a rule of all thy works What the Law bids thee do doe though not to have life by it 2. The work of thy relation as a Magistrate Minister Husband or Wife finish this work It 's not enough to be good in the general unless good in relation 3. The work of thy condition as a rich man as a poor man when the Master gave talents to all this was his command Work ye trade ye be in constant improvement SERMON XXIII Of a Holy Working Life the Excellency Equity and Necessity thereof in order to Glory JOH 17.5 And now O Father glorifie me with thy own self c. THis fifth Verse containeth a repetition of the matter praied for v. 1. and enforced by divers arguments in the former Verses wherin observe 1. The object matter of Christs Petition Glorifie thou me I shall not consider that because spoken to before Only in that we see our Saviour twice within so little a space praying for this glory though appointed and promised to him We may observe two particulars 1. That all repetition and ingemination of the same matter in praier is not unlawful but sometimes is useful and necessary 2. That even those things that God hath appointed and promised to his people must yet be obtained by praier In the next place we have the description of this glory 1. It must be an heavenly glory such as God approveth of Glorifie thou me with thy own self This may be spoken exclusively to all humane glory which he regarded not or else in opposition to his work he had done I have finished thy work on earth and now let me have my reward in heaven 3. From an external adjunct It 's the glory which he had before the world was That admits of some difficulty to be dispatched in its proper place Lastly There is the causall inference from what was said before and now Father glorifie me this is a causall conclusion from the work finished by Christ and of this because first in order at this time And now glorifie me as if he had said Hitherto I have been finishing my work all the while I was doing that I looked for no reward I expected no glory but now all is completed I pray for and expect the glory due unto me From whence observe That as Christ so all the people of God when they have finished their work and not till then may look for and desire the glory prepared for them 2 Tim. 4.8 Henceforth is laid up for me a Crown of Glory Henceforth he expects now his fight is over but not before Let us consider this briefly in Christ and then in our selves First Concerning Christ God had so ordained and appointed That he should first be eminent in doing and suffering and then should have a reward It behoved him first to suffer and so to enter into glory Luk. 24.26 Ought not Christ to have suffered these things There was a debt and duty upon Christ to wear the Crown of thorns before he put on the Crown of glory To be debased more then all before he was exalted above all so that the stipulation and agreement which the Father made with the Sonne contained in it both duty to be done by Christ and a reward to be vouchsafed to him He was to drink of the brook and so to lift up his head Psa 110.7 This was the order that God had indispensably commanded and nothing could hinder it though all this was supposing Christs willingnesse to undergo the office of a Mediatour for otherwise though he had become man yet he might alwaies have kept up the manifestation of his divine glory and hence it is that the Scripture saith he ought to have suffered There was a necessity from the justice of God which will punish sinne in the offender or in the Surety and he ought to do it because of his own faithfulnesse and trust he should not discharge that which had undertaken unlesse he became thus obedient 2. The order that is between Christs work and reward is far different from ours and of another nature for that is an order of merit and causality but ours only of antecedency and by a promise Therefore when Christ looks for his glory it 's upon farre other grounds then when Paul expects his Crown of glory for Christ looks for his glory upon his work as a cause and a merit it being fully perfect and more then he was bound unto if absolutely considered though when once he became our Surety it behoved him to perform all so that Christ had his glory by the Title of justice and desert though in respect of the personal Union he had alwaies a right to all glory But Paul and all the godly have it by meer grace and favour for when the Children of God have done all they can yet such is their imperfection that they need a pardon and so their salvation and glory is of meer grace Therefore though there be a similitude between Christs work and his glory and ours yet there is not an equality The one is of justice and merit the other of grace and favour The more inexcusable then are all these Popish doctrines that would puff up a man to such a conceit of himself and Christ together of his free-will and grace together not Christ and grace alone that hence they will pleade their Title to heaven Christs merits and their own In the next place let us consider this doctrine as true in our selves for hereby our security and carelesnesse especially our prophanesse shall be greatly confounded when we shall know that without our working there cannot be glory we must look to labour in the Vineyard before we come to have our wages And 1. God the Father who appointed such an order for Christ hath also decreed
or man All the divine attributes of God All the peculiar and proper operations of God which only God can do are given to him and therefore in being God he must needs be from Eternity and for Christs Immutability you have a full place Heb. 13.18 Jesus Christ the same yesterday and to day and for ever By yesterday according to the Scriptures use is meant all time past so that although the Officers in the Church die and there are such in one age that are not in another yet here Christ the head he abideth for ever This is spoken by way of consolation and certainly Christs Eternity is a foundation of unspeakable joy to the people of God Argum. 3 3. There are plain Texts of Scripture which inform us of the eternal being of Christ as Joh. 8.55 Before Abraham was I am What man could say so I do not say Before Abraham was I was for so every Angel might say but I am to signifie there is no succession or difference of time in his being as he was God It 's an allusion to that name God takes to himself when he bid Moses say I AM hath sent thee Exo. 3.14 and this is the more fully confirmed Rev. 1.7 where Christ is said to be Alpha and Omega the beginning and the end who is and was and is to come That very attribute which v. 3. is given to God the Father is here given to God the Sonne called also omnipotent who would think any should be so wilfully blinde as not to see light out of this Text. Secondly Consider in that Christ was thus God from all Eternity when he became man he did not cease to be God for although the Scripture saith Phi. 2. That he humbled himself and emptied himself yet it doth not say he ceased to be God even in the midst of all his Infirmities and therefore Christs bloud is called the bloud of God Act. 25. not that he suffered in his divine nature but that he who suffered in his humane nature was also God and it 's no wonder he did not cease to be God for it 's impossible that God should cease to be God all creatures if they are not corruptible yet they are annihilable if they have no principle of dissolution yet they have stronger power without that is able to turn them into nothing Therefore God alone is said to have Immortality 1 Tim 6.15 So then he doth not pray for glory as if he had lost it but only the outward manifestation of it was suppressed for a time and therefore it is that he now praieth the Cloud may be withdrawn that so the Sun may appear in its full glory Thirdly In that Christ had an eternal being it's plain that even before his Incarntion he did many things tending to the Reconciliation of his people It 's true indeed he is a Mediatour in respect of both his Natures and it 's clear he could not make propitiation for our sins by his bloud till he was made man he could not be as a Priest to his Church but then even before his Incarnation he might be as a Prophet and a King to his people As a Prophet revealing Gods will and inspiring the Prophets of the Old Testament yea It 's maintained by the learned that he was the Angel that guided the Church of Israel and therefore the people in the Wildernesse are said to tempt Christ as was said So as a King though not incarnated he might govern spiritually Because this is not the intended Subject I come to what Uses may be made of it Is Christ thus of an Eternal being then Wo be to those Doctrines and heretiques that endeavour to spoil him of it That deny it to him making him but a creature only of an higher rank What creature can take the proper Name of God to him What creature can create the world What creature can be called God blessed for evermore as he is Rom. 9.5 What creature can say he is and was and was to come Rev. 1.7 If so be that opposing the members of Christ be so great a sinne that Paul from heaven is reproved for it and it 's called kicking against the pricks Men do not hurt Gods Children but themselves how much greater is it immediatly to oppose Christ himself Jews and Heathens and several heretiques have risen up against him and said there was a time when he was not but yet still he is God in heaven and the faith of Christians is firmly fixed on this No wonder if as the devil of old so of late he would destroy this Article for if this be denied what is Christianity but a meer humane Religion we worship a man We beleeve in a man Take this away and all satisfaction for sinne all reconciliation by his bloud is removed Take this away and the devils Kingdom will be promoted by Christianity as well as by Paganism For here will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour due unto God will be taken from him and given to a creature And indeed in the Infancy of the Church it was no wonder if this darknesse spread it self But in these latter times after so much light of the Gospel that any should let such poisonous Snakes as these lodge in their breasts may make us cry out O the depth of mans presumption and Gods severity But you may say how can it come about that any under the Gospel light should deny Christ to be the Eternall God truly it may arise severall waies 1. When men will bring down matters of Faith to humane Reason They will be no longer beleevers but Rationalists Their Maxime in Religion is not God hath said so but this we can demonstrate Now it 's true indeed there is nothing in Religion contrary to sound and rectified reason for truth cannot be contrary to truth but yet there are many things above our reason Though we have sufficient testimony by faith to beleeve such things yet not capacity of reason to comprehend them insomuch that the Scripture is said to bring into captivity the understanding of man 2 Cor. 10.5 and it 's called the obedience of faith Rom. 16.26 and therefore for a man to come to the things of Religion with the same disposition as to humane Sciences hoping by his natural abilities to dive to the bottome of them is to think to hold the Sea in an Oister-shell or to put the Sunne under a Bushell Why are they called Mysteries and said to be revealed by God If Reason could finde them out Therefore lay aside all those cavils and arguments of reason where Scripture asserts these things 2. Many come to maintain such horrid and blasphemous things by the just judgement of God upon them for their sins they are guilty of For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections to Idolatry to change the Image of God into the likenesse of an Oxe How should men become
faithfull for one as well as for many 2. All that Christ did it was not in reference to himself but for us All the Miracles he wrought it was for Beleevers he did them not for his glory and honour as he speaks about Lazarus his being dead Joh. 11. I was glad for your sakes because that Miracles might tend to their Confirmation in the Faith Thus Christ became obedient to the Law and fulfilled the righteousnesse thereof for our sakes Oh what an admirable overwhelming Point is this that all the labour and obedience which Christ performed of which he said It was meat and drink to do his Fathers will Joh. 4. That all this should not be for himself but in reference to us How may this fill our hearts and mouths with joy and confidence at the Throne of grace O Lord why did Christ fulfill all righteousnesse why did he perfectly obey the Law So that no fault should be found in him Was not all this for me Did he need this himself 3. His sufferings and rendring up himself as an atonement and Sacrifice upon the Crosse This also was wholly of God for us The Prophet Isaiah is affected with it He laid upon him the iniquities of us all and by his stripes we are healed Isa 53.5 Thus every where his death is said to be for us he died for us he gave himself for us and it must needs be so for in him was found nothing worthy of death There was no sin or guile found in him he was not under that Sentence pronounced upon Adam and his posterity And here again the people of God may lift up their heads wiih joy Christ died he became a Sacrifice to the justice of God not because of himself but of us Hence it 's said His bloud speaks better things then that of Abel Heb. 12.24 Abels bloud cried for vengeance this for mercy and if Abel though dead speaketh how much more must Christ who though dead is risen again May not this be an Axe laid to the root of all thy unbelief Shall the godly heart be any more bowed down when he shall remember all those Agonies which Christ did undergo were for us Shall thy sins be accounted great and Christs death not greater Go thou troubled and grieved Soul we will give thee leave to aggravate thy sins to the highest Let them be never so bloudy yea hadst thou committed more then thou hast done yea all that all the wicked men of the world have done Were all their sins thine yet here is the Red Sea to drown that great Egyptian host Oh that men could have as good cause to judge that they are ingrafted in Christ and are such to whom Christ belongs as they may conclude that if such Christs death doth overcome all their sins It was nothing In Christ but in thee that made him a Curse upon the Crosse 4. The fruits and benefits of Christs Mediation did not redound to him but to thee Justification and remission of sins Sanctification of our natures Victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour he needed none of these priviledges no more then the heavens where the Sun and Starres are do need rain Oh then set open the gates of thy Soul wide through faith that thou maist be satisfied and made happy with these mercies In this dead Lion thou maist finde much honey for thy self Oh Lord why are all these priviledges annexed to thy death Is it because thou hast any want or thou hast any need of them No but that my emptinesse may be filled my dark heart enlightened my naked soul covered Thus you see what is implied Secondly The second particular is That all this is of God the Father It 's his will and gracious appointment that Christ should do all these things for his They have known that all I have is of thee and thou hast sent me So the Apostle It pleased the Father that in Christ all fulnesse should dwell Col. 1.14 And here is admirable ground of hopes and confidence for it 's not against the Fathers will yea all this is of his gracious appointment that Christ should be thus a Mediatour for his Children Doubt not then whether the Father will accept of what Christ hath done or not Do not question whether he will receive thee in Christs Name for the Father hath manifested as great willingnesse for thy Salvation as the Son Say then Oh holy Father here is sure a wonderful way for my acceptance at the Throne of grace that I am astonished at it and it 's of thy goodnesse and grace that such a way is procured Oh what then can hinder but that I be justified The Father willing and the Son willing yea the Father loving Christ because he laid down his life for the Sheep Joh. 10.17 All this makes for the encouragement of the godly The third particular is That it 's the duty of all Gods Children to know and beleeve this fulnesse in Christ for them and to look upon Christ with all his benefits as for them Now faith thus fixed on Christ hath these either ingredient or concomitant acts and effects 1. There is a knowledge and a sound discovery of this sufficiency in Christ You see here knowing and beleeving put together Ignorance of this Point that all in Christ is for the beleever breedeth much dispondency and takes off the wheels of thy Chariots They look upon Christ as a Fountain sealed up as a garden enclosed They apprehend it 's not for every godly person to go and drink of this fountain unlesse attaining to such an high measure of grace Whereas a true knowledge of the end and use of Christ would quickly dispell all such black thoughts 2. To beleeve doth imply a relying and resting of the soul upon this fulnesse Christ with his righteousnesse is the center of his heart He trusts and puts his whole confidence in it He need go out no further to seek here is enough he fears no breaking no shaking as long as Christ will last and endure so long shall he As a man that treads on the firm ground he fears not as he that walks on slippery Ice Thus the godly man leaneth on a firm foundation but he that trusteth in his own righteousnesse or works melts as Ice before the Sunne 3. There is a full satisfaction of the soul in this beleeving So that it removeth all cares and fears Have I enough or no Is it sufficient to carry me out He is therefore said to save to the uttermost Heb. 5. and it 's called The riches of grace by Christ the unsearchable riches He therefore that beleeveth in Christ thus as sent of God he may say Return O my soul into thy Rest for the Lord hath dealt bountifully with thee what can satisfie if a Christ with all his benefits cannot
all his offices and works are spiritual so it 's onely the spirituall and heavenly heart that can close with it There must be a proportion between the Object and the faculty or Subject Supernaturall will not agree with that which is naturall If therefore thou art carnall earthly and wholly minding worldly Comforts thou wilt preferre every Thistle before this Jewell To you that beleeve Christ is precious saith Peter 1 Peter 2.7 but to others he is not so Oh then if thy heart doe not leap for Joy within thee as John did in the womb at the Presence of Christ it 's because thy heart is carnall and sensuall Thou knowest no better good then what pleaseth sence It 's not because the matter is empty but because thy heart is empty of heaven What makes Paul desire to know nothing but Christ and him crucified Was it not the high spirituall Frame of his heart and it cannot be otherwise for Christ is all that an heavenly heart can desire He is the Way the Truth and the Life He is the Head and the Vine He is the true Bread that came down from Heaven He is made of God Wisedome Righteousnesse and Sanctification If then there were more Pauls Christ in his Mediatourship would be more magnified but the generall sort of people are like the Gadarenes they had rather that Christ should depart out of their Countrey then that they should lose their Swine Or like unto the Jews that desire to shew more favour to Barabbas then to Jesus 3. Would you be affected with this Truth then pray earnestly for the Spirit of Adoption and an Evangelicall Frame of heart An heart not under the Law in a well-explained sence but under Grace Pray that ye may be led by the Spirit of God and so be as Sonnes For by this means Christ will be all in all It 's our hard unbeleeving and distrustfull thoughts of God that makes us keep at such a distance from Christ and so neglect him who is the Peace-maker and Reconciler Whereas an Evangelical disposition would make us draw nigh to God as a Father in Christ It would remove the great Gulf that is in the way It takes away the partition Wall So that the longer we are kept in discouraging Fears the lesse Fellowship have we with the Father and the Sonne and so the lesse esteem and respect of him who is to create and work all this 4. Would you Rejoyce in this Truth Then Acquaint your selves with the Imperfection of your graces and the insufficiency that is in you even when you have done the best For by this means you will finde that every thing within faileth you Nothing will stand sure enough and thereby you will be necessitated to seek for a Mediatour without Thus Paul Rom. 7. when he discovered all that drosse within himself That when he would do good evil was present with him Yet what doth this drive him to at last I thank God through Jesus Christ And David upon the apprehension of what defects did cleave to him praieth That God would not enter into Judgement for then no flesh should be justified Psa 133. Not any one person in the world because he is flesh Oh there is little cause for any man to bear up his Head though he did ten Thousand times more then he did though he were a Gyant in Grace whereas now he is but a Dwarf because there is so much Imperfection in the best Duty that it needs pardon Not onely our sinnes but our Righteousnesse needs the Righteousnesse of Chtist as you see Paul acknowledged and the Church of old complained comparing them to a menstruous Cloth Isa 64.6 Oh then if thou wert setled in this thou wouldest cry out Christ he is all in all Vse 3. of Invitation Even to great and grievous sinners to bewail their Iniquities and to come in to Christ For even your case is not desperate Seeing we have such a Mediatour if Christ be truely apprehended what he is all our sinnes will be no more to him then the Earth to Heaven It 's a long while ere the Law hath its due efficacy upon many sinners They blesse themselves when God curseth them They acquit themselves when the Law condemneth them But when once their hearts are mastered and they feel the wounds of sinne whether they will or no Then it 's as hard to direct them to this Mediatour Then they think their sinnes greater not onely then they can bear but then Christ can or at least will bear Then the thoughts of the Multitude and bloudy aggravations of them are so great that they see no way but Hell and Damnation before them Oh let such consider what this Mediatour is who is sufficient to save to the uttermost That he is more able to justifie then the first Adam to condemn Let them remember how well-pleasing it is to throw our selves into the Arms of Christ That he will not in any wise cast out those that come to him That he will not break the bruised Reed nor quench the smoaking Flax. But you will say This Truth if preached publiquely will do more hurt then good For the Prophane ungodly Wretch he will go home in the hardnesse of his heart and when he can sinne no longer nor live no longer then he will say Oh it 's good to trust in the Mediatour But first Consider That there is an Order and Method in our Trusting in Christ It 's not the first Duty we are to set upon But as he that would get the Fruit of some Tree must first pull away the Briars or thorns that haply hang in the way So it is here Before thou art called to beleeve in him thou art called to Know thy Self and thy sinnes how wretched and damnable thy Estate is Unto what wrath and vengeance threatned by the Law thou art obnoxious Thou must be lost in thy own self ere Christ will finde thee and further thou art called to have strong desires even as hunger and thirst is after Christ above all worldly and earthly things so that none can bid thee beleeve and as for thy Repentance or thy love to thy sins that is no matter Christ will receive you howsoever And then Secondly As you cannot come to Christ but this Preparation must be made so neither can you keep him as yours but with a constant holy and earnest endeavour to all Godlinesse 2 Cor. 5.17 He that is in Christ is a New Creature and He that is Christs hath mortified the affections of sin Never think the Spirit of Christ will abide with willfull and obstinate wickednesse SERMON XLI Of Praying both for the Godly and the Wicked With the Reasons and Motives thereof JOH 17.9 I pray for them I pray not for the world IN this Verse we see the End why Christ so largely commended the Faith and Obedience of his Disciples It is to shew that they were such Subjects for whom his Praier was proper and
speak of Christs Intercession it 's constant and never interrupted There is no day or night that it ceaseth Elisha scorned at the Priests of Baal bidding them cry aloud It may be they were either sleeping or in a Journey 1 Kin. 18.27 But the Lord Christ is alwaies attending and minding this very thing Oh the unsearchable depths of comfort that are in this when thou art preaching drinking working then Christ is interceding for thee when thou hast no minde of thy self dost not pray for thy self yet even then Christ is commending thy case to his Father Oh the godly soul should cry out I have enough what can I desire more If this will not satisfie thy disquieted soul what will 4. This Mediatory praier comes from him who not only because of his worth doth merit or because of his dear Relation The Father cannat deny him as you heard but also from one whose affections and compassions are larger to thee then any of thy dearest Friends can be You heard that he was one who was touched with our infirmity one who had gone under several Temptations that he might know experimentally how to succour those that are tempted Oh now it 's farre better to have one praying for us that is experimentally tempted or hath been as we are then ten thousand others Non ignara mali miseris succurrere disco So that so far as any grief or temptation may go without sinne so far Christ knoweth the meaning of it and even for the guilt of sinne and the displeasure of God that he did undergo in the height of it Thus he that intercedes for thee is one who knoweth the meaning of thy Temptations of thy desertions what it is to fear God hath forsaken thee 5. A great aggravating consideration in this Mediatory praier of Christ is the potency and prevalency of it It is an almighty and omniscient praier Luther called the praier of a Godly man so how much rather may we say so of Christ himself God said to Moses Let me alone as if his Praier hindred him from doing what he would do Iacob wrestled and made Supplication and prevailed with God how much more doth Christ then prevail and that upon two Titles 1. of Iustice his Praier is satisfactory and compensatory to God And then 2. Because of Love For he is the only begotten Sonne and welbeloved of his Father The prevalency of Christs Mediatory Praier is seen both for impetration and application for as it is with his oblation of himself so it is with his Intercession There are two special effects of it 1. Impetration 2. Application Impetration is that whereby he doth obtain at Gods hands the right and claim to all those prieiledges he hath purchased for his people Such are Remission Justification Adoption and Glorification These transcendent mercies which are not in the power of the world to bestow are obtained by him and indeed had it not been for this his Mediatory power there had been no such things in rerum naturâ Reconciliation and Peace with God had been a meer Ens rationis men might have imagined such a thing as they may golden Mountains but there had been no existency of them so that it was of infinite concernment to Beleevers to obtain of God that there might be such priviledges They cost him dear It was not only praiers with tears but with bloud also but Impetration is not enough for if it had been as Arminians say That Christ as Mediatour obtained only a possibility of Salvation or made a way for such mercies but then the application to arise partly from mans free-will and power This would be to hold That Christ might have died in vain That notwithstanding all that love of God sending his Sonne into the world and all the wrath that he did undergo Not one man might have been saved This must needs be very derogatory both to the Father and to the Sonne but Christs Praier is for the application and actual bestowing of all those benefits he hath obtained and for this end he sends his Spirit into our hearts Rom. 8 and that is a Spirit of praier and supplication So that we have a twofold bottome to stand upon Christs Praiers and the Spirits Intercession in us Oh the strong Consolations that may be received hence for the godly soul may think Though Christs praier be prevalent yet I must pray also He that asketh not shall not receive Now my praiers are weak dull sinfull See therefore the goodnesse of Christ that gives his Spirit to us to help us against all the Infirmities of our praiers both to know what to pray and how to pray It 's not then enough to hear that Christ by his Praier doth obtain all good things at Gods hand unless he vouchsafe them to us and make us partaker of them Oh then let not the Godly soul say how can I ever be at peace with God how can I ever have power over such strong corruptions This is to say God will not regard or answer Christs Praier 6. The latitude and extensivenesse of Christs praier is also very full of comfort For it reacheth as farre as the effects of his death so that for whatsoever priviledge Christ died for the same he praieth So that as it is said of the Lords Praier that it 's the breviary and Summary of all things to be praâ—ed for Thus it is in Christs Praier There is nothing that the soul can desire no evil to be avoided no good to be procured but this Mediatory praier extends unto it Insomuch that it 's the Treasury and stock out of which the Godly soul is constantly replenished We may instance in some particulars 1. Daily pardon for our daily sinnes and Infirmities For though all our former sinnes were wholly remitted yet if we have not a constant remission every hour and moment our condition would be damnable Therefore when we sinne he stands up as an Advocate We see then what it is that may support our hearts against all quotidian failings The vain thoughts the proud and unbeleeving Imaginations The dulnesse and formality of our duties all these are done away by Christs praier We could not have any rest or peace in our consciences all the day long if we had not an Antidote against the daily poison we suck down Alas it 's not thy Repentance thy godly strict life thou maist build on for the least vain thought deserveth hell and would marre all thy graces But it 's the Intercession of a Mediatour without us 2. As pardon of sinne so power against sinne under the urgent and important temptations thereunto Oh this is of admirable concernment That when thou art even eating poison when thou art within the hot flames of sinne yet to be preserved This is so great a matter that we are taught constantly to pray that we may not be led into temptation What sad bruises and wounds have the godly got to themselves in a temptation Thou
by Adam so all shall be made alive Behold the Lamb that taketh away the sins of the world 1 Joh. 2. He is a propitiation not for our sinnes only but the sinnes of the whole world Thus in many other places the Scripture doth expresly affirm such an universality Therefore the Question is Whether this must be understood so generally as that it shall reach to all and every singular Man and Nation and that in all Ages or only indefinitely he died for all sorts So that now no Nation is excluded nor particular person as it was among the Jews and certainly unlesse we will make Scripture both ro contradict it self and experience We must take all those phrases indefinitely and not universally 1. Because we see the Scripture expresly limiting Gods love and Christs death to some only So that those places could never be reconciled without this distinction as Joh. 10. I lay down my life for my Sheep Rom. 8. Upon Christs death we are justified and saved and above all in this Chapter we see Christ often and often again restraining all his praier and Mediation to those that the Father had given him If he would not pour out a praier will he pour out his bloud If he would not shed a tear will he shed his bloud for them So that if we will keep up other places with this we must needs say That Christ died for all indefinitely not universally Even as when we have to do with the Anthropomorphites Those that held God is a body We grant that there are innumerable places of Scripture which speak of Gods eyes arms and his hands yet we say that Scripture may not oppose Scripture There are other places though few which describe him to be a Spirit therefore we are necessitated to say the Scripture speaks so to our condescension thus it is here Though many places of Scripture speak of Christs death in such an universal sence yet other places do plainly limit is to certain persons who are Elected and given by the Father to Christ 2. We must needs interpret it so because those places which are brought for this Universality speak of the actual benefit and fruit of his Death Now it is granted by all that none do actually partake of Christs benefits but the godly as 1 Joh. 2.2 He is a propitiation not for our sins only but the whole world He is a propitiation in an actual sence and he is so a propitiation for the sins of the whole world as the Apostle saith He is for ours viz. actual believers Now then if the whole world should extend to all makinde it would follow that all are actually pardoned and saved so 1 Cor. 15.22 As in Adam all died even so in Christ all shall be made alive By being made alive is plainly meant a Resurrection to glory as the next Verse sheweth Christ the first-fruits Then they that are Christs So that if all be taken universally it would follow all and every man should be raised to glory So in that famous place The Lamb that taketh away the sinne of the world that taketh it away in an actual sence and therefore to say Christ died for all and there is universal Redemption and yet to say all are not saved is to speak not only false doctrine but meer contradiction Indeed to say universal Redimibility by Christs death may have some colour but universal Redemption and yet not all actually redeemed Universal Propitiation and yet not all have their sinnes pardoned is to say the Physician cured such a man but yet he did not cure him or a Magistrate delivered such an one out of prison yet the man was not delivered Lastly We are necessitated to limit such phrases because of experience For if Christ died for all men intentionally how is it that in the Old Testament excepting some few Proselites the offer of grace was onely to some few and though since Christs time the Gospel be said to be preached to every creature yet how many Nations and much more particular persons have there been to whom Christ with his benefits have never been offered Now who can say that Christ died for those to whom he never discovered so much as the very Name of his death It 's true this should make us adore the goodnesse of God that gives us to live where this Gospel-grace is plentifully offered What are we more then all those Heathens and Pagans who sit in darknesse and have no light who never heard of a Mediatour but oh wretched and miserable if we neglect so great salvation SERMON XLIV Reasons why the Scripture speaks thus Vniversally about Christs Death when yet but some were intended Also what Benefits Reprobates have by Christ With some arguments Further proving the Point of Christs dying not for every man but some JOH 17.9 I pray for them I pray not for the world WE are explaining this Doctrine that Christs Mediatory Praier and so his death is not for all and every one of mankinde Many introductory particulars have been commended to you The last whereof was That though the word useth universal expressions about Christs Death as all men and the world yet we are necessitated both from Scripture reason and experience not to take them in a large universality but restrained and indefinite specialis quaedam universalitas est there is a special Universality as Austin said We shall go on to further considerations And 1. There may be very good reason given why the Scripture speaketh thus universally about Christs death Not that we should deduce an error from thence contrary to other Scriptures which restrain it to those the Father hath given him Joh. 6. and Joh. 17. But 1. It may be to shew that this great benefit purchased by Christ was designed for man and not Apostate Angels For Isa 9. It is said To us a Son is born to us a childe is given not to Angels and the Apostle doth amplifie this love of God Heb. 2.17 h at Christ took not on him the nature of Angels but the Seed of Abraham Hence it 's that the Scripture speaks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing that God so loved the nature of mankinde that he gave his Son for those that should beleeve in him passing by innumerable Angels who might have done him more service It might well be said that Christ gave himself for the sins of the world viz. men the Inhabitants thereof 2. This might be in opposition to the Jews For a long time the means of salvation were only amongst them as Joh. 4. Salvation is of the Jews Therefore we see Peter would not so much as preach the Gospel to the Gentiles till from Heaven he was admonished that he should call no person unclean Act. 9. Seeing therefore that formerly to the Jews only were the Oracles of God committed Now that by Christs coming the partition wall is broken down and God doth not
therefore see what violence they offer to this phrase By this giving to Christ is meant say they the disposition and ready Obedience which some give to Gods call O monstrous Transubstantiation like that of the Papists of the bread into Christs body For that which the Scripture giveth expresly to God they take away and give to man The Scripture saith God giveth them and they say man giveth himself We see that not only the ignorant and unlearned but even learned men corrupted may wrest the Scripture to their destruction But to discover this Interpretation is refutation enough Indeed it cannot be denied but that in this Chapter there is a twofold giving of some to Christ 1. By Election and Sanctification to Eternal Life 2. A peculiar segregation or destination to some Office Of this latter our Saviour speaks afterwards say some when he said None had perished of those whom the Father had given him but the Son of Perdition But of the former he speaks v. 2. He giveth Eternall Life to every one that was given him and v. 9. They were given him out of the world wheras Judas was alwaies of the world and thus it is taken here So that to be given by Christ is for the Father freely out of his meer good pleasure to choose some in Christ to Eternall Life sanctifying and calling of them in time So that the Fountain of all the good we have is the meer grace and love of God The discriminating difference why Christ prayeth not for the world but his Disciples and in them all beleevers is not from any good or worth in them but meerly from the meer gift of God Obs That all the spritual good the godly enjoy is meerly and solely from the gift and grace of God This is a Point that the Scripture doth most diligently presse and that over and over again because we are so apt to attribute something to our selves Thus the Apostle speaks generally Jam. 1.17 Every good and perfect gift comes from above The earth is no more able to give light to the world then we can do that which is truly good of our selves Therefore 2 Cor. 21.4 What hast thou thou hast not received The Apostle makes an universall charge so that to say I have received from my self and made my self to differ from others as Grevinchovius the Arminian is to blaspheme in an high manner and to put our selves in the place of God You see whatsoever priviledge Gods people have it is because they are given to Christ For the full discovery of this we shall instance in some of the choicest and most fundamental priviledges the godly have and you shall finde they are all so many beamlings from the glorious Fountain of grace They are so many sprouts from that Root And first of Election which is the first step of Gods love to us this we shall finde to be only of Gods gift and that is demonstrated thus Reasons 1 1. From the Original of it It 's only the meer pleasure of his will If it be asked why hath God mercy on this or that man so as to make him happy to all Eternity the answer is So is the will of God Eph. 1. Rom. 9. You see there all is resolved into this The counsell of his will and Mat. 11. Even so Father for so it pleaseth thee Hence Rom. 9. It 's not of him that willeth or runneth but of him that sheweth mercy Those therefore that finde the certain effects of this ancient and unchangeable love of God with what praise and glory are they to break out unto God if they had not only the tongues but the hearts of men and Angels they were not sufficient for this work to glorifie God for what is a drop to the Ocean a spark to the fire a stone to the Moutain a candle to the Sunne Hence it is for this use that it 's necessary as the Apostle doth often to inform the Children of God concerning their Election because that is the first round in that Ladder of Gods mercies descending upon us Oh then be thou astonished at this goodnesse of God it lay in his will to refuse thee and take another There was nothing but his meer Soveraignty and absolute good counsell hath made thee a fit vessell for glory and left others as vessels of wrath by their own voluntary Apostacy in Adam Oh say in thy Meditation O Lord I am silenced I can go no further the waters overflow me Reasons 2 2. This Election is meerly of Gods goodnesse because it 's not for any foreseen merits or faith We had nothing at all to be more acceptable to God then others for there are some who are enemies to the grace of God and under the praise of nature and free-will hide their secret opposition to Gods grace Whereas Bonaventure said well If we must erre it 's safer to erre in giving too much to grace then too much to free-will These corrupt Doctors they have no way to vent their poison but by saying and maintaining that though God hath chosen some before others yet it was because he did foresee who would by Faith and good works with perseverance therein continue faithful to God But how extream injurious is this to Gods Election for by this means we shall choose God first and not God us But what saith our Saviour I have chosen you and not you me 1 Joh. 4.10 Not that we first loved God but God us Here you see that it's God who first beginneth with us God first chose us God first loved us and then we loved him Therefore let not the Godly heart endure such Doctrines that shall tell us God saw a better use of thy free-will in thee then in others And hence it is that thou art Elected to glory and not others for then it would not be pre-destination but post-destination And besides then no man could be Elected before the last moment of his life For who can tell whether he shall persevere or no So that these Doctrines rob God of his honour and his people of their comforts Reasons 3 3. Election must needs be of Grace and so we are given to Christ because of that wretched and sinfull estate we are all in by Adams Fall Upon his Apostacy we are all involved in his guilt We are by nature Children of wrath Ephes 2.3 Though there were no actuall sinnes to witnesse against us Seeing then there was nothing in us but sinne and misery it 's no wonder if God doth what he doth out of his meer grace and favour I acknowledge there are many eminent and learned Divines called Supralapsarians because they hold an Election of some and a pretention of others even before Adams Fall and thereupon make Election not an action of grace because it supposeth no sinne but of meer dominion and soveraignty whereby he may dispose of his creature as he pleaseth but I think it more consonant to Scripture to hold an
Peter 2.9 They are under Gods care And therefore thy Condition is more secure then if the whole world were to keep thee For he that keepeth Israel neither slumbreth nor sleepeth Psal 121.3 4. Because they are the Fathers therefore they are sure to persevere and not to apostatize from the waies of grace and holinesse Adam indeed was his and the Angels before their Fall were his but because not his in that sure and better Covenant which is established by the bloud of Christ Therefore they fell from that propriety but now a sure and everlasting Covenant is made through Christ They if once his alwaies his Hence our Saviour saith None can pluck them out of his Fathers hand John 18.29 Because the Father is greater then all Out of his hand that is a very comfortable expression as if God held them alwaies in his hand as we do those things that are precious and therefore we are kept by the power of God to Salvation Oh how often should we lose our propriety forfeit our Interest become sinnes and Satans did not he keep us his This preserving of us his is more then making us his at first for such is our falshood and inconstancy that we should every day dissolve all those bonds of love between God and us Did not he put this fear in our hearts Oh by this it is that we do not only live his but die his By this it is that we may with Triumph take up Pauls perswasion That nothing shall separate us from the Love of God in Christ Jesus Rom. 8. Build not then thy Perseverance upon thy graces but Gods propriety These may suffice for the former part then in the next place This propriety God hath in us is the cause of all our good in our approaches unto God And First It is that onely which administers confidence and fervency in praier What hopes what strivings what agonies could there be in Praier if it were not for this he is our God we are praying unto Who can hopefully pray to an Enemy or Adversary to a condemning Judge but when to a gracious Father that breedeth encouragement Thus we are taught to pray Our Father And the Spirit of God is especially for this appropriating confidence to call God Abba Father and what is it that makes David so full of hopes even in sad Temptations because God was his God his buckler his Shield And it 's said in that sad perplexity he was in at Ziklag he encouraged himself in his God 1 Sam. 30.6 So that take this away and you take away the very soul and life of all praiers 2. Joy and Thankefulnesse The overflowing of the heart with praise and rejoycing is from this because God is our God Thus David is like a Fountain often running over because God forgave his iniquities and was his God The people of God walk in darknesse because they are not clear in this their evidences are not strong here 3. Contentation and a blessed composure of spirit For in that God is theirs they have all can be desired Fear not Abraham I am thy exceeding great reward The Lord is my Shepherd I shall want nothing Psal 23.1 I wonder not now that Paul can say he knoweth how to abound and how to want Phil. 4. 12. yea that he hath all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath God who hath all things Oh say not I want a drop when thou hast the Ocean Vse To admire the blessed estate of the Godly No wonder if Balaam wish that he might die the death of the Righteous and that his latter end might be like his See the Large Inventory of 2 very Godly mans Treasure 1 Cor 1. All things are yours and why is it so Because Christ is ours and God is ours A wretched man thinks it a great matter to say This Estate and that is mine when yet none can say as the devil of all the Glory of the World All is mine yet he is happy that hath the Lord for his Portion Vse 2. Take heed of opposing and malicious vexing of those that are godly it redounds to Gods dishonour It 's not they but God that is despised SERMON XLVIII The Deity of Jesus Christ cleared and defended against the Socinians JOH 17.10 And all mine are thine and thine are mine and I am glorified in them THese words are an Argument to prove that though the Apostles and in them all beleevers were the Fathers yet the Son was not excluded from a propriety in them Therefore to put more force in the Argument he presseth the samenesse or Identity of Nature and ageeement with one another as if he should have said Let not any praier put up in their behalf be rejected for they are fit Subjects both for me to pray for and thou to hear we both have an Interest in them We must deny our own if we deny them This is the sence of the words and in them we may observe 1. The argumentative particle 2. The argument it self The argumentative particle in'the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not conjunctive but ratiocinative It 's not so well translated and as for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture Even as the Hebrew is sometimes conjunctive and sometime a Note of Inference as Give help from trouble and Vain is the help of man Psa 60.11 that is for We have sinned and thou art angry i. e. for that c. So here They are thine for all mine is thine In the next place we have the argument it self and that is from the homoousiall consideration of the Father and the Sonne All mine are thine and thine are mine which words are not spoken quoad fruitionem only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but quoad essentiam all that Wisedom power Majesty thou hast I have we have all in common Therefore this place is very strong against the blasphemous Socinians and used by the Ancients against the Arians The Socinians have nothing to evade but only that our Saviour doth not speak of the Fathers Essence but of his dominion and propriety The Apostles were the Fathers by propriety and so they were Christs also But this will not stand for although we must grant that before The Apostles were said to be the Fathers yet he proveth this by an Argument from the generall to the particular No wonder they are thine and mine for all mine are thine Note the Universality all mine are thine all thine are mine If all then the Essence Nature and Majesty of God otherwise it was not all and if Christ were a meer Creature he could not say thus for although the former part every creature may say all mine are thine in respect of dominion and efficiency because there is no good natural moral or divine but it's the Lords and although in some sence a godly man may by the Covenant of grace say to God all thine are
full a Mediatour we have We need not fear his insufficiency for all that the Father hath he hath He is an infinite God as well as a finite man Oh the unanswerable arguments that the godly may fetch hence O Lord though in thy sight no flesh can be justified yet Christ was Though I am imperfect Christ is not Lasty Here is a dreadful doom to wicked men they are excluded from this communion what the devil hath they have or shall have SERMON XLIX Of mans Glorifying of Christ And how many waies that is done JOH 17.10 And I am glorified in them THis is a new Argument propounded by our Saviour in the behalf of his Disciples Formerly when he praied for himself he made this an Argument that he had glorified the Father Now when he praieth for his Disciples he urgeth that they had glorified him So that we see it 's very acceptable to God the Father that Christ should be glorified He that is jealous of his glory and will not give it to another that strook Herod dead and made him to be eaten with the vilest creatures because the people cried The voice of God and not of man yet to his Son is willing that all honour and glory should be given as he himself also had immediately glorified him from heaven In the Argument we may consider 1. The Person glorified 2. The action it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Subject in whom and by whom he is glorfiied The Person is Christ Having before asserted a community in essence and all things with the Father he now assumeth also a propriety in the glory his Father is to have Chief and ultimate glory belongs only to God Let not him that glorieth 1 Cor. 1. glory in his riches in his honours but that he knoweth God The glory of God is the utmost end of man and we may no more attribute it to a creature then divine worship So that the Deity of Christ is here also implied 2. The other is the action to glorifie The word is in the preterperfect tense as Austin thinks for the future according to the custome of the Hebrews for the Apostles had glorified Christ but little comparatively to what they would do after Christs ascension when such heavenly gifts were bestowed upon them but we may keep the proper signification for the Apostles in that they left all beleeving in him as the promised Messias as also preaching and working Miracles in his Name did in a great measure glorifie Christ Now when Christ is said to be glorified by his Disciples that is to be understood declaratively only not really for Christ being God no reall glory could be added to him only there might be an outward acknowledgement and manifestation of it Lastly There is the Subject for them Some of the Ancients referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before in the Text to things and not to persons all things are mine and I am glorified in those things but it 's more coherent with the words to referre it to the Apostles of whom he had spoken before They are thine as also because they are the Subject for whom he is praying and this is a new argument in their behalf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may imply two things 1. That they were the Subjects in which Christ was exalted And then 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often the Hebrew Preposition Beth and so Christ was glorified by them because through their preaching many were converted to acknowledge and beleeve in Christ as the Messias and so they glorified him Obs That as the people of God do make it their work to glorifie Christ so this also is very well-pleasing to God the Father Christ useth it as an argument to the Father why he should grant his praier for his Disciples because they glorified him so that two Propositions are in the doctrine 1. The people of God make it their utmost end to glorifie God 2. That this is very acceptable and well-pleasing to God For the first Let us consider how many waies the people of God do glorifie Christ and then why it 's their duty For the first Christ is glorified in these particulars First When by Faith they do receive and own him to be the promised Messias This our Saviour you heard did again and again commend them for they did beleeve him to be the Messias sent of the Father and so in other places they acknowledged this so that the very acknowledging of him to be the Christ so often spoken of by the Prophets and looking for no other was in an high manner giving glory to him as on the contrary Those Pharisees and unbeleeving Jews who rejected him saying he was an Impostor and a deceiver These did in an high manner dishonour him making him a lyar and therefore charging him for communion with the devil as if by him he did all his miracles It is therefore a glorifying of Christ when he is acknowledged and beleeved to be the promised Messias and that to him only belongs the characters of such an one But 2. This historical bare acknowledgement is not enough unlesse there be a fiducial application of him and an holy confident relying on him as the Mediator between God and man To say as Thomas did My God My Lord Joh. 20.28 and Paul Gal 2. who loved me and gave himself for me This is that beleeving on him a phrase peculiar to the Scripture that brings Salvation It 's one thing beleeve that there is a Christ who is a Mediator and another in him as that person by whom we expect to have Salvation Austin formerly made a distinction between Credere Deo Deum and in Deum but the Learned Criticks observe that the Scripture makes no such difference in the phrase only we may for distinction sake use those expressions for those spoken of Joh. 2. to whom yet Christ would not communicate himself are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well though the words and phrases may be promiscuous yet the matter extremely differs for many do speculatively beleeve that Christ is the Mediatour who yet practically do not out of the sence and burthen of sin lay hold on Christ Whereas this is indeed to glorifie Christ when we renounce all our own righteousnesse when we feel our sinnes a greater weight then ever we can bear when we cry out as they did in the Ship Master we perish The immediate danger they were in made them cry out three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perish we perish we perish Thus that soul doth unfeignedly glorifie Christ that crieth out from the overwhelming nature of sinne I am damning I am damning This is to glorifie Christ when we see neither the Righteousnesse of the Law or of Men or Angels can interpose between God and us but Christs Righteousnesse onely Therefore in Popery grace is obscured the Righteousnesse of Saints
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
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
Father and your Father Joh. 20.17 We should make the King of terrours the King of Consolations to us by this Meditation Doth the childe fear to go to his Father Vse of Instruction to the godly man In all his temptations and soul-exercises Let him stay himself with this Christ is gone to his Father Fear not the greatnesse and aggravation of thy sins Fear not thy weaknesses and infirmities Say how shall not peace be made with God for Christ hath removed all impossibilities and made thy salvation not only possible but sure to thee SERMON LIV. That all Civill Governours as well as Ecclesiasticall from the meanest Master of a Family to the Greatest Monarch have from Christ a Spirituall Charge of those that are under them And are above all things to endeavour the good of their Souls JOH 17.11 Holy Father keep through thy own Name those whom thou hast given me c. HItherto we have considered the Grounds and Reasons why Christ praieth for his Disciples Now we come to the Praier and Petition it self In which we may consider 1. The Preface or compellation 2. The Praier it self The Compellation is in those words Holy Father Which words are used by our Saviour not that he needed any insinuation into Gods favour but because those expressions are so many Arguments with God to hear his Praier He is a Father and so cannot deny Children praying to him He is an holy Father and so can easily sanctifie Beleevers For the Object matter of the praier it self that comes next into consideration But of the Compellation at this time Holy Father It 's usual in Scripture to give such Titles and Attributes to God that are suitable to the matter in hand Thus Christ being to pray for the holinesse of his Disciples he cals him Holy Father When he praied for himself he said only Father Here he saith holy Father At v. 25. he praietb Righteous Father upon another reason then in hand The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as without earth Others more probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence because holy things are reverently to be handled according to that old Rule Sancta sancte In the first place Consider the Relation Christ is in while praying thus for his disciples and so we may consider him as a Governour as a Pastor or Master who had a charge and trust over the Disciples and this he administers with much Faithfulnesse For being now corporally to leave them it 's not honours greatnesse and temporal advantages he praieth for but only the spiritual welfare of their soul viz. a preservation from the evil of the world and a perseverance in good so that here we have an admirable example for all Governours all that have charge over any Inferiours As Abimelech said to his people What ye see me do that do ye So what we behold Christ doing let all Trusters for others do the like Let Magistrates Ministers Parents and Masters see that it 's the godlinesse and Souls good of their Inferiours that they are to pursue above all other things From whence observe Obs That all Governours who have a Charge over others are above all things to watch and pray for the spirituall good of those they are betrusted with Let the same bowels and spirit be in you which was in the Lord Jesus Oh be more afraid lest your Children your Servants should any waies sinne against God and so endanger their souls then of any outward misery desire rather to make them great in Heaven then here upon the Earth As we see Christ here so we may reade of many godly Governors that have been diligent in this Point Moses though he had much ungrateful usage from the people yet how constant in praying for them how greatly troubled when they had sinned and when God offered to make him great he refused to have it upon such terms as should prejudice the people Samuel also though he for all his good Service was rejected by the people yet he saith God forbid I should cease to pray for you 1 Sam 12.23 Paul he was a spiritual Governour and in all his Epistles you see his fervent praiers for the spiritual good of the Churches yea the care of all was upon him he was tempted in every mans temptation and it was his Crown and joy yea life it self If they stood stedfast in the Faith Abraham also and Joshua you see the care they had that their Family Children and Servants should fear the Lord and this is so great a matter that God takes special notice of it in Abraham and therefore will hide nothing from him Gen. 18.19 We see from thence that this is so acceptable to God that he admits such into his choicest Secrets and reveals himself more to such then others I know him saith God and that by this he will not suffer his Children and Houshold to do what they list but he will command them to keep the way of the Lord To set this upon our hearts for all wickednesse and impiety doth commonly arise in Inferiours from the neglect of Superiors and the waters cannot be sweet as long as the Springs are bitter In the first place Know and set this down for a Rule That wheresoever any Christian hath a Government there is also a spirituall Charge and trust going along with it In a Minister it is clear In a Magistrate it is as clear for he was to write the Law of God out and that not for his own particular use Deut. 17.18 But thereby to govern his people Insomuch that it 's a promise Kings and Queens shall be Nursing Fathers and Mothers to his Church Isa 49.23 As for Parents you have not only many places in Solomons Proverbs where both Father and Mother do again and again give spiritual counsell to their Son but the Apostle Eph. 6.4 enjoyneth it as a duty in the New Testament Thus also Masters Phil 6.9 They must aim and look up to Christ in the discharge of their government and remember they also have a Master in heaven That as the Servant must look at God in his Relation so must the Master therefore he saith And ye Masters do the same things unto them And certainly this Relation Grace will discover the truth of a man Aliter Rex servit Deo ut homo aliter ut Rex and thus a Father a Master they serve God as men or as Fathers and Masters and to this charge they are to attend unto 2. All Superiors and Governors they are to give an account of this Trust unto God at that great day We are to appear before him and to answer how we have lived not only as Christians in the general but as in such Relations Thy Ministry sinnes Thy Magistracy sinnes Thy sinnes as a Father as a Master will they not make a large Catalogue and be like Ezechiels
indeared both to Father and Son and also the frequent Iteration of this might produce the more faith and confidence in the Disciples 3. This is amplified by the manner or instrumental cause how they are to be kept Through thy own Name 4. The End or Consequent of all this That they may be one as Thou and I are one Of the Mercy praied for Keep and the Subject Those thou hast given me in the first place I shall not enlarge any thing more upon this Description Neither is there any difficulty in the words only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some serva and they take it properly for those were said to be servari who were taken in warre and so the Conquerour had full power over them to put them to death but of his clemency he saved them and thereupon were called servi but the Greek word hath no such allusion Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives because the world hates them And 2. Spiriutal and internal in grace and holinesse and this he doth principally pray for as appeareth by the matter instanced in Keep them in their outward condition that they be not destroid keep them in their spiritual condition that they lose not their faith or other graces Keep them in bono that they be not undone deficiendo Keep them a malo that it hurt them not Inficiendo If they do sinne keep them reficiendo by repairing and raising them up again If then the Disciples though thus wonderfully given by the Father to Christ do need a daily keeping lest they be undone every way then it holds true also of all beleevers Obs That even all the People of God were they not kept by Gods grace and power they would every moment be undone both in Soul and body It is not our grace our Prayer our Watchfulnesse keeps us but it is the power of God his right arm supports us We may see David praying to God that he would keep him in both these respects from temporal dangers Psa 17.8 9. Keep me as the Apple of thy Eye from the wicked that oppose me Where he doth not only pray to be kept but he doth insinuate how carefully God keeps his people and in what precious account their safety is even as the apple of the Eye and for spiritual preservation he often begs it Psa 19.13 Keep back thy Servant from presumptuous sinnes Though David be Gods Servant yet he will like a wilde Horse run violently and that into presumptuous sinnes if God keep him not back yea he prayeth that God would keep the particular parts of his body that they sinne not Psa 141.3 Keep the door of my Lips he entreateth God to keep his Lips and to set a watch about his mouth as if he were not able to set guard sure enough Thus much more are we to pray that God would keep our hearts our mindes our wils our affections for they are more masterfull Let us briefly consider the first God keepeth us from temporal dangers and that upon these grounds 1. Man hath by sinne forfeited all his temporall mercies there is nothing due to him no health no wealth not the least comfort but every man here upon the earth might be like Dives in hell begging for a drop of water and not able to attain it Gal. 3. Cursed is he that keepeth not the Law and Gen. 3. upon sinne death in all the concomitants of it came into the world so that if all these curses of the Law be not every moment inflicted upon us it 's because God keepeth us He beareth off the blows that Justice and the Law would lay upon us So that it's Gods goodnesse that keepeth thee alive that keeps thee on this side hell that keeps thee from that proper doom which belongs to thee The Sentence of death is passed upon all long agoe onely the execution of it is put off till God pleaseth Who art thou then that repinest and art troubled under such a losse such an affliction how many thousands more are there that God keeps thee from None is so miserable but he may see others more miserable then himself It is the Lord that keeps all these curses from thee and thee from them 2. The godly man would be undone if God did not keep him from his own imbecility and infirmity He hath no power to preserve himself from misery Hence man is called Enoch and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he doth not only deserve all misery but he is prone of himself to fall into it did not God keep him Job 14.1 and Job 5.1 Man that is born of a woman is full of trouble even as the Sparks fly upwards So that as the Spark if not stopt doth of it self ascend upward Thus man of himself though there were no outward cause to drive him yet would stumble and fall into all desolation Therefore the great troubles men lye under are self-created they come by our indiscretion blindenesse or some sinful way or other Therefore Solomon observeth that a mans misery is great on the Earth because he hath not judgement to discern the times and seasons of things Eccl. 8.6 If therefore God did not keep the Godly man no Childe would sooner fall or run into the fire then he would into mischief You may reade of that good King Josiah for whom the Kingdom made such Lamentation how foolishly he ran upon his own Death 2 Chro. 33.22 3. Did not God keep us the devils rage and enmity is such that he would not onely destroy the Soul but the body You see his malice when he had liberty to possesse the bodies of many how miserably he tormented them and when God gave him leave to afflict Job in his Estate and body he did it to the utmost There wanted no evil while he could do it Now there is no reason why the Devil should not do thee the same mischief continually but onely God bindes up this roaring Lyon The Devil is said to be a Murderer from the beginning and that for the body as well as the Soul he tempted Cain to murther Abel he tempted Judas to betray Christ Oh then wonder that God keeps thee when there are such Legions of Devils crafty and potent enough to procure thy destruction 4. Did not God keep the godly he would be undone temporally because of the hatred and malice wicked men bear to every godly man Therefore Christ said they were as Sheep among Wolves Can they hope for mercy from a Wolf David complained that his Soul was among Lions and Ezechiel complained he dwelt among Scorpions Now then seeing the world is so full of malice and the number of wicked men is like the Sand upon the Sea-shoar to them They are as the Israelites Army seemed to the great power that came against them like a Flock of
The zeal and detestation then which ought to be in all the godly against heresies argueth the greatness of the mercy if kept from them Ninthly The more noble the subject is in which any habit or perfection doth consist the more noble is that perfection Now a sound faith and true Doctrine is seated in the minde and understanding which is like the eye and the Sunne in a man So that if the minde be corrupted all is corrupted and such are more incurable then prophane men because they have laesum principium they account their errour truth they believe a lie and then who can heal them Tenthly Gods command is laid upon us to believe the true Doctrine as well as obey the holy command both are indispensable The same God that saith Thou shalt not commit adultery saith also Believe this and that Doctrine revealed God hath laid a command upon the minde to believe as well as the heart to obey Vse of Exhortation to the people of God to take heed of erroneous opinions as well as sinfull practises The one are damnable are the fruits of the flesh and provoke God as well as the other let thy heart be equally bent both against heresies and prophaneness Nothing should be dearer to thee then Gods truth Did not the Martyrs burn at the stake meerly for sound Doctrine Did not Christ say For this end I came into the world to bear witness to the truth And know those errors thou hast been lead aside with when once truely enlightned will be bitter and sharp thorns in thy side Jam. 1.19 20. SERMON LIX That it 's a speciall Mercy for the Ministers of the Gospel to agree in one Wherein their Vnity should be And the Reasons of the Differences that are among them JOH 17.11 That they may be one as thou and I are one WE have considered the matter of Christs Praier Let us proceed to the End of it in these Words That they may be one Some indeed say that this relateth to the manner of Gods keeping of them as if it were a specification of that which would keep them If they agree in love among themselves they are sure to be preserved but we take it rather for a distinct mercy that as he had praied for their sound faith so now for their Union and love We may Consider the Disciples under a twofold Relation 1. Common as beleevers and disciples and so with others given of God to Christ and thus the Unity of Beleevers among themselves is a precious mercy But because he praieth for this at vers 21. I shall passe by that Consideration In the second place the Apostles may be considered strictly and particularly as men in office as those who were appointed to preach the Gospel and so our Saviour praieth for their Vnity in this Consideration It is of infinite consequence that the Ministers of the Gospel should agree among themselves for when they are divided the people must be divided If the Pilates in a Ship disagree the Ship must necessarily sink So that our Saviour knowing the devices of Satan to set Apostle against Apostle Pastor against Pastor he therefore praieth for their Unity in this Ministerial Office and emploiment and the expression is observable he saith not that they may be united but be one and that according to the highest example of all unity the Father and the Sonne Luther thinketh the Substantive answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mystical body but we rather take it of their Office and Ministerial Employment as 1 Cor 3.8 The Apostle arguing against Church-divisions by setting up several Officers one against another saith He that planteth and he that watereth are one They all have the same end and all have one general emploiment viz. the conversion of men to God Obs That it 's a speciall mercy when the Ministers of the Gospel agree in one Nothing is so terrible to the Churches adversaries as their Pastors Unity This was the Reason say some why our Saviour chose Apostles that for the most part were of kindred one to another that so their love might be the more Inviolably preserved This Counsel also our Saviour gave the Disciples Have Salt in your selves and peace one with another Mark 9.50 Have Salt i. e. Season the world and one another with grace but lest this Salt should bite and smart too much he addeth and have peace with one anooher Thus peace and love is of so great concernment that Joh. 14.20 He leaveth only peace with them as a Legacy My peace I leave with you my Peace I give to you and Cap. 15. Cap. 13 14. He cals this the New Commandement he layeth upon them to love one another yea he makes this a Character of their Discipleship not if they cast out devils or work miracles but if they love one another To open this Doctrine Consider 1. That such is the corruption of the best men and Satan is ready to blâ—w up tho sparks immediatly that there have been contentions and differences amongst the most eminent pillars in the Church Twice we teade of the Disciples contentions amongst themselves concerning primacy and a preferment above one another Afterwards the Scripture tels us of a Paroxysme a sharp controversie between Paul and Barnabas Act. 15. yet Paul and Peter they have an hot contest and that in a religious Point of practise Now if the Sunne and Moon meet in such an opposition there must needs be an Ecclipse in the Church And if we descend to Ecclesiastical Histories we shall finde as bloudy pens against one another as the devouring Sword in civil affairs That which Cyprian complained Madet orbis Christianus mutuo sanguine quod cum privati fecerint homicidium dicitur cum publicè geritur virtus vocatur is true of Ecclesiasticall contentions The Christian Church is divided and subdivided against it self and that which if done in private causes would be called malice and revenge in religious affairs is called zeal and courage for Gods glory At that famous first Council of Nice when Constantine called the Bishops together for to end Religious Controversies instead of this they had prepared mutuall Libels and accusations one against another which Constantine perceiving took the Papers rent them in peeces and burnt them before their faces gravely exhorting to peace and unanimity It would be long to relate of the passionate contentions between Jerome and Austin between Epiphanius and Chrysostome who upon their parting did strangely threaten one another with that which came to passe Epiphanius told Chrysostome he should not die a Bishop and this proved true for he was ejected and dyed in banishment Chrysostome threatned Epiphanius he should not dye in his own Countrey and this also fell out for he died in his Voyage ere he got home and who can with heart tender enough speak of the many oppositions and divisions between Calvinists and Lutherans and others of the
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
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
in the Word As there cannot be any love or delight in what we know not so neither any joy The bruit beasts have no joy properly because they have no knowledge They have a naturall delight but that is not truely joy Infants may have grace yet have no actuall joy Therefore when John Baptist a babe in the womb did leap for joy it was extraordinary and this is the reason why ignorant and carnal men are wholly destitute of all heavenly joy They have no knowledge no spiritual illumination so that as the blinde man cannot delight in pleasant colours nor the deaf man rejoyce in curious musick neither can the naturall man rejoyce in heavenly and holy Objects for he knoweth no better he is not acquainted with any other Comfort or Consolation but what is in the bowels of the creature Thirdly There is required a sanctified and heavenly frame of heart For such as a man is such is his joy The voluptuous man rejoyceth in his pleasures the intellectuall man doth so rejoyce in his studies and finding out of truth that some have forgot their time of food yea have not attended to their lives so great hath their joy been in such contemplations Thus the people of God being made new creatures and made partakers of a Divine Nature they now become to love and delight in those Objects which once they hated and abhorred They finde all the Consolations from the creatures contemptible in respect of God concerning whom they say with David The Lord is my portion and whom have I in Heaven but thee and in earth in comparison of thee The old Rule is Simile gaudet simili The heavenly heart delights in heavenly Objects Heaven it self and all the Glory of it do not or cannot affect a wicked man no more then fine flowers or pearles do a Swine So that this duty of rejoycing in God is altogether impossible to an ignorant carnall man they can no more in their souls thus be raised up to God then in their bodies they can flie in the air As our vile earthly bodies must be made spirituall and immortall ere they can be filled full of agility and be enabled to meet the Lord in the air So these souls of ours must be renewed and sanctified ere they can take any delight in that which is good Fourthly This Christian Joy requireth some kinde of possession at least in some degree of Christ or those good things we long for Propriety and possession is requisite to joy To know of never so many excellencies if a man have them not it doth but increase his misery The famished Lepers knew there was food enough abroad but till they were replenished they could not rejoyce in it What joy hath a poor man to hear of many others that are rich the sick man of many others in health If they have not such things in peculiar possession it advanceth them not at all Hence full and compleated joy is onely in Heaven because there is full and compleat fruition of God Then we are come to our journeyes end we cannot goe further or desire more then we have But in this life our joy may be daily filling our hearts There be many vacuities to be filled up There be many desires still to be satisfied so that we are to grow in our joy as well as in knowledge and in grace But yet because even in this life God is the God of his people and they are said to have him and to enjoy him and so Christ is said to dwell in their hearts yea the Father and the Sonne are said to be in them to sup with them to take up their mansions with them to dwell amongst them Hence it is that even in this life they may have unspeakable joy Therefore when the soul hath left the presence of God or is under many sad and black temptations thereby as we see sometimes in David and in the Church Oh the anxieties and perplexities that it is filled with Therefore in the Devils there is no capacity of any joy For although they have a self-love and though their wicked desires be many times successefull in tempting of men and destroying of their souls yet they cannot rejoyce because the state of misery they are in cuts off all hopes from them If therefore the godly would live joyfully let them take heed of interrupting their communion with God see you do nothing to eclypse this Sun If God hide his face all your comfort will presently wither In the next place Consider the transcendency and excellency of Christs Joy above all worldly joy It cannot be denied but that many wicked men spend their lives in jollity they seem to be the onely merry men and godlinesse is decryed for Melancholy for moping and for that which will undo a man But true joy in the Lord surpasseth all humane and worldly joy First The soul can more intimately and fully receive it's object then the body can Bodily and worldly pleasures are received in by the senses which are but narrow doors and gates of the soul but the soul of a man what it receiveth it doth let in with greater abundance Hence if the Object be finite and a meer creature it cannot fill the heart the heart is too bigg for it onely God is more then the heart can comprehend Therefore all the pleasures and all the joy that any man can take though he set himself to it as Solomon did yet are but like the joy of tickling or scratching comparatively to those immense joyes and consolations which God vouchsafeth Hence our Saviour saith Your hearts shall rejoyce John 16.22 This heavenly joy is like Elisha's oyl that multiplieth exceedingly and stayeth not till thy cruises fail to receive it Secondly This heavenly Joy surpasseth worldly in the pure and unmixed Nature of it It 's joy without sorrow It 's honey without any gall called The fruits of Gods Spirit because of the sweetnesse of it as the Apostle saith Perfect love casts out fear tormenting fear Thus joy from Christ and in him expels dejections troubles of heart No sooner doth this Sunne arise but all black and noisome vapours are dispelled Here is a joy that is like the Elementary fire they speak of pure and unmixed here are no mixtures to debase it or allay it But as for those worldly delights it 's as a mad man that teareth his own flesh and yet laugheth while he doth so So thou eatest and drinkest and makest merry while thou damnest thy own soul Thirdly It surpasseth in dignity for this Joy is in God himself it is in the highest good that can be There cannot be a greater cause or motive to rejoyce in but as for the creatures they are broken cysterns they are limited in their comforts they have their vexations as well as their delights but above all they are below man He debaseth himself when he taketh delight in these sublunary things they were made for him not
accounts madnesse To be in spiritual desertions to have no sence of Gods favour to fear himself a damned Castaway to have no rest in his bones day or night To be assaulted with the devils buffetings to be filled with hideous thoughts These things the world also knoweth not and therefore they count them melancholy and mad Such as by their too much poring about Sermons and good Books put themselves out of their wits Lastly They are not of the world in respect of their Conversation Rom. 12. they are not conformed to the fashion of the world The one goeth Westward the other Eastward as it were Their words and language are different their actions are contrary What the Righteous man loveth the wicked abominateth and what the wicked loveth the godly man abhorreth Thus as they say of the heavens the primum mobile hath one motion of its own and the inferiour Orbes a contrary motion to that Thus the godly man he moveth one way toward heaven he presseth hard thither The wicked man he maketh as much haste to hell So as there were two strugling in the Mothers womb which encreased her pain Thus there are two striving upon the face of the world an Isaac and an Ismael a Jacob and an Esau the Seed of the Woman and the Seed of the Serpent This enmity will not be extinct in this life Vse of Exhortation to the godly Remember what ye are Not of the world Therefore take heed of worldly affections worldly hearts For where your treasure is there will your heart be also If it be in God in Heaven there the heart will be If in Earth and in earthly things there it will be You tremble at the commission of grosse and grievous sins you think hell it self would immediatly devour you upon such sins Be afraid of the world Let it not be a Dalilah to thee a Judas to thee by kissing thee to destroy thee Consider therefore God hath put gall into all worldly comforts therefore every creature every condition in the world hath a sting in it that thy soul should be more on God Thou canst never live quietly till above the werld In heaven only there are no storms no waves no disquietings and this life thou maist attain unto He that is not of the world The troubles of the world hurt not him the losses of the world grieve not him The vexations of the world disquiet not him But because we are still of the world in part we are not compleatly and perfectly out of disquietnesse Therefore in this life we remain in a combating conflicting way that heaven may be the sweeter Doct. 2 Obs 2. That it is the honour of Beleevers that they are like Christ They are not of the world as he is not What a glorious condescention was this that he who is the God of all the Earth and hath all things at his command yet be in the world hated scorned and at last crucified That it shall be no better with him then it was with us Hence our Saviour added this as I am of the world both for consolation and information Information that they should look for such hatred misery and trouble as they saw him grapling with such a contradiction of sinners as he sustained and then also for consolation They could not think much if the Disciple were not above the Master so could they expect to be more loved of God then he Could they think to walk more wisely and holily then he did It must needs bring much comfort when we shall Consider that it can never be so bad with us but it was worse with Christ Are we hated so he Did he seem forsaken of God So may we be To open this Consider That there is a twofold conformity and likenesse to Christ The first is active the second passive An active conformity consists in the Imitation of Christ and resembling him in our lives That as Christ lived so we endeavour to do Although there be some things wherein it 's impossible for us to imitate him as in his actions which he did as God yet in those things which he did as being under the Law we are to conform to him We are to be humbles meek and patient as he was We are to do Gods Will and to seek Gods glory as he did Let the same minde be in you saith the Apostle which was in Christ Phil. 2.5 Christs life and death was chiefly satisfactory and meritorious but secondarily it was exemplary being as a Copy to write after Thus Paul bids them be Followers of him as he was of Christ Phil 3.17 Heathens have prescribed to have some grave sober man in our mindes alwaies to think him present but behold a greater then all men even Christ himself Check thy self when impatient discontented repining at sufferings saying Did Christ do thus 2. There is a passive Conformity of which the Text speaks To be like him in his Sufferings To have the same hard measure in the world as he had Rom 8. We are said to be predestinate to be conformable unto Christ in this very particular What befell Christ God hath so ordered that it should befal us Not indeed for the same end for Christs Sufferings were not for himself or because he had sinned but to make an atonement to God for us But our sufferings are for our sins not to satisfie Gods justice but to humble us and to make us in some measure to feel how much Christ suffered for us what the wrath and anger of God was he endured for us This passive resemblance then unto Christ in his state of humiliation God hath ordained all beleevers unto That as it behoved Christ to suffer and so to enter into Glory Thus it doth behove every godly man through many Tribulations to enter into the Kingdom of Heaven As he had a Crown of Thorns before a Crown of Glory as he must drink of the Brook and then lift up his head so it must be with all his Disciples and this is matter of Comfort though otherwise grievous to flesh and bloud For 1. Hereby we see that we may be never the lesse loved of God though greatly afflicted in this world For was not Christ though dearly beloved of his Father yet delivered up to the cruell mockings and rage of men Did not he cry out My God why hast thou forsaken me We may reade but of one Sonne of God without sin but not of one without chastisement even Christ himself drank deep of that Cup Do not thou then doubt of thy Sonship or Interest in the Fathers love because of the present afflictions that are upon thee Christ was a man of sorrows and yet God from Heaven said This is my well beloved Son in whom I am well-pleased 2. There is matter of comfort because hereby we are ascertained of our Conquest over them That no tribulation shall separate God and us for Christ hath undergone these conflicts as
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
that History many things are remarkable For 1. In the raising of Lazarus though he could have done it by an immediate Word yet he wept and was sorely troubled yea he groaned twice which were not simply groans of his Body in a natural way but such as were accompanied with Praier Therefore he addeth I know that thou hearest me alwaies Though we do not reade of any Praier of Christs at that same time yet the groans and the desires of his Heart they were Praier 2. It is Observable how thankfull Christ was for having his Prayer heard The same Person who is obliged to give thanks is also bound to pray Thus John 6. Christ gave Thanks about that Refreshment though it was by Barley and some small Fish Christ himself giveth God thanks for that poor and course Diet Oh what Thankfullnesse should this teach us and stirre us up to expresse And so in this History though the good he praied for did not immediately redound to him but to Lazarus and his Sisters yet Christ giveth thanks for it so that Christ who prayeth for the good of Beleevers as his own good So he giveth thanks likewise to God for Mercies and Blessings bestowed on them as though they were his own mercies If thou canst not give God Thanks large and hearty enough for his discriminating Mercy in opening of thy Eyes and passing by and leaving the Eyes of more prudent and honoured in the world blinde and shut up Know that Christ hath also thanked the Father for this Luke 10.21 Christ that praieth for all thy spiritual blessings doth also praise the Father for them But 3. That for which I brought this place is That Christ doth not only say That the Father heard him but I know demonstrating the Assurance of this and that he heareth him alwaies This supposeth Christ is alwaies praying for he that is alwaies heard is supposed to be alwaies powring forth his Petitions And further If you say that Christ praied That the Cup might passe away yet he was not heard in that prayer it is easily answered That was not Christs Absolute but his Conditionall prayer It was an Expression of his Will ut natura not ut ratio Therefore he addeth Not my Will but thy Will be done Hence Hebrews 5.7 it is said He offered up Prayers with strong Cryes to him that was able to save him from Death and was heard in what he feared Though he dyed yet was heard in that Prayer because Death had not any Dominion over him Now Christ must needs be heard alwaies 1. Because he is the Mediatour and High Priest and so powreth out his praiers in his own Name If Christ should not be heard for himself then he would need another Mediatour for himself and he must also pray in anothers Name which is highly derogatory unto his honour to imagine or think of 2. His Prayer is meritorious as well as his death and so in justice nothing can be denied him 3. He is infinitely beloved of the Father and so when he appeareth nothing can be denied him Lastly He doth not absolutely pray for any thing but what is conformable to his Fathers Will and if so be we who are the Sonnes of God by Adoption only are sure to speed and to prevail when we keep close unto that Rule how much more then shall the Naturall Sonne of God! Vse 1. To reprove those who either through pride think themselves above praier or else through prophanesse neglect it Christ praied alone and with his Disciples and thou hast neither Family-Praier or private prayer Christ gave thanks though for barley bread and thou constantly eatest thy Food without acknowledging God to be the Authour of that mercy Vse 2. of Direction To the Godly Make up the Defects and Insufficiency of thy own prayers with the Fullnesse Excellency and infinite worth that is in Christs Prayer Christ prayed not with such defects and failings as thou dost they are thy prayers for thy good farre better then if thou hadst offered them up for thy self SERMON CIII In what respects the Benefits of Christs Mediation extend to all Believers alike and in what not For the Comfort of weak Christians and such of them as are most contemptible in the eyes of the World JOHN 17.20 But for them also which shall believe in me through their word FRom the Negative Limitation we come to the Positive Explication and Description of such as are the Object of Christs prayer And in this Description we may take notice First Of the adversative particle But also Not onely the Apostles such as were eminent and pillars but even for all the rest though never so mean and inconsiderable Secondly There is the Description of the persons 1. By their inherent properties that shall believe 2. By the Circumstance of the future time That shall believe though not yet born and so could not think or desire good for themselves yet Christ doth here pray for them 3. There is the Object of this belief Who shall believe in me 4. The instrumental Cause Their word All these particulars have their respective usefulnesse And First Let us consider the adversative particle not onely the Apostles but every believer also Obs That Christ in his Mediatory-Office had respect to the meanest and weakest believer as well as to the choisest and most eminent Even as the High-priest was to pray for all the people the poorest as well as the greatest so doth Christ regard the soul of the most contemptible believer as well as of such who are more conspicuous This might be represented in that custom amongst the Jews when the soul of every man whether rich or poor did pay the same ransome Exod. 30.12 Though among men there be poor and rich learned and unlearned yet in respect of Christ and grace there is no such difference To this purpose notably the Apostle Gal. 3.28 There is neither Jew or Greek bâ—nd or free but all are one in Christ Jesus Christ in his Mediatory works looks upon all as one Even as it is with Gods providence in this universe It 's fully intent upon every one creature There is not the lest worm or flie but Gods providence preserveth it as well as it doth the most glorious Angel and as it is said usually Gods providence is so intent upon all the whole Word universis as if he did not attend singulis to every particular and yet on the other side it 's so incumbent on singulis as if it were not to the universis Even thus it is with Christ his care and love is so indulged to any one beleever that you would think there were no other believers you would think his thoughts were not upon the Church in general but on this particular and yet at the same time Christs inspection â—nd watchfulnesse is so over the whole Church that one would think that he had not time or leisure to minde the condition of every private Christian To
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 we may say as Musculus there is a good Schism and a bad Schism a good schism is when we divide malè unita things evilly joyned a bad when benè unita things well united 2. If there be many corruptions in government and administrations yet thou art not to make sinfull Breaches and Rents for these do plus perturbare infirmos bonos quam corrigere animosos malos as Austin well Therefore two things thou hast to do First As thy calling and relation is so to reprove and oppose the corruptions that abound Thus the Prophets of old and Christ with his Apostles they did with great Zeal rebuke the corruptions then prevailing and although carnal and Athiestical Politicians call this Schisme and Faction yet this is to condemn the generation of all the godly Prophets in their ages and to justifie Ahab as if not he but Elijah had indeed been the troubler of Israel 2. When you have thus done your Duty and still corruptions are suffered leave your Complaints with God who hath promised at last to take all scandals out of the Church and in the mean while patiently sigh and groan under that burthen for we may have a sinfull impatience in this kinde as Elijah in part had and those Disciples who would needs have fire immediatly consume the Samaritans because they would not receive Christ Lastly To prevent Schism in the Churches order take heed of pride ambition and seeking great things in the Church It 's reported that most of those who made the greatest Rents in the Church did it upon discontent missing of that preferment they looked for The spirit of Diotrephes who loved preheminencies made great divisions Even the Disciples began to quarrell with one another de primatu Who should be the chiefest Therefore doth our Saviour so often presse humility and enjoyn every one to become like a little Childe The last particular wherein divisions are amongst the godly is in their particular civil deportments and those are the quarrellings and wranglings the Apostle James speaks against Now to prevent these first remove the cause kill the Serpent in its Egge and that is the lust of the soul The Apostle asketh From whence comes jars and fightings Is it not from your Lusts James 4.1 There is warring within against your own souls first and then one with another Dry up this Fountain of lust and then the streams will quickly runne no more Now any kinde of lust unmortified is spark great enough to set the Church on fire a covetous lust when men are immoderately given to the world that causeth great discord As the Philistims and Isaac strived about the Well till at last Isaac came to a place which he called Rehoboth that is Rome Gen. 26.22 Thus here on earth we fall out about earthly things because the creature is too scant to give content to all but in heaven there will be room enough So a proud envious lust that breaks all Union insomuch that till there be a mortification of coveting within there will never be Union without We might mention the excellency of this Union to prevent heat but that hath been done already Let the Sum of all be as much as in us lieth to put this prayer of Christ into practise Peace is so great a matter that it 's called the peace of God and God is called the God of peace and Christ is called our peace seeing Christ praieth for it We see it 's not all the Sermons all the irenicall books can do any good till God give one heart Be importunate therefore with God and strive with him for this unspeakable mercy SERMON CXVII Of the Distinction of Persons and Vnity of Essence in the Deity against the Socinians JOHN 17.21 As thou Father art in me and I in thee THe second thing considerable in this Text is the Patern and Example of Vnity It 's not all kinde of unity he prayeth for but that which is the most absolute and perfect even such unity as is between the Father and Sonne Not as if this did denote equality but similitude only Because this patern was mentioned in the prayer for the Apostles unity I shall not repeat what then was delivered Only this must be acknowledged That there is a two-fold Interpretation of this being of the Father in the Son and the Son in the Father The Ancients they understand this of the Divine Nature as if the unity here spoken were homeousial But Calvin saith Huc eos abripuit contentio cum Arianis the heat of dispute with the Arians carried them off from the sense So that he giveth a second interpretation making the speech to be understood not of the son in respect of his Divine Nature but of his Mediatorship for by that he is made one with God the Father and one with us For whereas before Christs Mediatorship there was a miserable confusion and dissipation of mankinde God the Father against man and man against God Through Christ there is an happy unity obtained So that in Calvins judgement this unity is that of a Mediatour whereby Christ as Head of his Church being joyned to us doth thereby also joyn us to the Father In this sense also he explaineth that known place John 10. I and my Father are one Neither may we think as some have calumniated that Calvin doth Judaize or Arianize for though he deny this to be the sense of these places yet otherwise he doth firmly propugn the true Doctrine about Christs Divine Nature But there is no solid ground to make these interpretations distinct for one doth necessarily suppose the other Christ could not be our Mediatour and Head to make us one with the Father unlesse he were God and so of the same nature with the Father and therefore the unity of their Nature must be understood as the foundation So that we have in the words The distinctions of their Persons by their peculiar proprieties and the unity of their Nature Their personal proprieties are Father and Sonne The oneness of their Nature is in those words Thou in me and I in thee From whence observe That the Father and Sonne are two distinct Persons yet one in Nature and Essence I speak not of the holy Ghost which in other places is made the third person but of these two only because they alone are mentioned in the Text. To open this Consider some things in general and then what is implied in their peculiar relations 1. That God is absolutely known as God 2. Relatively as in these three Persons God absolutely considered may be known by the book of nature relatively only by the Scripture and revelation By the creatures we only can come to know that there is a God maker of all things but that this God is distinguished by three personal proprieties is not matter of investigation but faith only Therefore howsoever some learned men have endeavoured to illustrate this mystery from humane Philosophers especially
the Platonists who speak of three principles the Minde the Word and the Spirit yet they made these three distinct Essences and cannot be applied to this mystery though it may be they had these confused notions from some ancient tradition of the Hebrews In the Old Testament this mystery was believed and received Therefore good and solid Arguments may be fetcht thence to prove this Doctrine yet in the New Testament Christ who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word doth more expresly reveal it so that in those who do believe the Scriptures yet obstinately and blasphemously not only deny but deride the Doctrine of the Trinity it is a very high sin and blasphemy 2. Although the Scripture reveal unto us three Persons yet this is not to be understood as if thereby were constituted many Gods There were Hereticks called Tritheita that made three Gods of these three Persons Now this is clear that though the Scripture acknowledge three Persons yet it doth as plainly declare there is but one God Therefore though every Person be God yet there are not three Gods Therefore when the Father is called the alone God this is not to exclude the other Persons from being God but any other made god The Heathenish Idols were not gods nor will God give this glory to any creature 3. This Doctrine therefore of the Trinity is purely an object of faith and cannot be demonstrated by reason The Schoolmen do well declare That the same things in Divinity may be demonstrated by reason and believed by faith as that there is a God this may be known both wayes so that though faith and science cannot have the same formal motive yet they may be conversant about the same object we know there is a God by demonstrations of reason we believe by authority and testimony from Scripture But now this truth about the Persons in the Divine Nature is only to be believed It cannot be demonstrated by reason Indeed when once this revelation is made then it is not hard to finde out such reasons and consequences grounded on Scripture that may serve to answer all the objections of any adversaries for nothing revealed to be believed is contrary to reason though it may be above it Therefore when Scripture hath laid the foundation then reason may make a superstruction yet we must take this Caution although reason be allowed to be a servant to faith we must look she grow not imperious as Hagar to Sarah for then we are to cast her out of doors then the Rule is Mulier ista ratio taceat in Ecclesiâ This Doctrine therefore is to be adored with humble believing and not to be searcht into by curious or furious rashness and certainly the devil is very ready to tempt in this point sometimes he prevaileth to seduce in this point as appeareth by the multitude of Arians of old and Socinians of late sometimes he cannot seduce yet he doth shake and disturb the mindes of the godly exceedingly by suggestions so that their temptations about dogmatical faith sometimes are as grievous as about justifying faith But now although we have a two fold light the light of reason and the light of faith and the latter ought to correct direct the former yet such is our corruption that we make the light of reason to correct the light of faith as if we should make the Sun to borrow its light from the stars But these two lights are as superiour and inferior so that although nothing can be false by the light of reason which is true by the light of faith yet the light of faith comprehends many things which the light of reason cannot as nothing can be false to sense and true to reason yet reason can comprehend many things which sense cannot Therefore when the light of the Moon which is reason is very dim and staggering let the light of faith like that of the Sun fully enlighten and confirm thee In the next place Let us proceed to the peculiar characteristical properties for though the Father and Sonne have the same common Nature and Essence yet a different subsistence So that though they are one God yet not one Person It 's a known Rule In Christ there is aliud and aliud another nature and another nature but not alius alius another Person and another person but in the Trinity there is not aliud aliud but alius alius As for the use of the word Trinity Person c. though not Scripture words yet the sense being there it 's lawfull for distinction and explication sake to use them though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Person be a Scripture word and there is the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may make the abstract as Paul from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning therefore the relation of the Father there are these things 1. In that he is called the Father and Christ the Sonne it 's implied that he is the first Person in the holy Trinity and the Sonne the second only when he is called the first you must not understand it in dignity and perfection for the Father hath no absolute perfection which the Sonne hath not for seeing both have the nature of God therefore one cannot have greater perfection then another The Father is not more wise more powerfull more holy then the Son Nor is he the first Person in respect of duration as if the Father was God before the Son for seeing he was from all eternity Father therefore he had also this Son from eternity as the Sun was never without its beams Indeed the Orthodox do well deride and justly the Socinians That whereas they confess the Father from all eternity and the Son a made or constituted God in time that they thereby introduce an old God and a young God not indeed as these words denote infirmities but as old is taken for ancient and young for that which is new And certainly if there was a time when Christ was not the Son of God then he became to be so in time but he is called the first Person in order for so the Scripture represents an order to our conceptions in this glorious mystery as appeareth by the form of Baptism whereby we are baptized first into the name of the Father and then of the Sonne The Father then is the first Person and the Son the second not in respect of dignity or duration but order 2. When God the Father is said to be the Father of Christ his Son It is not in a large sense as he is called Father sometimes but in a proper peculiar and incommunicable sense for therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and indeed we see plainly the unity of the Father separated from the unity of believers in this Text That they may be one as thou in
in believing as he is in understanding because the object doth so powerfully work on the minde that it cannot withstand it Even the Arminians could not but grant That the work of Gods Spirit upon the understanding is irresistible though not upon the will because they say that is an active faculty Secondly The Word doth imply such an evidence that doth convince and binde up the understanding that it cannot doubt or dispute any longer All evidence may not presently convince We see though erroneous persons reade never so many excellent books yet they are not actually convinced the evidence indeed is able to convince as the Sunne-beams are able objectively to make a blinde man see there is light enough if he had eyes but faith is here said to be the actual conviction of the soul to silence it that it hath no more to say according to the saying of the Schools Fides non est tantum apprehensiva sed quietativa Faith is not only apprehensive but quietative and resting of the soul that it is not learning and learning or seeking but never coming to the truth Fourthly This Faith hath unlimitednesse and universality in it's assenting The whole Word of God is the adequate Object of it and therefore whatsoever is revealed in the Scripture it believeth it doth not pick or choose believe some things and not others as they make for or against us but so farre as the Word is propounded it doth receive it Therefore such threatnings that condemn man that makes him dead in sinne and guilty of hell such threatnings that do speak terribly to such or such a sinne he is involved in though it be a troublesome and unwelcome truth to flesh and blood yet Faith makes a man to believe it Whether Faith be discursive or put forth by one simple act is disputed howsoever it cannot be denied but that there is an order in the things believed a connexion and dependance between one proposition and another though when believed faith is carried out with one uniform act because there is the same divine Authority in all Lastly The immediate opposites to Faith dogmaticall in whole or in part are these either expresse Paganisme and Heathenisme this is Negative unbelief They never so much as received these truths Or else Grosse and stupid Ignorance whereby though they say they do believe yet indeed they doe not no more then Pagans or else Heretiques who though they may hold some Fundamentall Truths yet oppose others or Apostates who having once professed do afterwards make shipwrack of their Faith Or lastly In some degree all doubts and waverings about the Truth doe oppose this divine Faith especially when set home by the Devil who many times hath as hot fiery darts about Dogmaticall Faith as justifying troubling them with doubtfull thoughts about a God and about the truth of Scriptures Now in such temptations it 's not good to hold a parlee but as Joseph to his Mistresse to runne away to have an holy pertinacy and with Paul to Peter Not to give way to any such doubt no not for a moment If Christs sheep will not hear a stranger but runne from him much more from the Devil who is the Arch heretique the Tempter as to all sinne so to all unbelief Vse Pray to God to increase and establish this Faith in thee and that especially in these dayes These are times when thy justifying Faith shall be assaulted by doubts and disconsolate fears these are times also when thy Historicall Faith may be puzzled and shaken with such heresies and cunning devices of men But oh let thy eyes and heart be up to Heaven for this substance this evidence Thou wilt then have that within which will establish thee against all errours SERMON CXXII Of the Glory which Christ communicates unto all his Disciples even in this Life And of Vnion with him as the Ground of it JOH 17.22 And the glory which thou gavest me I have given them that they may be one even as we are one OUR Saviour continueth amplifying his Prayer for the Union of Beleevers So that in this Text we may take notice of another argument or reason why the Father should make them one in him and one amongst themselves Here is a threefold Unity spoken of 1. That essentiall one of the father and the Son 2. That mysticall one of Christ as Head and Mediatour and believers 3. That charitative one of believers amongst themselves The Argument urged by our Saviour in the Text is he had given that glory to them which the Father had given him so that we may take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally for the glory thou gavest me I have given viz. in purpose and decree to such as shall beleeve All the difficulty is what is that glory which Christ receiving of the Father giveth to believers Some Learned men expound it of the Glory of the Apostleship and working of miracles and they make the sence to be thus The glory thou gavest me to give I have given them As Cbrist is said out of the Psalmist to receive gifts for men Now because he received them to give The Apostle Eph. 4. alledgeth it as giving gifts to men the Consequent being put for the Antecedent But this cannot be received because our Saviour is now praying for all beleevers in all successive ages and not the Apostles only Others by glory do understand immortality and that state of happinesse hereafter But to understand it aright we must know that the word glory when attributed to God is of a very large signification but more particularly when God doth by any works in a more remarkable manner declare his goodnesse wisedom omnipotency c. then he is said to give his glory Ezek. 39.21 Eze. 26.20 In the New Testament when we reade of Christs Glory we may Consider of 1. His essentiall glory which he hath as God spoken of Heb. 1. where he is called the brightnesse of his Fathers Glory 2. Of his Mediatory Glory which he had as Mediatour his humane nature being filled with all grace which glory though begun on earth yet was consummated when exalted to the right hand of God in glory 3. There were the many effects which did concomitate this essentiall and Mediatory glory some particulars whereof the Scripture mentions as all the approbation the Father gave from heaven to Christ with all his miracles doctrine and other signs of his divine nature is called Christs glory Joh. 1.14 We beheld his glory by way of wonder and admiration as the word signifieth as the glory of the only begotten Son of God Thus when Christ turned the water into wine Joh. 2.11 It 's said he manifested his glory and Joh. 11. the raising of Lazarus from the dead is called Gods glory as working of miracles So the love that the Father bestoweth on Christ is called Christs glory at 24 verse in this Chapter which may be a good Exposition of this Therefore by
as God hath his divine Essence from the Father for the Father communicateth the God-head to his Son by necessary generation So that it was not free to him whether he would have this Son or no as it was whether he would create the world or no It 's true there are some Learned men that say Pater liberè genuit filium because in all that the Father doth he doth it with understanding and will which they make to be the formal cause of liberty But those that do so take not liberty for that which may be or may not be but for that which is immutably so onely there is understanding and will concurring to it In this sence the expression may be admitted otherwise it would be blasphemy to say the Father did so freely communicate the divine nature to the Sonne that he might have chosen whether he would have done it or no Therefore indeed if we speak strictly it is not a giving of the Son of his Godhead unlesse we take gift in a large sence for that which is communicating yet the Scripture cals it so To this purpose some bring that Joh. 5.26 As the Father hath life in himself so hath he given to the Son to have life in himself Where to have life in himself is the highest perfection that can be and proper only to the supreme deity yet this is given to the Son to have and to have it so as the Father hath it and therefore he is called the Son because he hath his being of the Father eternally and the Fathers giving of this or the Sons receiving of it argueth no imperfection but perfection in both 2. There may be a giving to another by way of intrinsecall perfection or by way of extrinsecall declaration and manifestation of this when God gave Angels and men holinesse this was to give internall perfection to them but now when Angels and men declare the wisedom power and goodnesse of God praising and magnifying him for it This addeth no inward perfection to him only it outwardly declareth it and thus it was with Christ as God many things are said to be given him which yet he had with the Father before the world only it 's said to be given him because it was then declared and manifested what he had Indeed if we speak of Christs humane nature so it had many things given to it which were an inward perfection to him in that respect but in respect of his divine nature so he was not capable of any new perfection which he had not alwaies These things premised Let us now consider what was given him of the Father And 1. Christ even as God had many things given him in respect of externall Declaration Thus when glory and honour is given unto him by the Father as in that exceeding glorious manifestation when it was said Thou art my well-beloved Son this was external glory God gave the outward manifestation of glory that which did already belong to him 2. We reade of his Office of Mediatorship and that was also given to him Hence it is that it 's so often said that the Father sent him into the world not as if the Son did not willingly consent to this office also only the Father he assigned and appointed him who was also willing to this work So that to be a Mediatour to be sent into the world c. they are mixt Attributes for they denote perfection and some imperfection To be sent To feel the glory of the Father these denote he was man as well as God but so to be sent as by his own power and strength to work out our Salvation and purchase our peace argueth the highest pefection which none but a God can do So that this is necessary to be observed when the Scripture speaks of his appointment to this officiall Kingdom of a Mediatour this no waies takes off from Christs God-head but necessarily supposeth it because none but God can perform that work 3. The Scripture speaks of persons that are given him of the Father and this expression is very often with the Apostle John in this Chapter it 's many times repeated Those that thou hast given me So Joh. 6.59 All that the Father hath given me will come unto me Now these are said to be given by the Father to Christ not that Christ as God had them not before but in respect of his Mediatory Office So that they are given to him that he should by his death and merits bring them to Eternal happinesse and this makes greatly for the comfort and consolation of the godly and this cannot argue any imperfection in Christ that these were given to him as a Mediatour for he did not need them he was happy without them So that beleevers are given to Christ not for his good but for their own good and therefore though Christ be the Head and beleevers members yet it doth not follow that because the Head cannot be without members but needeth the members as well as they do the head that therefore Christ cannot be without beleevers No Christ took these to him not out of want but out of bounty He took them not to be bettered by them but to better them not to perfect himself but them As the Fountain is not helped by the streams but the streams by the Fountain Neither do the Stars enlighten the Sun but the Sun the Stars So that if we Consider in what sence beleevers are given to Christ we shall finde it 's no imperfection in him but perfection to be added to them 4. We reade of spirituall gifts and graces given to him So he is said to receive the Spirit without measure and hence he is called Christ because he is anointed with the oyle of all grace and this is in respect of his humane nature For the humane nature of Christ being a creature and of the same univocal species with ours it could not sanctifie it self it could not adorn it self with all habituall and actuall grace Therefore in his conflicts an Angel was sent to comfort him We must therefore alwaies distinguish though not divide those two Natures in Christ As God he could not be anointed he could not receive the Spâ—rit or be sanctified from a cause without but take him as man so all the good he had was of free-grace The personal Union was of free-grace and all habitual holinesse was infused into him by grace for none but God can be essentially and naturally holy and therefore Austin of old did urge this as an unanswerable Argument if the humane nature of Christ had not free-will or power to sanctifie it self to adorn it self with holinesse much less hath any meer man but so it was with Christ that as man he was wholly furnished with graces and gifts from above Indeed the end why he had these as also why he was made man was in reference to us It was of his fulness that we do receive so that he
into Eternall perdition and therefore our Saviour chargeth the Pharisees Joh. 6. That they were of their Father the devil because they did his works Thus if Christ be in thee thou wilt do the works of Christ shew forth the patience the meeknesse the zeal of Christ if Christ be in thee â—â—ou wilt have a Christ-like operation and therefore the godly are said to put on Christ Gal. 3.27 As a garment which covers the whole body so that no nakednesse appeareth Thus Christ onely ought to be seen in us not our own infirmities and corruptions nothing of our selves but Christ 2. Where Christ is there he is all in all he is instead of all to that believer Gal. 3.28 There is neither Jew nor Gentile c. but Christ is all in all Two things are affirmed He is in all Every believer though never so weak and infirm hath Christ as well as the noblest as the soul is in every finger and toe as well as in the head which should be a great consolation to a weak believer for though thou hast not as good gifts and parts as good grace and holinesse yet thou hast as good a Christ as the chiefest pillars in Religion have but then he addeth that as Christ is in all so he is all What all is Christ He is all priviledges as appeareth by the Context he is Jew and Greek he is male and female that is Christ is instead of all priviledges and prerogatives hence 1 Cor. 1. he is said to be made of God to us wisedom righteousnesse and redemption and we are said to be compleat in him So that wheresoever Christ is there he is all to that soul He is wisedome to it righteousnesse to it all spiritual priviledges yea and all temporall comforts likewise He is husband wife friend riches health Thus he is all things to the soul eminently and virtually again he is all things meritoriously there being no benefit a beleever can stand in need of but he hath purchased it by his death he is also all things efficiently because he subdueth every sin he quickeneth to every grace so that a beleever can never say I am in such a condition in such a temptation that Christ himself cannot help me 3. Where Christ is in a man there also his Spirit is putting it self forth in the severall operations thereof an illuminating spirit a guiding leading spirit a sanctifying and sealing spirit So that men do absurdly boast of their Interest in Christ who yet finde none of these efficacious works of Gods Spirit within them The Apostle John speaketh notably to this 1 Joh. 4.13 Hereby know we that we dâ—ell in him and he in us because he hath given us of his spirit So that as the beams of the Sun discover the Sun so do the spirituall effects of the holy spirit manifest Christ to be in us Vse of Examination Try your selves in this main Point as the Apostle saith 1 Cor. 13.5 Know ye not that Jesus Christ is in you except ye be Reprobates If you take the word as signifying one of an unsound minde it argueth that man is very unsound and unskilfull who findes not Christ in him As they sought for a proof of Christs being in Paul So do thou of his being in thee If Christ be in thee why is there so much of the devil of sin and the world if Christ be in thee how come his Enemies also to be in thee But you will say May not Christ be in a Beleever and yet he not feel it or be sensible of it yea think the clean contrary that Christ hath left him I answer it is often so and thus Christ may not manifest himself to be in us sometimes for triall sake to give us experience of our own need without him as Christ slept in the â—â—ip and suffered the windes and storms to arise that they might call more earnestly upon him sometimes we through our corruptions and sins do provoke him to withdraw his powerful operations We entertain his enemies and then he hideth himself from us especially our unbeleef hinders the lively operations of Christ in us for as Christ dwels in our hearts so he worketh in our hearts by faith SERMON CXXVIII Of the Fathers being in Christ Of both their being in Believers And how that can be and yet they not quite freed from Sinne and Sorrow JOHN 17.23 I in them and thou in me THe next thing considerable in this Text is the highest round in this ladder of Unity and that is The Fathers being in Christ As I am in them so thou in me The words need no further explication then what will necessarily be discussed in the Doctrine onely when Christ is said to be in beleevers and the Father in him this is not to be understood exclusively as if the Father were not also in beleevers for the Scripture expressly affirmeth that Joh. 14.23 yea it 's impossible to have the Son in us and not the Father also 2 ep Joh. 29. He that abideth in the doctrine of Christ hath both the Father and the Son Yea we cannot know the Sonne or believe in him except we believe in the Father also Joh. 1.4 7 8 9. When Philip desired Christ to shew him the Father because Christ spake so much of him our Saviour doth first reprove Philip and then instruct him Reprove vers 9. Have I been so long time with you and yet thou hast not known me Observe that Philip desired to see the Father and Christ rebuketh him for not knowing of him and then instructs him He that hath seen me hath seen the Father also and thereupon he proceeds to exhortation ver 11. Believe me that I am in the Father and the Father in me So that by this discourse none can know or beleeve in Christ but he must also know and beleeve in the Father and because the Disciples were not so fully acquainted herein they are checked by our Saviour saying Have I been so long time with you and ye know not me The longer time people have lived under means of grace and yet not acquainted with divine truths it is the greater condemnation When we speak of the Fathers being in Christ this is not to be understood in a speculative and abstracted sense but practically and as it relateth to us for to that purpose is it spoken by our Saviour that hereby it might be shewed that the Father is in us also Obs That as Christ is in us so the Father being in Christ is also thereby in us In this Position there are two distinct things 1. That the Father is in Christ 2. That by this means the Father is also and abideth in us For the first The Father is in Christ and that in several respects 1. In respect of the Divine Nature for so the Father is in the Son as in the expresse Image and representation of him thus the Son is called the Image of his Father Col. 1.15
Heb. 1.3 For as the son of a natural father doth many times represent him in lineaments colour and all deportments Thus Christ also as the Son of God doth demonstrate the wisdom power and holiness of his Father Therefore Joh. 10. for the Father and Son to be one is made the same with the Father being in the Son and the Son in the Father for the Father is so in the Son that he hath the same Nature Essence and Attributes with him and thus if the Son be in us the Father also must be because they are one Secondly The Father is in the Son in respect of operation and working For this end it is that in the whole course of his Mediatorship he referreth all to the Father as he that sent him The doctrine he preached he saith was not his but his Fathers Joh. 14.10 The Father that dwels in me worketh the Father and I work hitherto so that all that Christ did in preaching of the Word in working of miracles all these do declare that the Father is in him and this is of great consequence for hereby we may see the salvation of a beleever designed both by the Father and the Son one was not more willing then another to procure this Redemption Thirdly The Father is in Christ in respect of his infinite love as amans is in amato called therefore the Son of his love Therefore this is mentioned in the Text as part of this unity That the world may know thou hast loved me Though this love of the Father be not terminated on him only but on all believers in him and therefore it is that Christ cals him his Father and their Father and so some understand that transitively In whom I am well-pleased viz. with the godly being reconciled through his blood to them The Father then is in the Son by way of love and through him in all beleevers by way of the same love Fourthly The Father is in Christ by the communication of the fulnes of the God-head This the Scripture giveth a notable description of Col. 2.9 For in him dwelleth all the God-head bodily This place is worthy of a full consideration for it doth not speak of the Fathers being in the Son as the second Person but of the Father as God in his humane Nature and the end why the Apostle bringeth this is to take off all men from running either to Philosophy humane traditions or Mosaical rites because the God-head is in Christ bodily The Apostles Argument is Where there is a compleat perfection and fulness there needeth no additaments but in Christ there is a compleat fulness to all Evangelical purposes and necessary matter to eternal salvation and this is proved because in Christ dwelleth all the fulness of the God-head bodily In Christ that is in his humane Nature all the God-head that is all the whole Nature and Attributes of God wisdom righteousness holiness c. Dwelleth that is abideth continueth Bodily that is personally in opposition first to the legal expressions of Gods presence as when God spake from between the Cherubims as also in opposition to that efficacious presence and assistance in the Prophets and such extraordinary holy men that he raised up now God was in Christ transcendently to these for he was in the humane Nature so as to be made one Person with it Filius Dei non assumpsit hominem personam sed assumpsit hominem in personam and thus the Father is in Christ otherwise then in other creatures and the minde of man is never able to comprehend sufficiently this mystery Lastly Which is the most proper sense of this Text The Father is in Christ as a Mediator between God and man for this is chiefly intended That Christ is the bond of that union with the Father and believers as also with believers amongst themselves so that Christ is not here barely considered as God nor barely as man but as God-man as Mediator Thus the Apostle 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them So that without Christ we are all at a distance yea enmity with God he is a consuming fire and we nothing but stubble Even as you see the distance and contrariety of the devils to God Are they one in Christ Can they call God Father and all is because they have not a Mediator Here then is the spring-head of all consolation That the Father is in Christ as a Mediator reconciling God and man together and certainly if the believer did more improve this truth that he is made one with the Father and the Son it would raise up his soul he would condemn himself for all those low narrow and dejected thoughts he is assaulted with for how can sin hurt him that is one with Christ How can the devil destroy him that is one with God Certainly these must destroy Christ and God also Indeed the devil overcame Adam and the Angels but they were not one with Christ they were not united to him in an inviolable Covenant and therefore they quickly spent all and became bankrupts This instance indeed sheweth what we are in our selves and that it is Christ only who beareth us up but withall it commands the soul to glory in Christ to rejoyce in Christ to triumph in Christ for in him only we have pardon and boldness at the throne of grace These glorious things being clear Scripture-truths all the doubt is How shall a Christian perswade himself that the Son and the Father abide in him when he is sensible of such corruption and sin also in him For who would not think that when these high things are spoken that Christ liveth and dwelleth in a man that the Father and Son do make their abode in him but that such a soul must be perfected and made pure without sin Who would not think that only a compleat and perfect man can say with Paul I no longer but Christ in me Oh saith the godly Soul I may and must say the contrary not Christ but sin but the world liveth in me And as it is thus for grace so also for consolation If Christ be in a man and he dwels there How can there be such black unbelieving thoughts Where the Father and the Son is there must be a heaven not a hell Can the Sun arise in its full glory and power yet at the same time there be a black night So how can Christ and the Father be in a believer and yet they so subject to temptations and doubts whether he be in them or no Now for the first How the Father and Son can be in a believer and yet there be such remainders of vigorous corruption in him To this it is answered 1. That if it be duly considered how the Father and Christ is in us it must presently be conceived that there is a presence of sin necessarily supposed in such For as you heard God in us
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
of all gross and prophane ignorance There cannot be any faith all the while this darkness is upon thy minde and if there be no Faith there is no Justification no Salvation Christ is become of no effect unto thee and yet how boldly will many ignorant people talk of their good faith they are not led aside with the giddy errours of many they cleave to the old faith but doest thou know what thy old faith is if it were Turcism and Popery it would be all one to thee SERMON CXXXI Of the unspeakable Love of God to Believers Shewing wherein Gods Love to Christ and to Believers is alike and wherein it differs JOHN 17.23 And hast loved them as thou hast loved me A Two-fold Effect or Event is propounded by our Saviour of the unity which believers have first in Christ and then amongst themselves The first is That the world may know thou hast sent me of which we have briefly treated already because our Saviour had mentioned it v. 21. and indeed our Saviour doth in these verses with so much plainness ingeminate the matter of his Petition that Luther on the place saith These words do pueriliter sonare judicio rationis and that he was wont to say often That he never read a book containing such excellent and sublime matter in such simple and plain words The second Effect or Event is That the world may know that thou hast loved them as thou hast loved me So that in this latter particular there is one truth supposed and another proposed That which is supposed is that it 's of great consequence for the world to know that God loveth believers it would stop much of their malice and violence if they did truly know that such whom they oppose and persecute are the believed ones of God But of that afterwards That which is expresly affirmed is that the Father loveth believers as he loveth Christ himself A wonderfull and amazing expression it is that believers and Christ should be thus coupled together that when there is such an infinite disparity that yet they should both agree in the same love So that in the words you have the mercy and priviledge God vouchsafeth to believers he loveth them Now when we say God loveth it 's to say all things for that is the fountain and treasury of all good things his love is like himself infinite omnipotent and efficacious 2. You have the example or manner of this love and that is said to be as he loveth Christ The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Austin and Calvin do explain not of similitude but of causality and so resolve it into this sense The Father loveth believers because he loveth Christ and indeed this is a grand truth that in Christ only we are accepted of and beloved It 's not because of our selves but of Christ that we are approved of yet there is no necessity of leaving the grammatical interpretation for the Father doth love us as he loveth Christ not in respect of equality but similitude as they are said to be one as the Father and Son are one These words then do contain the very honey and honey-comb of Christianity in that they are loved of the Father as Christ is they need nothing more for Gods love will put him upon all those effects that a believer stands in need of Observ That God the Father loveth believers even as he loveth Christ himself A great truth and as you would think a bold and presumptuous affirmation Therefore to clear it Let us consider wherein the love of God to Christ and believers is not alike and wherein they are like one to another And First The love of the Father to Christ is as to his onely natural begotten Sonne but to believers as to his adopted children And therefore between these there must be a vast difference The love of the Father to the Sonne is like that of the Father to himself because he is of the same essence with him so that he loveth the glory and honour of his Sonne as his own glory but now that love which he beareth to his adopted children is of an inferiour nature they are creatures onely and their holinesse is but imperfect and by way of quality or accident in them but the Sonne is essentially holy so that in this respect there is no comparison to be made between the Sonne and us That love differeth toto genere in this sense from the love bestowed on us even as his filiation is not of the same univocal nature with ours Secondly Therefore the love which the Father sheweth to his Sonne is necessary and natural he could not but love him no more then he could not but beget him whereas to believers it's voluntary and wholly of free dispensation It 's disputed in the Schools Whether the Father did beget the Sonne necessarily or freely and so by consequence Whether his love be necessary or free but the soundest Writers say That a necessity of unitability and freedom do not oppose one another a necessity from natural imperfection contradicts liberty as a perfection but not that which ariseth from the chiefest and highest perfection and so it is in God It 's from his infinite perfection that he cannot but love himself and his Sonne but now in respect of his adopted sons all is of meer grace which he doth to them John 1. It 's he that gives an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right and priviledge to them to become the sons of God God could have taken infinite delight in his own Sonne that was object satisfying enough there needed no other then him to take his delight in yet he was pleased contrary to the customs of men though he had a natural Sonne of his own to assume adopted ones likewise Thirdly The Father loveth the Sonne originally for his own sake but he loveth believers for Christs sake And this indeed doth mainly put the difference between the Fathers love to us and Christ here Christ is loved for his own sake he needed no Mediator or another Christ to procure his acceptance for so there would have been imperfection in Christ but in us all our hope all our well-pleasing is through him So that as every Starre shineth by the light of the Sunne thus doth every believer appear comely in the robes of Christs righteousnesse only Thus the Apostle Phil. 3. declareth fully When he would not be found in his own righteousnesse but that which is through faith in Christ So that as it was the Temple which made every thing holy thus it is the Lord Christ which makes every creature accepted of Lastly Christ is not capable of some effects of such love which the Father doth vouchsafe believers To us he gives Pardon of sinne Justification by faith in us he works repentance faith and subdueth the reliques of corruption in us but such was the perfection of Christ that he could not have such kinde of love demonstrated to him
Having thus seen the disparity and that still Christ hath the preheminency in Gods love Let us consider wherein Christ and we agree in Gods love And First Gods love is terminated not on Christ simply but as the head of believers So that Christ and his Church are considered as one mysticall person and this is chiefly aimed at in all those places where Christ speaks of his being in believers and that they are his body all is to draw up our hearts into an high admiration of Gods love herein for God doth now look upon Christ and believers as one if he loveth Christ he must needs love them if he hate them or cast them off he must hate and cast off Christ Insomuch that if a Christian desires to get up into a Mount of Transfiguration let him ascend up hither for what will fill the heart with heaven if this do not I and Christ are loved as one Though the Father loveth Christ in some respects transcendently to us yet in other respects he makes his love common to us both Certainly faith in this great and precious truth would be a constant cordial Thou fearest thy sinnes and imperfections may cast thee out of Gods love but are they able to cast Christ out of his Fathers love if they cannot do the one neither can they the other Christ and a believer is made one when one is loved the other must necessarily be loved and if one be hated the other also must be hated Secondly The Fathers love to Christ and us is alike in the properties of it Love to Christ is not differing in it's properties from that he loveth us with As 1. It 's eternal love As the Father loved Christ before the world was so he did also all believers in Christ before the foundation of the world was laid This our Saviour speaketh of vers 24. Thou lovedst me before the foundation of the world and that he sheweth the like love to all believers is often declared Eph. 1.4 We are chosen in Christ before the foundation of the world The love then which the Father beareth to believers is an eternal love It 's not shorter in time then that to Christ for in eternity there is no prius nor posterius As then the Father loved Christ alwayes even from all eternity so he doth likewise every believer before thou hadst a being before either thy self or any friend in the world could take any care of thee God did pitch his love upon thee Oh then let not the people of God think God is like man that he began to day or yesterday to love thee No it was from all eternity and that love brought forth in time all the other effects of love that called thee that justified thee and that will glorifie thee Therefore the Apostle when he speaks of these blessed effects in time he resolveth all into this love from eternity as the Spring-head of all Secondly The Fathers love to Christ and believers are alike in the property of unchangeablenesse and immutability God will no more alter his love or cease to love his children then he will Christ himself This is plain because all the promises to the godly are Yea and Amen in Christ 2 Cor. 1.20 he is their Mediator in him they are made one with the Father So that by the same cause of perpetuity in his Headship by the same will they certainly persevere to us Thus it is said Rom. 8. Who shall separate us from the love of God He challengeth any thing to break this love if they can Grant then that the Father may love Christ in some peculiar respects which thou art not capable of yet in this thou and Christ are alike God will never change the love of his Sonne into hatred he will never become of a Father an enemy to him so neither will he to any true believer As long as his love shall continue unchangeable to his Son so long it will to thee and thus Gods love to thee is on a firmer bottome then that of Mount Zion or the Ordinance God hath made with heaven and earth or the day and night for all these shall wax old but the love of God like himself shall abide for ever Thirdly The Fathers love hath the property of freenesse both to us and Christ Indeed if we consider Christ as God so the Father loved him necessarily but as he was man and a Mediator so the Fathers love to him was free for it was of the meer goodnesse of God to appoint him to be a Mediator The humane Nature was not assumed for any fore-seen merits in it but all was from the meer good pleasure of God and this holds much more true in all the gracious effects that we partake of therefore the great scope of the Scripture is to declare this that all the priviledges and mercies we partake of come not from any worth or desert in our selves but wholly from the grace and meer love of God Insomuch that all those opinions which make the rise of any good we enjoy to be first our love to God and not Gods love to us are to be accursed as if the earth did first water the heavens and then the heavens the earth In the third place The Fathers love to Christ and believers is alike in regard of the real and true effects of it As to Christ it was not a love in word or shew but power and mighty operations so it is also to every believer Though there be a difference yet the love is as real to one as the other Even as when the first commandment of loving God is said to be the greatest yet at the same time the second is said to be like it in respect of obligation though not of dignity Thus it is as firmly and as really love to believers as to Christ though not so principally and although some effects of love we partake of which Christ is not capable of yet there are others that we do communicate in As 1 One great effect of the Fathers love to Christ while in the dayes of his suffering flesh was the protection defence and incouragement that he had from the Father for Christ in the whole course of his Ministry by faith depended on his Father insomuch that though the malice of his enemies was importunate to destroy him yet they could never accomplish their design till the Fathers time was come and then though he prayed to the Father to be saved from that hour yet it was only conditional and therefore he submitted himself absolutely to Gods will Now the same fatherly care Christ had experience of in his whole course the same may believers expect Therefore Joh. 14. he tels them I go to my Father and your Father he is the same Father to both Oh then why should a believer under any extremities or agonies be cast down the same fatherly love thou mayest look for as Christ himself met with
A second real effect of the Fathers love is Glorification of Christ The glory that Christ was to have after his sufferings is often mentioned in the Scripture In this Chapter we see our Saviour earnestly praying for it and after his Resurrection we reade how highly he was exalted and what glory he was lifted up into now the Father loveth all believers with the same efficacy as they suffer with Christ so they shall reign with him here they are said not only to be sons but heirs and co-heirs with Christ they shall sit on thrones of glory with Christ Thus Gods love runs in the same effects to Christ and us SERMON CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Believers whom they hate and persecute are beloved of God JOH 17.23 That thou hast loved them as thou hast loved me THe glorious priviledge of a believer hath been considered from this priviledge viz. that they and Christ are imbraced with the same love and are made co-heirs with Christ Now before we conclude this an Objection doth present it self to this purpose It may seem that the Father loveth us more then Christ for he giveth him to be a ransom and price for us Christ is made a curse dieth an ignominious and a painfull death not for himself but for us by which it may appear that the Fathers love is more to us then to him for he delivers him to death that we might live he is made a man of sorrows and full of grief to provide consolation for us so that Christ seemeth to be but the means and we the end and the end hath more amability and appetibility in it then the means But to this these things may be returned by way of answer First That Christ when he died for us and procured our salvation he did it as an efficient cause by his own inward worth and power So that our spiritual mercies are not so much to be considered the end of Christs death as the effects of it So that we may truly say what the people did to David in an higher manner to Christ Thou art worth ten thousand of us yea then all believers So that Christ died not for us in such a way as when a Martyr dieth for the truth or a private person for the Common-wealth for these die to preferre a greater good above the less The truth of God is more worth then any mans life The publique good is more precious then the temporal advantage of any one man and in these instances the lesser good is lost for the greater but when Christ was thus afflicted by the Father for us this was that a greater good might obtain a lesser for in Christs blood there was plenty and all fulness to redeem his people so that we are not to look on Christ dying as a meer passive means ordained for us but as an active means by the causality and vertue whereof our eternal good is accomplished Secondly The Father doth not love us more then Christ though for a while he was made miserable for us for Christs willing offering up of himself to this Sacrifice did infinitely draw out the love of God to him So that the Father loved him the more because he would out himself from the exercise and actual enjoyment of his Fathers love for a season that he was contented for a time to be in those agonies and conflicts grapling with the sense of his Fathers displeasure for this very reason his Father did infinitely love him so Christ himself witnesseth Job 10.17 Therefore doth my Father love me because I lay down my life for my sheep and herein was the Fathers love and acceptance seen that upon his sufferings the Father exalted him to such transcendent glory exalting him above every name that is named So that although many Divines say Christ merited nothing for himself yet others say with great confidence That the Covenant which was made with Christ as our Mediatour did promise him all that mediatorial honour and glory which he enjoyed upon the discharge of his Suretiship and this they make to be the principal and great thing intended by God viz. the exaltation of Christ and giving of him such transcendent glory onely they confesse this glory of Christ doth redound for our good but that which was principally aimed at in the Fathers agreement with Christ was the glorious rewarding of him Thirdly Though Christ was given for us yet this doth not follow that we were loved more then Christ Because the Father laid no more upon him then he was willing and able to bear So that Christ conquered all his enemies neither sinne nor death were able to over-master him and therefore he was for a season under these sufferings that we might be made happy to all eternity If indeed the Father had left him in a perpetual desertion and suffered his body to see corruption for ever to procure our peace then it would have followed that he preferred us before his Sonne but that could not be What was ordered to befall him was no more then he could bear and quickly remove and therefore Christ lost nothing by becoming our Saviour and yet we also are made happy thereby Fourthly Therefore Christ was loved more then us though he died for us Because the ultimate end of his death was that we being redeemed by his death might acknowledge him our Lord and for ever live to his praise and glory So that the salvation of believers is but a proxim and immediate end of Christs death that which is ultimate that which was principally intended was that we being thus ransomed might to all eternity set forth the praises and glory of him who thus loved us to death Vse of Exhortation To behold and admire the unspeakable love of the Father to all believers That he joyneth Christ and them in the same love the same heaven the same glory for kinde that Christ hath all believers likewise shall partake of Even as for wicked men the same hell the same damnation and torments which are prepared for the devil and his Angels are also appointed for the ungodly If Dâ—vid said Seemeth it a light matter to be made a son-in-law to the King then yet Sauls purpose was not to make him like Jonathan and co-heir with him of that temporal Kingdom How much more should this affect us which the Father doth for us Oh say and often say Blessed Father is this a little matter for such a poor weak sinner to be taken into the same chariot of glory with Christ to have love like his glory to his as Abigail said to David when he sent for her to make her his wife she acknowledged her unworthiness Make me one of thy hand-maids said she So O Lord if I have a drop of water a morsel of bread this is enough for me but to be taken into fellowship with Christ and co-heir with him This
is overflowing superabounding grace only remember that here is not only priviledge but duty also Here lieth a powerfull obligation upon us to love him with our highest and chiefest love let his glory his love be next to thy heart Oh be ashamed that thy love can burn no hotter towards him In the next place we are to consider the scope and end of our Saviour in mentioning this preheminent priviledge and it is That the world may know this love It 's not enough for believers to be thus highly loved by the Father but the world is to know and to be perswaded of it From whence observe That it 's of great consequence to the world to know how greatly believers are loved of God It would quicken them to many duties and restrain them from many sins if this were once fully setled in their hearts that those whom they oppose and deride are the beloved ones of God It 's true it 's of great consequence even to the godly themselves to be fully informed in this they go bowed down and very much languish because they are not so perswaded of this Hence 1 John 3 1. The Apostle cals upon the godly to attend to it Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God So that under all the hatred and opposition of the world it 's necessary that this love of God should bear up thy soul though none loveth thee yet the Father doth Thus I say it 's necessary even for believers themselves to know how greatly they are beloved but here our Saviour speaks of the worlds knowledge and the necessity of their being informed therein Now the usefulness of the worlds conviction herein will appear in these respects 1. Hereby they may be provoked to come out of their wicked condition and be made one of that number which God so loveth For will not this work naturally and genuinely upon them when they shall think Loe these that pray that walk strictly and contrary to the principles of the world are those whom God loveth in a special manner they are his favourites his delight is upon them but as for me and the company I keep God is angry with us all the day long we are the men cursed by him for us he hath appointed hell and eternal torments When any natural man shall upon these convictions argue and reason with himself How can he abide any longer in that sinfull way Oh then that God would perswade thee more of this that those whom thou malignest against whom thy heart riseth are such on whom Gods gracious love is fixed and that it is thou thy self and such as thou art that the anger of God abideth on continually this would quickly make thee another man Therefore there is not a more deadly principle thou canst swallow down then to be prejudiced in thy spirit against such who truly fear God 2. A perswasion that such only are loved by God as it would make thee to be of their number so also it would draw out thy dearest and sincerest love to them Thou wouldst presently begin to think Why should not I love those most whom God loveth Certainly they are the choisest and best objects upon whom God is pleased to cast his gracious eye then as David said My delight is to be with the Saints upon the earth Psal 16.3 Thus also it would be here when once perswaded that such are the endeared ones of God then thy affections thy heart will be to such also 3. By this perswasion upon the heart of the world that they only are loved of God hereby the world will cease to hate and persecute them to give them such ill entertainment as they do When our Saviour possesseth his Disciples with that universal hatred they shall have in the world and that the world cannot do otherwise whence is all this but because they do not know Christ nor believers neither But as they took him for an Impostor and one not worthy to live so they do judge his members to be a company of heretiques not worthy to be suffered in the world and all this malice ariseth from their blinde hearts for did they know who they were as they oppose they dared not to proceed Even as the Scripture saith If they had known Christ they would not have crucified the prince of glory 1 Cor. 2.6 So that all thy hard words and thy hard actions they arise from this thou dost not know what the godly are how accepted with God and how precious to him for this consideration would immediately make thee draw in thy arm thou wouldst see it was a foolish thing to set against such whom God loveth that it is but kicking against the pricks It 's attempting an impossible thing if thou couldst get God not to love them then indeed it were something but as long as God thus loveth them all thy endeavours against them is as vain as Balacks was against Israel No inchantment or divination can prevail As it 's an impossible thing so also it 's dangerous for seeing they are to God as the apple of his eye and he hath given such a command even to Kings that they do not touch his anointed ones How can it be that God will let all the injuries and offences done against them so dearly beloved go free Therefore perswade thy self more of this love of God to them lest thou incurre Gods forest displeasure Again It 's not only dangerous but foolish also for the more the world sets against believers the greater their rage is the more is Gods love drawn out to them So that by thy hatred they do become glorious and are more esteemed by God and receive a greater crown of glory Thus if these things be duly considered we must needs say it 's of great consequence for the world to know that believers are so highly loved by God But in the next place It 's very difficult for the world to be thus perswaded For 1. There is naturally an enmity and antipathy of the wicked against the godly and where malice is they will never believe any good of those whom they hate Insomuch that though God doth with never such a signal love demonstrate himself to them yet they will never be perswaded such are loved of God for as they are affected so they judge of God himself and because they think them worthy of all hatred and evil they conclude God doth so also Thus this distempered palate judgeth every thing bitter it tasteth 2. The love of the Father to believers is chiefly in spiritual things such as Justification Sanctification Adoption Now these things are no more apprehended by the world then curious melody by a deaf ear The Apostle speaketh to this 1 Cor. 2.9 10 11 12. admirably shewing That the Spirit of God revealeth these spiritual things to us and that without the Spirit we cannot know the things that are
on Earth she conflicts with desires after Christ hence are those vehement Petitions Come Lord Jesus come quickly The Spirit and Bride say Come Rev. 22.17 20. If then these desires be turned into actuall enjoyments and it 's no longer Come Lord Jesus but he is come then there must needs be all matter of joy and rejoycing he that drinketh of this living water in this life shall never thirst more Joh. 4. viz. with a total thirst So as to be weary of Christ and desire some other Object how much rather will this be true in Heaven Then it 's impossible to be weary to be desirous of something else besides God for there love is joyned to the Object as fully and as nearly as possibly it can be As Philosophers say the matter of the Heavens desireth no other form whereas in sublunary things it constantly doth and all because of the actuality and perfection of that form Thus it must be with the glorified Saints in Heaven They can never be glutted never complain as they did of Manna by the constant use of it but God is as richly as delightsomely enjoyed by every Saint in Heaven to all Eternity as at the very first entrance into Heaven But you will say May not I then desire Heaven as a place of happinesse Is it hypocrisie and insincerity to desire that state of glory Must it be Christ only there The Answer is That is in the principall and first place to be desired but yet secondarily Heaven as it is our happinesse and our glory may be fought after for which many Texts might be brought Vse of Exhortation To moderate all thy desires to this life and the Comforts therein What makes Death so grievous but to part with so dear a Husband so dear a Friend so sweet Children Oh remember Christ is above all and dearer then all So that if Faith were lively in representing Christ to us we should need even patience to live as you see it was with Paul we should finde it to be to our great losse to be enjoying Friends while we might enjoy Christ But on the contrary the wicked mans misery is to be trembled at for there Christ saith Father I will that where the devil and his Angels are to be tormented to all Eternity that those also be with them SERMON CXXXV Of an humbled Christians improving in his Prayers the sweet Appellation of Father JOH 17.24 Father I will that those whom thou hast given me be where I am ETernal glory we heard our Saviour prayed for all those that should believe in him which is expressed thus indefinitely To be with Christ where he is He doth not name the place because this is it which makes heaven to be heaven that we do enjoy Christ there From this we proceed to other things considerable As 1. The Compellation Father This our Saviour useth three times as being a name denoting the most intimate and sweet relation as also causing the greatest confidence why Christ cals God Father hath been discussed already against Socinian glosses he is not a Father to Christ in the same manner as he is to believers neither did Christ use this Title to subdue and overcome any unbelieving and doubting thoughts in him or to quicken up his confidence which otherwise might fail but hereby to demonstrate the near relation between them as also his dependance upon him So that from Christs example herein we may observe That it is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stir up holy confidence and boldness When we come unto God we are to draw nigh to him as our heavenly Father whose bowels do exceed all parents affections in the world if they were put together Therefore it is our Saviour in that rule of prayer directs to that title and compellation of a Father To open this Consider First That no wicked or unregenerate man is in a state or condition fit to pray or approach unto God upon these termes If God be thy Judge thy enemy and thy adversary then it is not for thee to call him Father As God expostulates in Mal. 1.7 If I be a Father where is mine honour It 's true there is a paternity by way of creation and thus God is the Father of all but we speak onely of that paternity which is by Adoption and the Covenant of Grace Let therefore every wicked and ungodly man conclude that while he abideth so he cannot pray acceptably he may not come to God as a Father It 's blasphemy for such prophane wretches to say to God Thou art my Father The Scripture tels us That such are of their Father the Devil See then if the Devil thy father will bless thee if he will make thee happy Oh that wicked men would but consider what a wofull condition it is to lie in that they cannot pray that they cannot call God Father Thou doest but blaspheme with thy tongue all the while what God the God of wicked and prophane enemies to him No he is a Judge and a consuming fire to all such Secondly It 's of great consequence and advantage for the humbled Christian in his prayer to improve this relation of a Father To such all the sweetness out of this honey-comb To improve this Meditation till it be like fire in his bowels For 1. To the tender heart humbled for sinne it is the greatest temptation that he conflicts with to be perswaded God is his Father Such are the discoveries and experiences of his own sins and infirmities that he concludeth though other may call God Father yet he cannot Is not this the great dispute in the breast of a godly man Whether God be his Father or no Doth he not argue against it from the several corruptions that are in his soul Oh how can this and this be in me if God be my Father As also from the many sad afflictions and exercises he meeteth with more then others If God were my Father would he thus break and bruise me more then many in the world making me the Butt against which all his arrows are delivered So that you see it 's necessary to compose the spirit against this temptation which doth so naturally breed in the heart of a tender Christian Insomuch that to call God Father cordially and upon sincere grounds is a great mercy 2. It 's necessary to be perswaded of and call God Father because Satans great temptation is against this if he overthrow this all is gone if once he can tempt thee to this that God is not thy Father What horrour and what confusion yea what an hell will not presently overwhelm thee You see the devil working with this engine upon Christ himself knowing this was to set the axe to the root of the tree If thou be the Son of God do thus he would have him put that to the trial and
is not the devil still suggesting this unto thee if thou be the Sonne of God then it would be thus and thus with thee Gods children never do as thou doest Now this temptation hath so farre prevailed by Satans instigation upon some of Gods people that they have wholly given over to pray that they dared not to presume to pray And why because God is not their Father they may no more pray then the damned in hell So that the godly man is left in a wofull desolate estate all the while this truth doth not reign in his heart that God is his Father 3. This perswasion of God being our Father is of so great consequence that the Spirit of God is sent on purpose into our hearts for this very work Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Father So that as we remain blind and darkned in mind till the Spirit lead us into all truth that as we remain unholy and cleaving to our lusts till the Spirit sanctifie us so we do also remain in a doubting unbelieving and dejected disposition till God send this Spirit into our hearts so that when a man is humbled for sinne and feels the load of his transgressions it must be more then humane power yea or all the counsels and directions of the ablest Ministers that can inable such an one to call him Father Oh how often doth such a tempted soul say Oh that I could call him Father Oh that I could delight in him as a Father But now when this Spirit of Adoption cometh into our hearts see with what efficacy and power it cometh it maketh us to cry that denoteth earnestness vehemency and also confidence undauntedness notwithstanding the roaring cries of the devil and conscience to the contrary and thus it enableth us to cry Abba Father by way of ingemination implying that it is not once but twice yea often for indeed if the Spirit of God did not constantly thus keep up a filial frame every new failing would cast us back into a meer darknesse and confusion Therefore the Spirit of God hath this office of being a Comforter because we of our selves cannot sow that seed in our own souls 4. This is necessary because this only raiseth sweet comfortable and delightfull thoughts of God The relation of a Father is sweet and what a great difference is there between a childe praying to a tender father and a malefactor to a severe Judge David once said He remembred God and was troubled Certainly the more we think of God and his Attributes Omnipotent Wise Holy Righteous if not a Father the more terrible and dreadfull is the apprehension of him It 's necessary to have good endeared thoughts of God therefore the devils and the damned who are of the farthest distance from God they have hard and raging thoughts against him It being therefore necessary to keep up such thoughts in the soul as these Let God afflict smite destroy yet he is just and righteous yea and to be loved now this cannot be unless this faith is strongly carried out unto him as a Father 5. Perswasion of God as a Father is necessary because this only will produce faith and confidence in those that pray with such an assurance Now faith is the very soul and life of prayer He that prayeth believing shall receive and James exhorts Let him ask in faith nothing doubting Chap. 1. Our Saviour told the woman It should be according to her faith So that unbelief makes our prayers like a messenger without hands or feet and if so How shall we get our prayers animated with this grace Nothing conduceth more to this then the Meditation of God as a Father when this is assented to then it easily believeth God will do all necessary good for it such a Father will not give a stone to his childe when he asketh bread Thus Mat. 5. our Saviour maketh this an argument against all distracting fears and cares Your heavenly Father knoweth what you have need of Why is it that after prayer thy heart is as much troubled and disquieted as if the request had never been made known to God but only because faith did not reign and predominate in thy heart concerning Gods fatherly relation to thee 6. Perswasion of God as a Father is necessary because hereby the heart will be quickned to all those holy and filial dispositiâ—ns which ought to be in children If ye call him Father 1 Pet. 1.17 c. Passe your sojourning here with an holy fear The Scripture apprehension of a Father will not beget security and a licentious life but rather it will cause an holy reverence and a diligent attendance to avoid all those sins that may offend and provoke The Spirit of adoption is also a Spirit of Sanctification being born of God he doth not he cannot sin for how abominable and uneffectual would our prayers be if we should joyn prophaneness to those duties In stead of obtaining mercy we may justly expect that God would pour out greater wrath whereas a due and right apprehension of God as a Father will make a gracious and humble disposition in the soul Vse of Exhortation to the people of God that they strengthen and confirm this relation to them as much as may be Pray for that Spirit of Adoption which will inable thee to cry Abba Father Oh know that all the cause of thy disquietness distractions and diffidence of Spirit in thee ariseth from unbelief in this point If thou believe God is thy Father then sin is forgiven then no good thing will be denied thee This Father will treasure up for thee yea the properties of this Father are wonderfully quickning he is an omnipotent Father and so can do all things he is a compassionate Father and so will do all things he takes upon him both the bowels of Father and Mother also Parents have been hardned to their children as the Prophet observeth but God cannot be He is a wise Father and so ordereth every thing for the best This if duly considered would free thee from all distrustfull cares and thou wouldst learn from thy own childe to walk depending upon God casting all thy burden upon him because thou seest it taking no care what it shall eat or what it shall put on but resteth it self wholly upon it's Fathers care The second thing observable in the Text is The manner of Christs expression his Petition I will Father I will Some think this an expression not of prayer but of Christs just demand of his right to that which he had as God and therefore they think that whereas before he prayed as a man here he interposeth himself as God as thus Austin of old Omnipotenti patri se velle dixit omnipotens filius Others they make it an expression of prayer because in the former part the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and thus Mark 10.35 when James and John
compleat perfection of a Christian Who is made righteousnesse wisdome and all things and therefore this is the character of those that are spiritual They have no confidence in the flesh and rejoyce in Christ Jesus Phil. 3.3 Lastly We glorifie Christ really in our lives and conversations when we walk as Members sutably to the Head when we order our conversations answerably to the rule of the Gospel For how often do wicked men reproach and dishonour Christ by their ungodly lives as if Christ taught them no better or as if Christ died not to deliver us from all ungodly and sinfull lusts Therefore on the other side then we honour Christ when we are holy as he was zealous as he was humble and meek as he was as Paul said He carried the marks of Christ upon his body so do thou the graces of Christ upon thy soul We come in the next place to a brief description of the subject described Those that thou hast given me Now this is the opposite description to such who are of the world By giving unto Christ some understand by a Metonymy of the effect for the cause Gods decree to give as 2 Tim. 1.9 The grace given us in Christ Jesus before the world began that is decreed to be given to us So some expound the fore-going place The glory which thou hast given me that is which thou hast decreed to give even as in this Chapter he saith I come to thee I sanctifie my self and as John 6.33 Every one that my Father giveth shall come to me where by giving must be understood a decree to give for actual giving is the very coming it self unto Christ Though this be true yet we must adde that in respect of those who were to believe so it 's a decree of giving but in respect of the Apostles and others who did then believe it was an actual giving Now whereas we see the original and fountain of all grace formerly prayed for and now all glory here is because some are given to Christ by the Father we may observe That it 's no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God I shall but touch at this because handled before only as our Saviour thought fit to use this description of believers so often in one Chapter so it should also inform us that it 's a truth of absolute necessity which ought constantly to reign in our hearts that we did not prevent God but Gods grace did prevent us that we did not choose him but he chose us Therefore it 's a violent wresting of the words by Arminians when they will have this giving of some to the Father to be understood for the consequent mens obeying and receiving of the grace offered and so we give our selves to Christ and are not given by the Father That the initials of all good is from grace only and not of us is abundantly convinced by that wretched sinfull and wofull pollution that we are all born in like that miserable infant spoken of by the Prophet Ezekiel chap. 16. I shall not doctrinally inlarge this only let the Use be 1. Admonition to take heed of all those proud and self-advancing Doctrines that magnifie the power of nature that think not grace absolutely necessary that if it be required it 's only ad facilius operandum or that grace doth onely excite and stirre up the natural abilities within us Oh take heed of swallowing down this deadly poison Vse 2. Of Exhortation to the people of God with all humility and astonishment to admire the grace of God in Christ that mollified thee that prepared thee that began first upon thee Alas thou wast wallowing in thy bloud thou wast hotly pursuing thy sins thou didst violently refuse the grace of God till at last he opened thy heart and saved thee against thy will making thee of unwilling willing SERMON CXXXVIII Of Gods love to Christ as Mediatour and in him to all believers from all Eternity JOHN 17. â—4 For thou hast loved me before the foundation of the world THis last clause is brought in as a Reason of that which went before Some make it a Reason of Christs Petition why the Father should hear him viz. because he alwaies loved him and so nothing could be denied to him others referre it to the gift of Glory mentioned immediatly The Father gave Christ glory because he loved him from Eternity but these do not oppose but may include one another The only doubt is In what sense the Father is said to love Christ before the Foundation of the world Many understand it of Christ as the natural and only Son of God That as he had alwaies the same glory with the Father so likewise he was alwaies loved of him and from hence they prove the Deity of Christ But Calvin and others expound it of Christ as Mediatour That the Father did love him from the beginning in appointing of him to be a Mediatour and preparing him thereunto Now this seemeth the more genuine Interpretation and doth not exclude but include the former also So that by direct consequence the eternal god-head of Christ is asserted Indeed Piscator referreth those words before the foundation of the world to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast given As v. 5. implieth but there is no necessity to make such a trajâ—ction The sum is that Christ as Mediatour doth referre all the glory and honour he hath to the Fathers love Now you must know that when the Father loveâ—h him as Mediatour It 's not absolutely terminated upon the person of Christ but the whole number of beleevers in him and therefore this loving of Christ is to be extended unto all Beleevers for the Apostle saith the same thing of them because of Christ Eph. 1.4 where we are said to be chosen in him before the foundation of the world To be holy and without blame before him in love where that love is referred to Gods predestinating and electing of us by some Interpreters So that from the words we may observe That God the Father loved Christ as Mediatour and thereby all beleevers in him from Eternity This Truth deserveth explication and application And 1. Let us consider wherein the love of the Father was shewed to Châ—ist as Mediatour as that will appear in the designing of him to it and approbation or complacency in him while discharging of it The love of God in preparing him thereunto is seen in these things 1. In appointing and ordaining the second person as the only begotten of the Father to come into the world and take our nature upon him For herein did the Father love the Son because when mankinde was lost and justice could no waies be satisfied by any meer creature that in this exigency Christ should offer himself and so readily professe Behold I come to do thy will O Lord Thus when he formerly had said I sanctifie
my self that doth not solely relate to his humane nature but even his divine also because the second person was in a peculiar manner sent into the world and to become man for us 2. The Fathers love was more remarkably seen towards that particular humane nature which the second person assumed in the sanctifying and glorifying of that with all sutablenesse and thus the love of God was to the humane nature of Christ before the Foundation of the world by way of purpose and decree in God even as it is to all the Elect Children of God for Christ attributeth iâ— to God the Father that he had so fitted his humane nature Therefore he saith a body thou hast prepared me Heb. 10.5 Now severall waies did the Fathers love appear herein as 1. to ordain and appoint him to be a Mediatour to make him man for this purpose This is attributed wholly to God the Father hence 1 Pet. 1.20 Christ is said to be fore-ordained before the foundation of the world Christ coming into the world was not of meer necessity There was no compulsion to this but the Father out of his meer good pleasure did thus ordain him Hence it is that our Saviour doth constantly make the Fathers mission or sending of him to be the cause of being our Mediatour 2. This love of the Fathers to him was seen in taking that particular humane nature rather then any other into an hypostaticall Vnion Though Christ did not take an individuall humane personalized as men are yet he took a particular nature into a personal Union with the God-head which is the greatest exaltation of mans nature that can possibly be imagined It 's that great mystery which Angels are continually searching into but if you ask why the second Person did take this particular nature rather then another that the holy Ghost might have sanctified here Gods meer love made the difference for as it was an high act of grace and favour to the Virgin Mary that she rather then any other woman should be appointed to be the mother of Christ so it was much more a great honour and expression of love that this humane nature rather then another was assumed into personal Union and for this cause it is that Austin did so invincibly presse the Pelagians with this argument from Christ as man for saith he if Christ as man was chosen not for any foreseen merit or worth which might be in him but it was solely by the love and goodnesse of God then much more will it follow that no meer man especially corrupted and defiled can be elected to Eternal Life upon the supposition or prescience of any good thing in man So that Christ as man was so meerly from the favour and love of the Father This is that gratia singularis to Christ as man de quâ fas est praedicare sed nefas adjudicare as Austin 3. The love of the Father to Christ in preparing him for Mediatour is seen in the sanctifying and endowing of him with all holinesse that so he might be a compleat Saviour for seeing it behoved us to have such an high-Priest as was holy and separate from sin therefore it was that he was made man in such an extraordinary manner for he was conceived by the holy Ghost The holy Ghost sanctified that corpulent substance of Christs body wherby there was not any form of or inclination to sin abiding in him and therefore he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he wrs habitually and originally holy Now this was wholly of the love of God that his humane nature was thus anointed with all holinesse and that he received the Spirit of God without measure and therefore the humane nature of Christ was infinitely obliged to bless and praise God who had powred more holinesse into it then in all Angels and men Thus the Fathers love was seen in preparing him to be Mediatour and when he was thus appointed and in the discharge of his Office The love of the Father was exceeding great to him For 1. you have the Father in a most glorious manner from heaven owning of him and giving of that solemn approbation This is my beloved Son in whom I am well pleased what a glorious manifestation was here of the Fathers love to him his love did rest on him yet so as thereby he makes others beloved Sonnes in whom also he is well-pleased even those that do believe in him This glorious Testimony then given to Christ by the Father is made by some Learned men part of that glory which is spoken of in v. 22. 2. The Fathers love is wonderfully discovered to him as Mediatour in that he was willing to lay down his life for those who were appointed to salvation Insomuch that although the world thought him forsaken of God and smitten for his own sins yea though Christ himself in respect of his sence and feeling expostulated with his Father why he had forsaken him yet even then was the Fathers love most of all towards him Joh. 10.17 Therefore doth my Father love me because I lay down my life for my sheep Here you see that although there were many other Reasons of the Fathers love to him yet he instanceth in this wherein we would think Gods anger was for the present most displaied It 's true this is urged by sâ—me that therefore Christ could not suffer the anger of God in his soul neither could the Father afflict him as for our sins for how could this be say they that at the same time the Father should love him and yet be angry wâ—th him as punishing the sins of all the Elect upon him But as Gods love towards Christ could consist with that leaving of him to the hands of his Enemies So also could the love of the Father towards the person of Christ well consist with that anger of his towards him as our Surety and certainly this very particular may much encourage the people of God for when they are sollicitous about their acceptance with the Father whether he will receive them into grace or no what a ready answer is this the Father loveth Christ because he would die for us because he would be crucified for us 3. The Fathers love towards him is especially seen in exalting of him to all that honour and Majesty the Scripture so often mentioneth that is the sitting at the right hand of God the Father It is true as God he had a right to all this glory before but then there was a manifestation of it and not only so but a reall communication of such glory to his humane nature which it had not before and his person was not admitted into a more plenary and consummate possession of that glory of which there was but beginnings before Even as it was with David first he had a right given him to the Kingdom but for the present he was in constant oppressions and miseries Thus Christ while having a right to
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
Directions shewing how a man may prize Faith in Christ as a Mediatour 225 c. The properties of Faith 600 That Faith is knowledge 637 What knowledge Faith is not ibid. What knowledge the knowledge of Faith is 639 Reasons why Faith must be knowing ibid. The people of God are kept to salvaion through Faith 314 This is opened in two Propositions ibid. Why Faith confirms us rather then other graces ibid. That the Faith that justifieth and saveth us maketh us wholly to depend on Christ 542 The several kinds of Faith ibid. The object of Faith ibid. The seat of Faith ibid. The things required to justifying Faith 543 544 God inables the humble soul to believe two wayes 546 Of Faith under the notion of receiving of Christ 549 What the receiving of Christ by Faith implieth ibid. Faith hath two acts a direct and reflex 552 Arguments to prove that Faith is a particular application 553 The Doctrine of special and particular Faith doth not tend unto presumption 555 Father God is the Father of Christ in a transcendent way 13 Those prayers are successefull that are put up to God as a Father 14 We cannot call God Father but by the Spirit 15 What frame of heart this compellation Father breeds in every childe of God in seven particulars 15 c. Reasons why the title Father prevails so much with God 17 c. The Father is the original fountain of all good 53 All that the Father giveth shall come to Christ 54 Finish Christ did perfectly Finish that work the Father gave him to do 119 Some particulars about Christs Finishing his work 120 How he Finished it 121 c. The properties of the work Christ Finished 123 Flesh Flesh usually put Synecdochically for man 35 Fortune No Fortune 23 Free-will Free-will a dangerous Doctrine 125 It is no Free-will or preparatory work in man that begins either his grace or glory but the sole gift of God 668 G Gesture GEsture in prayer lifting up the eyes to Heaven 5 Ghost The knowledge of the holy Ghost necessary to salvation 100 Gift All spiritual good the godly enjoy is only the Gift of God Rules for private Christians exercising their Gifts 493 Given That none of those that are Given by God to Christ shall perish 352 Christ though God hath many things Given him of his Father 612 There is a two-fold Giving ibid. What things are Given Christ of the Father 613 Glory Christ hath a two fold Glory 24 Whether Christ did merit Glory for himself 25 Christ being invested with Glory redounds to the advantage of his Members in five particulars 25 26 The nature of this Glory Christ praied for 25 There were three degrees to it 27 This Glory of Christ doth consist in four things 27 28 Christs Glory is 1. Spiritual 2. Eternal 29 All men should be affected with Gods Glory more then their own good heavenly or earthly 31 c. Four Reasons why we are to pray for all our own comforts in reference to Gods Glory 33 34 Gods children are to pray earnestly for their Glory with God 143 1. What is implied in this 144 145 2. This Glory is earnestly to be praied for 146 3. This Glory is a cordiall against all afflictions in five particulars 146 147 The Glory that Christ hath he communicateth one way or another unto his people 605 Considerations for the understanding of it ib. Some Corollaries from this Doctrine 608 Glory is a gift 651 Glorifie To Glorifie is taken two waies in Scripture 24 It was the holy wise will of God to Glorifie Christ 25 We Glorifie Christ three waies 29 How we Glorifie God 102 As Gods people Glorifie Christ so it is well-pleasing to God 267 How many waies the people of God Glorifie Christ 267 Why it is our duty to Glorifie Christ 269 270 Grounds why Gods presence in Heaven is that which makes the happinesse of a Glorified believer 655 Glorification is of grace 253 How many waies we may Glorifie Christ 667 God God may regard one mans prayer more than another 10 God appoints times and seasons for his great works in relation to Christ 19 20 In relation to other dispensations 21 God doth all things for his own glory Vide Glory 33 God made the world for his glory ibid. The greatnesse of Gods glory 34 God is a universal good 57 God is an unmixed good 57 God is the proper and peculiar good 56 One only true God 90 Many fictitious Gods made by men 90 God is known three wayes 91 God is holy and so able to make other holy 297 God is holy several waies 297 298 If Gods people were not kept by Gods grace they would be undone in soul and body 301 God keeps all his from temporal dangers 301 Proved in four particulars ibid. Of Gods keeping all true believers from spiritual evils 303 Which appeareth in four particulars 304 It 's onely Gods property to fore knew things to come 395 God hath the dominion and immediate disposing of our being and continuance in the world 449 Propositions explaining this truth ibid. Arguments to prove the point 450 God considered absolutely and relatively Although there be three Persons yet there is but one God 583 Gods people are called out of the world 172 Vide People Godly It is the property of Godly men to have respect to all Gods word 201 Four Propositions to clear the point 201 c. Four Reasons of the point 202 Governours Governours that have a charge over others are to watch and pray for the good of those they are betrusted with 295 Proved by three Arguments ibid Motives to move to it 296 Grace Gods people must grow in Grace 188 How many wayes Gods people grow in Grace 188 189 Grounds and motives to it 190 Without Grace here there is no glory hereafter 649 There is infinite comfort to those that have true Grace though in the least degree 651 Grounds Vnlesse men be carefull to look to their Grounds in profession they will never hold out 382 H Happinesse THe greatest part of our Happinesse lies in this that we shall be with Christ and have immediate communion with the Lord. 653 Hate Hated Hatred Wicked men of the world have and will alwayes Hate those that are godly 425 There is a two-fold Hatred 426 The Causes of it ib. The Effects of it ib. The Properties of it 427 Whether every godly man be thus Hated 428 The duty of Christs Disciples under the worlds Hatred 430 Why the godly should rejoyce when they are Hated for Christs sake 431 Cautions to wicked men who Hate Christ 433 Head Christ is the Head of his Church 45 What is implied therein Vide Church 46 Heaven Of immediate communion with Christ in Heaven 654 The great end of our being in Heaven is to behold and enjoy the glory of Christ. 661 Heavenly-mindednesse Heavenly-mindednesse wherein it doth consist 454 Help How farre men may acknowledge Gods Help and yet not give the
full glory to God 307 Heretiques Heretiques that endeavour to spoil Christ of his glory 151 Holy To make a man Holy is more then to make a world 41 God is Holy and so makes others holy 297 The most Holy should be humble in their approaches to the holy God 299 To scoff at Holinesse is to rise up against God ibid. Hour The word Hour hath several significations 19 Christs Hour ibid Vnder a dark Hour be patient 23 The Hour of Gods anger is shorter then the hour of his mercy ib. I Idolatry IDolatry a great and grievous sin 93 Jews Jews deny Christ to be our Mediator 90 Ignorance Ignorance to be lamented 75 Where grosse Ignorance is of Christ there men are in a damnable condition 80 The Causes of Ignorance 81 82 Ignorant All men naturally Ignorant of God in a saving manner 74 Impotency Mans Impotency to any thing that is holy 4 Institution The Institution of Sacraments is grounded upon the power that is given to Christ 27 Inferences Inferences from the knowledge of the true God 93 c. Instrumental causes Instrumental causes are Physical Natural or Moral 470 Joyfull Joy Christ doth really intend that his people shall be Joyfull 400 This is opened in four particulars 400 401 There is a Joy in Christ that his people are to have fulfilled in them 407 There is a three fold Joy ibid To know the nature of this spiritual Joy consider the particulars following 408 The transcendency of this Joy above all other worldly joy 410 The effects of Christian Joy 412 Spiritual Joy may then most abound when soul humiliation and godly mourning is put in practice 415 Judas Why Judas is called the son of perdition 362 Why Judas is said to be already perished 363 What particular eminencies Judas had 372 c. The thing in which Judas did debase himself 375 Take heed of proving a Judas 384 Justification Justification is the gift of God 252 The Reasons of it 253 K Keeps HOw much is implied in this that Christ Keeps them as his charge 339 Known God is only and properly Known by the godly 162 Knowledge Knowledge two-fold Speculative Practical 73 By the Knowledge of God and Jesus Christ we come to eternal life 74 Inbred Knowledge may be increased by the contemplation of the creature ib. True Knowledge only to be had within the Church ib. Without true Knowledge no salvation 75 We must have personal and explicite Knowledge ib. Reasons why Knowledge is so necessary to salvation 76 Motives to move to Knowledge 82 83 Effects of Knowledge 84 85 88 Why Knowledge that is not thus accompanied is ineffectual 88 Our Knowledge of God is very imperfect 91 Who are excluded from the Knowledge of God 96 The Knowledge of the true God is not enough to salvation without the knowledge of Christ 96 The Knowledge of Christ opened in five particulars 97 The Knowledge of God may be had several waies 162 Proved by five Arguments 163 165 L Life THis present Life 63 The Properties of this present Life 63 64 Love Beloved That though God Love his people yet that doth not necessarily inferre that he must keep them from all misery in this world and place them immediately in happinesse with himself 439 Why God doth not presently take his Beloved ones out of the world of sinne and sorrow 440 Wherein the Love of God to Christ and believers is not alike 646 Wherein Gods Love to Christ and believers is alike ibid. The Father doth not Love believers more then Christ 645 Loved It is of great consequence to the world to know how greatly believers are Loved of God 647 This appeareth in several particulars ib. How difficult it is for the world to be so perswaded 648 God the Father Loved Christ as Mediatour and thereby all believers in him from all eternity 669 The particulars wherein ib. Loveth God the Father Loveth believers even as he loveth Christ 642 M Manichees MAnichees confuted 158 Manifestation Manifestation two-fold 161 Christ as God cannot have any thing given him unless by way of Manifestation 665 Mediation Wherein God was glorified by Christs Mediation 113 Christs Mediation for us is of God 194 Gods people are to believe the fulnesse of Christs Mediation ibid. The fulnesse of Christs Mediation in eight particulars 194 c. Four Reasons why 196 Mediatour Christ as Mediatour glorified God in his Humiliation and Exaltation 30 c. It is our duty to know and believe in Christ as the onely Mediatour sent of God 192 The opening of this in three particulars 193 What Christ had or was as Mediator was for us ib. Which appeareth in four particulars 193 c. Christ prayed on Earth as Mediator and makes Intercession in Heaven 226 Christ as Mediatour had his glory given him 663 Mediatory All the children of God are under the Mediatory prayer 226 The aggravations of Christs Mediatory prayer in seven particulars 227 228 229 Christs Mediatory prayer and his death is only for the Elect. 232 Several Considerations to clear the point 233 234 235 Mediatory-Office That Christ in his Mediatory-Office hath respect to the meanest and weakest believer as well as to the choisest c. 524 Meditate It is good for the people of God often to Meditate of this That they are not of this world 455 The Reasons why it is so 454 Meditations Meditations are to be serious upon eternal life 71 The effect thereof 71 72 Merit Whether Christ did Merit this glory for himself 666 Ministers Why the best Ministers sometimes not fruitfull in conversion of â—thers 3 The Ministers of the Gospel are to preach Gods word 207 The opening of it in four particulars 208 It 's a special mercy for Ministers to agree in one 320 What are the Causes that make the Ministers of the Gospel thus differ 323 The Ministers of God must endeavour after the most perfect Vnity even to be One as the Father and Son are One 325 The Ministers duty is to deliver onely Gods truth to the hearers 424 The manner how they are to deliver it 424 The Grounds why it is requisite that Ministers should have truth and godliness 483 Vide Truth Why Ministers must be holy 484 Ministry The Ministry is appointed by Christs power 38 Christs power giveth successe to the Ministry ib. It is necessary 101 The end of the Ministry should be to bring men to the knowledge of God and Christ 166 Four Reasons why this is the end of the Ministry 167 c. If Christ though God yet in respect of his Ministry doth attribute all to God How much more the Ministers of the Gospel who are frail men 341 Two Errours in the extream about the Ministry ibid. A grievous sin to oppose the Ministry of God 486 None may undertake the publick Office of the Ministry without a lawfull Call thereto 491 God hath appointed a perpetual Ministry to the end of the world 557 Consider some Propositions for the opening of it
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is
implied in our being Sanctified by Christ 515 Wherein the truth of Sanctification consisteth 516 Sanctifying What Christ Sanctifying himself implieth 502 The benefits of Christs Sanctifying himself 505 Saved All that are to be Saved are committed to Christs care 338 Schism How to prevent Schism 580 Vide Unity Scripture The Scripture is Gods voice 387 So many contrary things to a believers expectation may fall out in matters of Religion that did not the Scriptures fore-tell them we should be greatly offended 388 Some particulars that are hardly concocted 388 That whatsoever the Scripture saith is sure to be made good 389 The Spirit and Scripture are to be reconciled 390 The Scripture we now have is a full and perfect Canon for our Salvation 390 The parts of Scripture ibid. The Ground why Scripture must be fulfilled 393 In how many senses the Scripture may be said to be fulfilled 394 The truth of Scripture-Prophesies 395 The Scripture is oppositely true to all the Opinions Doctrine and Religions that men set up by their own fancy Sence It is not enough for the people of God to be beloved by him but they are to endeavour after the Sence and apprehension of it in their own hearts 694 Considerations to open this Point 695 The advantage they have thereby 696 Propositions to inform in this Point 698 Helps to get and keep the favour of God 698 Sending There is a two fold Sending mediate and immediate 493 Sent. Christ was Sent of the Father c. 487 How Christ was commissionated and Sent for us 487 The Necessity of Christs being Sent. 490 Sermon Prayer sanctifieth every Sermon 5 Vide Prayer Sins What Sins do chiefly provoke God to give men up to strong delusions 152 What Sins do chiefly provoke God to leave his people not totally yet gradually 351 Socinians Socinians confuted 73 Socinians no Christians 591 Socinians answered 666 Sonship Sonship is purchased by Christ 14 Soul The Soul of man hath an infinite appetite 57 God is the center of the Soul ib. Spirit of God How many wayes the Spirit is a comforter to believers 404 Suffer Suffering When the people of God Suffer not for any fault of their own but because they own God and professe his truth this is a great obliging of God to take care of them 421 This Doctrine is opened in several considerations ibid. Supports Though God may afford his people many comfortable Supports yet they must not look to enjoy them alwayes 330 What are those visible Supports God may for a while vouchsafe to his people 330 Reasons why God sometimes changes his peoples condition from better to worse 332 T Talents THe meanest persons have Talents to improve as well as the greatest 104 Tautology Repetition of the same matter in prayer is not alwayes sinfull Tautology 131 Vide Repetitions This is opened in three particulars 132 Teaching That believers do not onely at their first conversion but in the whole progresse of their life need constant Teaching from God 690 This appeareth in several particulars ibid. The Reasons why Christ must constantly Teach his people 692 Testament They that lived under the Old Testament dispensation not excluded from Salvation 100 Time A Time is set for the Reformation of the Church 21 Wicked men have their set Time ib. A set Time for Judgement 22 The Time of every mans death is set ibid A set Time of grace ib. A set Time of the Churches troubles 23 Trinity This Doctrine of the Trinity is an object of Faith and cannot be demonstrated by reason 583 Trouble Several wayes whereby a godly man fals into Trouble in this world 284 c. Reasons why they are subject to Trouble 287 Trusting Trusting to our own righteousnesse is a dangerous sinne 219 220 Truth It 's a special mercy to be kept in the Truth 316 Ten Grounds proving it to be such a special mercy 316 c. There is a three-fold Truth we cannot attain unto without the Scripture 476 The excellent properties of the Truth of Scripture 478 Truth and Godlinesse are requisite in Ministers of the Gospel 482 The grounds why it is requisite 483 Vide Ministers V. Union UNion among the godly is of great necessity 561 There must be a Vnition before there can be a Union 587 There is a natural Union with Christ and a supernatural 587 The excellency of this Union 589 Unity The Unity that Church-Officers ought to have 321 Grounds why it is such a mercy 322 The Unity between the Father and the Sonne is a spiritual Vnion 325 Vide Ministers Means to be used to get and keep Unity 327 There is a two-fold Unity between the godly 561 The excellency of Unity among Christians in several particulars 561 True Unity is from Christ 574 False wayes of Unity by Papists and Socinians 575 Rules to keep up Unity in Church-order and how to prevent Schism 580 Vide Schism Rules for Unity in respect of love to prevent wrath and quarrellings 581 Unity among believers is a special means to enlarge the kingdom of Christ 591 This is opened in several considerations 591 The Reasons why Unity brings others to the Faith 593 Unity among believers is part of the glory which Christ as Mediator hath obtained for them 616 In this Doctrine three Propositions are to be observed ibid. The Father and Christ being in believers is the cause of that perfect and consummate Unity which they ought to have of themselves 632 What is implied in their being made perfect in One ibid. The Causes of this Unity 634 United That all believers are United to Christ and in him to the Father 586 Scripture-expressions to represent this Unity ib. Uniting True Uniting principles as to true Doctrine 577 Universal How the maintainers of Universal Redemption differ among themselves 241 Universally Reasons why the Scripture speaketh thus Universally about Christs death 237 Vocation Vocation is of grace 252 Two Reasons of it 252 Vocation to the Office of the Ministry consisteth in these things 497 W Witches IT 's a great sin to seek to Witches 95 Witchcraft Witchcraft is pardonable upon true Repentance 95 Word of God Word of God How it doth not convert 4 How it doth convert ibid What is implied by keeping the Word 182 184 The Parts of the Word 183 The Word preached and received by people doth greatly enrage the wicked of the world 427 Considerations to open this ibid Why preaching and receiving of the Word doe enrage wicked men 429 The Word of God is truth 474 In how many particulars Gods Word is true ibid. Work Who have not finished the Work God gave them to do 107 c. None may look for glory untill they have finished their Work 125 It is true in reference to Câ—rist ibid. In reference unto our selves 126 The Necessity of continual Working in four respects 127 128 It's lawfull for the people of God in all their Work they doe for God to encourage themselves with this That there is an
come to Christ 5. This throws all merits to the ground II. In respect of Christ 1. A demonstration of the transcendent love of Christ 2. It shews the safety of the godly Vse Doct. Christ will give to those that are his Eternal life Eternal life considered I. Positively what it is 1. It consists in 1. The immediate fruition and enjoyment of God He is an universal and infinite object He is the Universal good He is an unmixed sincere good And a proper peculiar and convenient good 2. It consists in the perfect sanctifying the souâ—â—nd body thereby siâ—ting a man for the enjoyment of God 3. In a quick and lively apprehension of this happinesse And it hath these properties 1. A continued life of happinesse 2. It hath in it all desirable things 3. It is a glorious Life 4. A holy Life 5. A spiritual life Vse 6. It 's an eternall life II. Eternal Life considered comparatively with this present life 1. This life is but short 2. Full of troubles and miseries 3. Full of fears 4. Measured by time 5. Full of dissatisfaction· II. Eternal life considered oppositely to eternal death Eternal death lieth 1. In the deprivation of God 2. It is seen iâ— that it brings all the positive evil that can be feared or imagined 3. To all Eternity Life a gift death is deserved Why God for a transient sin will inflict eternal torments Vse 1. The great question that all ought to put is How may I have eternall life 2. We must take the right way to answer that question 3. Consider upon this little moment we have here depends all eternity 4. That most shall misse of eternall life 5. Desire such thoughts now as if thou wert already in eternity 6. Better a man had not been born then to misse of eternall life 7. Consider how unwilling thou art to bear any extream pains Helps to be affected with eternity The effects of lively meditations on eternity accompanied with firm faith 1. A low esteem of the world 2. A longing for the coming of Christ 3. Calm the soul under any troubles Arians and Socinians collection from the Text. The Text vindicated Observ 1. All men naturally ignorant of God in a saving manner 2. Imbred knowledge may be encreased by the contemplation of the creature 3. True knowledge to be had only within the Church 4. All true knowledge is not presently saving 5. Without knowledge no Salvation 6. The great ignorance of most to be lamented 7. We must have personal and explicit knowledge and not beleeve as the Church beleeves Reasons Why knowledge is so necessary to Salvation I. In respect of some duties we owe unto God which cannot be acceptably performed without knowledge II. From those duties we owe unto Christ III. Because grosse Ignorance is immediatly opposite to the means that bring the soul to God and Christ Obj. Answ The causes of Ignorance 1. Internal 2. External Vse Motives Observ The effects of saving knowledge I. Internall II. Externall Why knowledge that is not thus accompanied is ineffectuall Vse Observ There is one true God only to be known and served by men Explicatory considerations I. Though many Gods constituted by mans vanity yet there is but one true God II. God is known three waies III. Our knowledge of God is very imperfect IV. V. The insufficiency of naturall and acquired knowledge to guide us in the worship of God and way to salvation Inferences The sinfulness of Idolatry Vse 2. Vse 3. Vse 4. Vse 5. Observ The knowledge of the true God is not enough to salvation without the knowledge of Christ The Reasons of the Point Obj. Answ Obj. Answ Vse Obj. Answ Doct. It 's a blessed thing at death truly to say Lord I have glorified thee Consider I. There is a day of judgement when God will call every man to account II. The meanest persons have Talents to improve as well as the greatest III. None are perfect discharges of their duty IV. No merit or causality of salvation in the best work V. VI. Grounds of this blessedness At death all comforts vanish Then if ever Conscience is awakened and the devil is most busie to tempt and trouble Vse Who they are that cannot take comfort in this that they have finished the work God gave them to do 1. Such whose conversation is wicked 2. Those whose works are though not contrary yet differing from the command 3. The slothfull and negligent 4. The luke-warm What things will much diminish the joy and comfort of the godly at the end of their daies 1. Immoderate affection to worldly things 2. Formality and slothfulnesse 3. The not zealously improving opportunities 4. The doing Gods work upon constraint and not from filiall and voluntary principles 5. The more hypocrisie the lesse comfort 6. Ignorance or mistake in some points of Divinity Vse Doct. That our Redemption obtained by Christ is a glorifying of God· c. Wherein God was glorified by Christs Mediation for us Reasons Vse Obj. Answ Quest Answ Observ That Christ did fully and perfectly finish that work the Father gave him to do Observe these particulars 1. 1. 2. A Covenant between God the Father and the Sonne 3. Christs work truiy and properly obedience Quest Answ 4. Christs obedience was meriting obedience 5. Christs work heavy and grievous 6. He finished his work Obj. Answ The properties of the work which Christ finished 1. Of infinite value 2. Mediatory 3. His works are our works 4. Consider the necessity of his work 5. The visibility of it Vse Observ None may look for glory until they have finished their work Consider the Point in reference I. To Christ Glory the reward of Christs merit II. Consider the doctrine as true in our selves 1. God hath appointed this order The necessity of continual working· I. From Gods command II. God hath made them the necessary way to walk in if we will be saved III. Necessary by way of gratitude IV. Because we have so long time spent our selves in the way of Satan It 's lawful for the people of God in all they do for God to encourage themselves that eternall glory is laid up for them Doct. That Repetition of rhe same matter in praier is not alwaies sinfull Tautology but very necessary To open the Point consider these things In praier we must diligently attend to these things Why we must use our tongue in praier When Repetitions of the same matter in praier may be useful Quest Answ When repetitions are forbidden Doct. Things promised must be praied for Reasons I. Generall and common II. More proper and peculiar Reasons Quest Answ Observ That all Gods people are earnestly to pray for their glory above all earthly glory Things implied in the doctrine I. The nature of this glory viz. with God himself which implies 1. It is in the hands of God 2. God is the object of this glory 3. It 's a glory which God liketh and approveth of 4. Opposite to earthly
It 's good to distinguish between the sufficiency of Christs death and the effectual application of iâ— IV. Christs speciall love to some rather then others is no ground of despair V. In this Point as in all others we must not go according to our carnal affections but Scripture VI. That the Scripture speaketh indefinitely of All. Why the expressions of Christs dying for all is to be taken in definitely and not universally I. Reasons why the Scripture speaketh thus universally about Christs Death II. Reprobates receive much benefit by Christs death How the maintainers of Universal Redemption differ among themselves Grounds of the Point The Qualifications of such to whom Christs death is made savingly advantagious The priviledges that come by Christs Death to those that have interest therein Doct. That all the spirituall good the godly enjoy is only the gift of God I. Election is free II. Vocation is of grace III. Justification is of grace Reasons IV. Glorification is of grace Reasens Of Gods peculiar propriety in his people as the ground of Christs praier for them care of them and of all the good that accrueth unto them Propositions concerning Gods peculiar propriety in his people 1. A people become Gods peculiar ones freely by grace 2. And from his meer goodness not out of any want 3. They are Christs and the holy Ghosts as well as the Fathers 4. Their being Gods excludeth all other creatures How the propriety in God is the cause of all good Doct. Christ hath all things the Father hath 1. The same Name and Titles 2. The same nature and essence 3. All the essential properties of God 4. Christ doth all the works the Father doth 5. The saâ—e will 6. The same propriety in all the godly How all Christ hath is the Fathers 1. By eternal generation 2. By vertue of the hypostatical Union Vse Therefore 1. Christ is truly God 2. The people of God are happy 3. Take heed of refusing Christ speoking Doct. As the people of God make in their work to glorifie Christ so it is well-pleasing to God How many waies the people of God glorifie Christ 1. When by faith they own him to be the promised Messias 2. When there is relying on him as Mediatour 3. To glorifie Christ there must be an outward profession of him 4. A receiving him as Lord and King 5. A suffering persecution for his sake 6. And by a holy life 7. By walking chearfully in the midst of all troubles Why it is our duty to glorifie Christ 1. Because Gods purpose from Eternity was to put infinite glory on Christ 2. It is the end of the Ministry to glorifie Christ Vse Doct. The greater the dangers are Christs people are in the greater is Christs care of them I. If God remove some mercies he makes a supply of others If he greateâ—â—gers 〈◊〉 then 〈◊〉 strenâ— III. Christs care of his appears in the dangers themselves IV. Christs care in sanctifying the troubles that they may be for spiritual benefit Doct. The godly mans life is full of spiritual danger I. Of the contagion of sin in the world II. Of the temptations in the world by lawful comforts III. He is in danger from the deceitfulnesse of all things in the world IV. From the sutablenesse of the worlds temptation to that corruption within V. Because of the clogging disposition all things in the world work in erspect of heavenly things VI. In respect of the discouragements the world puts upon godly men 7. Because the worldly snares are improved to the utmost by the devil 8. A godly mans danger appears by the Examples of Scripture The worlds great enmity against those that are godly The several waies whereby a godly man fals into trouble in this world 1. Because of their many sinnes God brings many troubles on them 2. From Satan 3. Their trouble ariseth from the wicked and prophane in the world 4. And sometimes from the godly themselves 5. No condition and relation free from trouble 6. A mans trouble ariseth from himself Doct. Christ by Death went to the Father All these particulars are involved or implied in the Point The benefits of Christs aseension and exaltation Doct. That all Governors that have a charge over others are to watch and pray for the good of those they are betrusted with Doct. God is an holy God and able to make others holy I. He is essentially holy II. Oppositely holy to all false Gods III. Holy in his Will and commands IV. Holy efficiently V. He is finally holy VI. Holy exemplarily Doct. That all the people of God if not kept by Gods grace would be undone in soul and body That God keeps all his from temporal dangers prove Of Gods keeping all true beleevers from spiritual evils 1. God keeps the truth of grace in them 2. He keeps in the actual stirrings of the soul to good 3. He makes them hold out to the end Observ That it s not enough to be put into the state of grace unless by Gods power we are kept therein Quest Answ How far men may acknowledge Gods help and yet not give the full glory to him How many ways the power of God doth keep us Why there is such a necessity of Gods preserving power From the Apostate Angels and lapsed Adam Quest Answ Vse Depend on Gods gracious power only in thy way to heaven And take heed of these things Doct. That the people of God are kept to salvation through Faith Consider these Propositions 1. That whatsoever priviledge is attributed to faith either in respect of justification or salvation it is not for any dignity in faith 2. Though faith be instrumental to our conservation yet faith it self needeth Gods help as well as other graces Why faith confirmeth us rather then other graces Observ That its a special mercy to be kept in the truth and pure faith we have received Grounds proving it to be such a special mercy I. Because of the frequent and diligent exhortations given to all that they fall not from the truth 2. Because one main end of the Scripture is to inform and keep us therein 3. Because the Lord hath appointed Officers in the Church for this end among others to preserve the truth 4. Because the more godly endeared any are to God this priviledge they shall have to be kept in the truth at least so as not damnably to erre 5. Because that is the foundation and necessary pre-requisite to hoâ—inesse 6. Because of the proneness that is in men to be lead aside by errours 7. Errors of judgment are damnable as well as sinfull practises 8. Because of those heavy censures the Scripture inflicts upon heretical persons 9. The more noble the subject is in which any habit or perfection doth consist the more noble is that perfection 10. Gods command is laid upon us to believe the true Doctrine as well as obey the holy command Doct. It is a special mercy for Ministers of the Gospel to
agree in one The Unity that Church-Officers ought to have Grounds why it is such a mercy to have Unity among Church-Officers Observ The Ministers of God must endeavour after the most perfect Unity Even to be one as the Father and Son are 1. The Unity between the Father Son is a spiritual union 2. It s constant and individed 3. An holy unity 4. Full of love to mankinde 5. A well-ordered unity 6. Most perfect and absolute Means to be used to get and keep this unity Observ That though God may afford his people for a while many comfortable supports yet they must not look to enjoy them alwaies What are those visible supports that God for a while may vouchsafe to his people Reasons why God sometimes changes his peoples condition from better to worse Vse Doct. That there is no corporal or visible improvement of Christ but spiritual only Wherein mens pronenesse appears to know Christ after the flesh Doct. All that are to be saved are committed to Christs care to be kept to Eternal Life How much is implied in this Truth that Christ keeps them at his charge I. Their own insufficiency II. The precious esteem God hath of them III. A peculiar care of them IV. The safety they are in V. It implies an Obligetion on Christ to keep them Doct. If Christ though God yet in respect of his Ministry doth attribute all to God how much more ought the Ministers of the Gospel who are frail men Observ That Christs divine Protection of his people to eternal life is daily to be thought on and improved by them There is a four-fold principle which is operative to the conservation of the believers 1. An inward vital and vivifical principle of grace abiding in them which will never fail 2. A daily help of grace quickning and corroborating the soul in all holiness 3. Our Election The effects which a lively meditation of this preservation will produce Boldnesse against all discouragements Observ Introductory Propositions Why Judas is called the son of perdition Why Judas is said to be already perished Observ That there are some persons that are wilfully set to destroy damn themselves though they have never so many excellent remedies to the contrary The causes that move men to damn themselves 1. Atheism 2. Ignorance 3. Hardness of heart 4. Inordinate love to some sinne 6. Unprofitablenesse under the means of grace 7. Taking ungodly prejudices against the Ministers of God 8. Often rebelling against the Light of Conscience 9. That are worse by afflictions 10. That prosper in a way of sin 11. Hypocrisie 12. Desperation What particular eminencies Judas had Doct. We are not to condemn Religion and relisious persons though some amongst them prove scandalous Observ 1. That unless men are carefull at first to look to their grounds and motives why they take upon them the profession of Christs way they will never hold out but one time or other forsake and revolt from all Observ 2. That it 's a very sad thing to fall into such a condition that draweth out our peculiar corruptions we are most prone unto Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ That whatsoever the Scripture saith is sure to be made good Grounds why Vse In how many sences the Scripture may be said to be fullfilled Doct. The truth of Scripture-Prophesies I. It is only Gods property to foreknow things to come II. Yet the devil may foretell some things to come III. Predictions of three sorts IV. How vain and wicked it is to go to Astrologers or Witches or to be such Against Astrology and Witchcraft Consider Observ That it 's Christs special will and care that his people should walk comfortably That Christ doth really intend that his people shaâ—l be joyfull I. Therefore was this prayer II. Therefore is it so often commanded III. And for this end are the promises IV. And the Ministry of the Gospel V. Christs care that his people should walk joyfully appears From the works of the Spirit and Christs end in sending him into the Church How many waies the â—pirit of God is a Comforter to Beleevers 1. By way of Instruction and conviction 6. By directing into the way of comfort 3. By a mighty efficacious power 4. By witnessing to us that we are the Children of God VI. From the end for which Christ came into the world and wrought what he did for us Observ There is a joy in Christ which his people are to have fulfilled in them A three fold joy To know the nature of spiritual Joy Consider The transcendency of this Joy above all worldly Joy Vse Observ That the Word preached and received by people doth greatly enrage the wicked of the world Why the preaching and receiving of the Word doth enrage wicked men Vse Observ Concerning which Consider 1. It is possible Christians may be hated not for their Christianity but their gross impieties 2. It is ordinary for them that suffer for Christ to be charged with divers crimes 3. Those that suffer for blasphemy may be so far seduced as to think they suffer for Christ 4. The best Christians that live have many infirmities cleaving to them Observ Doct. Consider I. That there is a twofold hatred II. The Causes of it III. The effects of it IV. The properties of it The duty of Christs Disciples under the worlds hatred Why the godly should rejoyce when they are hated for Christs sake Cautions to the wicked Vse What it is to be of the world How Christ is said not to be of the world What it is not to be of the world There is a twofold conformity to Christ 1. Active 2. Fassive The comfort of being like Christ in suffering Observ 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 happiness with himself Quest Why God doth not presently take his beloved ones to himself out of this world of sin and sorrow Answ Quest Whether it be lawfull to pray for death Answ Observ Observ That God hath the dominion and immediate disposing of our being and continuance in this world Propositions explaining this truth Proofs of the point 1. From Scripture Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Doct. The Godly mans often remembring that he is not of this world is of great use 1. Instructing to duty 1. To heavenly-mindednesse Which consists in these particulars 1. He mortifieth and moderateth his affections to lawful things 2. Worldly things are but secondary and lesse principal 3. He will not sin against God to obtain great advantages 4. He affects worldly things no further then by them he may be serviceable to God 5. Labours to keep his heart holy in the midst of earthly businesse 6. Would fain get to the triumphing part of grace 7. Longs for Christs coming 8. Delights in those things that encrease a spiritual life II. Often reflecting
are reduced to one Quest Seeing God hath promised one heart and way and Christ praied for it how comes it to passe there are so many breaches among the godly Answ 1. True unity is from Christ and terminated in him There is a wicked unity 2. A directed and ordered unity 3. It is consistent with such graces that yet have an outward appearance of dissolving unity Remedies for the preventing and healing divisions in the Church False wayes of unity 1. By Papists 2. By Socinians The true uniting principles As to true Doctrine II. Rules to keep up unity in Church-order and to prevent Schism III. Rules for Unity in respect of love to prevent wrath and quarrellings Observ The Father and Son are two distinct Persons yet one in Nature and Essence Consider 1. God considered absolutely and relatively 2. There is notwithstanding but one God 3. This Doctrine of the Trinity is an object of faith and cannot be demonstrated by reason The characteristical properties of the Persons in the Godhead Observ That all believers are united to Christ and in him to the Father I. Consider those Scripture-expressions to represent this Unity II. There must be an unition before there can be an union III. There is a naturall union with Christ and a supernatural IV. This union is wholly spiritual V. It 's also reall VI. The necessity of this union with Christ VII The excellecy of it VIII IX X. XI Observ That Unity among believers is a special means to inlarge the kingdom of Christ Consid I. That notwithstanding the Doctrine yet unity simply as such is not an infallible note of the true Church The Papist answered Unity without true Doctrine no note of a true Church The Papist no such cause to boast of Unity Why Unity is an attractive loadstone to bring others unto the faith What those proper sins are that divisions amongst the godly are apt to breed in the world Observ That the believing of Christ being sent unto the world is the foundation of our conversion unto God Of the nature of Faith as it is dogmaticall or historicall 1. It 's wrought by the grace of God By means of the Word 3. The heart of man is naturally not only unfit but contrary and opposite to the way of beleeving heavenly truths 4. This faith may be without sanctification of the inward man 5. Where this faith is there will be some kinde of pious disposition of heart 6. The motive of it is divine 7. It s grace though but common grace 8. It s the foundation of conversion The properties of it 1. It lifts a man above his natural reason 2. It contradicts not reason 3. It s the substance of things hoped for c. 4. It hath universality in its assenting Observ That the glory which Christ hath he communicates one way or other to his people Consider I. Christs personal glory is incommunicable II. What are those effects of that glory which Christ vouchsafeth to his III. None are made partakers of that glory of Christ but by union with him 1. No man till he be united unto Christ hath any true and solid glory In what respects humane and earthly glory comes short of heavenly Corollary II. That the meanest Christian surpasses Solomon in all his glory Corollary III. IV. It consumes all love and desire of vain-glory V. Let them faithfully do Christs work notwithstanding all reproaches wicked men load them with VI. Admire the bounty of his grace VII Doct. Christ though God had many things given him of his Father There is a twofold giving What things were given Christ of the Father Observ Unity among believers is part of that glory which Christ as Mediator hath obtained for them Consid I. Unity is the Churches glory Their glory actively and passively II. Christ purchased as Mediator this priviledge as well as others Christ said to be in believers several wayes 1. By communication of the same nature with us 2. Sacramentally 3. By his Spirit 4. By a gracious inhabitation and sanctifying presence Doct. How Christ lives in a believer The false ways of Christs being in his people How or in what manner Christ is in his people How Christ is in his people more particularly The fruits and effects of Christs being in us Doct. As Christ is in us so the Father being in Christ is also thereby in us How the Father is in Christ Quest How the Father and Son can be in believers and yet they have such great remainders of sinne in them Answ Doct. The Father and Christs being in believers is the cause of that perfect and consummaâ—e unity which they ought to have of themselves What is implied in their being made perfect in one The causes of this unity Doct. That faith is knowledge What knowledge faith is not 1. Not a knowledge by sense 2. Not a perfect comprehension and intuitive vision of the thing we believe 3. Nor like those imperfect acts of the soul which are called Suspicion opinion or doubting 4. Nor is it from the evidence of any internal principles What knowledge the knowledge of faith is Reasons why faith must be knowing or have knowledge accompanying of it Observ God the Father loveth believers even as he loveth Christ I. Wherein the love of God to Christ and believers is not alike II. Wherein Gods love to Christ and believers is alike 1. In loving Christ and them as one mystical person 2. In the properties of it 3. In regard of the effects of it Obj. Answ Doct. It 's of great consequence to the world to know how greatly believers are loved of God The usefulness of the worlds knowing how greatly the Saints are beloved of God will appear in these particulars How difficult it is for the world to be so perswaded Observ Without grace here there is no glory hereafter What we mean by grace Doct. 2. Glory is a gift Observ The greatest part of our happinesse that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with the Lord. Of immediate communion with Christ in heaven Consider these things The grounds why Gods presence in heaven is that which makes the happinesse of a glorified beleever Doct. It is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stirre up holy confindence and boldnesse Consid I. No wicked man is in a condition fit to pray or approach unto God upon these terms II. It s of great consequence for the humbled Christian in his prayer to improve this relation of a Father Doct. 2. Christs prayer for his people will certainly and infallibly prevail for them Doct. The great end of our being in heaven is to behold and enjoy the glory of Christ How much is comprehended in this expression of beholding Christs glory What is that glory which they shall behold shining in Christ Doct. Christ as Mediator had his glory given him Propositions aâ—out this point Christ as God cannot have any thing given him unless by way of manifestation and external celebration Obj. Answ Doubt Sol. Doubt Sol. Doubt Sol. Socinians Argument Answered How many wayes we may glorifie Christ Doct. 2. That it s no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God Observ That God the Father loved Christ as Mediatour and thereby all believers in him from all Eternity How righteousness may be attributed unto God Observ God whether considered as a Judge of the world or a Father to beleevers is righteous in all his wayes I. God is just in all his administrations to devils and wicked men II. The righteousnes of God as a Father to his people in all their afflictions Observ The world is ignorant of God in a saving manner Demonstrations of the Point The causes of salvation Observ Christ is the original and fontal cause of all the knowledge that believers have Propositions about the point Doct. That it 's an indearing respect of believers to God that they do own him and cleave to hint when the whole world go quite contrary Propositions clearing the Point Doct. That Believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God I. In respect of the object II Observ That it is not enough for the people of God to be loved by him but they are to endeavour after the sence and apprehension of this in their own hearts Conside I. The love of God is taken two waies in Scripture II. God may love a man and he know it not III. The sence of Gods love to be laboured for IV. The sence of Gods love may be immediate or mediate V. The love of God to his is incomprehensible The advantage a believer hath by having the powerful feeling of Gods love Propositions to inform in this point I. II. It s possible for the sense of Gods favour to consist with some doubtings III. The sense of Gods love may consist with a feeling of a spiritual combate within us Helps to get and keep this favour of God
is continuall we have occasion every day we glorifie him 1. By blessing and praising God for him God never did so much for us as when he gave Christ 2. We glorifie him when we live to him when we wholly set up Christ give him the glory of all the comfort and grace we doe partake of 3. We glorifie him when we can part with and leave all things for his sake when we can say All things are but drosse in comparison of him SERMON VI. Of Heavenly mindednesse Shewing that we should seek both Earthy and Heavenly blessings chiefly for this end viz. That God may be glorified JOH 17.1 Glorifie thy Sonne that thy Sonne may also glorifie thee THE next thing in order is the last Argument or motive Christ useth in this Praier for Glory and that is the end and motive why he desireth it which is altogether pure and sincere He desireth it not for himself or in reference meerly to his own advantage but thereby to glorifie God O admirable example of modesty and humility He that thought it no robbery to be equal with God yet as Mediatour challengeth nothing for himself ultimately He that in other places is called Alpha and Omega now denieth that prerogative and giveth it solely to God his Father so truly did he say Nulla Creatura humilior Deo that is Christ you see then this Sun of Righteousnesse making himself like one of the inferiour Starres borrowing all light and returning the same again to God and certainly if Christ himself as Mediatour will not take to himself the glory due to God then this will highly condemn all that arrogance in man who shall desire any earthly or heavenly advantages meerly for his own sake That shall desire riches honours greatnesse or heaven it self for any other end but to glorifie God thereby It 's not the much eating but the good digesting that gives health and it 's not the possessing of great abundance but the wise improving of all for Gods glory that makes happy so then this example of Christ shall be considered by us as an argument a majori ad minus That if Christ praied for all that heavenly and transcendant glory principally to glorifie God thereby and did not chiefly aim at himself then how much more should man desire either heavenly or earthly glory not so much that it is his own good as that thereby it will be instrumentall to Gods glory and hence observe That as Christ so much more all men are to pray for and desire any comfort or advantages not so much for themselves as that thereby God may be glorified that as Christ said Joh. 8 50. I seek not my own glory but the glory of him that sent me so every one should say If God make me rich great in this world I do not regard these things as my advantages but as opportunities to glorifie God It 's a Rule in Logick Media non sunt appetenda propter se sed propter finem and appetitus finis est infinitus the desire of the end is infinite but of the means is only finite and limited Thus not only all our earthly comforts here below but all that eternall glory and happinesse which we shall have in heaven is but a medium to promote the glory of God and although the salvation of our souls be in some sence the end of a man yet even this end hath a further end the glory and honour of God of which we are to say as the people of David Thou art worth ten thousand of us so is the glory and honour of God of more worth then the salvation of all mens souls But that you may all feel power coming out from this doctrine to your souls let us consider the truth of it in Christ briefly and then more largely how it is to be fulfilled in us And first For Christ Consider his two states the state of his humiliation and his exaltation for this Sunne of Righteousnesse had his setting as well as his rising and if God be said to humble himself to look on the Children of men Psa 113.6 how much more then to become a childe of man This humiliation of Christ the Apostle expresseth by an emphaticall word Phil. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he was equal with God yet he laid aside all the glorious manifestation and appearance of this and was of no repuâ—ation This humiliation expressed it self two waies in his active obedience and passive in both which he still referred all to Gods glory Though he be called Heb. 1 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightnesse of Gods glory yet by his humiliation he is said to have no comelinesse on him a worm and no man For his active obedience subjecting himself to the Law of God teaching and declaring Gods will to all men and revealing the truth of God from the bosome of his Father He in all this professeth Joh. 8.50 He sought not his own glory but the glory of his Father If you ask him why he was born why he was baptized why he did fulfill all righteousnesse he would say for the glory of his Father Oh but in all our religious duties how much vain-glory doth infect and rotten them That is the Pirate which doth intercept the golden Fleete of our praiers that they return not again fraughted with good things for us yea that is remarkable Heb. 5.5 Christ is there said not to glorifie himself he did not undertake that office of a spirituall Priest till he was called by God he glorified not himself And as for his passive obedience all those sufferings and ignominious reproaches which he did undergo it was only thereby to glorifie the wisedom and goodnesse and infinite love of God to man which made the Apostle call Christ crucified the power and wisedom of God 1 Cor. 1.24 25. Joh. 13.31 There we have Christs glorifying of God and Gods glorifying of Christ both put together When Judas was gone out to accomplish Christs death Now saith he the Son of man is glorified and God is in him Christs sufferings were his glory and Gods glory and then mark the connexion If God be glorified by him God will glorifie him again he shall be no loser and that in himself Oh how admirable and different is that glory which God himself giveth from that which either Men or Angels can bestow so then we see all the end of Christs humiliation both in his active and passive obedience was to glorifie God There remaineth the second part of Christs state which is his Exaltation and in that we shall finde all the glory and honour he had did not stay in him but was carried out further to God the Father This glory he praied for God bestowed it on him yet so that at the last he shall deliver up the Kingdome unto his Father that so God may be all in all 1 Cor. 15.28 Not but that
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