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
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
is let me obey him All knowledge that makes thee not more godly that brings thee not into nearer communion with God is to be suspected if it puff thee up if it make thee conceited then 1 Cor. 8. Paul saith Thou knowest nothing as thou oughtest to know Be not a Gnostick oh that it might be said Ye know God or rather are known of God Gal. 4.9 SERMON XVII Of the Knowledge and Worship of the One true God And the contrary thereto viz. Idolatry JOH 17.3 To Know thee the Onely true God and Jesus Christ whom thou hast sent WE have finished that duty which is said to be the Means to Eternall Life We come to the Object which is twofold 1. The true God and thus Heathens and Pagans are excluded 2. Christ Jesus and thus the Jews who though they know the true God yet because they deny Christ are out of the way to heaven and so some Heretiques also who deny Christ to be our Mediator Let us consider the first Object To know thee the only true God by this we see that Opinion which asserts the possibility of the Heathens salvation to fall to the ground because they are wholly ignorant of the true God It 's Christ that saith thus therefore our understandings must be captivated Obs That there is one true God only to be known and served by man Although to us Christians this may seem a needlesse point yet as the Scripture hath recorded this as most usefull to the Church so all Christians may finde much necessity in the opening of it and great practicall use Consider then these particulars 1. There are made and constituted many gods by mans vanity and there is one onely true God indeed The Apostle 1 Cor. 8.4 5. hath given us this distinction where having asserted that an Idol is nothing viz. formaliter though it be made of wood or stone and have rich ornaments yet the thing signified is nothing Though there are Sunne and Starres yet as made Gods so there is no such thing Though there were such men as Saturn and Jupiter yet relatively as Idols representing a God they were a non-entity He brings this verse in by way of accusation to answer the objection There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many that are called Gods The whole world is full of such they have their Celestes Acrii Terrestes Marini as many Gods as creatures almost but to us viz. Beleevers there is one only true God the Father So that you see there is one reall existent true God and there are many fictitious and constituted Gods made by man which the Scripture cals Idols and that by very significant names Sometimes by a word that signifieth nothing sometimes by a lye and vanity sometimes by dung and dirt that is rowled up and down sometimes by scar-crows or terricula muta and very often by abomination The beginning and progresse of this Idolatry is handled by Learned men and Learned Tractates are written de Diis Syris de Diis Romanorum and Germanorum in all which we may mourn over that horrible blindnesse and folly which doth seize upon all men by nature and we may blesse God for the Christian Religion which hath made us to cast off all those abominable Idolatries 2. We come to have knowledge of the only true God three waies 1. By the book of nature which is called implanted or ingrafted knowledge No man is or can be a naturall Atheist in affections he may be wishing there were no God but in judgement he cannot till by accumulated sinnes he hath given himself up to all stupidity 2. By the book of the creatures and this is called acquired knowledge The Apostle Rom. 1. mentioneth both these This later is obtained by the consideration of the world insomuch that the most Atheisticall men when they have considered the greater world and especially man in all his curious parts have been forced to acknowledge some wise and supream power the maker of these things as it 's said of Galen 3. There is the book of Gods Word and by this we have a revealed knowledge and this only doth direct in the true way to serve him acceptably Therefore all the world is said to lie in darknesse and light comes only by the Scripture This is the great mercy of God to manifest from heaven what he is and how he will be worshipped 3. Consider that our knowledge even at the highest is very imperfect it 's but apprehensive not comprehensive which made an ancient say De Deo etiam vera dicere periculosum est because we are subject to such ignorance and blindnesse God himself doth only comprehend himself we know him obscurely and therefore he is said to dwell in light inaccessible 1 Tim. 6.16 As the eye cannot penetrate into the glorious nature of the Sunne no more can we search into the deep things of God Therefore Divines say we have a twofold way of knowing God the one is affirmative and positive when those perfections we see in creatures we attribute to God in a supereminent manner Thus we say he is wise he is just he knoweth he willeth but after a more transcendent way of perfection then man doth The second way is by negation or removing imperfections from him and this indeed is commended as a better way then the former We can more easily describe God by saying what he is not then what he is he is not a body and when we say a Spirit then we runne to a negative again not a finite limited Spirit In this life every mans knowledge is imperfect we know but in part Paul said so that was wrapped up into the third heavens 1 Cor. 13. And although in heaven our knowledge shall be perfected described by that expression We shall see him face to face yet even then it cannot be comprehensive of the whole nature of God there being no proportion between a finite faculty and an infinite object In the fourth place take notice that this expression the true God may be taken in a twofold sense as truth is divided into veritas rei and veritas conceptus the truth of the thing and the truth of conceiving of it Now the Heathens when they worshipped Jupiter as the chiefest and highest God there was the truth of the thing there was a supream and a chief that they intended but there was no truth in their conceptions and apprehensions about him therefore they added many other gods to him Such a distinction as this the Apostle insinuates Acts 17.23 where reproving them for their Idolatry and telling them of an Altar with this inscription To the unknown God whom saith he you ignorantly worship we declare to you It was a true God they worshipped when they conceived of one supream above the rest but they had no true or right thoughts about him Hence what the Poet said of Jupiter the Apostle owneth as of the true God for
people many sensible supports by godly Magistrates godly Ministers godly Fathers godly Husbands and while they had them all was well as with the Disciples while Christ was with them but when the shepheard is smitten when the pillars of the house are removed oh then thy condition is a new condition it requireth new graces new strength While Ismael is in his fathers house he will do well enough but when cast out of doors there is his difficulty Oh then if God give any of these visible supports to you do not think to have them alwaies God will put you to higher exercises God by degrees brings up his people to more and more hardship Deut. 32.12 God there compareth his dealing with the Israelites to an Eagle fluttering over her nest and teaching her young ones to fly They say the Eagle doth not presently expell her young ones but by degrees teacheth them hardship and at last makes them live upon the prey they get themselves God put not his people immediatly upon warre with their enemies but used them fourty years to hardship in the wilderness The grounds of this change which God may make are eminent 1. That we may live upon him more that faith may be purely and exactly put forth While we have our visible supports we cannot tell whether it be God or the creature whether it be promise or sense we live upon therefore he will make thee renounce all creatures that thou maiest say O Lord it 's not wealth but thou in my wealth it 's not this or that mercy but thou in the mercy that my heart adheres unto Whom have I in earth or in heaven but thee saith David Oh this is admirable when creature comforts and mercies hinder not the soul from God himself when you use them as ladders to climb up to heaven as Jacobs Chariot to carry you to God when you can say in matter of love and affections as the Samaritans in matter of faith Now we believe not for the womans sake but because we have seen Christ himself O Lord I depend on thee and live upon thee not for my mercies sake not because of this or that comfort and sweetness but because of the infinite fulness that is in thy own self Or when thou canst say as Paul in the matter of his doctrine because he had immediate revelation from Christ therefore he said the eminent pillars added nothing to him so in matter of practice because thou hast enjoyment of Gods fulnesse the most excellent creatures cannot adde to thy joy Blessed is he that believeth and seeth not 2. The Lord will remove sensible supports That we may grow up in grace and get more strength therein every day The Scripture tels us of babes and young children as also of young strong men who have overcome the wicked one Now if we were alwaies kept at the breast or with milk we should never get masculine strength Heb. 6. The Apostle blameth such as stood still in their first principles and were not carried out to further perfection God will not use his people alwaies to a tender and delicate way they shall know Christianity is a warfare Hence Ephes 6. they are commanded to put on the whole armour of God and can this strength and heavenly fortitude be ever put forth if God remove not all thy sensible comforts and make thee grapple with great adversaries God will have Job at last go into the field and combate with Satan and all his temptations The windes and storms shaking the tree make it root the faster and thus God by bringing thee into hardship makes thee the more sound and solid Christian So that though for the present thou hast no spirituall adversaries upon thee yet lay not aside this holy armour as the people of Israel marched in the wilderness in a warlike posture and their Camp exactly ordered though for the present no enemy appeared 3. God will bring changes upon thee To teach thee more experimentall knowledge in all the waies of godlinesse as also of all the corruptions and deceitfull waies of Satan in every temptation A man that hath been alwaies at home knoweth not what fashions and customs are in remote Countries Paul knew how to abound and how to want he was acquainted with the graces and with the temptations of every estate A Christian is to grow in all spirituall wisdom and knowledge Now as a learned man by reading of all Authours and the works of Heretiques is able to speak to every argument they have can give account of every doctrine they maintain Thus a Christian removed from mercy to affliction and from afflictions to mercy is able to speak to every doubt to every temptation from his own experience 4. The Lord will remove visible supports That we might be a spirituall people prizing the light of Gods countenance and esteeming spirituall communion with him above all things Thus Christ is no more corporally with his Disciples that they might the more partake of his Spirit in all the works thereof It 's very hard for a man not to account all his blessednesse he hath to be these outward comforts but God will teach his people more excellent and heavenly lessons they shall know the remission of sinnes the spirit of adoption power against sinne are greater mercies then if God should give them ten thousand worlds But how can we come to this never till our visible props be removed God will not rain this Manna till all our provision we have be spent We cannot have the fatted Calfe till we have left our husks Use of Instruction With what weaned and moderated affections we should enjoy our present sensible mercies look not to have them alwaies God will make changes and many turns in thy estate yea it may be he will exercise thee with such afflictions as thou never thoughtest of that thou shalt complain with Job The time was he lived in prosperity and had all honour and glory but now he is brought to a dunghill scraping worms of his ulcerous body The time hath been thou hadst Assurance Joy Peace but now God raised storms and a very hell within thee Oh then pray for that temper Paul was taught To know how to abound and how to want how to have comforts and how to have none There are deluded people that say they live above Ordinances oh that we could live above creatures above relations and conditions having God for all SERMON LXII Sheweth how prone men are to know Christ after the flesh and wherein it appears JOH 17.12 While I was with them in the world I kept them in thy Name A Second Observation may be gathered from the circumstance of time and place in these words while I was with them in the world This you heard was in respect of his corporall visible presence otherwise he would be in a spiritual invisible manner alwaies with them his presence is not changed but the manner of his presence
the Earth earthly And then 3. If it be taken for the wickednesse of it Then Christ was never so of the world Therefore here is a difference between Christ and his Disciples for though they were not now of the world yet once they were plunged in sinne and corrupted through pollutions as others were but Christ never was of the world in this sence Therefore in the last place the particle of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of equality as if the Disciples were in every respect not of the world as Christ was but in some resemblance only The words thus explained two Doctrines arise Doct. 1 First The not being of the world is that which makes wicked men hate the Godly If there were sutablensse of Naturee and Manners then like would agree with like Hence 1 Joh 3.12 when the Apostle instanced in Cains murther of his Brother because his own works were evil he saith v. â—3 Marvell not if the world hate you Never wonder at that but rather if it should not hate you Our Saviour speaks notably of this to his Brethren Joh. 7.5 7. For they did not beleeve in him though so greatly acquainted with him and saw his Miracles The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil It cannot hate you No wicked man can hate another viz. in respect of fundamental principles as a Godly man is hated It 's true wicked men may be at deadly fewd one with another but it is not from contrary principles of nature but from matter of profit and injuries or wrongs done As the Dogge doth not hate another yet for bones and other matters they will be ready to kill one another Though therefore Herod and Pilate cannot endure one another yet that opposition was upon carnal Interests it was not like that hatred which was to Christ Therefore when such Earthly Interests are removed they can heartily embrace one another but the wicked man can never love the Godly till his Nature he changed till he become godly also as the wolf can never love a sheep unlesse he be made a sheep To open this Let us Consider What it is not to be of the world And first It consists in Doctrine to be beleeved Such are not of the world who receive those hevenly Truths that the world cannot reach unto yea that it scorneth and derideth When Peter made that Solemn Confession That Christ was the Son of the Living God It was told him Flesh and bloud had not revealed this to him Mat. 16.16 There is a worldly Religion worldly Doctrines such as are sutable to the principles and Interests of the world and these are readily embraced The world loveth such Preachers and such Doctrines 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world saith of such Teachers They are of the world therefore the world heareth them but we are of God and he that is not of God heareth us not Therefore there is a remarkable opposition 1 Cor. 2 12. between the Spirit of the world and the Spirit of God For by this only we come to know the things that God hath given us Then therefore are we not of the world when God shall so enlighten our mindes by Faith That we do assuredly beleeve those Truths God hath revealed in his Word that neither our corrupt Reasons nor our Education to the contrary nor the Opinions of the most men and great men in the world shall make us go contrary and certainly the Lives of men are so worldly because their Understanding is so We receive our Religion not as it 's revealed of God but as we can any waies turn it to our corrupt ends 2. Not to be of the world is to be Regenerated and born again To have another Nature then what we come with into the world another not substantially but qualitatively whereby we are said 1 Pet. 1.4 to be partakers of the divine Nature So that though at first made of the dust yet now we fly up to Heaven as the vapours though arising out of the Earth yet ascend up to Heaven and follow the motions thereof Joh. 3. and 2 Cor. 5.17 A man must be born again or from above and he is made a new Creature Old things are past away This is to be above the world not of the world and indeed seeing the Soul is not naturally of the world being created by God why shouldst thou voluntarily debase it and make it a Servant to every worldly Object to love the world To delight in the world To be ensnared by the world Oh pray for this Divine Nature beg for Regeneration for till this be done thou art all over earthly a worm is as good as thou art Thy Love thy heart thy thoughts thy all is nothing but earth 3. Not to be of the world is to have an Heavenly Conversation To live as one whose heart is with Christ already in Heaven It 's not enough to be once regenerated but the progresse of our Lives is to be spent on Heavenly motives and Considerations As the Fowls of the Heaven though they light upon the Ground to eat their meat yet immediatly fly up again Thus it is with the godly though they take the lawful comforts of this world yet their hearts are presently off ascending to God Thus the Apostle Our Conversation is in Heaven Phil. 3 20. And because we are risen with Christ we set our affections upon things above Col. 3.1 2. See our Lord Christ he was not of the world Did he not manifest it by his conversation when he made it his meat and drink to doe his Fathers Will when he was alwaies either praying to God or preaching to the people Oh then do thou endeavour after this life Though thou art in thy Family in thy Trade in thy Calling yet be not of the world because the choicest part of thy self is from God Thou canst say what are all these to the favour of God They are good to use but not to enjoy They are good sawce but not good meat a good Inne but not a good home 4. Not to be of the world is to partake of other joys other comforts then the world knoweth of and so to be exercised with other Temptations then the world understands with other joys Therefore it 's said It hath not entred into the heart of man to conceive of this 1 Cor. 2.9 It 's called Joy unspeakable in the holy Ghost 1 Pet. 1.8 David acknowledged God had put more joy in his heart then worldly men could have in all their abundance Psa 4. Alas what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly finde in God This is a joy that will hold in tribulations and death it self when in such a Drought the wicked mans stream is quite dried up his temptations also are such as the world
so farre as their presence was comfortable and necessary to us we may grieve God would not have the old bird killed with her young ones and he that would have mercy shewed to the fowls of the air will much more shew it to his people It is true God in his wisdome many times takes his own children betimes out of the world even too soon for them we would think being in the prime of their service and too soon also for their children and dependents on them but therein God is even mercifull though for the present we do not perceive it For this you know God hath determined in mercy the time of our abode in this world Thou canst not follow me now said Christ to Peter but he should in his time John 13 3◠Lastly It 's not alwayes best to have the best good immediately but in it's time It 's true to be with the Lord to be freed from sinne is best in it self absolutely considered but then respectively if this and that be considered quoad hic nunc it 's not best God doth every thing beautifull in his season None could be more loved of the Father then Christ himself he came from the bosome of his Father yet till he had finished his course he is kept from him We say even the best and holiest thoughts or desires may come in unseasonably into our hearts and so not be best at that time As the childs duty is not to learn the best book at first but what he is most capable of Though Heaven and glory be best yet not at this time for thee partake of it So that when it 's best to go out of this world must be left to the wisdom of God But you will ask Is it never lawfull to pray unto God that he would take us out of the world May we not desire to die and to be freed from sin Are we not to pray that Christ would come To this I answer First It 's never lawfull to desire to go out of the world from impatiency or discontent because we have troubles and vexations in this world Thus Elijah sinned when he prayed to God to take away his life for this was through the discontent then upon him So Job when he breaketh forth into those dreadfull imprecations about himself expostulating with God Why life was continued to such who sought for death more then for hid treasures Look then to this that no impatient discontented thoughts make thee weary of this world Secondly Earnest desires to be with God and hearty affections for eternal glory are lawfull and a special duty Thus we are to pray Gods kingdom may come and thus the Saints are said to long for and hasten to the coming of Christ 2 Pet. 3.12 Thus if we speak abstractedly take the thing in it self Our hearts ought to be so heavenly that we are to be as pilgrims here longing for heaven our rest Thirdly It 's never lawfull absolutely and peremptorily to desire of God that he would take us out of this world though our hearts be heavenly but with submission and resignation If Lord I have done my work I have finished my course as we see Christ in this Chapter I have done the work thou gavest me to do therefore glorifie me Austin expresseth this disposition well when he said O Lord if I be yet necessary to my people I do not refuse to live not refuse because in another place he saith Some godly men have need of patience to live as others to die It must be alwayes therefore conditionally If you object Many Martyrs for I mention not those Circumcelliones that would force men to kill them hereby glorying in a contempt of death who willingly offered themselves to the persecutors when none accused them To this some say They were some Hereticks that did so not the true Christians But yet Histories record it of true Christians and then that was an extraordinary spirit in them which as we cannot condemn so neither must we imitate we must live by precepts not examples no not of holy men Vse Do not thou break out into impatient discontents about any exercise or temptation thou art afflicted with say not Why doth not God remove it from me or me from it Consider this in the Text I pray not thou shouldst take them out of the world What did Christ say when Peter drew out his sword Could not I pray for legions of Angels and the Father would send them to help me but the Scripture must be fulfilled So do thou say God could deliver me from all these troubles he hath thousands of ways to put me into rest but I open not my mouth because thou Lord dost it Indeed if they should never be taken out of this world if thy troubles were eternal as the torments of the damned in hell thou mayest justly cry out in the horrour of thy soul But God hath put a period he hath set his time for thy being in this world when thou art ripe thou shalt be cut down and carried into Gods barn When thy service is done then God will call thee to glory SERMON LXXXVI That it is a greater Mercy to be kept from Sinne and all Evil in our Afflictions and Troubles then from the Afflictions themselves JOH 17.15 But that thou shouldst keep them out of the Evil. THis is the positive part of Christs Explication of himself in his Petition for his Disciples viz. to keep them from the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes this is applied to the thing or matter which is evil as in the Lords Praier Mat. 6.13 Deliver us from evil 2. To Persons Thus often in the Scripture Mat. 12.45 So it shall be to that wicked generation in that day Sometimes it 's applied to the devil as the Original of all wickednesse who also tempts to it So Matth. 13.19 Then comes the wicked one 1 Joh. 2.13 Ye have overcome the evil one Now there are some who limit this to the devil keep them from the devil because it is with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is not necessary as appeareth Matth. 5.37 Whatsoever is more then this cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 5.49 Resist not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be the devil for we are commanded to resist him but we may take the word generally both for sinne and the devil and sinful persons That the sence may be thus Though I pray not that thou should keep them free from all evil and afflictions yet I pray that they may be preserved from sinne thereby that whatsoever may befall them yet they may not sinne and here we see also that it's Gods gift to keep men in their afflictions that they sin not Otherwise they would undo themselves and through many tribulations they would go not into the Kingdom of Heaven but of hell from misery here to misery hereafter Obs That it 's a greater mercy to
the Ephesians who though they were made light in the Lord and had the mystery of Gods will so much made known unto them that he did not cease to give thanks for them daily in that behalf yet still he prayeth Ephes 1.17 18. That God would give them the spirit of wisdom and revelation in the knowledge of him that the eyes of their understanding may be inlightned c. Here it 's plain That though these had knowledge yet they might still encrease in it Hence the Apostle Peter 2 Pet. 1.19 doth encourage beleevers for their diligent attending unto the Scripture untill the day dawn and the day-starre arise in their hearts that is till they obtain more firm and evident knowledge of the things of God In the Old Testament we have David Psal 119. though professing he had more knowledge then his teachers and the Word was continually his counsellour yet prayeth he That God would open his eyes that he may understand the wonderfull things of Gods Law Davids eyes are not opened clear enough the word implieth there are some scales and film upon his eyes that must be rolled away and that there are excellent precious things in Gods word that he doth not yet understand For the improving of this truth Let us consider in how many particulars a further constant teaching by Christ is requisite to the most able believers And First They need further revelation in respect of the objects of their knowledge to know more then they do know So imperfect is every godly mans knowledge that it may be called ignorance rather then knowledge We are ignorant of farre more excellent truths in Religion then we do know If the Heathen could say Our eyes were in respect of natural truth but like those of the Owl to the Sun How much more is this true about spiritual objects You see how the Apostles knowledge was successive they come to know one thing after another as Christ revealed it till they had that plentifull effusion of the holy Ghost upon them And the Apostle Paul who was taught not of men but of Christ himself yea he was caught up into the third heaven yet for all that he puts himself in the number of those who know but in part 1 Cor. 13. So that this is true not only of believers but of the eminent Doctors and Teachers in the Church they know but in part yea and that will be true of them even at their last hour though their whole life hath been to obtain knowledge of God Therefore this should quicken all up to diligent use of the means for who can sit down and say He knoweth enough or he knoweth all things Indeed there have been those that were called Guostiques because of the great knowledge they boasted of but yet they made themselves even like bruit beasts O then confess that the waters of divine truth are so deep that though thou wert an Elephant yet thou mightest swim in it we are as the Ancients said Secondly As in the object we need much revelation so in those things we do know we need much assistance and direction from Christ in respect of the adjuncts of it For 1. Though we do know the objects yet we may every day know them more evidently more distinctly more clearly Alas our knowledg about God and Christ is very confused and therefore Paul is every day desirous to know Christ better then he did As it is with digging in a Mine of Gold every daies labour brings richer and fuller supplies or as the draining from a Spring doth not exhaust but makes it more plentifull Thus it is with the heart of a man when set to know God or Christ There are new considerations new respects and new arguments arising alwayes from them Insomuch that God and Christ may seem new to the soul every day we begin to nauseate and grow weary when the same things we know are alwayes suggested unto us but the soul of a man can never he weary of the knowledge of Christ For in him are hidden all treasures of wisdom and grace And therefore even those principalities and powers in heavenly places that are so vast and comprehensive in knowledge yet Eph. 3.10 The Lord Christ is in the Ministry of the Church made more known to them continually So that if Angels do learn in Christs School and obtain more knowledge of him and do with great delight search into these things no wonder then if the most enlightned men may yet search deeper and deeper into the Lord Jesus Christ Paul though one of the highest Scholars in Christs School yet desired to know nothing but Christ crucified for if in heaven the knowledge of God when yet it is intuitive and transcendent to this we have will not weary us but daily provoke the soul to know God more no wonder then if in this life our knowldge be not satisfied when it is but in part 2. As we need Christs daily manifestation in respect of the evidence of them so also in respect of the firmnes and immoveableness of our knowledge Faith you heard is knowledge and that doth necessarily imply assent Now if our assent be not firm and setled We are like children tossed up and down with every winde of Doctrine Instability and inconstancy is much condemned in Scripture and indeed it doth directly oppose faith which makes the soul confidently and firmly-adhere to the truths of Christ as divine as those which cannot be dispensed with or ever prove false for if Paul thought it so great a disparagement that with him should be yea and nay in his words much more would this be reprochfull to Christ himself who saith He is the truth it self Joh. 14. So that as truth cannot be a lie so neither can the Doctrine of Christ be false Now the Doctrine being in it self thus true the power of Christ is seen in making a gracious heart thus strongly to adhere upon divine motives to it as that which wil abide though heaven and earth shall pass away Scepticism and faith are directly opposite when we are inabled to believe we receive it as the truth of God and not as the truth of man So although while this gift of faith was not bestowed upon us we debated truths of Religion like those in Philosophy and were prone to have as Hilary said of old Menstruam annuam fidem a monethly or yearly faith yet when God shall once strengthen us to believe then we are no longer reeds shaken with wind but as Origen of old alluded When many things are removed from us then this Arundo for of that they made pens formerly is made the Calamus the pen of a ready writer Where God strengthens us to believe there that turning this way and that way that mutability is removed and our hearts are fixed so as to be able to dig for that we so firmly adhere unto Thus the Martyrs they were confirmed by God exceedingly in
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
unto all his Disciples even in this life and of Union with him as the ground of it SERM. CXXIII Practicall Conclusions from the foregoing Doctrine SERM. CXXIV That Jesus Christ though God co-equall with the Father had many things given him by the Father and how that can be SERM. CXXV Unity among Christians is part of that Glory Christ hath purchased for them SERM. CXXVI JOHN 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Of Union with Christ Shewing how or in what respect Christ is in every Beleever and how he is not SERM. CXXVII Shewing somthing of the Nature Manner and Effects of Christs being in Beleevers SERM. CXXVIII Of the Fathers being in Christ of both their being in Beleevers and how that can be and yet they not quite freed from sin and sorrow SERM. CXXIX Of the Unity of Beleevers of the cause and nature of it and what makes to the perfect consummation of it SERM. CXXX Sheweth that every one that beleeveth knoweth the thing that he beleeveth Against the Popish implicit faith and what Knowledge the knowledge of Faith is SERM. CXXXI Of the unspeakable love of God to Beleevers shewing wherein Gods love to Christ and Beleevers is alike and wherein it differs SERM. CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Beleevers whom they hate and persecute are beloved of God SERM. CXXXIII JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Of the Connection between Grace and Glory and that Glory even to the most Godly is the free gift of God SERM. CXXXIV Of immediate Injoyment of and Communion with Christ in Heaven as the Complement of mans Happiness SERM. CXXXV Of an humbled Christians improving in his prayers the sweet Apellation of Father SERM. CXXXVI Of the state of Glory shewing what it is to behold Christs Glory in Heaven SERM. CXXXVII How Christ as Mediatour had his Glory given him although as God he could not properly have it given him except by way of Manifestation Against the Socinians SERM. CXXXVIII Of Gods love to Christ as Mediatour and in him to all Beleevers from all Eternity SERM. CXXXIX JOHN 17.25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Of the Righteousness of God as Judge in his Administrations to Devils and Wicked men and as a Father unto his own people SERM. CXL That every unregenerate man whether in or out of the Church is destitute of the true saving Knowledge of God SERM. CXLI Christ is the great Teacher of his Church SERM. CXLII Setting forth the singular Christian cleaving to God though the multitude go another way and how his Godliness in that case endears him to God SERM. CXLIII JOHN 17.26 And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Of Christs teaching Beleevers Shewing what great need the most illuminated Christians have still to be taught SERM. CXLIV Of the powerfull sense and feeling of the Love of God How it is attained and what a great advantage it is to him that hath it both in reference to Duty and Comfort SERM. CXLV Directions how to obtain and alwaies to preserve the Knowledge and Assurance of Gods Love in our Hearts IF any thing in the Contents of this Book appear incongruous either to the Author or his Work let it be hereby known that not the Author but a Friend of his gathered them as well as he could T. U. CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by St JOHN SERMON I. The Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of cause the Word is of Conversion And what are the requisites of Heavenly and Spirituall Prayer JOHN 17.1 These words spake Jesus and lift up his eyes to Heaven and said c. MY Purpose is God assisting to go through this Chapter being the Praier of Christ immediately before his Passion If the words of a dying man are much to be regarded how much more of a dying Christ And words put up in a Praier way which came from the most serious and heavenly affection within Christs love was sincere and naturall Now as in naturall motions the nearer the body comes to the center the swifter the motion is Thus Christs Love though great alwaies yet the expressions of it were overflowing most at last His best wine was at last And certainly if it be lawfull to preferre Scripture before Scripture we may say Though all be gold yet this is a Pearl in the gold Though all be like the Heavens yet this is like the Sun and Stars Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject Not onely parts but great grace is required both to preach and hear this Subject But let us enter into this Land of Canaan The Apostle John of all the Evangelists is compared to an Eagle because he treateth of the highest and most sublime matter For as it is commonly received He outliving all the other Apostles there were damnable Hereticks risen up that denied Christ to be God at the Churches entreaty therefore he wrote this Book mainly asserting Christs Godhead and handling those things especially which the other Evangelists had left out especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees As also those divine Instructions and consolations he gave his Disciples at his departure from them of which the other Evangelists record nothing at all Now when our Saviour had been large in instructing and confirming them he bends himself to earnest praier for them that what he had said might take place in their hearts so that in the Chapter you may take notice of 1. The Introduction to the matter and 2. The Matter it self The matter is Christs earnest prayer and that for a threefold Object 1. Himself 2. His Apostles 3. All others who in time should beleeve in him For the Introduction there we have 1. The order of Christs Praier and 2. the description of his gesture The Order is These words spake Jesus that is after Christ had finished those admirable and comfortable Instructions then he betakes himself to praier From whence observe That to all Instructions and Consolations Praier is necessary for their good effect Christ himself doth not think it enough to plant but he prays there may be a watering from above Thus all Ministers and all hearers are to take Christs way Even as at other times we reade that Christ spent the day in Preaching and the night in Praying For
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
groans unutterable The heart is but as so much dull earth till the Spirit of God inflame thee Thy praier is a body without a soul if there be words but not Gods Spirit in the heart But oh what shall we then think of most mens praiers that have nothing but custome and formality in them No wonder if these be birds without wings Messengers without feet good for nothing at all Thou saiest thy praiers and thou hast thy praiers but oh consider the Spirit of God must move upon thy heart else thou art onely a worm crawling on the ground 2. An heavenly Praier must have an heavenly heart that which pants after and delights in heavenly things but Ps 4.6 Many say Who will shew us any good Every one can pray for earthly and temporall good things for health strength peace and outward plenty but few with David Lift thou up the light of thy countenance In the Lords Praier we are first to pray for those spirituall things that relate to Gods glory before we are to ask for our temporall comforts yea while we pray for temporall mercies we are to do it in a heavenly manner for this end that we may be more instrumental to Gods glory and be brought nearer to him Difficile est erare quia difficile est desiderare said Aquinas It is a very hard thing to desire heavenly things and therefore as hard to pray for them how happy then is it when the matter praied for and the frame of the heart are both heavenly Now like Christ he is gone up to the Mount and praieth alone he is above all earthly things alone with God himself 3. That Praier is heavenly when the heart and affections are purified and sanctified fit for the enjoyment of God In praier we have an immediate approach unto and fellowship with God There cannot be greater honour vouchsafed unto a creature then to be admitted to pray to him but who is sufficient for this duty The Heathens did often presse this that God was to be worshiped prae mente but the Apostle more divinely 1 Tim. 2.8 Lifting up holy or pure hands Mat. 6. Blessed are the pure in heart for they shall see God A sore eye with corrupt humours is not fit to look on a bright object and truly in all our praiers we should think nothing so comely as to have heavenly hearts for heavenly work If the godly mans conversation even in buying selling and all other lawfull emploiments is to be heavenly much more in praier then there should be Sabbatum mentis the rest of the Soul there should be no distractions no debasings of it by earthly affections we should have a garden readily dressed for the Spouse to walk in If Christs body was to be in a Sepulchre where none ever lay btfore how much rather will whole Christ abide in a clean heart The devil would not come into his Lodgings but because they were swept and ready garnished for him how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him 4. An heavenly Praier is When it stirreth and moveth the heart to more love and delight in heavenly things Praier is not to be only heavenly in its nature but in its effects By praying holily we are made more holy It 's like exercise to the body which makes it more strong and active It 's the rich Ship that brings in glorious returns from God Heavenly Praier leaveth an heavenly frame it keepeth a soul in longings after God As Moses who had been in Gods presence his face did shine with great lustre Thus the soul that is heavenly in Praier to God leaveth an excellent and spiritual lustre upon all his actions his conferences his conversation speaks the mighty glory of this praier oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly praier Vse of Instruction in two things 1. How hard it is to pray indeed You may say of the dull Formalist that hath bare words and no heart he praieth but it is as unprofitable as a body without life Oh that the God of grace would work this in you that he would pour the Spirit of praier and supplication upon you I know nothing wherein people are more to be instructed and rectified then in this particular They have good praiers and they say good praiers as they speak but understand nothing at all about an heavenly praier 2. Why it is that after many publique and private praiers thousands of people live in the same wickednesse they did Who would not think their sinnes would make them give over praying or praying their sins how can this fire and Ice stand together The reason is they are not heavenly praiers neither private or family praiers do raise thee up like Elijahs fiery Chariot You ask and receive not because you ask amisse He doth not say you ask mala but male you do not pray for unlawfull things only you pray not in a right manner Oh then say the decay of all my godlinesse all my comforts arise from my decay in praier Pray heavenly and all will be heavenly and on the other side meer dead and customary praier leaveth a man in a destitute estate he may pray in that manner all his life and yet receive nothing at Gods hand Think and meditate of this more say the beginning of all my spirituall consumption is in my lean empty praiers SERMON II. The transcendent Excellency and Efficacy of Christs Praier in respect of the matter and nature thereof as being Mediatory his Person and Relation c. held forth as a ground of unspeakable comfort to Beleevers JOH 17.1 These words spake Jesus and lift up his eyes to heaven and said Father THE Introduction hath already been dispatched which contained the Order and Method of Christs Praier as also his gesture We now come to the praier it self he said Father c. To open this Consider That Praier is of two sorts Either 1. Mentall which is only in the soul and spirit for God being a Spirit and omniscient knoweth all the thoughts and desires of the heart Thus Angels and the spirits of just men perfected in heaven do pray The souls under the Altar cried for an holy avenging on their enemies Rev. 6.9 Or else there is 2. a vocall Praier when our desires are manifested by outward signs of words and thus Christs praier here is a vocall praier neither may such kinde of praying be thought needlesse for we do not use words as if God needed these signs in which sence Eliah derided Baals Priests bidding them cry aloud it may be Baal was asleep or in a journey 1 King 8.27 but hereby to excite and stir up our affections for the soul and body do mutually help each other and partly because we are to glorifie God with our body and with our soul
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
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
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
life by overruling conquering and subduing his enemies Christ though in heaven hath his enemies all those that are enemins to the Church to his Children they are enemies to Christ Saul Saul why persecutest thou me Act. 9.4 We oppose Christ while we oppose his members Do but hurt the feet and the head in heaven presently feels it But mark what is added It 's hard for thee to kick against the pricks Christ will reign his power will be exalted maugre all the malice in the world Psa 2.2 The rage of the Heathens and all their Imaginations were but a vain thing God will set his Sonne upon the holy hill of Sion therefore the Judges of the world are exhorted to kisse the Sonne to give him hearty and humble obedience for they are not able to bear though but a little of his anger Hence Rev. 2.27 Christ is said to rule the Nations with a rod of Iron and he will break them in pieces like a Potters vessell Christ can as easily break all the power and greatnesse that is lifted up against him as we can break an earthen pot with an Iron rod And if you say Why then is the power of Turk and Pope still lifted up against him The Apostle tels us 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him he hath a Kingdom and power but as yet he is only Rex pugnans vincens then he will be Rex triumphans He will put down all Powers and Principalities There will be nothing but Christs power Oh then we proclaim aloud to wicked men As you love your souls as you would avoid this dreadfull power go on no longer in your rebellion and disobedience Christ hath indeed a Scepter of grace but he hath also a rod of Iron and thou wilt finde his blows when he cometh to judge his enemy and whosoever loveth and liveth in sinne he is Christs enemy O that mens eyes were opened and their hearts softened that the wrath of this Judge might not fall upon them SERMON IX Christ under the notion of a Head applied to the Terrour of his Enemies and Comfort of his Members JOH 17.2 As thou hast given him power over all flesh c. THE several Instances or Acts of Christs power have been dispatched I shall only name one Title usually given him which will serve greatly to illustrate this power For although he be compared to many things that denote him the root of all our grace To the bread of life Joh. 6.35 To Manna To the Vine Joh. 15. To the Olive tree Rom. 11. In natural things so also things of power and love in civill things To an husband 2 Cor. 11.2 to a King to a Lord yea a King of Kings and Lord of Lords yet that which I shall pitch on as being most comprehensive and the Scripture most delighting in is That he is an Head to his Church The Apostle doth frequently use this property 1 Cor. 1.3 The head of every man is Christ Eph. 1.22 He is there set to be Head over all things Col. 2.20 The head of all Principality He is there made head of the Angels not properly for Angels cannot be called members of his body but improperly as head is used for the chief Governour Seeing then many places to expresse this transcendent power of Christ over all flesh use this word Head Let us consider what that implieth and the rest shall be spent in practicall improvement of this Point Christ then is appointed an head and so hath power over all things 1. In regard of his eminency and dignity for he is exalted above every name any thing that hath the greatest fame and glory either in this world or that to come Col. 1.18 That he might have the preheminence in all things So that we should account nothing great in comparison of Christ All the great men with their great power that in their generations have made such wonderfull changes in the world in respect of Christ should be but as a Mole-hill to the vast Heavens As God hath set him above every Name so should we We reade of some Christian Emperors and great Lords that they would not be called Domini Lords as being too great a Title only Domni by diminution yea it 's said of Augustus in whose Reign Christ was born that he prohibited himself to be called Dominus Some make a peculiar Providence of God in this because then Christ came into the world who was the Lord of the world The world was made by him and in this particular there is a great difference between a naturall head and this mystical for a natural head doth not make the other parts of the body but is made proportianably with them only this mystical head makes all his members he doth not only give nourishment but create their very being It 's true Christ in the state of his humiliation was a little lower or as the word is to be interpreted for a little while lower then the Angels Heb. 2. But after this he was lifted up above all principality and power and certainly this is a wonderfull thing that so great part of the world should set up that Christ as their God in whom they beleeve that was crucified dead and buried and though now ascended into heaven yet we see him not with bodily eyes neither is his Kingdom and power after an earthly and pompous administration yet for what a long season with so many thousands and millions of men rich men great men Learned men Kings and Emperours of the world hath he been worshiped This sheweth the Name God hath given him Only the Apostle Rom. 2. tels us of many that blaspheme this Name of our God by reason of the wickednesse of Christians You who professe your selves Christians and yet live in beastly and bruitish lusts you keep off Heathens and Pagans from coming in to owne Christ 2. Christ is an head in respect of his spirituall influence and powerfull communication of his grace and strength to those that are his members Col. 2.19 The Apostle there and in other places doth much dwell on this That as the head is the Fountain of all life and motion for the Scripture seemeth to go with them that make the head not the heart the Fountain of all life and motion From that every part hath its proper nourishment so it is with the Church of God so that this similitude affordeth many precious Meditations for is the godly man fearfull his sins will overcome this lust or that lust will be too strong for him he shall not have grace enough to conquer it Let him consider the Fulnesse of his head is there such a sinne that Christ himself is not able to subdue Again do the godly complain they cannot grow they continue dwarfs They do not finde any progresse Oh let them consider that Christ is the head and he will have his members grow up to their due proportion Further Is
he part with his bloud and wilt not thou with a sinne which will breed nothing but torment hereafter Though it be now honey in thy mouth yet it will be gravell in the belly 2. This supposeth the security and safety of the godly Nothing can hinder them of this salvation Our life is hid with Christ in God Col. 3.3 They must pull Christ out of heaven overthrow the power of God the Father ere they can be destroied and their security stands upon a twofold bottome 1. His faithfulnesse to discharge his trust What doubt may be made seeing Christ hath undertaken the work of thy salvation Not that thou shouldst live in ease and eat and drink and take no care for thy soul This is to adde hony to poison but in respect of the meritorious and satisfactory part so Christ hath undertaken all when thou art required to believe and repent it is not to merit to satisfie it 's upon other grounds Now then will it not be blasphemy to say Christ will be found unfaithful in his trust To say that Christ should lose any of those jewels that were put into his custody indeed if our salvation and happinesse were in our keeping we should be prodigal of it every day we are found unfaithful in every temptation but so is not Christ As he is yea and Amen the same yesterday and to day and for ever so is thy salvation sure to be It must needs be sure because of the power of Christ Joh. 19.30 I and my Father are one said Christ even to this particular Now none is greater then my Father None can pluck them out of his hands Consider that they are in Gods hands he keeps them alwaies as a precious jewell and he that will destroy them must pluck them out of Gods hands whether he will or no he must be stronger then God that can do this It was Caesars boast that he had ten Legions of such valiant Souldiers that could vel ipsum coelum diruere pull down even heaven it self a vain and wicked boast but no power of men or devils are able to take these treasures out of Gods hands Vse of Examination Try whether thou art one of those that are thus given to Christ and in this I mean not thou shouldst climbe up into heaven see whether thy Name be written in the Book of Life but know this by the infallible property of him who is thus given to Christ and that is to come to him What my Father hath given me will come to me and the Father will draw him Now coming to Christ is not pedibus but affectibus Dost thou take him for thy Lord and King Art thou willing to renounce all those lusts and sins which have had dominion over thee Dost thou cry out and say Oh blessed Lord my sins my oaths my pride my uncleannesse have kept me from thee Conscience bid me come the Word of God bid me come but still this sinne or the other kept me back But now Lord I have broken all the snares here I am to do what thou wilt have me oh it 's to be lamented with bitter lamentations to see how few come to him though he giveth such encouragements SERMON XI Treateth of Eternall Life in the Nature and Properties of it JOH 17.2 That he should give eternall life to as many as thou hast given him HAving dispatched the Subject to whom this fruit of Christs power is to be vouchsafed we come now to the Fruit and benefit thereof and that is Eternal Life In which we will also comprehend the manner of obtaining it viz. by way of gift He will give The greatnesse of the gift though it may be apprehended yet it cannot be comprehended Though we had the tongue of Angels and the understanding likewise yet we should but speak as a childe and think as a childe when this matter of Divinity is our Theme Every thing is inviting Its life No rich man no poor man but desireth this It 's Eternal Life and so can be much lesse rejected and it 's by way of gift Nothing can be more welcome It 's life there is the necessity of it It 's eternal life there is the excellency of it It 's given there is the freenesse of it so that this gift here supposed is not within this Horizon nor is it made for this Meridian but it extends to the world to come The wisest of the Philosophers were in a misty darknesse about this matter It was much debated whether any happinesse did remain after this life and although sometimes confused thoughts did work on them as on that man who reading a Book of Immortality was so transported that he killed himself immediatly to enjoy it yet these were but generall indigested notions only the Scripture doth give us a distinct and accurate account of this blessednesse after our lives in this world so then we see here an unspeakable priviledge and that most certainly to be bestowed on them whatsoever their lives be here though poor though miserable though afflicted though troubled yet they shall have an eternal life Obs That Christ will give to those that are his Eternal life I shall not enlarge my self according to the vast nature of this Subject which cannot be well understood but by the fruition of it and if you should ask what it is we should desire time still to expresse it as he did what God was yet I shall limit my Discourse to a threefold general head 1. To speak of it positively what it is 2. Comparatively to this temporal and present life 3. Oppositely to eternal death And these three particulars will tend to manifest the greatest excelleneies of it Though when we have fully satisfied you with this bread it will so multiply that many fragments may be taken up First therefore positively This Eternal Life doth essentially lie in the immediate fruition and enjoyment of God This the Scripture doth often call seeing of God for howsoever it be disputed by the Learned whether the bodily eye shall be elevated so supernaturally that it shall be able to see the divine essence though spirituall and immaterial yet so farre as seeing doth imply enjoying and immediate fruition of God so farre they are sure to partake of it Now then consider how great a mercy this is To have God the Object of all our love joy and delight For he only is that universal and infinite object which can satiate and comfort the heart All these earthly comforts they are too narrow too little for the soul Divines say The soul of a man hath an infinite appetite it desireth this and it desireth that and nothing but God is such an universal good that can fully replenish it Now David even in this life he saith Whom have I in heaven and earth but thee Psa 13.35 how much rather will this be true in heaven God is the center of the soul it is unquiet and
restlesse till it fix there Take all the men in the world who have drunk deepest in the streams of these earthly comforts yet still they thirst There is a dropsie on them still they would have more and other objects They have a feavoriâ—h heat with them That makes them restlesse whereas when we come to Christ we shall finde rest to our souls and He that drinketh of this water shall never thirst more Jo. 4.14 so then we see what eternal life is it 's all the good that God is What good is in God that the beleever hath and how unreasonable is it to think that there is a better good then he If the Creator cannot satisfie can the Creature From hence it is that the godly do so long for this time of enjoying him I desire to depart saith Paul Phil. 2.23 The Church crieth for Christ to Come quickly Those Patriarchs looked on themselves as Pilgrims and desiring a better City then that of this world so then you can but judge of this happinesse by the footsteps by the drops of it If there be any attractive good in the creature it 's but a drop God the Fountain he is the Ocean Now in this object God enjoyed there are these remarkable properties of his goodnesse 1. He is the Vniversal good he is the bonum in qua omnia bona There cannot be any desirable perfection but it is in him The Creatures have their particular limited goodnesse health hath its wealth hath its learning its but now God is the Jehovah all beings are eminently in him As the Psalmist argueth He that made the eye shall not he see he that made the ear shall not he hear Psal 94.9 He then that makes this and that thing desirable is not he much more desirable Is there a ground to love Father Mother Wife or Children and not much rather to love God so that that Command Mat. 22. hath the greatest reason where God willeth to be loved with all the heart all the soul all the might for there is nothing hath any good which is the Object of love but it 's in God or from him There is none good but God saith Christ so then what are Stars to the Sunne The Starres cannot dispell the night only the light of the Sun can do that Thus only God and the light of his countenance can make the heart happy as having all things 2. That good which God is it is an unmixed sincere good He is so good that there is no trouble in him for that is the imperfection of all earthly good things as there is a drop of honey so there is a drop of gall Every Rose hath its thorn If God gives thee any mercy in this life yet still there is a sting as well as hony so that no condition no mercy hath every thing in it Though they have this yet they want another and hence Solomon who gave himself to finde out this Philosophers stone to obtain an happinesse if it could be in this world yet upon experience he giveth this Motto of every thing Vanity of vanities all is vanity Eccl. 1.1 But do the Saints in heaven who have had the experience of enjoying God passe such a sentence upon that happinesse in heaven Of this honey in the world we must not eat too much lest we surfet But there is fullnesse without nauseating There is replenishing and yet alwaies hungring God is as much desired after millions of years as at the first moment in heaven Hence this life is to be spent only in joy in praises and gladnesse of heart Oh that we could affect our hearts more with this eternal life it would be a great comfort in afflictions and a quick spur to all duties Lastly God who is thus the object of this Eternall life is the proper peculiar and convenient good No object is so sutable and adequate to the heart as he is howsoever morall Philosophers say good is the object of the will yet they say It 's not good in the generall or absolute but that which is proportionable and convenient The sick man desireth health because it 's the good proportionable to his wants so the tormented man ease Thus although it be true that since man is fallen and corrupted with sinne God is not proportionable or sutable to him Hence wicked men are said to hate God Exod. 20. yet take we man according to his Creation and the Image of God first planted in him and so God was his ultimate end in him only could he have full complacency and so as farre as we are regenerated and this holy Image restored in us Nothing can satisfie us but God We see David in many of his Psalmâ— he discovers severall extremities and necessities upon him yet the only cure is the light of his countenance Let God look graciously on him let him draw near to him and then the troublesome waves are presently quiet 2. This Eternall life doth positively consist in the beatifying the soul and the whole body sanctifying it so fully that now it can enjoy God For though God be never iâ— glorious an object yet till the soul be made perfect he cannot enjoy God No more then the Sunne which is primum visibile yet because of its dazling lustre the eye is too weak to behold it stedfastly Now in heaven the spirits of iust men are said to be made perfect and no corruptible thing can inherit the Kingdom of heaven This then this eternal life is seen in that the soul yea the whole man is â—o heavenly and holy so perfected in every thing that it 's made capable of all this happinesse The godly have communion and fellowship with God in this life now they are no more capable of this if not sanctified then a beast can converse with a man Hence because this sanctification is impotent we know in part we beleeve in part We see him but in a riddle not face to face but then shall we know him even as we are known of him 1 Cor. 13.12 It was a general received opinion as appeareth by severall examples in the Old Testament that if God made any glorious appearance to man he should presently die so Manaoh and others argued and whence rose that apprehension but because of the glorious Majesty of God and the vain weak frail nature of man Oh but in heaven where God is in all his glorious manifestation and we shall behold him continually yet there shall be no faintings no fears within us and all is because the Saints are then glorified and perfected in soul and body There 's not the least spot or wrinkle of sinne to put them to any shame or fear within 3. This Eternall Life consists in a quick and lively apprehension of this happinesse it hath without which happinesse could not be happinesse A man in a Lethargy though he liveth yet he is as good as dead because he perceiveth not his
Scripture you must beleeve those things to be the portion of every unreformed sinner O what a vast difference will there be between thy pleasures here and eternal torments hereafter and not to have a drop of ease in all thy misery 3. This eternal death as it hath fulnesse of torment so likewise Eternity For heaven and hell have no period There is no time set when the fire of hell shall go out called therefore unquenchable fire So that these two properties easelesse and endlesse might startle and amaze every ungodly man Why wilt thou buy these eternal torments at so dear a rate for a moments pleasure to have everlasting woe So that here are two Eternities before thee an Eternity of happinesse an Eternity of misery Sinne saith and the devil saith taste of the honey of sinne God saith There is eternal gall for this Now which wilt thou beleeve either sinne tempting or God threatning Was not Eve at first undone because she would hearken to the devil against God What fruit or profit had Judas for thirty peeces procuring to himself eternal horrour and trembling Thus you have seen eternal life in the contrary to it We have been upon the Mount of Blessing and upon the Mount of Cursing If good things will not allure let dreadfull things astonish and terrifie Only you must know the grand difference between eternal life and eternal death in the manner of coming to it So you see in the Text it 's given by Christ and it 's called the gift of God but eternal death comes by desert It 's the wages of sinne Rom. 6. ult Our sinnes deserve hell but our graces do not heaven and whereas it might be thought an unjust thing in God for a transient sinne to inflict eternal torments yet that is no wonder For 1. We see amongst men that Malefactors for a crime committed by them which was acted in a very short time do yet suffer death which as to this world is their eternal destruction they can never come back to live here again 2. All sinne being committed against God who is of infinite glory hath thereby an infinite guilt and so deserveth eternal damnation Hence it is that Dâ—vines say Omne peccator punitur citra condignum Even hell it self is not a punishment adequate to the nature of sinne for Gods honour is more worth then ever our sufferings can make up again And lastly There is no injustice because all those torments can never make any satisfaction For hence it is that thy misery is eternal because thou canst not pay the utmost farthing Thou art never able to discharge the debt therefore thou must for ever lie in prison Thus there is justice in every mans damnation and there is only mercy in every mans salvation For 1. Those graces and good works thou dost have no proportion to this Eternal and glorious reward The Apostle did not account his suffering which seem to be the most efficacious for salvation any whit comparable to that eternal weight of glory If a man should have the whole world given him for lifting up a straw that is not so great a disproportion as to give heaven for Martyrdom the highest act of love to God And 2. It 's only of grace because he who giveth the Crown giveth us legs and strength to runne in the race Coronat dona sua non merita nostra so that we are so farre from meriting by good works that the more we do the more we are beholding to the grace of God Vse Of Invitation Who is there of you that hath heard of the nature and properties of this eternall life that is not brought in love with it Who is there that hath heard of this pearl that will not sell all throw away every sinne to enjoy it If there were nothing but this it might work on thee Hast thou any lust that will be equivalent to eternall life that will be in stead of that to theâ— What wilt thou do when a mortall disease hath surprized thee thy friends weeping thy children crying and thou dying Will these lusts then help call to them and see if they can give thee eternall life What wilt thou be worse then Balaam he wished Oh that I might dye the death of the righteous and his later end might be like his And shall there be not so much as a desire as a sigh though if there be no more if thy life be not the righteous mans life thy death cannot be his SERMON XIII Weighty Considerations upon Eternity JOH 17.2 That to as many as thou hast given him he should give Eternall Life ETernall Life is the glorious gift mentioned in the Text and though I was concluding this verse yet the consideration of this glorious matter shall make me once more endeavour throughly to possess your hearts therewith It was the fault of one of the Kings of Israel that he did not strike arrows often enough to the ground 2 King 13.19 for then he should have obtained more victories It shall therefore be my endeavour if possible that the arrows of this truth may be stricken often even through and through your hearts And that I may further quicken you hereunto consider these particulars as so many effectuall conclusions upon this subject And first The chief and most principall and necessary question which every one should seriously propound ought to be that Luk. 18.18 What shall I do to inherit eternall life Not indeed upon such a corrupt opinion as he did who thought by his own works meerly to obtain this eternall life No that cannot be it 's the gift of God and when we have done all this eternall life is of grace not merit but in a right sense viz. what way ought we to walk in what is to be done that at last we may not eternally perish This I say is a most noble and necessary question if this were more studied and practised it would advantage the soul ten thousand times more then other unnecessary and impertinent disputations The best method in morall Philosophy is to begin first with the end because that is the chiefest there must be first a knowledge and desire of that Now all Divinity agreeth with morall Philosophy in this it 's wholly practicall The first thing then in your thoughts and meditations should be What is that end for which I was made how may I obtain that eternall life for which I came into this world Oh why are we busie in unnecessary things for what end and purpose were you made Was it to heap up wealth To satisfie the lusts and pleasures of the flesh No it was at last to injoy this eternall life The Heathen did well call man the orizon of time and eternity for in respect of his body he partaketh of time in respect of his soul eternity So then the chief and more excellent part of thee that which makes thee differ from a beast it is that
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
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
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
death but these works of God they are living works partly because they proceed from a life of grace and partly because they will live for ever they will go to the grave with thee to heaven with thee they will never forsake thee 2. It 's our duty to work because God hath made them the necessary way to walk in if we will be saved Without holinesse no man shall see God Labour for the meat that perisheth not Hence if we consider every gracious work of patience love meeknesse we shall see blessednesse is promised to them Not that these justifie only the person justified cannot be without them They are the media ordinata ordained mean in the use whereof we are to arrive at eternal happinesse It 's faith only that receiveth Christ and his righteousnesse yet this faith cannot be separated from an holy walking It 's the eye only that seeth yet the eye cannot be separated from the other parts of the body and thus the Apostle doth immediatly oppose Rom. 4. beleeving working grace and works in respect of Justification yet he doth at the same time presse the Children of God to all holinesse and the fruits of righteousnesse 3. Working is necessary by way of gratitude and thankefulnesse to God and Christ If there were nothing else but this this might pour coals of fire upon thee for how many works of Gods grace hast thou been partaker of If Gods grace did not work all the day long for thee thou couldst not be a moment preserved out of hell and as for Christs working reade the History of his Life he was alwaies finishing the work of thy Redemption and Salvation he had nothing to do for himself all was in reference to thee Oh then how unworthy wilt thou shew thy self of all that love and kindenesse which God and Christ have done for thee If thou like the Sluggard let the Field of thy Soul grow full of briars and thorns Oh how can thy heart be so cold and slothful When thou considerest grace is working for thee all the day long if Christ had no more zealously and earnestly wrought my peace for me then I do perform his duties my soul had perished irrecoverably Lastly Therefore it 's necessary we should work Gods work because we have for a long time spent our selves in the Service of Satan and doing the works of the devil Oh this should be a perpetual goad in thy side this should be fire in thy bosome to consider that there was no hour no day no season but thou didst take the opportunity to satisfie thy lusts Thou never couldst have enough of sinne No thirsty man did more greedily swallow down water then thou didst sinne yea how active to draw on others to infect others with the same plague thou hadst I tell you this will lie heavy upon the godly soul If I were to live Methusalems age it would not be time enough to do God service for the dishonour I have put upon him Thy time is short and thou hast much to do because thou hast undone so much In the next place Consider That it 's lawful for the people of God in all the work they do for God to encourage themselves with this that there is an everlasting glory laid up for them Even as Christ had an eye to this glory so it 's lawful for us Thus Moses had an eye to the recompence of the reward Heb. 11. The godly Rom. 2. are said to be such as seek for immortality and glory Rom. 5.2 They rejoyce in hope of the glory of God and Paul accounted all these sufferings but light in respect of that eternal weight of glory 2 Cor. 4.17 Indeed Gods glory is to be sought in the first place and then our glory so that it 's a shame if in all our doings and sufferings for God we are not full of joy because of that unspeakable glory apprehended by faith Faith makes it present as if we already were partakers of it So that whatsoever temptations and discouragements are in the work of the Lord this glory will abundantly make amends for it Are there reproaches and disgrace in the world All the while thou didst sin and the devils work thou hadst the love and good-will of the world but since thou hast betaken thy self to the service of God thou art the scoff and reproach of all O think of the glory God will crown thee with before all the world Again are all the works of God painful difficult and contrary to flesh and bloud thou must strive and wrastle much in praier be alwaies in a combat and conflict Remember this everlasting glory yea God therefore doth many times put his Children upon all exercises and sad temptations which make them ake at the very heart and all is to encrease their glory the more Thus Job thus Paul they had extraordinary trials that they might have extraordinary glory Furthermore is there self-denial required in Gods work Must thou part with thy pleasures with thy profit thy delights still remember this glory will make thee no loser for alas what proportion is there between these petty things thou leavest and those everlasting treasures God hath provided for thee In the sixth place That the glory of Gods people may be full he giveth them time and large opportunities of working for him and keeps thee in this world not for any earthly and outward advancement of thy self but to serve him in thy generation as it 's said David served God in his generation Act. 13.36 and God calleth Moses his servant Whatsoever thy relation thy place thy office be God hath appointed thee to work and therefore he prolongs thy life till thy work be done This is a comfortable consideration which all the godly may take that death shall not seize on them while thay have work to do for God and when that is finished then this summons to everlasting glory As for Infants this Truth reacheth not to them and if any like the Thief on the Crosse are called at the last hour and so are not able to work in the Vineyard yet even such have an habitual prepared heart for it if they had the opportunity But for others whose daies are prolonged they are thus to think with themselves I have this day this week longer to adde to my work God hath for me to doe Take heed of mispent time take heed of losing daies and weeks The night is coming when none can work Vse 1. How much comfort and joy the godly may take at the hour of death Their work is done now they have nothing but the Robes of glory to put on That fulnesse of glory they are immediatly to possesse should swallow up the fears of death and the love of the world With what joy should they cry out Farewell Friends Wife and Children welcome God welcome eternal glory Alas thou hast no glory here Thy body is a vile body thy soul a
that praier doth not draw God to us but our hearts to God In our earnest Petitions we do not bring Gods will to ours but ours to him Praier is a golden chain that reacheth from heaven to earth and although we think to move God to us yet we move our selves to him as the Ship that is fastened with the Cable doth not bring the haven to it but it 's self to the haven so that the change praier makes is not on God but on our selves 6. Praier is necessary because hereby Faith is drawn out in all the choice and excellent effects of it Praier without faith is like the musicall Instrument without an hand to make a sound melodious It 's like a picture without life but of this more in the qualifications of a praier The demand then may be What is that Praier and how must it be accomplished that is a fruitful Praier such a praier as will bring about what we desire And 1. It must be the praier of a righteous man such who washeth himself from his sinnes for sinnes they have a tongue and they cry for vengeance and will quickly cry louder then our praiers Hence a wicked mans praier is said to be an abomination to the Lord Pro. 28.9 and the blinde man could see and say this God heareth not the praiers of a sinner There is a twofold sinner a sinner wilfully going on in his wickednesse and such God will not hear but then there is a sinner praying mourning and repenting as the Publican who said Lord be mercifull to me a sinner and such sins God doth hear Nay all men are sinners in this respect and thus God should hear no praier at all if he did not hear such But for other kinde of sins of which all places are full those God doth loath and their duties David hath expressed it fully If I regard iniquity in my heart God will not hear me Psa 66.18 Oh then look to thy self and thy life when thou goest to pray If the tongue that praieth be a cursing swearing tongue If the eyes lifted up to heaven be full of wantonnesse and adultery If the hands held out towards heaven be full of violence fraud and injustice God is of purer eyes then to behold such 2. They must be fervent zealous praiers The effectual fervent praier of a righteous man availeth much Jam. 5. He must be righteous but many a righteous godly mans praier may have no successe if it be full of dulnesse distractions and lukewarmnesse Therefore it must be fervent We must be Jacobs wrestling with God ere we can be Israels prevailing with God Praier is compared to Incense and it 's the fruit of Gods Spirit which is compared to fire Rom. 8. They are said to be groans unutterable It 's not then enough to pray unlesse it be fervently and zealously otherwise they are like a Bird without wings or a Messenger without feet 5. They must be beleeving praiers Let him ask in faith nothing doubting For he that doubteth is to conclude he shall not receive any thing in spiritual things that are necessary our faith is to be absolute in other things our fiducial faith is to be guided by our doctrinal faith so farre as those things make for our good and Gods glory our faith is to conclude of them This is the grace that crowneth our praiers This grace God highly honoureth insomuch that Without faith it 's said it's impossible to please God Heb. 11. Now though presumption be a weed that comes up of it self yet Faith is a gift of Gods own planting and great opposition great difficulty there is to put this forth Lastly It must be persevering and constant Praier our Saviour spake that Parable of the unjust Judge that we should pray incessantly not give God over till we obtain the blessing not to be discouraged though we meet with many delaies and great discouragements like that Woman of Canaan whose Praiers had an holy kinde of impudency and pertinacy in this to take no deniall Vse of Exhortation To be a people much in praier that it may be said of thee as of Paul Behold he praieth and of thy house as of Gods Temple an house of Praier Oh what shall those prophane persons and prophane Families expect but Gods dreadfull vengeance who rise and go to bed without such fervent zealous praiers never expect good from that man or Family that is not tender and constant in this duty he is like a Tree in the barren Wildernesse that cannot bring forth any fruit and do not say I have no time to pray this and that businesse puts it out Wouldst thou have time to receive mercies from God and no time to go by praier to God Shall the Sluggard sit still neither plow or sow or take pains and yet expect his ground should yeeld a plentiful crop oh what hope would there be that God would blesse the Ministry work conversion by it If ye were more diligent in this duty But how greatly is it neglected by most and those that do it how formall and customary are they so that it brings no good at all to the soul Think of these things more and tremble under them SERMON 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 JOH 17.5 And now O Father glorifie thou me with thy own self with the glory which I had with thee before the world was THE next thing in order to be pursued is the nature of that glory which Christ praied for For Christ being near the bitterest part of his Cross and seeing nothing but gall for him to drink he comforteth and encourageth himself with that glory which is provided for him and this makes him so earnest in praier for it where by the way we may see the arrogant presumption of those who hold they are above Praier They will give thanks to God as Angels do but their perfection is such that they need not present Petitions in Praier what a Diabolical delusion is this for Christ himself though he confessed no sinne in Praier yet was not above Petitions as we see in this Chapter and if it were granted which cannot be that they were so pure as to be without sinne yet they have not as yet glorified bodies and therefore for that glory in heaven they ought to pray but why do we meddle with these who indeed need praier most and that to see themselves deluded and to be in a farre more dangerous estate then many other persons We come 1. to the description of this glory praied for from the nature or inherent property of it It 's a glory with Gods own self Glorifie me with thy own self This as you heard is spoken partly oppositely to humane glory and the honour of the world for as Christ despised the shame and was not
troubled at the reproach he had in the world so neither was he lifted up with the glory and honour he had here and then partly in reference to his work done on earth for on earth he did his work in heaven he expects his reward I shall not handle this peculiarly as it relates to Christ but take in all the Children of God for herein Christ and all his members are alike In the midst of their afflictions and trials they are to support themselves with hope and pour forth earnest praiers for the glory God hath prepared for them So that the Observation is That all the Children of God like Christ himself are earnestly to pray for their glory with God above all earthly honour or glory Christ praied not with such imperfections as the godly do as is in time more largely to be shewed only both he and the godly agree in the matter praied for viz. glory in the generall though Christs glory is not of the same nature with theirs This glory is the center in which the several lines of their desires and praiers are to meet This should be the cordiall in all their temptations and exercises though poor here though miserable here though despised here yet my eye is fastened upon the glory hereafter oh that our Auditors were so spirituall as to be affected with this eternal Crown of glory for none but the heavenly and truly godly man can desire to hear of this The other sort of men had rather have their barly-corn then this Pearl Their Garlick then this Manna Their husks then this fatted Calf But to open this Doctrine there are three particulars implied in it 1. The nature of this glory 2. It 's earnestly to be praied for 3. It 's to be the comfort and support of the godly in this valley of tears and death Did we not expect glory to come we should look upon our selves as most miserable But of the first The nature of this glory and that is expressed first in the Text a glory with Gods own self and that doth imply these particulars 1. That it is a glory in the hand of God to dispose and give to him whom he pleaseth You see Christ himself beggeth for this at Gods hand None can violently invade this glory or break into those heavenly mansions whether God will or no all heavenly glory is with God who is therefore called the God of glory or glorious not only because he is glorious in himself but because he is the bountifull authour and dispenser of all glory as the Sunne is the Fountain of all light so then it 's not in the power of any earthly Potentate to make men thus glorious Though Ahashuerus could make Haman and Mordecai outwardly glorious yet for this heavenly glory the greatest powers of the world need it from God as well as the poorest beggar 2. It is a glory with God because he is the object of this glory In him it is that we have all our happinesse and glory Even in this life we are forbidden to glory in riches in honours and greatnesse but let him that glorieth glory in this that he knoweth God 1 Cor. 1.31 and then much more in heaven it is our glory that we enjoy God So that all the happinesse excellency and glory which is said to be in heaven is reductively in this that we are made partakers of God with God and in God is only glory and seeing that glory and our utmost happinesse are all one in this Point of what great concernment is it for every one to consider what that is in which he placeth his happinesse Dost thou not think thy self happy if thou hast the good things and the great things of this world Art thou not of the Serpents breed and not the womans seed in that thou lickest up the dust of the earth It is that that all men miscarry in They do not consider what that is which if obtained would make a man happy Whereas the Scripture is plain and clear informing that it is in having God for our God and then not only happy here but happy hereafter 3. In that this glory is said to be with God it implieth that it is such which God approveth of and liketh off It 's not an appearance of glory but true reall glory The Hebrew word Canod for glory signifieth weight As the Apostle distinguisheth between Circumcision of the Letter and the Spirit which latter he saith hath its praise of God and not of men Rom. 2. ult That is glorious before God so the glory in heaven hath its praise from God What will it avail to affect glory and praise from men when God will abhorre and dishonour will despise and curse thee That which is highly esteemed amongst men is abominable before God Luk. 18. Think it not enough to live so that thy self and others do applaud thee no though they be good men for God judgeth the heart Oh then again and again say Is this glory such as God accounts of Doth the Lord say this is happinesse that I have The rich man bid his soul take his ease but did God bid him do so also 4. This phrase doth imply the glory that is in heaven as oppositely to the work we do on earth This is that all the Children of God should look after a glory in heaven This made them long for and hasten the coming of Christ this made them judge themselves but Pilgrims here and so to seek out for a better City Take we heed then that we be not in the Number of those who minde earthly things that judge nothing glorious but what seems in this world full of greatness and admiration The state of men living here is a condition of misery and calamity which made Job say that man who is born of a woman is born for sorrow as the sparks fly upwards Job 5.7 So that we may say God makes this life so bitter that the glory in heaven may be sweeter Therefore he keeps us a while in this wildernesse that Canaan may be the more prized This is the nature of this glory as implied in that phrase with thy own self but there are other properties of it also that may raise our expectations after it As 1. It 's an everlasting and eternal glory There is no dust or ashes in heaven There is no mortality or corruptibility but every thing is then made like God to abide for ever The Scripture doth often mention this incorruptible Crown and eternal glory and certainly were we heavenly and holy this would greatly enlarge our hearts but these two things are wanting that would put us highly to esteem it There are few that have a spiritual nature Few are born of God and so seek after such a glorious priviledge What careth a Swine for the pearl no more doth a natural man for this heavenly glory he cals for that which may satisfie his
Hence it is that the Apostle Rom. 1. makes these creatures the Looking glasse to represent the wisedom and power of God and certainly the world had it made it self would have given a more glorious being to all the parts thereof so that it 's plain it was limited in its nature and parts as the authour thereof pleased and in the next place God was not necessitated to make it As the fire cannot but burn as the Bee necessarily makes it's curious honeycomb so that although some have said that as soon as the Sunne is so necessarily and immediatly the Sun beams will be also so as soon as God is there must necessarily be a world yet we must not conceive a lesse perfection in God then is in man who is a free Agent and works his effects of art when he pleaseth The Artificer is not necessitated to make a house or a garment then certainly much more must be allowed to God himself who doth in heaven and in earth what he pleaseth and this should satisfie those curious Questions why God made the world no sooner what he did in that long imaginary time before the world was the freedom of God and his absolute Soveraignty with his infinite wisedom may easily stop such mouths 3. To be from Eternity is the property of God God only is eternal and therefore no finite limited thing can thus be without a beginning The world is finite in its number it 's but one world whereas God might create more worlds as well as one It 's finite in nature It 's finite in its parts It 's finite in its use and it 's finite in duration Hence all the Nations of the world comparatively to God are laid to be but as a drop and as a little light dust Isa 40 15. Seeing therefore the world is not infinite but is every way limited it cannot be eternal and this is the reason why we Christians should lift our hearts above the world which had a beginning unto God who is God from everlasting to everlasting 4. The world was not without beginning but made in time because it 's corruptible It 's subject to a dissolution Now what is without a beginning is without an end If it had a beginnâ—ng it 's subject to an end though God indeed may perpetuate it as we see he doth Angels and Men Now that the world is subject to destruction some have proved it from this because there is a decay in nature They say the very Sun and heavens have not that power and influence they had formerly but I finde learned men utterly disavowing such a Position and they maintain that nature is still the same and is as constant and powerful in operation as ever Therefore from the Scripture we see clearly the corruptibility of it Rom. 8. The whole Creation is said to be subject unto vanity and corruption so that it groaneth for a freedome and 2 Pet. 3. We have there a large description of the Funerals of the whole world The heavens shall passe away with a noise and the Elements with a burning heat c. Indeed the learned do dispute whether the world in all the choice parts of it shall suffer an utter abolition or only a perfective alteration But whatsoever it be a wonderful change shall be made of it and therefore the Apostle from this amazing dissolution inferreth Seeing these things shall be what manner of persons ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to admiration So that the consideration of the worlds beginning and so by consequence its end is not a cold bitten Subject You may not sit and run or sleep or wander in your hearts but excellent practical Uses may be made thereof and so we proceed to them As Vse 1 1. Did God make the world and that not from Eternity but in time about almost six thousand years agoe and no longer Then here we see he made it not because he needed it because he wanted it for if it had been necessary to God it would have been from Eternity but now seeing there is such a vast distance between Eternity and the beginning of the world It 's plain that he made it not for his use but mans use It was his goodnesse communicating himself to the creature not any want of it God then had been happy sufficient and blessed though he never had created any world for by what reason he staid so long and did not make the world he might have staied alwaies So that this serveth to magnifie the glorious nature of God that all the world with all the creatures therein make not at all to his happinesse They adde not to him All the obedience of Angels and men doth not profit God This should teach us great humility even under our best and rarest duties Think with thy self if God had never created me if he had never given me any being he would have been glorious howsoever What then is my drop to this Ocean Vse 2 2. Did God give the world a beginning whatsoever excellency usefulnesse and lovelinesse there is therein Did it come wholly from God then how might this raise us up to be with God and set our hearts upon him that hath all this perfection eminently in him Oh how unreasonable is it that we should delight in the world and not in God the Authour of the world if there be so much excellency in the creatures what in the Creator Therefore when the Psalmist speaks of all the Creatures in the world he cals upon them to blesse God How foolish and vain did the wise men of the world become in their imaginations when they robbed God of his divine glory and gave it to the Sunne and Stars and such Idolatry do we commit in our affections when we place them principally upon the creature and not on God himself Oh check thy self and say Who gave this delight this comfort this usefulnesse to the creature did not God What delight then must be in the fountain or Ocean if there be so much in a stream Vse 3 3. Did God create and make the world then it 's blasphemy and impudency to quarrell and repine at the things which are in the world This hath been a great Objection with many If God made the world why are there any evil or troublesome things in it How cometh it to be such a miserable wicked world This made the Manichees hold there were two eternal principles The one good from which cometh all good things The other bad from which comes all the sinnes and miseries that are in the world but you must know that the word world is used divers waies in Scripture by which this Objection may be answered Sometimes for the Fabrick of the Universe with all the parts thereof Sometimes for the wickednesse that is in the world and for wicked men because they are the greater part of the world Now if we speak of the world
is insufficient to salvation Therefore it 's a pernicious assertion of Venator the Remonstrant that the Heathens they had the Light as it were of the Starres The Jews of the Moon The Christians of the Sunne and all might be saved by their respective Lights 4. God is manifested by the Scriptures in a common way of Light Many men by an Historicall faith beleeving the Scriptures must also beleeve a God for there is no such clear evidence any way as by that and thus we may judge of most Christians they know there is a God they beleeve him to be because the Word doth so fully affirm it Lastly There is a knowledge of God in a practicall obedient way so to know him as to fear him to obey his Commandments to walk humbly before him and to depend upon him and this is the manifestation or knowledge the truly godly only have and the number of these is very few so that if you set aside those who know God only upon a natural conscience or by education or by a general historical Faith The residue who know him by speciall illumination and sanctification are like the gleaning after harvest so that we may hence conclude that whatsoever parts learning understanding men have in Religion yet till inwardly sanctified they know not God They are wholly estranged from him They live without God in the world Eph. 2. God is not in their thoughts in their hearts neither have they any enjoyment of him Oh that we could make every Auditor sensible of this I live in the world I know much I have great acquaintance but yet am a stranger to God Now these following particulars will plainly discover that the godly only do truly know God R. 1 First Because though men have this speculative knowledge yet they do not love him and delight in him above all things It 's Gods command that we should love him with all our heart our minds and strength yea above Father Mother life and every thing that is dear Insomuch that the Scripture saith Whosoever loveth the world the love of the Father is not in him 1 Joh. 2.15 Now whence is it that we love these poor empty comforts more then God Is it not because we do not know God Had we clear manifestations of the goodnesse excellency and fulnesse that is in God our whole heart would be ravished with him As it is with the glorified Saints in heaven they have an immediate vision of God They behold him in this glorious beauty and hence it is that they cannot sinne The understanding seeth such infinite perfection in God that they abhorre all things that would divert from him As the eye dazled with the Beam-light of the Sun cannot behold any thing else As he that hath eaten honey findeth all things else unsavoury As the Saints in heaven do thus so the Saints on earth do in part and in some good measure They beholding the Image of God 2 Cor. 4. are transformed into the same Image The more we know God as revealed in the word the more our hearts pant after him as you see David often manifesting the breaking of his heart after God Well then by this you see that few know God if they did how could they leave the Ocean for a drop how could they part with God for every fading creature thy lusts thy sins are more then God in thy thoughts and affections Oh pray for a knowledge of God in Christ The blinde man doth not admire the glory of the Sunne because he cannot see it ignoti nulla cupido R. 2 2. No wicked man though never so great a Scholar knoweth God if he doe not fear him if he stands not in an holy awe and reverence of him who would not fear thee Isa 10. O thou King of Nations for to thee it appertaineth and sanctifie the Lord God let him be your dread Our Saviour likewise Fear not them that can kill the body Mat. 10.28 but I tell you whom you shall fear c. You see then that if we did rightly know God how pure and just he is how full of wrath and vengeance against impenitent sinners we would cry out with Joseph upon every temptation How can I do this and sinne against God I cannot I dare not Thus Paul Knowing the terrour of the Lord we perswade men 2 Cor. 5.11 Did men know the greatnesse and the terrour of God the power and Majesty he is cloathed with That no sinner though never so great can stand before him any more then the stubble before the fire That he can immediatly raise hellish torments in thy conscience That he can bid thee go out of this Church a trembling Cain a despairing Judas Did I say People know this God to be so great how could they riot it in all excesse as they do as our Saviour told the Woman Joh. 4. If thou hadst known who it is that asked water of thee thou wouldst have given him Had you or did you know that the God whom you offend all the day long is so great and terrible in Majesty it would have been a stop to all thy bold impieties but men know not God R. 3 3. Only the godly know God because they only are carefull to obey his Commandments and to walk in the way he requireth 1 Joh. 2. If we say we know him and keep not his Commandments we are lyars and abide not in the Truth Their knowledge of God and a carefull obedience to his commands cannot be separated The Apostle saith all others are but lyars and hypocrites Dost thou boast of knowledge and yet break his Sabbath wallow in the lusts of the flesh Thou art a lyar thou dost not know God Hence it followeth in my Text I have manifested thy Name to my Disciples and they have kept thy Word Oh then never talk of thy knowledge never speak of what thou readest or what thou understandest unlesse also thy obedience to Gods will be as manifest so that when we see any prophane wicked man indued with great parts you may say Lo there is such an one though he knoweth all Points in Religion though he knoweth every Chapter in the Bible yet he knoweth nothing of God for whereas God saith Be not drunk with wine c. and Wo be to those that are strong to drink yet every week if not every day he is drunk Though God saith Swear not at all yet some cannot speak without an Oath scarce Oh that these things might enter into you If you know God you would obey him you would say I dare not I must not do this or that God whom I know and serve commands the contrary Therefore the Prophet Hosea when he speaketh of much wickednesse in a Land swearing and whoring and injustice he saith There is no Knowledge of God in the Land Hos 4.1 Argum. 4 4. The godly man only knoweth God because he only hath these gracious effects of Gods grace upon his heart
say Argumentum pessimi turba Again we are apt to judge of duty by our interest and engagements as our Education Safety and Profits leade us Whereas we should say to our hearts in such cases as Christ to Peter Get thee behinde me Satan We come to the second Observation the object of Obedience is described in the plural number Thy words thou hast given me They did not neglect or break any wilfully They looked upon all as precious gold wherein the least Oâ—â—e is not to be lost Obs That it 's the property of godly men to have a respect to all Gods Word to look to all his commands Herods and Pharaohs they will do some things but Davids and Josiahs they only will regard all and indeed doing many things unlesse all will not save There is a leak in the Ship that will overthrow all This one spark will set all on fire as David implieth Psa 119. Then shall I not be confounded when I have respect to all thy Commandments That man who because he hath done many things looketh for heaven will be in dreadful confusion when he shall see one sin able to shut the door of heaven against him and mark the expression when I have respect he doth not say obey but have respect That doth imply besides the outward obedience an inward awe and reverentiall eye towards every duty God requireth Thus James also doth severely reprove this partiall mutilated obedience and pronounceth that heavy doom He that breaketh one is guilty of all Jam. 2.11 viz. because of the vinculum formale the authority of God which is in one as well as in another To improve this consider First That even the godly through Ignorance upon their mindes or some importunate temptation may be very diligent in some commands and yet not observe others and this may be either from ignorance or provoking temptations from Ignorance such may the education of the godly be or they may live in such dark times wherein errour is common and none make any question of it and then they may continue in the omission of many duties So some excuse the Patriarcks in their Polygamy Though say they it was an expresse sinne against the first Institution of Marriage yet custome and Tradition had taken away the sence of sinning and so in the time of many good Kings who made an exact Reformation yet the high places were not taken away there was either non-attendance or sinful connivance at that and in the Infancy of the Christian Church how many were so weak as not to discern their Christian Liberty but placed much obedience in the observation of Jewish rites and Ceremonies And thus also there may be some provoking violent temptations The Godly though they have an universal Inclination to Gods will yet are hurried aside David was overtaken with Adultery though his heart was sincere towards all the whole Law of God We distinguish then between temptations and an habituall custome in any sinne The godly man may by the former be driven out of his faith not by the latter so that even then there remaineth an inward seed that doth virtually contain the commands of God and therefore is called the Law of God written in their hearts Secondly In the godly we are again to distinguish between grosse sins such as Tertullian saith waste the conscience And those Reliques of corruption which Austin saith are of daily incursion upon us The one is a camel the other is a gnat comparatively Now the godly do so keep all Gods commands that they seldom or never to be sure not wilfully and habitually fall into these deep and foul pits But as for the latter we see by Pauls complaint they have not a full conquest over them Rom. 7. They may be possessors of Canaan though they have some Jebusites alive to humble them and keep them low Thirdly Though the godly have a respect to all Gods Commadements yet they acknowledge an order amongst the commands they know some are greater and others lesse And therefore when there cometh an indispensable omission of one they passe by the least and the contrary to this is grand hypocrisie which our Saviour doth often condemn in the Pharisees They omitted the great things of the Law and Judgement and Mercy but were very diligent in the inferiour things Saul lost both a temporall and spirituall Kingdom in this respect For Samuell tels him Obedience was better then Sacrifice 1 Sam. 15.22 and Rebellion is like the sin of witchcraft There is the great command of loving God with all our heart and soul to which all others must bow Fourthly We must alwaies distinguish between the Integrity of parts of our obedience and the intension of degrees The godly though they reach to the former yet not to the latter It 's true by what reason we do any command in the integrity of it we are bound to the perfection of it But God giveth not such a measure of grace in this life It 's said of David and Zachary with his Wife that they walked in all the Commandments of God Yet that cannot be understood perfectly for how often did David fail and Zachary for his unbelief was stricken dumb There is no such thing as a Popish perfection The Fathers abhorred it our perfection is to acknowledge our imperfection and then the Commandements are by Gods grace accounted done when what is not done is forgiven and pardoned These things premised let us consider why the godly are obedient to Gods commands they dare not omit known duties or commit known sins Reasons 1 First Because the principle of Regeneration and seed of grace is universall It doth seminally contain all kindes and parts of grace in it As all seeds even of an Oak or the tallest Trees though never so little yet virtually contain all those great branches and let them have time to grow they will diffuse themselves into a vast compasse Grace is the Image of God and that inferreth a resemblance in lineaments and parts an hand or a foot is not an Image So then seeing that in Regeneration there is infused the habit or principles of all grace no wonder if there be an Inclination to all yet not so but that they may be carried out more readily and willing'y to some rather then other even as though all men by reason of original corruption have a Fountain of all wickednesse yet one may be carried out more propensely to one sinne rather then another The Sea may break out of one bank sooner then in another Reasons 2 Secondly There is the same authority forbidding or commanding in all As the Apostle James argueth Jam. 2. He that said Thou shalt not do thus said also Thou shalt not do thus If therefore the same God put forth his authority in every Command Who are thou that darest omit one and not another Reasons 3 Thirdly The motive is the same For every sinne because it's sinne and a dishonour to
obedience Nothing is too much too great too dear to part with for so gracious a God This breedeth love and we know love is an active fire it cannot lie still but kindleth all that it cometh near Thirdly They are active and willing because of that sanctified renewed nature which they are partakers of They are said to have the divine Nature 1 Pet. 1.4 The Seed of God is said to abide in them 1 Joh. 1.3 And by this means they are carried out voluntarily to divine actions Thus in nature saith Aristotle which is the inward principle of motion or rest How readily do sparks fly upward The stones descend downward And thus it is here Those inward principles of Sanctification they do so new mold a man that now the will of God is his delight the Law of God is written in the inward man Nothing is so connatural and sutable to him as those things that are also pleasing to God Indeed for the unregenerated man it 's no wonder he must be haled and constrained to what he doth That he like the Mill cannot move any longer then the waters of affliction fall upon him for there wants a principle within but it is otherwise with those that are born again Their proper food their proper delight their all in all is to be doing the will of God as Christ professed Joh. 4. and David doth often acknowledge those indeared affections he had to the Word of God above Kingdomes and all other earthly advantages Fourthly They are a willing people because in their former time of unregeneracy they were so willing and ready to serve sin and Satan and were constantly obedient thereunto Now saith the Apostle As they had given themselves servants to sinne so now to righteousnesse Rom. 6.19 They readily set themselves as the word signifieth whensoever lust bad them go they did go Whatsoever was commanded there was ready obedience This by way of an holy revenge and to make a godly satisfaction They are the more serviceable to God They grudge the devil had so much time that so much of their choicest and best affections were lessened in time They therefore strive to redeem the time to recover all for God They shame themselves saying What was I willing and glad to doe the works of the devil and shall I not doe the Will of God Fifthly They are willing because they know no Obedience is accepted of with God unlesse it be willing It 's not thy faith thy humiliation thy zeal unlesse there be willingnesse and delight in it that God accepts of Isa 1.29 If ye be willing and obedient so God accepts of a willing minde Wo be to me saith Paul if I preach the Gospel and not willingly but of constraint 1 Cor. 9.6 Though he did preach it yet if not willingly there is a Woe to him Oh then it 's no wonder if the people of God are so glad and chearfull within them in the work of the Lord otherwise their work would lose their reward and they the Crown of Glory Think of this then when you finde the wheels of your Chariots move heavily Thou art happily thinking how to put off truth or duty or thou wishest it over say this unwillingnesse marreth all God will not aceept of a Sacrifice unlesse offered in fire Say upon all thy dead and formal duties these are not duties God looks not upon them as so Non operari non esse are all one before God in some respects Sixthly They must needs be a willing obedient people because of that eternall glorious reward which is promised to every holy duty What will put Wings to the soul if not this To think that God will assuredly put upon thee Robes of Immortality and glory for a duty though never so little for a cup of cold water who may not admire the vast disproportion that is between our work and Gods reward If the Apostle spake of the most extreme sufferings that could be in this life they were not worthy to be compared to that eternal weight of glory 2 Cor. 4 17. How much more is it true of those good works we do which are but little in quantity and defiled in quality Well therefore may they rejoyce and work righteousnesse Well may the godly labour even in the heat of the day with much gladnesse of heart for the recompence of thy reward doth exceed all proportion If the Kingdomes of the world should be given to a man for lifting up a straw it would not be so great a matter as when God and Heaven became thy reward for every holy duty No wonder if they are best when they are thus doing for how can they be better There is no such profitable and comfortable wotk as to be doing that of the Lords Lastly Even in the very duty it self though there were no heaven hereafter yet there is so much present comfort and joy attending it that it 's both work and meat and drink also Therefore we see how David was joyfully affected herein Who are we that we should be able to offer thus willingly He that doth Gods service willingly and fervently he hath present pay in hand The very sence and feeling that he doth it so readily doth afford great comfort to him Virtus est sibi ipsi praemium A godly duty is accompanied with honey and manna he would not do otherwise for all the world Oh then that wicked men who though they have some pleasure in sinne yet finde many wounds and torments within them would make an exchange in stead of drunkennesse put on temperance in stead of riot and wantonnesse live in all chastity Thou wouldest finde an heaven for a hell immediately Oh how wouldest thou bewail thy time that thou didst not leave these husks no sooner Oh what an enemy was I to my own soul when I lived in such lusts and neglected such holinesse Taste and see the difference while you have this sinful distempered palate upon you it 's no wonder if you love the Egyptian garlick above the heavenly Manna Vse of Instruction How lothsome and unacceptable all that Obedience is to God which comes from any other principle then a renewed spirit It 's the free and principal spirit David praied for Psa 51. he saw all obedience if constrained if forced by the judgements of God was condemned as hypocrisie Thus the Prophets complained of the Jews that in the time of their distresse and calamity they would pray to God They would fast and humble themselves but saith God Oh that there were such a heart within them Deut. 5.29 And hence it is that Repentance and contrition extorted by the fear of death and the judgements of God are not acceptable Whatsoever is done is by force and this mâ—y be even death to many that hear it for when art thou for any good duty When is thy heart or mouth for it but when some great judgements of God are abroads or
little knowest what thou maist be and do even the most abominable things that are if left to a Temptation Now this is a special thing in Christs praier to have present help of grace in such a streight Thus v. 15. I pray that thou shouldst keep them from the evil of the world Not to be taken out of the world but to be preserved from the sinfulnesse of it and thus for Peter Christ saith Satan had a desire to winnow him but he praied that his faith might not fail Luk. 22.32 Had not the fruit of this praier intervened Peter and Judas might have been both alike Oh then the tender godly man that is obnoxious to over-whelming fears if such and such temptations should befall him he should be undone that saith one time or other this or that affliction will break him Let such consider that it 's not their strength but Christs praier is their support he that praied Peters faith might not fail hath done the like for thee 3. Perseverance in the way of grace against all oppositions and difficulties This his praier extends to v. 34. Father I will they be where I am and how careful was he to keep them that none of them who were given him might perish The perseverance of Gods Children doth not depend upon grace within for Angels and Adam lost it but upon the promise of God and Christs Intercession Oh how often do we break our Covenant with God on our parts if we were left to our selves we should be branches broken from the Vine pulled from the root we should become Trees not twice but twenty times dead But it is the praier of Christ that keeps up all life and vigour It 's better with us then with the People of Israel all the while Moses held up his hands he prevailed but when he was weary then their enemies prevailed But it is not so here Our Intercessor never giveth over he doth not intermit for a moment so that as long as Christs Intercession shall abide so long shall we be preserved 4. Christs praier extends to their vivification and quickning up to holinesse Sanctifie them by thy Truth They were already sanctified but he praieth for encrease and growth therein The hearts and affections of the most holy are in some degree polluted and unclean therefore they need this further Sanctification and preparation of them for what is holy Lastly This praier doth extend to our communion and intimate Fellowship with the Father as is abundantly expressed That they may be one as thou and I am one they in me and I in them Man as he is a man is Animal sociale and as a Christian he desires fellowship which is not only with other members but chiefly with the head And this Communion is the ground of all spiritual and heavenly joy the fulness of it being that eternal glory in heaven 7. The excellency and comfortablenesse of it is the more aggravated by the contrary viz. the devil who is the accuser of the Brethren and he continually brings in matter of accusation against us If Joshua hath rags on Satan will revile him certainly he that is so great an Enemy to a godly mans praier labouring either to hinder it or distract it or marre it with some proud self-confidence how much rather if he could would he hinder the praier and intercession of Christ Now though he can finde much accusation against the godly mans praier yet none against Christs Though he be an accuser of the Brethren yet not of Christ the head The Prince of this world cometh and findeth nothing in me Joh. 14.30 Vse 1. of comfort to the Godly behold we open to you Treasures of consolation when you cannot do not pray yet even then is Intercession made for you We are apt to think as the Disciples did If Christ were corporally present with us If he were visibly speaking to us as to that Woman Be of good comfort thy sins be forgiven We should judge our selves happy but it 's better for us Christ appeareth for us in heaven This is more advantagious then his corporal presence can be Oh then see what is thy staff to lean upon not thy praiers or duties but Christs Intercession Oh maintain this plea against the devil and thy own troubled heart Say what condemnation or accusation can there be of Christ how can the Father refuse him pleading for us O Lord if I had nothing but my praiers my duties I were not able to look up to heaven Vse 2. To discover the woful and damnable estate of wicked men They have no Intercessor for them If they sinne they have no Advocate It was a dreadful thing when God bid Jeremiah pray not for this people Oh but when Christ shall not pray there is no way or hope open for thee Should all godly Ministers and Friends pray for thee yet if Christ intercede not they can doe thee no good The devil accuseth thee Justice arraigneth thee and there is none to speak a word for thee SERMON XLIII Of the Extent of Christs Mediatory Praier and of his Death That he Praied and Died not for all and every one of mankinde but onely for the Elect And that the Scripture-Expressions of Christs Dying for all are to be understood Indefinitely and not Vniversally JOH 17.9 I pray for them I pray not for the world HAving handled the positive part I come to the exclusive The Subject that is shut out of Christs praiers and that is the world I pray not for the world The word world is as large in signification according to Scripture-use as it is in comprehension so that we may say it hath a world of significations Some say It 's not used at all in the Old Testament but that is a mistake for in our Translations it 's very frequent I shall instance in some choice ones It is used sometimes for this whole Universe in all the parts of it as when it 's said Before the Foundation of the world Sometimes and that most frequently for men who are the Inhabitants of the world and it 's observed by the Learned that John the Evangelist doth use it in the most various significations The world when it signifieth men the Inhabitants of it either is used â—niversally for all or else Synechdochically for the greater part for all as Joh. 3. God so loved the world viz. mankinde he did more for that then for Apostate Angels Though Learned men expound that otherwaies it 's used synechdochically for a greater part but indefinitely good and bad as when it 's said the whole world went after Christ but it 's many times used definitely for a certain kinde of men And that either the wicked and ungodly who are the greater in quantity and thus by our Evangelist often The world hateth you and I have overcome the world Or else it 's used for the better part of the world though the lesse for the world of the Elect and
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
24.46 It must be so else the Justice of God could not be satisfied else mans Redemption could not be obtained This our Saviour implieth I come to thee but how Even as the Israelites to Canaan through a Sea of bloud That then which our Saviour quickly spake was with great pain and agony undergone I come to thee through fire and bloud The Father doth this to demonstrate the bloudy nature of sinne the unspeakable love of Christ and the order God hath appointed for all beleevers ere they come to glory 1. the bloudy nature of sinne for it was this and nothing else that put Christ to be a Sacrifice for us had not Adam and we in him all apostatized from God There had been no need of his death but now by this transgression and ours superadded without the shedding of his bloud there could be no remission of sinne Yet oh the prophanesse and blindenesse of the world what a little matter do they make of sinne how easily do they think a pardon may be had for it Oh remember the least vain thought or idle word cannot in this world or in the world to come be expiated but by Christs bloud only had there been no other sinne in the world but a vain thought Christ must have undergone all that wrath of God and man ere it could be blotted out Oh think of this you who like Leviathan laugh at the Spear and sport your selves with those sinnes which put Christ to all that Agony Lastly This sheweth the order God hath appointed we must first be on Mount Calvary before we can be on the Mount of Transfiguration As Christ had first a Crown of Thorns here before he had a Crown of glory so it must be with us Rom. 8. We shall be glorified with him if we suffer with him Let this then sweeten all thy afflictions and miseries Though the beginnings of God with thee like those of Joseph to his brethren are harsh and rough yet the endings will be full of sweetnesse and comfort If thou grudest at thy Tribulations say this is to grudge at the Crown of Glory This is to repine at the way to everlasting happinesse In the second general place Consider That when Christ saith he goeth to his Father herein is implied that state of glory and honour he shall have in heaven as if he had said I shall be no more in the state and habit of a Servant no more in a despised and contemned condition but I am going to receive that Majesty and glory which is due unto me Although we told you Christ ascended into Heaven for our good and to pleade our cause yet it was also for his glory and honour This our Saviour excellently presseth Joh. 14.28 If ye loved me ye would rejoyce because I go to my Father The Disciples were troubled and full of fears because they were to lose his corporal presence but saith our Saviour true love to me would make you do otherwise you would regard my honour more then your benefit It is for your good that I abide with you It is for my glory that I go to the Father Now love that is unfeigned lieth in our affections to another not because of the good we have by him but for his own good Thus the Disciples they were to rejoyce because Christ was to be honoured and exalted though they should lose the comfort of his presence See here then who are they that do spiritually love Christ even such as rejoyce in that he is exalted and glorified though it be to their ruine and undoing O Lord Let me have this comfort and that comfort no longer if Christ may be more honoured As Mephibosheth said Let Ziba take all so that King David was returned safe so that the honour and kingdom of Christ may be promoted let good Name wealth and life it self go unlesse we be the true genuine Sons of God we are never able to abide this touchstone Doe not the most holy depend on Christ more for the benefit they receive by him then to honor and glorifie him Hence they bemoan their want of assurance and evidence which is their comfort more then recumbency on Christ which is his glory So then in that Christ went to his Father it 's implied that now there was a period to be put to all sufferings Now he was no more to be like a Servant but to be made the Prince of Glory Therefore observe the reason why he goeth to the Father because the Father is greater then he Not as the Arians would have it essentially but in outward dispensation because Christ here was in the fashion and form of the meanest and most despised of men Thirdly Though this phrase imply Christs Exaltation yet we must know also that in this is the whole Treasury of a Christian The Fountain of all our Comfort is in this that Christ is gone to the Father Therefore let the beleever diligently improve it for the effects are admirable of this his departure 1. Hereby his holy Spirit is given in the more plentifully and abundantly It is said The holy Ghost was not yet given because Christ was not yet glorified Joh. 7.39 The large administration of the gifts of Gods Spirit were reserved till Christ in triumph went up to heaven Ioh. 16.7 If I depart I will send him to you You see the sending of the holy Ghost depends upon Christs departure The Spirit comes to make a spiritual supply of Christs bodily presence There cannot be two Suns together in the Firmament O then let all those who have Gods Spirit dwelling in them enlightening sanctifying and comforting of them acknowledge this the blessed fruit of Christs going to his Father but men are so prophane and sensual that they know not what the Spirits working upon the Soul is no more then a beast knoweth the operations of a rational Soul 2. A second benefit by Christs going to the Father is the enabling of us with all holy and heavenly gifts either in a sanctifying way or a ministerial Thus Eph. 4. Christ when he ascended into heaven gave gifts to men That you have a Ministry and Ordinances with the spiritual effects thereof it 's wholly from this Yea Ioh. 14 12. all miraculous Gifts do descend from this Our Saviour there saith That he who beleeveth on him shall do greater works then he doth that is as some say greater Miracles in themselves for we reade that by Peters handkerchief and his very shadow wonderful things were done which we reade not of Christ or greater in quantity and extension They did them in more places For whereas Christ wrought no Miracles at Ierusalem the Apostles did or greater as others say in regard of the successe because farre more were converted to the faith by the Apostles preaching then by Christs Well let this be how it will Consider the ground why they shall be enabled to do these great things because saith Christ I go to the
Father So that this departure to the Father is the cause of all those dona sanctificantia and ministrantia in the Church Thy Faith thy Repentance thy Love of God and delight in holy things is because of this truth The third Benefit of Christs going to the Father is from one main end of it which is to prepare a place for his Children Indeed heaven was prepared for them from Eternity yet Christ Joh. 14.3 saith He goeth to prepare a place for them in an allusive sence It 's therefore for our infinite Consolation that Christ is gone to the Father for there he prepareth places of glory for us and mark the word v. 2. In my Fathers house are many mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is spoken in opposition to ours here where we are but Pilgrims and strangers In the earth we have only Tabernacles in heaven there are mansion places They continue there to all Eternity and further he saith many Mansion places That they might not think there is not room enough and withall it denotes the readinesse of Christ to entertain us as Rebeccah when she invited the strangers said We have straw and Provender and there is room enough So that Christ is gone to heaven to see that Thrones of glory he provided for his people Oh the Godly man dying if in his temptations is ready to think O my Soul whether art thou going What will become of thee where wilt thou lodge this night To this Faith should answer Christ hath prepared a place he hath provided a Rest and a dwelling-place and though thy Soul cannot be alwaies in thy body nor thy body alwaies in these houses we dwell in yet there is a mansion-place from which we shall never be removed 4. Christ goeth to his Father to be an Advocate and pleade our cause 1 Joh. 2. Heb. 7. He ever-liveth to make Intercession for us Christ is not so affected with that glory and honour God hath put upon him that he should forget the meanest of his children he dealeth not as Pharaohs Butler that forgat poor Ioseph when he was promoted No when we are not and cannot think or minde our selves yet Christ is commending our estate to the Father So that we have this glorious Friend speaking for us in the Court of Heaven whensoever any accusation is brought against us So that the godly soul while it sits sighing I am here sinning and offending of God may also remember at that very time there is a potent Advocate preventing all the dangers that may come by sinne 5. Christs departure from the Father is not an eternal departure He is not so gone as to leave us for ever but he will come again and take us to the Father also Ioh. 14.3 I will come again and receive you to my self that you may be where I am This is the utmost happinesse that a beleever can desire If it be such joy for the childe to be with his Father a wife with her Husband how transcendent is this mercy to be with Christ Therefore in this Chapter our Saviour praieth for it that his Disciples be where he is Now this being where Christ is doth comprehend the communication of all glory and blessednesse which Christ bestoweth on his people and that without any intermission Here in this life we have many clouds to intercept the Sun-beams with the Church through our unbelief and slothfulnesse we have lost our beloved so that many times the soul is straitned and crieth out where is he whom my Soul loveth But then and there we have a perpetual communion with him and if so be the enjoying of him by faith fill the soul with so much joy what will the immediate fruition of him do Thus you see that we are in a jejune speculative manner to say Christ by his death went to the Father but to be affectionately possessed with it as being the treasury of all consolation In the fourth general place By this phrase is signified to us that death could not detain Christ in the grave it could not hold him there so as to hinder his going to the Father By this therefore we see Christ hath triumphed over the devil and sin with all the effects of it The devil that prevailed by his Instrumens to put him to death would much more have kept him alwaies in the grave but his resurrection and ascension to heaven there to be with the Father in glory signifieth that he hath now overcome all his enemies and which is the godly mans comfort all his enemies likewise for Christ and the beleever have the same enemies if Christ overcome they overcome The devil is Christs Enemy and death was Christs Enemy as well as thine and it 's good to observe that death is called Christs Enemy 1 Cor. 15. Christ shall put all his Enemies under his feet The last Enemy that shall be destroied is death See then that death which is so terrible to thee which thou lookest on as an Enemy it is Christs and he hath overcome it Oh then what glad tidings should this be in our ears Christ hath ascended to the Father for that is as much as to say Neither sin or devil or grave could prevail over him and therefore he hath fully discharged the work of a Redeemer he hath paid to the utmost farthing so that the love and justice of God cannot but be satisfied by the atonement he hath made 5. It 's worth the observâ—ng that this expression of Christs I go to the Father doth put an excellent face upon that which is most terrible for that which was death and death in the most ignominious and cruel manner he expresseth in this lovely and desirable manner I go to the Father Those agonies and drops of bloud Those deep and strong cries My God my God why hast thou forsaken me he covers over with this amiable phrase I go to the Father Thus Christ out of the temptation called it so but in the temptation he asketh why he had forsaken him Not that Christ in his temptation was guilty of any sin or was capable of any sinful imperfection only he had not the same experimental feeling as at other times for when he had told his Disciples all should forsake him and leave him alone yet saith he I am not alone for my Father is with me Joh. 16.32 In his sad temptation he had not the experimental comfortable sense of this No marvel then if the godly finde a great alteration of themselves in a temptation they have not the comfortable sense and perswasion of that which they felt when not tempted for it was thus with Christ only without sin Lastly As Christ himself thus cals his death a going to the Father so may every beleever yea he ought to do so for though God be the Father of Christ by Eternal generation yet he is the Father of the beleever by a gracious Adoption Therefore our Saviour puts them togetheâ— I go to my
stopt them Now you must know There is a great difference between the Degrees or quickenings of Grace and the Essence of Grace Christ did not so pray that his Disciples might not fall from any Degree of their Grace Neither doth God so keep them as that they never stumble No we see the contrary to this For the Disciples fled through fear when Christ was apprehended and though Christ in particular praied for Peter That his Faith might not fail him yet it did in some measure otherwise he could not with cursing and swearing so sadly have denied the Lord Christ Christs Prayer therefore and Gods keeping doth infallibly extend to the Essence and Truth of Grace They shall never lose that but for the Degrees and Intensions they are amissible yea so farre loseable that to the eye of others there is no difference between a wicked man and them As in the dead of Winter we cannot by the outward appearance tell which is a dead Tree or a living onely there is inward sap in one which is not in another And thus there is an inward principle of Life in one which is not in the wicked man The Godly then notwithstanding Gods keeping and Christs praying may lose much of their grace fall into sad waies and run much into debt though they do not prove Bankrupts Therefore Thirdly God keeps them spiritual by making them to persevere and to hold out till the very last So that notwithstanding all the difficulties which are in the way to Heaven yet as it is said of Christ He will not suffer his Holy One to see Corruption So neither will he suffer his Holy Ones eternally to perish Here we see Christ praying for his Dâ—sciples and afterwards for all Beleevers that they may be kept by his power and be one with him so that this is a sure Argument for the perseverance of the Saints Christ hath praied to God to keep them and the Father heareth him in all that he prayeth For hence God hath promised Jerem. 32.40 to put his fear into the godly wans heart that he shall never depart from him and he hath the immortall Seed within him keeping of him that he cannot sinne viz. unto Death and so as Cain and wicked men sinne who are altogether corrupted Oh then what matter of Encouragement is this to the Godly man who is apt to fear his entrance into Canaan when he seeth so many Anakims and tall Giants in the way He begins to tremble when he thinks of the Apostles Exclamation who shall be saved If it be such a difficult thing to get to Heaven the way be so streight and so many prove Hypocrites and Apostates What will become of me How shall I doe When the Godly are thus afflicted let them remember God keeps them and with him all things are not onely possible but easie He that could keep the Israelites shoes that they did not wear out he can much more preserve and deliver thee from being tyred out in thy way toward Heaven 4. God keeps his people from the Temptation of sinne or their hearts in the Temptation Rev. 3.10 Because the Church kept Gods Word therefore God promiseth to keep her from the hour of Temptation This keeping Austin acknowledged with much affection saying O Lord when I had a heart to sinne thou keptst off the Temptation and when I had the Temptation thou keptst off my heart Had Josephs heart been as ready as his Temptarion was strong he had been wholly overcome Oh then how great a Favour and Mercy is this which the Godly enjoy every Day They may as soon Number the Starres in the Heavens as the preventing Graces of God to them continually This is so great a matter that as often as we are to pray we are commanded to pray that God would not leade us into Temptation But how un-apprehensive are we of all Gods Goodnesse and Kindenesse toward us herein but even as the Sucking Infant apprehends not all the care and love the tender Mother vouchsafeth to it so neither are we affected with all that grace of God in keeping us continually Vse of Admonition to the people of God To whom all their praise is due while they are not undone in soul or body and to whom their Praiers are to be directed in Fears or Danger of either Even unto this mighty and wise God who is the Keeper of Israel Every Day would bring forth evil to undoe thee were not Gods gracious Power ready to stop it Be then humbled under thy own Weaknesse Say O Lord I lean and depend wholly and continually upon thee Thou art my Refuge my Strength and my strong Tower All other things they are but Reeds and tottering Wals Especially desire Gods spirituall Preservation Thy own Danger and Sence will make thee pray to God to be kept corporally but a man must have a spirituall Eye and a tender heart that can fear his Spirituall Destruction In the midst of bloudy Warres what a wonderfull Mercy was it thought to have your Estates Houses yea and your Lives kept from the Fury and Violence of an Enemy Oh that we could every Day and every hour be as sensible of the Danger of hell and the Devil with his subtle Suggestions and Temptations seeking to allure us and thereby fly unto God for his Defence Vse of Terrour to wicked men who are given up to Spirituall Judgements For God neither softens their heart nor removeth Temptations but a ready Door is set open to act all their wickednesse Thus Solomon saith Eccles 7.26 He that is abhorred of the Lord shall be enticed by an whorish Woman And Rom. 1. Men are there given up to vile affections Oh the heavy doom of ungodly men that have none to keep them from falling in the Mire They have many Occasions to sinne and they love and embrace them SERMON 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 wayes the Power of God keepeth his People JOHN 17.11 Keep through thy own Name those thou hast given me THe Mercy prayed for and the Subject for whom described in these words Those whom thou hast given me have been treated of Our Saviour doth so often repeat this Description of his Disciples Whom thou hast given me that although we have said much of it yet what more may be added shall be brought in vers 34. where in the last place it 's mentioned I proceed therefore to the Instrumental Cause or Manner how God is pray'd to keep them and that is Through his own Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression admits of various Interpretations although all be subordinate and none contrary to each other Some take Name for Glory Gods Name for his glory Ezek 36.22 Psa 79.9 and then the Preposition
Reformed Church by all which we see the necessity of Christs Praier for Unity There being such corruptions in our hearts and Satan so busie to make differences and dissentions That though Legions of Devils can agree to be in one man yet he will not suffer two Doctors to agree in one Church 2. The Unity that the Officers of Gods Church ought to have consists in these things 1. Vnity of Faith That they beleeve the same doctrine called therefore Eph. 4 5. One Faith And 1 Cor. 3. There is no other Foundation but one even the Lord Christ And indeed this must be the ground of all other Unity when the Papists would make Unity a note of the true Church We say Unity without true Doctrine is but a Faction a Conspiracy The Turks have Unity The Jews have Unity but yet because they have not the true Doctrine it 's not true peace and concord So that true Doctrine that is the Soul the fountain and the root of all 2. A second Unity is in the same Confession and acknowledgement of Faith and that in the samâ— words and truly this is very desirable not only to hold the same doctrinal Points but the same words also for new words bring in new Doctrines Hence the Apostle 1 Cor. 1.10 pressing for Unity doth not only exhort them to be of the same minde and judgement but to speak the same thing 2 Tim. 1.13 Timothy is exhorted to hold fast the form of sound words Though they be but words and a Form yet he must hold them fast and this made the ancient Church so tenacious of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because by that all heretical Opinions were excluded It 's a remarkable expression Luk. 1. God is said to speak by the month of all the holy Prophets Though they were many yet it 's mouth not mouths They had all but one mouth and spake the same thing Thus it ought to be but one mouth of all the Ministers of the Gospel to beleeve We are to know what all Teacheth by what one Teacheth 3. There must be Vnity of affection and hearts as Act. 1. In the beginning of the Churches encrease their Unity of affection is greatly commended ver 14. They continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Act. 2.1.46 especially Act. 4.32 The multitude of Beleevers were of one heart and of one soul Though a multitude yet they had but one soul one heart Thus you see what kinde of Unity there ought to be among the Ministers of the Gospel In the next place let us Consider the Grounds why it 's such a mercy to have Unity amongst Church-Officers 1. Because fortitude and strength is in Vnity Vis unita fortior A Kingdom divided against it self cannot stand saith our Saviour When one peice of the Wall divides from the other it foretels ruine As that Heathen to his Sonnes giving them a Quiver of Arrows intimating thereby as long as they agreed they were invincible All the united power of the Church is little enough against their common enemies and shall they weaken themselves 2. As Unity strengthens so it opposeth the Enemy more successefully which is the devil and all his Instruments What is there that the Popish adversary doth more insult with then to upbraid with the divers Sects that are among the Protestants for although we can retort and tell them of their divisions and that in fundamental Points yet it is our shame and grief that such a charge is in some measure true though not in that height the Adversaries do revile for none of the Reformed differ in Fundamentals As for the Socinians though they do vehemently oppose Popery yet we take not them to be of the Reformed Church who overthrow the Foundations of our Christian Religion But this is certain The Protestant differences give advantage to the Papists thereby they gain upon unsetled persons Look you say they they have no certainty among themselves They know not where to stay The Lutheran spirit judgeth the Calvinisticall diabolicall And thus unconstant inconsiderate persons look upon this as a great Argument against the Truth whereas even in the Apostles times the Church of God had sad divisions amongst themselves as 1 Cor. 3. Oh then let us bewail the corruption of the best that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary 3. Unity is of great consequence amongst the Ministers of the Gospel because their divisions breed divisions amongst the people The differences of Teachers breed irreconcilable distractions amongst people as if the Heavens should be confused in their motions it would distract and destroy sublunary things We see in the Church of Corinth when the Teachers were divided what divisions also were there amongst the people some for Paul and some for Apollo 4. Pray to God for Unity among Church-Officers because their Controversies bring a main neglect of the chief work of their Ministery which is to come out and to build up souls in heavens way This is the end why God hath called us now when we fall out with one another and set up Opinion against Opinion The work of the Ministry is much retarded Hence the Apostle enjoyneth Timothy to fly such disputations and quarellings as are unprofitable because they fret away godlinesse and are like thorns and nettles among the Corn hindring the growth thereof 5. Unity is to be desired because this agreeth with their office and call They preach the Gospel of peace and God is the God of peace Christ is the Prince of peace and Col. 3. he is our peace reconciling all things Why then should the Ministers tongue be a tongue of war as if they were Priests to Bellona rather then the Ministers of the Gospel So that if all these grounds be considered we may well pray with our Saviour Lord make the Ministers of the Gospel as one man for divâ—sions as Jerom said are amicorum dispendia inimicorum compendia and publica divinae irae incendia In the next place what are the Causes you may say that may make the Ministers of the Gospel thus to dissent And 1. In the general It 's corruption and sin which lurketh in the hearts of all So that it 's more to be wished for then expected for to have Jerusalem a City compact within it self Never expect in this world to see such a time wherein the Ministers of the Gospel shall have one Faith one heart one mouth This is reserved for Heaven where there will be no difference of Calvinists and Lutherans of several forms of Church-government The Church of God hath alwaies been on fire only as when an house is on fire some cry for water some for Ladders some to pull down the House so some have cried for more moderate means some for fierce and vehement 2. Corrupt affections of pride ambition and covetousness These things are charged upon the false Teachers
yet we may be undone to morrow we may alter or Christ may alter No he is faithfull and true He is Christ to day yesterday and for ever Heb. 13. 3. There is his love and compassion for this quickens both power and fidelity and sets all on work It is his love to us that will not let his people perish and certainly if he loved his Children so as to die for them and that when they were sinners then it follows invincibly that he will do that for us which is lesse then death It is but speaking the word whereas before it cost him many a praier and strong cry it put him in agonies and made him sweat drops of bloud Again it is otherwise with us then formerly When we are Enemies he died for us and now being reconciled how much rather wil he finish what he bath begun Rom. 5 4. There is his wisedom for though there be power and love yet through imprudence we see amongst men it often miscarrieth but now in Christ are hid the treasures of all wisedom And Isa 9. he is called the Counsellor as having wisedom to direct and power to deliver in all the sad Trials they are plunged into He is called often the wisedom of the Father Now then put all these together Omnipotent Power unsearchable Wisedom Infinite Love and Immutable Fidelity and you must conclude that the godly mans safety is firmer then Mount Zion or the Earth that God hath established for they may be removed but these cannot be no more then Christ Christ and they will stand or fall together And lastly because more is to be said to this in the words following this implieth a strong tye and obligation upon Christ to keep them for they are given him as Sheep to the Shepherd and as Jacob was to answer for every torn or killed one so must Christ They are given him to keep as Benjamin was to his Brethren Look saith Jacob you see not my face unlesse you bring him safe Insomuch that if Christ should not preserve those that are given him all the glory of his Mediatourship will fall to the ground You see how he declareth his diligence None is lost For if he had lost some of them then had not Christ gone through with the work of Redemption and so could not expect the glory he praied for neither could he have said I have finished the work thou hast given me yea it would have behoved him to come and die again to be crucified again if he had not by one Oblation once perfected for ever the Godly Heb. 10 14. Vse of Exhortation to the godly to take heed of all unbeleeving and dejecting fears in the way to Heaven perswading themselves Oh they shall never hold out one time or other they shall be devoured by such and such sinnes Is not this to be ignorant of the relation you are in to Christ Will Christ be an unfaithfull Steward It lieth upon Christ more then thee that thou beest preserved Is not Christs honour and glory more then the salvation of thousands such as thou art Now if thou shouldst perish and not get to Heaven it would be Christs dishonour It would be because he was not either able or willing Indeed thou art to walk with an holy fear or trembling thou art to despair in thy self but thy faith and confidence in Christs strength should make thee couragious Stronger is he that is with thee then he that is against thee It is true thy corruptions are strong thy Temptations are strong but Christ is stronger Live not with such anxious fears as a Cain fearing every thing may kill and damn thee Interpose Christ between thee and all fears and dangers Say you may overcome me but can you Christ In the next place we come to the manner how he kept them In thy Name And here name may be taken in all the significations mentioned in the former Verse But I will not trouble you with that This may be spoken in a two-fold respect Either to shew what kinde of preservation it was viz. not a corporal or carnal one though he was bodily present among them but a spirituall one in the name of God He did not keep them as the powers of the world keep their Subjects by the outward force of the Sword but as Paul said of the Ministry Our weapons are not carnall but spirituall So was Christs defence or else it might be spoken by way of humility for Christ in respect of his office was inferiour to the Father And therefore he speaks of himself in this Chapter as one sent or an Embassadour from the Father who is to doe all things in his Name and to follow his will only in this latter sence we take it principally Obs That if the Lord Christ though God yet in respect of his office and Ministry doth attribute all to God how much more ought the Ministers of the Gospel who are frail sinful men Shall Christ say he kept them by the Fathers power Shall he say It 's not my Doctrine but the Fathers Shall he say I seek not my own glory but the glory of him that sent me How much more ought the Officers God hath appointed in the Church take their Auditors off from them and carry them to God wholly It is Observable That Christ did still inform his Disciples and Hearers to look up unto the Father and the Apostles they laboured to take off beleevers from applauding of them but to look up to God Thus Paul 2 Cor. 3.5 6. even when he advanceth his Ministry to the Highest yet left men should therewithall advance the persons put thereinto as Hortensins said of Tully that he commended Eloquence to the Heavens that he himself might be lifted up with it See what corrective expressions he useth Not that we are sufficient of our selves to think any thing our sufficiency is of God All is attributed to God Paul though endowed with so many excellent gifts yet saith of himself he is not able to think he doth not say to doe to convert and change mens hearts but he cannot think and he doth not say he cannot think some choice sublime admirable thing but he cannot think any thing the least thought in reference to the salvation of others And therefore he addeth ver 6. It is God that hath made us able Ministers The Ministers of God may as well say they create the world They work Miracles by their own power as say they enlighten the mindes or soften the hearts of those to whom they preach Thus 1 Cor. 3.5 When the people through vanity did rest too much upon the Officers of the Church and attributed that to them which belonged to Christ Paul doth severely expostulate with them 1 Corin. 1.13 Was Paul Crucified for you Were you Baptized in the Name of Paul What are these but Ministers by whom ye beleeve Two errours in the extreme we are to avoid 1. That because the Ministry
as those Spies did of the Land of Canaan saying It 's impossible for any man ever to come thither and with the Disciples to say Who then can be saved but with God nothing is impossible To open this Doctrine consider that there is a fourfold principle which is operative to the conservation of the believers First There is an inward vital and vivifical principle of grace abiding in the godly which will never fail Not but that of it self it would as in Adam and Angels but as God could confirm and establish the grace of Angels that it never shall perish so doth God that supernatural principle of holiness put into his people 1 John 3.8 He that is born of God he neither doth sinne or can sinne viz. so as to be given up wholly to it and that because the seed of God abideth in him Though there be different thoughts about this seed what it is I do now suppose it to be that inward principle of supernatural life from whence all gracious operations do flow This God hath set in the heart and inward parts of his people never to be rooted out Thus John 4 14. The believer is said to have in him a well of water springing up to eternal life Here is a fountain that cannot be dried up Therefore it 's said He shall never thirst more viz. with a thirst of a total indigence and want Even in the greatest deficiencies and barrenness of Gods people there hath been sap in the root when the branches seemed dead A second principle thus conserving is That daily help of grace quickning and corroborating the soul in all holinesse The former grace is permanent and habitual this transien t actual and by way of motion This latter doth compleat and actuate the former For as it 's not enough to have a naturall life unlesse there be a further concourse of God by which we actually move and stirre So in our supernatural life it 's not enough to have that principle of life infused but we are to receive the daily impressions and powerfull quicknings of his holy Spirit and this is to have both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari the will and the deed These are the two internal principles of our conservation for the Lord Christ doth not keep us immediately but by means in a subordinate manner In the next place there is a two-fold principle extrinsecal of our preservation And The first is Our Election that is the fountain of all our perseverance This is the first round in that ladder by which we ascend to Heaven Rom. 8. It 's from Predestination that nothing can separate us from the love of God in Christ Rom. 11. It 's Election hath obtained that elected remnant shall never perish and thus in this prayer of our Saviours all security of the godly it 's because the Father had given them to Christ viz. by Election as the root and source of all their good This is so cogent a truth that many who hold a falling away from true grace do yet maintain That no Elect man can ever perish finally because then God should be frustrated of his purpose and the counsel of man should make void the counsell of God This Election of God is the vivificall cause of all Preservation As by this they were Called and Converted from a state of sinne Election did bring them in so the same Election when they are Converted doth protect and keep them if they fall doth raise and repair them whereby they safely at last arrive at Eternity so that their Perseverance is not a merit or reward of their former holinesse but it 's a free gift of God and an effect of Election as their effectual Vocation was The second externall Principle is The Covenant and Promise of God made in Christ to the Godly So that the Covenant of Grace being confirmed by Christs death In whom the Promises are Yea and Amen 2 Cor. 1.20 being among other glorious ends to perpetuate and continue the work of Grace in them it 's impossible that hell or the world should quite put them out of the way to Heaven Jerem. 32.40 God there promiseth an Everlasting Covenant a Covenant that shall abide for ever And what is the Priviledge vouchsafed in that Deed of Gift It 's the putting his fear in their heart that they shall not depart from him You see by this notable place That it 's not we our selves but God who keepeth us and for this we have his Promise So that the godly may triumph in an holy Confidence because of it Many other Promises that are branches of this Covenant the Scripture declareth which should be sweeter then the honey and the honey-comb For what can be more precious to hear then that God will safely preserve thee in the way to Heaven so that no fraud or force without nor any lust or corruption within shall hinder thee of the Crown of Glory Isai 40.29 30 31. He giveth power to the faint and to them that have no might he increaseth strength c. God in the verse before is said Himself not to faint or to be weary Though he created the Earth and doth still preserve it yet he is not weary and because he is thus he will make his people so They in themselves may be fainting and weary but he will renew strength And he illustrateth this from natural strength Though young men in their full strength may be weary yet these shall not And again he compareth their strength to the Eagle that mounteth up with wings to the Heaven and is not weary Thus God will enable the godly soul Though they runne or walk they shall not be weary What a reviving place should this be to the dead dull and languishing believer Why do I lie groveling on the ground Let me flie up to Heaven like an Eagle We have also a remarkable Promise of Divine Protection Isai 4.5 6. where God by two similitudes doth notably declare it First by an allusion to that wonderfull Preservation of the people of Israel It was not enough that God had brought them out of Aegypt they would have perished for all that without his Protection Therefore we may reade the History Exod. 13. how God created a directive Protection for them both by day and night In the day time there was a Cloud and smoak and a shining flaming fire by night Thus God promiseth he will do upon every dwelling-place in Zion and upon her Assemblies by these are figured the several Churches that are assembled to serve God For upon all the Glory shall be a defence By Glory is meant the Ark which is here made a Type of Gods people and they may be called Gods Glory both because they glory in God and God is glorified by them So that the meaning is Look what care and defence God did once show to the Israelites to preserve them from
be so kept that none should perish Such must infallibly be preserved but all the Godly are comprehended in this Prayer for their Preservation You see in these Verses it is Christs whole drift and scope to obtain this for them that though they must be in the world yet that they might be kept from the evil and wickednesse of the world and lest this should be thought for his Apostles onely or such as did already beleeve in him He addeth verse 20. that he praieth for all such as shall beleeve in him Here you see all that do or shall beleeve in Christ they are comprehended in this Praier that none may perish Now it 's plain that the Father heard Christ in all that he desired and there was alwaies an Agreement or Correspondency between his will and the Fathers Now what Christ did for all we see more pregnantly in Peter Luke 22.23 I have praied saith he that thy Faith fail not This is done for every godly Person as well as Peter and therefore upon this Occasion said in the generall to all the Apostles Satan had desired to winnow them if it were possible to have cast them out as Chaff And this Mediatory Prayer continueth still in some sence For Hebr. 5.26 He ever-liveth to make Intercession for us This certainly must necessarily be effectual to our preservation Argum. 5 5. A Fifth Argument is The Godly mans divine protection to Everlasting Happinesse is confirmed by assertory places as well as promissory There are severall Texts of Scripture that doe plainly and clearly declare as much Therefore let that be beleeved before mens Opinions John 6.39 It is the Fathers Will that of those who are given me I should lose none of them To this purpose also is that in John 10.28 Yea that we may firmly be established herein Matth. 16.18 Our Saviour tels us That he will build his Church upon a Rock that the Gates of Hell shall never prevail against it Some would limit the Gates of Hell to Death as it were an Hebraisme but it is plain our Saviour meaneth every thing that shall oppose and hinder him in the Building of his Church and thus not onely Death but Sinne and Hell are great Adversaries otherwise it might so fall out that God should have no Church here upon the Earth which would be a horrible Derogation to Christ as if he might be a Head without Members Another pregnant place affirming this is in 1 John 2.19 If they had been of us they would no doubt have continued with us No doubt See how the Apostle puts it out of all Question There is a Disciple indeed and a Disciple in Appearance and Profession onely The Disciple indeed is a Pillar that shall never be removed out of the House but shall abide for ever But the Disciple in Appearance and Shew onely he is not a fixed Starre but a Meteor For all his light and blaze is compounded of terrestriall matter and so will quickly perish and vanish away We may say Dust he is and unto Dust he will return Of such our Saviour speaketh John 10. Every Branch in me that bringeth not forth Fruit he cutteth off and casteth away It is a Branch in him not by lively Insition but externall Profession Another place to bring up the Rear of these Assertory Texts of Scripture is 1 John 3.9 Whosoever is born of God there is the Universality he sinneth not neither can he viz. not as a Cain as a wicked one he doth not sinne he cannot give up himself wholly unto sinne and the Reason is because the Seed of God abideth in him Argum. 6 6. A sixth Argument is The Comparisons and Similitudes the Scripture useth doe inferre the Godly mans Continuance And although Similitudes doe not prove in every particular yet they doe for that end they are brought Now the Scripture excellently illustrates the stability of the Godly by enduring things Psal 1. To a Tree planted by the Waters Side Also to Mount Zion that can never be removed Psalm 125.1 Especially John 4.14 where Regenerating Grace is called a Well of water springing up to Eternall Life and is differenced from materiall water in this respect A man drinketh of that and is thirsty again but whosoever drinketh of this shall never thirst again He shall not goe back into Egypt again desiring his former Onyons and Garlick Argum. 7 7. All those places which admonish the Godly to take heed and to walk humbly do prove their standing Indeed the Arminian inferreth the clean contrary but the Truth is By these Admonitions Exhortations and other means of Grace they are enabled to continue As man by his Food is preserved alive for God useth all these Ordinances as practicall Mediums by which he stirreth them up when secure quickens them when decaying and recovers them when fallen To these we may adde the Afflictions which the Godly are sure to have when they goe astray Therefore whereas Solomon is thought by all to be the hardest Instance of any that had true Grace and apostatized so fouly yet that he died not out of Grace appeareth not onely by the Book of Ecclesiastes which he made at his latter end as a plain Testimony of his Repentance and Turning to God but also fully by 2 Sam 1.14 If he commit Iniquity I will chasten him but my Mercy I will not utterly take away So that these Afflictions being sanctified will be effectuall to awaken them and bring them home with the Prodigall at last to their Fathers House Lastly If God did not vouchsafe Perseverance in Grace as well as Grace he had not done the best for us To keep Grace is far better then to have Grace It 's perseverance that crowneth all Holding out to the end is that which blesseth all Therefore the Scripture describeth God by this That he is able to keep them unspotted and blamelesse till the Coming of Christ It would redound to Gods dishonour as it did to that foolish Builder if God should begin and not finish his work Vse of Encouragement to the Godly in all their Conflicts and Difficulties in the way to Heaven you have need of this Consolation You had need have your Eyes open to see what is for you as well as what is against you This Assurance will not breed Despair but quicken you up to a lively working Though thou art not certain of Life and Wealth yet of Gods assisting Grace to the last SERMON LXVIII Of the Sonne of Perdition Shewing That some Persons are wilfully set 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 JOHN 17.12 None is perished but the sonne of Perdition THe next thing to be treated of is the implyed Answer to an Objection that might easily be made If Christ had so faithfully kept them all How comes Judas to perish Now our Saviour answereth this two
whereby we are called If Achan do secretly steal a wedge of gold when Joshua comes to know it he shall be troubled that troubled Israel and glory shall be given to God 1 Cor. 5. They are commanded to cast out from amongst them that wicked person and if any walk disorderly 2 Thes 3.14 Note that man and have no communion with him that he may be ashamed Such are a burthen a grief to those that are truly godly David can even weep Rivers of tears because of such That place is observable Joh. 13.21 Christ was troubled in Spirit and testified and said One of you shall betray me Judas was a trouble and a grief to Christs Spirit think not then that the truly godly own such any more then Job did the â—â—res upon his body or the Israelites did the Jebusites that were thorns and goads in their side Lastly Religion it self is the more to be prized for this sheweth the authority and command it hath over mens Consciences that none do ordinarily commit hainous trespasses but they are willing to put the vail of Religion upon them certainly this is so farre from disparaging that it rather advanceth Piety as being that which hath an universall Command every where men cannot commit iniquity before they blinde their eyes with some religious arguments The Pharisees made account they did all for the glory of God But you will say how cometh it about that any prove thus scandalous in the way of Religion Is not the way of it as comfortable and as blessed as it did at first promise Hath any thing that Christ said for our encouragement to follow him proved false Hath he deceived any so that they could say The Land of Canaan was not better then their old Egypt No in no wise only This is one great cause of mens miscarriage They take not up Religion at first upon pure and sincere motives It 's not from a renewed and regenerated principle within and therefore it being not from a good and sure foundation no wonder if at last all fall to the ground Our Saviour spake often to this Point as being indeed the summe of all What is that which perswadeth thee and prevaileth with thee to follow Christ Is it from an heavenly principle to an heavenly End Go on and God will be with thee But if some other carnal or insincere motive put thee on know that when the temptation comes thou wilt prove an offence Painting will melt away when it comes near the fire The un-rooted Tree will fall to the ground when the Windes shall shake it mightily SERMON LXXII Of the Sonne of Perdition JOHN 17.12 But the Sonne of Perdition I Shall at this time finish the good Observations from so bad an instance For as through the perfidiousness of this sonne of perdition though he intended it not God wrought the greatest salvation that could be insomuch that in this sense we may call his fact an happy sinne So through a divine consideration of this sad example we may receive the greatest good and with an holy skill turn this poison into nourishment for the sins and destructions of wicked men are written for our instruction as well as the good life and mercies of the godly As Abel though dead speaks â—o Judas though damned crieth to all to take warning from him Two Observations I shall briefly dispatch at this time The first whereas you see Judas thus hopefully and forwardly beginning leaving all with the other Apostles to follow Christ and that in a contemned persecuted manner yet at last dreadfully and finally to revolt from all Observe That unlesse 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 A sure and sound beginning will ever have a blessed and happy ending but when men upon slight and insincere motives look towards Christ at first such build upon the sand and their fall will be great Our Saviour spake many Parables especially that of the foolish builder and of the stony and thorny ground for this end that men should be well advised upon what terms they at first undertake for him Hence it is that when some voluntarily profered their service and obedience to Christ Christ presently informeth them of the difficulty of that work of the contrariety of it to flesh and blood that they had better never begin then afterwards to fall off hence he so solemnly bids them to remember Lots wife Luk. 17.32 and that he who hath put his hand to the plow and looks back is not fit for the kingdome of Heaven Seeing therefore this is often to be seen though it be very sad That many who have been once zealous and hopefull for Gods way yet afterwards decline totally and are not the men they were Let us consider what it is to set rightly at first upon the owning of Christ to lay a sure foundation at first And First Then are our beginnings hopefull when the Spirit of God in the Ministry or other means of grace did work upon us When it was not meer education under good Governours when it was not the acquaintance and company we had with those that feared God but some inward experimental work of Gods grace upon our own hearts Alas let a man be never so fervent so overtopping others and even to admiration shew himself in holinesse yet if it hath not been the work of Gods Spirit effectually moving upon his heart he is but like a Land-flood which though swelling high upon much rain yet when a drought comes will be presently dried up It 's not meer nature or externall restraint from sinnes or any sudden motions in our own spirit that will ever hold out We reade 2 Chron 24.22 of Joash who in his latter age did most wickedly degenerate when yet in his former times he was very forward in repairing the Temple of God and shewed more zeal to Gods glory then the Priests did But what was the ground Jehoiada the high Priest had a great hand over him he helped him to the Kingdom and engaged him to God several wayes but when this good man was dead he becomes a Wolf and puts Zachariah Jehoiada his sonne that had been such a kinde Uncle to him to death and that meerly because he reproved them for their sinnes So that though here was some external restraining of Joash yet there was no internal renovation by Gods Spirit Now I make a sure foundation to lie in these two The Spirits work by the Ministry in an ordinary way because one is the efficient and the other the subordinate and instrumental cause Hence our conversion our regeneration and spiritual begetting anew is constantly attributed to the Word preached as the ordinary cause and the Word preached is but as a dead letter without the Spirit Oh then runne to the fountain of thy owning of
our head he hath taken the sting out of all They are not judgements they are not to destroy the nature of them is wholly altered through Christ for as Christ would be baptized to sanctifie that Ordinance for us so he would be afflicted and troubled to sanctifie them to us Thus we may argue if no troubles or afflictions could overcome him neither can they us 3. Here is matter of comfort because hereby Christ is fitted to help us and pity us He himself knoweth what the worlds reproaches are and therefore will the more compassionate us This the Apostle urgeth Heb. 5. We have a High-Priest that is tempted like us in all things sin only excepted Vse of Instruction What cause the people of God have to triumph in all their hard usages from the world Say not were ever any thus contemned and abused as I am yea a better then thou even Christ the only Son of God Do thou rather look on it as an honour to be made like unto him he blessed when he was reviled Be like Christ in his graces as thou art in his tribulations thus shalt thou be hereafter like him in glory SERMON LXXXV Sheweth Why God continueth his Children in this world of Sinne and Sorrow and doth not take them immediately to Heaven And also How farre it is lawfull for a man to pray for or desire to be taken out of this world JOHN 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil IN the former verses our Saviour having prayed for the preservation of his Disciples he doth in this verse in a particular manner expresse the Manner of that preservation he prayeth for Not that God the Father needed any such instruction but this is spoken for the edification of his Disciples and the building them up who happily did not yet understand how they were to be preserved Now this preservation is set down two wayes 1. Negatively then Positively 1. Negatively I pray not that thou shouldst take them out of the world 2. Positively but that thou wouldst keep them from the evil In the negative part we may consider the thing denied in his prayer That God should take them out of the world for so God might take them either by a miraculous and sudden translation as he did Henoch and Eliah or by a violent death through the hands of their persecutors or in a natural ordinary course but saith our Saviour I pray not for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is for the most part used of an interrogation to question about any thing but sometimes simply for rogation or a meer bare asking and petitioning as often by this Evangelist From this Negative part we may observe First That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happinesse with himself This is good to be taken notice of for we are ready to think that if God love his children he should presently do that for them which will be their chiefest happinesse especially this being in his power to do it when he will to suffer his children to be grapling and conflicting with troubles in this world when it 's but his word speaking and crowns of glory may be set upon their heads seemeth inconsistent with Gods love as she argued to Sampson How canst thou love me and hide any thing from me So saith humane reason How can God love me when yet he keepeth Heaven and eternal glory from me But Gods love and his childrens calamities in this world may well agree together You see our Saviour when he intended the greatest good for his Disciples in his Petition yet corrects and moderateth his prayer not as if he would have them mediately translated to glory he is content they should be awhile in the fire to have their drosse purged away God could do many things for his people which yet he will not he could immediately upon their conversion crown them with eternal glory or else give them perfect and throughly sanctified hearts that they should not complain and groan under any distemper of soul he could make the world to be a Paradise to them so that the way to Heaven should be no longer straight and narrow but broad and easie Thus God could do but it pleaseth his wisdome to take another course and to appoint a Wildernesse to go through ere we can enter in Canaan Now let us consider Why Gods love doth not immediately take the godly out of this world for seeing God loveth them and they love God we should think that love would not rest till it had the nearest conjunction that could be In this matter we may give several Reasons First Because there is a necessity of the presence of godly men in the world that they may promote the Kingdom of God and bring others to the knowledge of God This is especially true of the Apostles as Apostles and so of all those that have any Office and Ministry in the Church of God These are as necessary as the Sunne to the world as the Starres in a dark night as salt to season and preserve from putrefaction and even all believers in a private way are to use their gifts for the reducing of others and by their examples to give such a glorious light that others may glorifie God in the day of their visitation but this doth principally relate to them as Apostles had they been immediately carried up to Heaven where would have been the leaven put into the three pecks of meal Where the mustard-seed sown that would grow up into a great Tree If the Apostles were the Planters and Founders of the Church it was necessary that they should continue for some time in the world The world was a wildernesse that could not immediately be made a garden It was the Devils habitation he could not suddenly be dispossest So that God having service for his people to do no wonder if they must continue in this valley of misery Paul speaks fully to this Phil. 1.14 To abide in the flesh is necessary for you but for him it was better to be dissolved and to be with Christ and between these two he was in a great straight So certainly it were better for the people of God especially for the Ministers of the Gospel who are like Vriah in the fore-front of the battel and exposed to more hatred to be with Christ in Heaven there they shall be free from all this virulence and oppositions of the ungodly but yet if we regard the world and the people with whom they live then their life and presence is very necessary This then is the first reason Gods people have work to do a course to finish and so they must not look to have wages before they have laboured in the Vineyard Secondly God will not presently take them out of this
troublesome world that hereby they may be exercised and made stronger in their graces As God would not immediately put the Israelites into Canaan but did lead them into many dangers and assaulted them with many enemies that so their valour in themselves and their dependance upon God might be more discovered God will not train up his children idly no sooner doth he make them his but he lets the world and the devil loose upon them and why is all this but to draw out their graces to teach them all spiritual military Discipline as Ephes 6. they are to fight as the good souldiers of Christ and to put on the whole Armour of God because they wrestle not with flesh and blood onely but principalities and powers The world then is a field wherein spiritual battels are to be fought The Lord he is the Spectator and beholder of them Thus it is also compared to running a race where there is no time to be idle or sit still but to have thoughts and the whole heart upon the Crown they strive for Expect then exercises and occasions to draw out faith zeal and heavenly fortitude Thirdly God will not take us presently out of the world but leave us here comâ—ating with the reliques of corruption that so being humbled therein we may the more esteem Christ and his righteousnesse When we reade Rom. 7. of a Paul captivated by his lusts and miserably crying out What shall he do See how powerfully this driveth him to Christ I thank God through Jesus Christ It 's true in Heaven we shall give all glory and honour to Christ as that Mediator who hath brought us thither So that Christ shall never be forgotten no not to all eternity by the godly yet in Heaven that particular manner of Justification we have here on earth shall cease for now Rom 4. Justification is of the believer but a sinner and one that is not able to stand upon his own terms before God Therefore Christ is his righteousness and he desireth with Paul to be found in him Phil. 3. not having his own righteousness so then Gospel-righteousness and our evangelical Justification differs from that in Heaven which will be for inherent righteousnesse but it hath pleased God in this life to exalt imputed righteousnesse and to place the cause of all hope and joy without us Therefore that we might for a season be sensible of our unworthinesse and be groaning under our corruptions thereby to be longing after Christ to magnifie his love and all that he hath done for us it 's necessary we should be kept in this conflict here below for we are much affected by sense and experience when therefore every thing within us crieth out for a Christ and the grace of God through him when we feel our selves sinking and even dropping into hell This will make us importune for the favour of God as Christ was experimentally tempted that he might know how to have compassion on us so God will have us experimentally finde the bitterness and weight of sin that so we may the more love Christ who did bear Gods wrath for us Fourthly God will not take his people immediately out of the world that so his goodnesse mercy and providence his wisdome and faithfulnesse may be the more discovered to us In Heaven there the Church is at rest it 's out of all danger there are no waves no rocks So that the Wisdome and Providence of God in keeping his Church there is not at all discovered When the waters were dried up there was no necessity of an Ark for Noah The Lord therefore will have us in these dangers and temptations that so his care and love may be the more manifested yea the greater the dangers are the more is his faithfulnesse discovered In the Mount God will be seen Is it not an admirable thing to consider how God hath preserved a Church a people faithfully to serve him when hell and the world hath conspired to destroy them But God by this means hath been made known to the world The Artificers skill is seen about his metal when it is in the fire The Pilates art is manifested when his Ship is on rocks and waves and under many tempests Though the world be a place of our dangers and temptations yet it 's the glasse to represent the glorious Attributes of God and the effects thereof to his children where God is known not only by Adonai but by Jehovah even by every name Fifthly God will have his people to be in this world that so Heaven may be the more welcome that they may desire that eternall glory the more earnestly The labouring man that hath wrought hard is glad at night of his resting time The Scripture cals Heaven a rest Heb. 4. There remaineth a Rest for the people of God Oh how welcome will it be after all the troubles calamâ—ties and miseries thou hast been tossed with at last to have Rest Here in this life thou hast no Rest sinne troubleth thee the world troubles thee thy own heart troubleth thee but there remains a Rest And how happy must that be to thee We are Pilgrims and it 's their blessedness to get home at last God therefore will have thee lie under all kinde of conflicts spiritual and temporal he will create one exercise after another that thou mayest say We have no abiding place here Should all things be according to our carnal desires we would with the Reubenites take up on this side Canaan because the ground was pleasant and rich Never did those endangered passengers in Paul's Ship desire more to get to the haven out of all their dangers then we are out of all these troubles into Heaven Sixthly God will not immediately take us into Heaven because it 's fit that we who have served sinne in this world should serve God as much in this world Thy life hath been a reproach and a dishonour to him It 's fit it should bring glory to his Name Though it be thy loss to be kept from Heaven though every day be thy great hinderance yet for Gods glory thou art to deny thy self Remember thou hast given up thy self to serve sinne Remember how much service the devil hath had from thee so that if thou lovest Gods glory more then thy own thou art to be willing to spend thy self for him as thou hast done against him Seventhly God doth not remove His immediately out of the world because of the dependencies and relations that They have Children need their godly Father the wife her godly husband So that although it be better for them to be in Heaven yet not for theirs Indeed when they have finished their course then they are obedientially to resign as our Saviour said to his Disciples If ye loved me you would be glad Joh. 14.28 because I said I go to my Father So we all ought to rejoyce in that our friends are taken out of this world into glory but yet
Graece This distinction is greatly to be marked for a Christian through bodily distempers and old Age may decay in parts not have the memory nor the activity or the hot affections he had once and yet be a more mortified and solid Christian for Grace will not cure a man of bodily Diseases or of Old Age and because the Soul doth work dependantly upon the body as the body it 's Instrument doth decay so are the Souls Operations impaired thereby But be not discouraged this is not a decay in Grace it 's only in parts and gifts or a bodily constitution which though comfortable mercies yet are not Essentials to grace On the other side there are too many that encrease in Knowledge that are enlarged in parts but decay in grace yea their corruptions and lusts grow with them 4. Distinguish between a further Sanctification in respect of the solidity of it and the affectionatenesse of it Every decay in affection is not presently an abating in grace for godlinesse lyeth chiefly in the minde and will If these be solidly established and really bent for God Though affections be not passionately and sensiby put forth yet thou maist grow a more sound and firm Christian 5. There is difference between a further Sanctification and the certainty and evidence of it Many a Christian groweth in holinesse yet he is not sensible of his growth as in nature a man groweth yet doth not perceive it What our Saviour spake of the spreading and growing of the Gospel is true also in respect of Sanctification Mar. 4.27 It 's as if a man should cast Seed in the ground and should sleep and rise night and day and the Seed spring up and grow he knoweth not how Thus the godly they shoot out in grace when yet they do not perceive it yea sometimes they are tempted to the clean contrary 6. Grant it be true that thou art lesse sanctified then before thou hast decaied sadly Let this then quicken thee up to make the more haste for the future Let this stumbling make thee get ground Sometimes a David a Peter are left to fall that they may rise and go the faster After some diseases the childe groweth more then ever The Traveller that hath overslept himself doubles his pace Thus let thy very decaies do good to thee In the third place Let us Consider the Reasons why that it 's not enough to be sanctified but we must be more and more holy every day And 1. We are not sanctified to stand still there We are yet in the way we are not yet come to our journeys end Hence our Christianity whilst in this Life is compared to running in a Race We are not come to the term and end of our Sanctification when we are first converted We are but put into the right way to happinesse we are but beginners We have much work to doe ere we shall receive a Crown of Glory You see that glorious Saint Paul who laboured more then they all yet Phil. 3.14 I presse towards the mark forgetting the things that are behinde 2. We are further to be Sanctified because there remain Reliques of corruption still to be subdued Sanctifying grace doth expell sinne but by degrees Even as the heat by degrees doth expell the cold Now the Apostle tels us Gal. 6. what is in the hearts of all the godly There are lusts rebelling against the Spirit and there is a law of sinne in our members If then Sanctifying grace do not encrease sin will encrease If we be not further sanctified we shall be further corrupted The heart of a man is immediatly susceptible of one of these either grace or sin If then there be not more grace there will be more sin you cannot stand at a stay If you swim not against the stream the stream will bear thee down 3. This is the end of all those afflictions and chastisements which God laieth upon us that we should be more sanctified John 15. Every branch is purged that it may bring forth more fruit These are like the compost laid on the ground these are the plowing and the harrowing of the ground to make it more fruitful The fire is to make the gold more pure from drosse The winnowing is to separate the Chaff from the Wheat and thus are all Gods Dispensations which come in Severity to thee They are to sanctifie thee more to make thee more Heavenly-minded 4. This is one great end of the Word and the Preaching thereof Sanctifie them by thy Word and Eph 4. We are to be edified to a full stature in Christ by the Officers in his Church So that as the Sun and the Clouds help to make the Ground fruitful as the Winde filling the Sails of the Ship makes it go more swiftly So should the Ministry and Ordinances Oh what knowledge and grace shouldest thou have attained to by this time Let thy profiting appear to all as Paul said to Timothy 5. The sweetnesse and excellency of grace if once tasted of should make thee insatiable to have more Shall the hydropical man the more he drinketh the more desire it and the earthly man the more wealth he hath be the more covetous of it What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more 6. It 's Gods promise that such who are godly shall grow more holy Isa 40.29 30 51. They shall renew they shall mount up like Eagles So Hos 14.6 7. That as it is a curse upon the wicked to grow worse and worse so it 's a blessing to the godly to grow better If God will blesse their outward store make their oyl encrease much more their graces Vse of Exhortation to stir up your selves in holinesse Endeavour after more grace then thou hast yet oh bewail thy leannesse thy barrennesse In how many things maist thou be bettered still Thou dost greatly deceive thy self if thou thinkest now I may sit down I have gone far enough Vse 2. to confute corrupt Opinion of most men that do not like this forwardnesse and strictnesse in the way to Heaven Can a man be too godly then he may be too happy as well and have too much of Heaven Doth not our Saviour pray here for his Disciples sanctified already yet to be more sanctified Do we not daily pray that Gods grace may come more into our hearts why then are we displeased to see it doth encrease SERMON XCI Of the Causes of Sanctification and in particular of Gods Word as the Instrumentall Cause JOHN 17.17 Sanctifie them by thy truth thy Word is Truth WE are now come to the Manner or rather the Instrumentall Cause of our Sanctification and that is Truth Sanctifie them by thy truth Some understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly sincerely and so those that limit this Sanctification to their Ministerial Separation for to preach the Word of God
say here is a greater then a Pythagoras here Deus dixit Therefore observe the Prophets they do often repeat this Thus saith the Lord because nothing could amaze and humble their hearers so much as that God said it and indeed when once it 's received as Gods truth then the heart doth readily obey as 1 Thess 2.13 you may there see wherein the truth preached doth work in it's due and proper manner even when it 's received not as the word of man but of God Divine truth will have divine operations but when received as mans truth it hath but humane effects such as Tullies Orations or Demosthenes had upon their auditors which is like the influence of the Moon that doth not give true heat and life but the word of God works like the Sun not only in respect of penetrating light reaching into all the inwards of the soul but also vivifical heat It makes men live a spiritual and heavenly life whereas moral truths help only to an external honesty It 's true that which Ambrose said Omnis veritas est à Spiritu sancto Every truth is of the holy Ghost even natural and humane truths are But as God is the author of nature and yet of grace in a more special way so the Spirit of God is the author of all truth but in a more peculiar manner of Scripture truths Therefore all Scripture is said to be given by inspiration 2 Tim. 3.16 Consider then the truths we deliver you out of Gods word are his truth Thus saith the Lord against the heretical person Thus saith the Lord against the prophane person Oh if it were only men that say thus it might be easily rejected but it 's God that speaks it and therefore none may oppose 2. Because it's Gods truth therefore it 's infallible it 's so certain that we can never be deceived whosoever believed according to Scripture and lived according to Scripture that a man was never confounded or ashamed he will never have cause to wish Oh that he had taken another way Oh that I had done otherwise Thus David Psal 119. Then I shall not be confounded when I have respect to all thy Commandments Have a conscientious respect to Gods Word in thy Religion and in thy conversation this will prove infallible this is the Israelites cloud and pillar upon their Tabernacle we are to go when that goeth we are to stand still when that stands still This is the Star that will certainly guide us to Christ All divine faith is infallible in Philosophy in humane Authorities we may be deceived but in the Scripture we cannot Venture all upon the truth of Scripture it will never deceive thee when thou wilt finde Satan and the world liars 3. It 's an eternal Truth Even as God doth abide for ever so will his truth Mat. 5. Heaven and earth shall sooner pass away then one iota or tittle of it Truth will abide when these heavens and earth shall not abide at least not in the same manner as they are now and excellently to this purpose speaks 1 Pet. 1.23 24 25. being born of the incorruptible word of God for all flesh is grass but the word of God abideth for ever and this is the Word which by the Gospel is preached to you Scripture-truth abideth for ever whereas all errours and false ways though they have overflowed for a while yet presently they withered again What is become of the Manichees Arrians Pelagians Nestorians and those thousands of Heretiques They had a time of glory a shew in the world but then died neither lamented nor desired Scripture-truth will prevail even as Christ the essential Truth As the Sun will at last get the better of all clouds and foggy mists and cannot alwayes be in an eclypse so it 's with the truth of God All errors are like men mortal they pass away if any error be so strong as to hold to threescore years it begins like man to be full of pain and sorrow They are compared to hay and stubble these will not long continue They are like Davids rich and great men in the world like the grass upon the house top not only homo but haereticus est bulla Truth will continue in the field when all errours will lie prostrate and conquered and have no other burial but that of an Ass as that despised King had 4. It 's an universal Truth within the bounds of Religion I do not say that all philosophical and mathematical truths are in the Scripture but all soul-saving truths are as 2 Tim. 3. The Scriptures are able to make thee wise to salvation There is nothing for doctrine or for practice but that can guide thee This sufficiency and perfection of Scripture-truth we do justly maintain against the Papists who as they foolishly set up their lighted tapers at noon-day so they add their traditions to the Scripture but it 's often said we may neither adde to it nor detract from it therefore it 's abundantly sufficient Now it 's good with Tertullian to adore this fulness of the Scripture for thy faith and doctrine to believe as thou readest to worship God as thou readest As the childe in the womb is nourished only by the mother through her nourishing Thus the Church of God is instructed nourished and enlivened only from God by the Scriptures We read the Manna fell from heaven but there fell a dew before it to constringe and bind the earth Thus truth fals from God but the Scripture is like the dew to keep it together that it may be for our use Let not then tradition custom antiquity multitudes nor such Gorgons heads lifted up by men terrifie thee but follow the word in thy faith and worship where that stands still do not thou go further where that goeth do not thou stand still And as for faith so for thy life know that hath all practical truth in it necessary to salvation that teacheth and that only how to repent how to be converted how to believe in Christ how to pray how to hear how to be in the world yet to have a conversation in heaven That teacheth thee how to be godly in thy relations a godly father a godly childe a godly master a godly servant Now this most people are greatly faulty in they will be of no Religion but what the Scripture commands yet they will live otherwise and do otherwise When thou seest an heretick thou will bring Scripture against him And is not Scripture against thy prophaneness and impiety as well as there are damnable heresies so are there damnable wickednesses in mens lives 5. It 's a supernatural Truth Many of the truths revealed in Scripture are such as no Plato's no Aristotles no wisdom of man though raised beyond Solomons could ever have attained unto such as the doctrine of the Trinity of the Nature Person and Office of Christ of the Resurrection of a day of Judgment and the
state of men afterwards The former of these especially could never be discovered by natural light even Adam though created after Gods image yet needed a revelation of these We have no innate or acquired knowledge about them and though many worthy Divines have indeavoured to prove the Trinity by reason and humane similitudes yet the surest and most evident way is the Scripture so that we may say of them all which Austin speaks of one of them viz. Of Christs being God and man If you can give a reason it would not be mirabile and if an example it would not be singulare It 's true there are many things in Scripture which we know by natural reason as that there is a God but the knowledge by reason is nothing so evident and firm as that by Revelation so that the truth of God being in the chiefest parts of it supernatural It 's no wonder that the wisest Heathens became vain in their imaginations and that their greatest Religion was their highest impiety and within the Church The more men have forsaken Scripture and pleased corrupt reason in the doctrinal part and corrupt fancies in the worshipping part They have been very erroneous and absurd hence the truth of God is called a mystery and said to be revealed because mans reason could no more attain unto it then a dwarf can reach to the heavens Zacheus must get upon this Tree to see Christ Hence no others have been able to endure the glorious lustre of the Scripture because errours are natural the Scripture supernatural All heresies have runne up and down from one age to another like Cain fearing least every Text of Scripture should kill them Do not then judge of Scripture-truths by thy carnal reason The work is above thy natural understanding 6. It 's a godly holy Truth The holy Scriptures they are called and well may they be so called for nothing is a stronger argument to demonstrate the Divine Authority of Scriptures than the holiness thereof Take all the moral books in the world they do as much come short of the holiness of the Scripture as coals do of the glory of the Sunne Plutarch Seneca Epictetus these will teach you to have the clean skin of morality but not the inward life and sound vitals of holiness What transcendent holiness doth the Scripture teach us such as the men of the world know not Holiness in our natures first of all Regeneration neither the name nor the nature of it was known amongst the Heathens they knew not mans natural pollution neither did they see a necessity of such an internal renovation Again Such holy duties the Scriptures teach that not only the doctrinal but the practical part of it is a mystery to flesh and bloud such are faith in Christ love to our enemies self-denial and a readinesse to take up the Crosse Many of these duties are accounted folly and madness by wise men after the flesh It teacheth an heavenly life fellowship and communion with God to do all things from holy principles and to holy ends so that the holinesse that is in the truth of Scriptures should much affect us But oh how few reade and delight in the Scriptures because of the holinesse in them You reade them for dispute or to know the History and to be able to hold up Arguments but who is there that thinketh this the truths of Scripture are holy They are to make heavenly and pure they will forewarn of sin they quicken to grace they inflame to faith and love Oh minde this all Scripture-truth is for holiness As meat is not to be looked upon but eaten and digested 7. They are precious excellent Truths and therefore compared by David to fine gold and by Solomon preferred above all jewels Prov. 3.15 The Apostle also compareth true Doctrine to gold silver and precious stones 1 Cor. 3.12 and they are called precious promises as a precious faith 2 Pet. 1.1 4. These shew in what high degree and dignity the truths of Scripture should be with us Austin said Veritas Christianorum was incomparabiliter pulchrior Helenâ Graecorum If they did strive about her How much more ought we for the truth of God The Prophet complained of old None pleaded for the truth Isa 59 4. neither were valiant for the truth Jer. 9.3 The truths then of the Scripture should be more unto us then any earthly comforts whatsoever You see Christ makes this one main end of his coming into the world to bear witness unto the truth John 18 37. Ann thus the Martyrs they thought Gods truth more worth then their lives and how many millions have willingly endured the worst of deaths to bear witness to the truths of the Scripture So that it 's very strange how such a spirit of delusion should be upon men to make no matter of true Doctrine to think Heresies and Errours are nothing Certainly the godly Martyrs that burnt at the stake had other thoughts of it and the Scripture doth commend it as the great mercy of God unto a people Therefore God promiseth Jer. 33.6 He will reveal abundance of peace and truth and in many places truth is still joyned unto peace as if all the peace and earthly advantages in the world were nothing if we might not have the truths of God also Therefore the Apostle John told that elect Lady He had no greater joy then to see her children walking in the truth and the Spirit of God is promised as the greatest mercy we can have John 16.13 That he will guide us into all truth Natural truth is precious What pains and travel have many used to finde that out They have dispossessed themselves of their goods to finde it out yea they have been so ravished in the contemplation thereof that they have forgotten to eat their bread and have wholly neglected themselves and all pleasure Hence in their Sacrifices to Apollo whom the Heathens made God of truth they cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet Truth is sweet Truth is the natural food to the soul as meat is to the body but then divine supernatural truth which doth so immediately concern our salvation and eternal happiness how precious and dear should that be to us In other things ignorance is not damnable but here to misse of the truth is to fall into destruction It profits not a man to measure the heavens and the motions thereof To understand all the Laws of Nations with their cases thereupon or with Solomon to be able to speak of the nature of all things if a man want the knowledge of Scripture-truths Lastly This truth though precious yet because it 's opposite to a corrupt heart It 's very bitter and makes most men enemies to it It 's a truth requiring holiness hatred of sinne mortification of lusts and because it 's so therefore the vain corrupt hearts of men love errours and lies or deceits by the devil and sinne rather then the
preterperfect tense I have sent them seeing they were not yet sent to publish the Gospel to the whole world for that was not done till his Ascension But it 's answered that it 's ordinary with the Scripture to put one tense for another and besides Christ had begun already to send them though not into the whole world yet into Judea and Luk 6. he had already given them the name of Apostles which is as much as those that are sent yet because after his Ascension he then enlarges their Commission To preach to all Nations beside Judea Hence Joh. 20.21 Christ there speaks in the present tense As my Father hath sent me even so I send you So then the Apostles did not undertake their ministeriall Office before they were sent and for this end are called Apostles Salmasius thinketh he gave them this Name from the Captain of the Jews at that time for in their Synagogues the Governours thereof have their proper Messengers belonging to them who were called Apostles From this Observe That none may undertake the publike Office of the Ministry without a sending or authoritative Call thereunto If Christ did it not as ye heard and the Apostle Heb. 5. is diligent in observing of that much lesse may any men do it for the very word sending doth imply a superiour who hath power to send and also the inferiority and passivenesse of those that are sent Therefore Rom. 10.13 14 15. You have there a Ladder like Jacobs reaching from earth to Heaven where calling on God requires beleeving beleeving requireth hearing hearing requireth preaching and preaching requireth sending See here the golden Chain of our Salvation in an ordinary way No calling no faith no faith no hearing no hearing no preaching no preaching no sending They are all required in their peculiar way with the same necessity and therefore take heed of endangering your souls by despising the lawful Ministry of Christ How shall they beleeve saith the Apostle without this But to inform your judgements in this Point because it 's a necessary Truth and many errours are about it for your good not for our own self-advancement as some are apt to think we shall take this Method 1. Give some Distinctions to clear the Point 2. Shew you the distinct office of the Ministry from other callings and the necessity of a lawful Call thereunto Not that my purpose is to handle all those things which belong to that Famous Common-place in Divinity De ministerio Ecclesiastico but to touch on those things that most relate to this Text And first Consider That there is a two-fold sending a mediate and immediate sending an immediate sending is when God or Christ doth in an extraordinary and peculiar manner give some a Call to this office Thus the Prophets of the Old Testament they were immediatly sent of God and this immediate inspiration and extraordinary gifting of them was enough to authorise them though they had no Call in an ordinary manner from men when they said Thus saith the Lord then they shewed their Commission and thus the Apostles they were likewise immediatly called by Christ and they were gifted in an extraordinary manner thereunto They had no such gifts at first but Christ bestowed them on them In ordinary sendings or missions there men must first try and examine gifts and see them before they confirm any in their office but Christ that can make Children of Abraham out of stones can also make Apostles out of illiterate and rude Fishermen This immediate and extraordinary sending is now wholly ceased even as the gifts of Miracles and therefore though our Divines do sometimes say Luther Calvin and those first Reformers had an extraordinary Call their meaning is not as if they were put into their Church-office by an immediate call of God only there were extraordinary qualifications of them by stirring them up to such zeal and corroborating of them to go through such a work as they did In the next place there is an ordinary mission or authorizing and that is to be perpetual in the Church according to such Rules as Paul laieth down in his Epistles to Timothy and Titus which are a directory concerning the Churches Government to the ends of the world This ordinary sending we are now to have though the Apostles had an extraordinary Secondly Consider that though the Apostles had many personall and extraordinary priviledges yet the essence and substance of their Ministerial office is the same with that which every Minister of the Gospel hath For Matth. 28. there the substance of their office is to preach and administer the Sacraments which is the duty of every Pastor in the Church We may not then argue from the extraordinaries of the Apostles to every Minister but from their substantials as thus The Apostolical priviledges were to behold Christ with their eyes and thereby to witnesse the truth To be infallible in their doctrine to be illimited not bound to one place more then another to work miracles c. Now these were necessary for the infancy and first plantation of the Church Signes being for those that do not beleeve and so it 's not necessary ordinary Pastours should have them but then there are the substantials of their Apostolical Office which was to preach the Word to be authorized thereunto these are belonging to every Pastor and in this they are Successors to the Apostles Mat. 28. ult I will be with you to the end of the world and 2 Tim. 6.14 where in one place God promiseth and in another place Paul is required to keep those Church-Ordinances till the end of the world how can this be otherwise but in the Pastor of the Church who are in this though not in their extraordinaries the Apostles Successors Thirdly There is a great difference to be made between a publike and potestative preaching by way of office and a private wise and humble charitative emploiment of our gifts one Christian to another When we say that only men may by way of office preach We do not thereby prohibit or exclude Those Christian duties and improvements of gifts in pâ—rier and admonition either in Families or one towards another so that there is no Christian though he hath never so good gifts but he hath opportunities enough to improve them in a private way for Gods glory without usurping that office There are many Texts of Scripture that shew how fruitfull and active private Christians should be in their way to do good one to another Col. 3.16 Let the Word of God dwell in you richly with all wisedom teaching and admonishing one another It is your duty to be exercised in the Word of God and to admonish one another out of it so Heb. 10.24 25. There they are to provoke and exhort one another to do good We should in a brotherly way all take care of one anothers soul and this is that Christian Communion so much commended in the Church of God
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâ—sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
thy faith against anothers diffidence If it be so great a sinne to see thy brother in temporal want and not relieve him How much more in spiritual and so for help Gal. 6.1 If any be overtaken ye that are spiritual restore such an one Put this bone in joynt again Now doth not experience tell us that where divisions and discord are there is no love no compassion no watching over one another if this unity were established a man would then endeavour the growth of grace in others as in his own self and therefore observe whether the power of godlinesse doth not much abate when differences do arise There is not that heavenly communion nor hearty concurrence in the waies of holiness There is not that mutual helping of one another as at other times Fifthly Vnity amongst the godly is so necessary that therefore God many times suffereth sad and heavy persecutions to befall them that thereby their discords and divisions may be removed and they be more endeared to one another Times of prosperity in the Church made the greatest heresies and schisms but the times of bloudy persecution made the godly more united Thus the Martyrs some of them in Queen Maries dayes did bewail their differences and contests they had formerly one with another but the prison and persecution made them highly prize one another Josephs brethren in their plenty envied and fell out with one another but in their distresse they were glad to cleave together The sheep that were scattered one from another when a sudden storm ariseth makes them all company together It may be though the godly are so censorious so shie so strange to one another God may in time work so that they may be glad to enjoy one another glad to have the communion of each other one godly mans company may be more then the gold of Ophir and therefore if love and godlinesse do not unite you take heed God doth not make some outward trouble and affliction to put you together If you do not imbrace one another willingly he may binde you in his chains together That promise to Judah and Israel of making those two sticks one was after the cruel enmity and opposition which had been amongst them Sixthly Vnity is not only a sanctifier but a strengthner also It 's that which confirmeth and establisheth the Church The old Rule is Vis unita sortior the Sunne beams united together cast the greater heat It 's union in an Army in a Nation in any Society that preserveth it as a Wise-man said Publique Societies are immortal if they do not kill themselves by division Our Saviour confirmed this when he said No Kingdome divided against it self can stand Matth. 12.25 He brings this as an argument That he did not cast out devils by the help of devils but by the Spirit of God Thus if the people of God cast out errour and prophanenesse by Gods Spirit then they will not entertain the like themselves for this would be to set a Kingdome at variance within it self The old Rule is Divide impera It was a peculiar providence that Christs bones should not be broken to demonstrate hereby say some that Christ though he died yet he did not lose his strength We must justly fear God hath some heavy scourge upon the godly when they are first divided if their bones are broken their strength is weakened their evil and misery will not stay there So that it 's a very foolish and weak thing in the godly to continue in their divisions for have they not mighty and numberlesse enemies Doth not the whole world hate them Are they not as Wolves to the godly who are as Sheep Now if not only the Wolf and the Fox but also one Sheep shall devour another Must not this bring utter ruine The Apostle Paul speaks fully to this Gal. 5.15 If ye bite and devour one another take heed ye be not consumed of one another Observe the notable expression biting and devouring one another How unnatural is this to sheep dogs use to do so And further by this means you will consume one another That which the devils of hell and all the wicked adversaries thereof could not do that you will do to one another En quo discordia cives perduxit miseros Look not then upon your differences as meer sinnes but heavy prognostiques of Gods wrath The veil in the Temple did rend in peeces which was a presage of the destruction of the Temple Seventhly It is a most comely and beautifull thing to see It 's a ravishing thing to behold such an Harmony amongst the godly therefore the compleatnesse of it will be in Heaven There those many thousands will all have one heart and one tongue to praise God There will be no difference one shall not have one way of seeing God another another way There will be no censuring as reproachfull terms one against another Now the nearer the people of God come to this on earth the more like are they to glorified Saints in Heaven and those innumerable companies of Angels that do Gods will They have no jarrings and contests one Angel is not of one opinion and another of another We ought to do Gods will as they doe it not onely in respect of zeal and purity but unity also David is affected with it and one of those Songs of Degrees is wholly to praise it Psal 133.1 2 3. It 's compared to that precious ointment that was so curiously to be composed that none might presume to make the like and it was to be poured on the High-priest only He compareth it also to the fruitfull and pleasant Dew upon the Mountains The whole Psalm is considerable 1. There is the note of admiration or indication Behold as if he had said You have by bitter experience seen what dissentions and differences doe produce 2. It 's good and pleasant Profit and pleasure use to winne all and hereby is denoted our aversnesse to such unity that we need those low Arguments to draw us He doth not say It 's just holy and acceptable to God but good and pleasant 3. For Brethren He saith Not men but brethren because sinfull discord is apt to creep in amongst them 4. Even together He speaks not of local but soul-conjunction Now the sweetnesse of it is represented by the oil poured on Aaron and so descending It must be a peace grounded on Christ our Head and High-priest then it is to diffuse to others The profitablenesse of it is described by the Dew that as it 's from heaven So it sanctifieth the barren ground This Concord is Gods gift only and if received doth wonderfully blesse the Church Who would not have rejoyced to live in those dayes when all believers were of one heart and one soul Oh what a comfort was it to hear no grudgings no repinings at one another But the Devil that envious one he quickly sowed tares amongst them and there became ulcers
to be considered And they are these 1. It lifteth a man up above his natural reason It addeth many cubits to his stature As reason directs and corrects sense as we see in Astronomy so doth faith direct and correct reason As Zacheus because of a small stature went up into a tree to see Jesus Thus the reason of a man being too low in it self must ascend up to the Scriptures that it may behold divine things so that they wholly overthrow faith and change the nature of it who made it with Abailadus of old to be imagination or with the Socinians strength of reason Certainly Julian and the Heathens of old confound Christian Religion upon this ground because it was faith it was not a science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Julians upbraiding now the Christians they gloried in this and Austin to confirm the Christian under many captious doubts saith thus Nomini te esse fidelem not rationalem To bring then divine truths to reasons comprehension is to put the Sunne under a bushell or to think to fit Goliahs shoe to Zacheus his foot 2. Though this faith lifts up reason yet it doth not contradict it When we say faith cometh by revelation not by reason flesh and blood cannot make such things known to us yet when once this revelation is discovered in the Scripture then reason doth wonderfully help to propugn and maintain this truth revelation must lay the foundation and then reason will build upon it so that inlightned reason and instructed reason out of the Word is of excellent use to explicate and clear divine mysteries Even as the Gold-smiths hammer is usefull to dilate and diffuse his golden mettal in many formes and this use all our learned Divines make against all Heretiques They doe by the help of reason and arguments out of the Scripture illustrate and confirm the Doctrine to be believed 3. This general nature of faith hath two excellent properties put together in one place Heb. 11.1 It 's there called The substance of things hoped for and evidence of things not seen It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not dispute Whether this be a definition of faith it 's enough that two differential marks are given of it And First It 's the substance of things hoped for concerning which word learned men say divers things but it may comprehend these particulars First that Faith is not an empty flying fancy for so Aristotle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some manifestation meerly as the colours of the Rainbow or of birds feathers when the Sunne shines These have but an intentional being there is no reall solid being in them but faith is the substance of things hoped for and certainly this is greatly to be endeavoured after that thy faith be a reall substantial thing how many mens faith are but fickle fancies and uncertain notions and therefore with their dogmatical faith they are like the Apostle James his man without faith tossed up and down with every wave Jam. 1. The Apostle Ephes 4.14 saith Be not carried about with every winde of Doctrine that denoteth the levity and emptinesse of a thing Trees that are well rooted are not blowne up and down like feathers What then is the cause of instability and uncertainty of many mens Religion It 's because they have not faith wheresoever that is it is a solid substantial bottoming of the soul 2. The word substance doth imply that it makes the things hoped for though afarre off yet present to the soul and even to subsist in the soul for faith is not hindred in its actings by distance of place for that receiveth Christ enjoyeth Christ though in Heaven and he that believeth hath eternal life Hence we are said to be already translated from death to life John 5.24 because to faith these things are as sure as if they were already done Thus Paul you see him by faith speaking as confidently as if he were in Heaven already Rom 8. Who shall separate us from the love of God shall things present or things to come Shall life or death c Hence faith is called The beholding of things not seen 2 Cor. 3. Faith makes God present Heaven present Christ present as really and truly as bodily objects are present to sense and truly for want of this it is that we are so cold languishing dejected we doe not by faith make these things present if we did they would more divinely affect us and as it is the substance of things hoped for So of things feared likewise Noah by faith moved with fear prepared an Arke Heb. 11.7 Thus faith makes hell and damnation present it doth not look upon hell as a farre off but is affected as if it did see and hear those dolefull howlings in hell and so dare no more sin then if it were in hell already Oh what a mighty change would faith thus realizing things work upon us 3. The word comprehends Assurance Confidence and so indeed is hypostasis used both in Scripture and by humane Authours now this confidence of faith and assurance is seen in the knowing and assenting acts of faith as well as applicatory witnesse those resolute and confident deportments which the Martyrs had Had not they strong assurance of the truth who could endure such exquisite torments against subtil opposers And certainly the Martyrs in Queen Maries dayes are more to be admired then those in the primitive times for they suffered upon undoubted and clear points which only the Heathens gain-said But now these suffered by them that acknowledged a Christ and pretended the Glory of Christ as well as they So that this heavenly confidence and satisfaction of the soul that they care not for further disputing and doubting in the matters they do believe is a great property in faith And this manifesteth there is little faith now in Religion wherein men are apt to think all Religions alike and that one may do as well as another In these dayes to have such a substantiating reallizing and confident assurance is a great wonder The next word describing the generall nature of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that doth imply First That the things believed bring an objective light with them As the object that is seen brings a visibility though faith in respect of humane reason be obscure and supernatural Arguments be inevident yet compared with the light in the Word it hath much evidence Hence the word of God is so often compared to light and that illumination which God worketh in the minde is partly faith as well as any other grace The things that are believed bring an evidence with them to the soul as the Sunne brings a visibility with it to be seen Therefore this believing is said to be by the Word set home in the demonstration of the Spirit and hence it is a man in some sense is passive
vain-glory Did not the Devil think to overcome even Christ himself in this temptation when he shewed him all the glory of the world Begin then to despise and contemn all the earthly glory of this world what will this avail when thou art vile in Gods eyes Thou art a loathsom abominable creature before God though richly cloathed and faring deliciously every day Now the grounds why humane and earthly glory do not arise to this heavenly is from these particulars 1. It 's not a lasting during glory The fear and certainty of losing of it takes off from all the lustre of it A flour is a glorious creature yet because quickly withered none makes long account of it and thus all the glorious things of man are compared to no better The Prophet Isaiah Isa 40.6 and John Baptist of all Sermons and truths were to proclaim this All flesh is grasse and the flower thereof fadeth away c. And this was to make way for Christ implying that while men continued in their confidence about these things they were too high mountains and so no prepared path to receive Christ As therefore our Saviour argued in another case If the grasse be so cloathed with glory that is to be cut down and withereth so if thou art thus carefull to cloath thy body with glory that presently must become dust and worms meat rotting in the grave how much rather shouldst thou look to have thy soul cloathed with the glorious robes of Christ that continue for ever call that glory and that alone which is eternal which will live with thee and not die with thee 2. It 's no true glory because it 's not inward and substantial It 's not this glory of a man in his most substantial part which is his soul The soul of a man in Scripture language is called a mans glory Gen. 49.6 unto their assembly Let not my honour or glory be united that is not my soul If then a man hath the earthly glory of this world this is not the honour of his soul this is not solid it 's not in the noblest part of him If rich and glorious apparel should be put upon a dead corpse what glory were this to the corpse it would not bring life and comelinesse to the dead body So it is here let a wicked man have more earthly glory then a Solomon yet he is but a dead corpse he hath not that which should be the proper glory of a man viz. the adorning of his soul Hence grace is called glory as you heard So that nothing makes a man glorious but grace this is the image of God in him The Heathen could say That an horse is not chosen by his trappings and other rich accoutrements but as he is naked in his own body and certainly man much lesse is accounted glorious by body or wealth but by his soul 3. It 's not the proper glory of a man as he is a Christian And this is much to be considered Every creature hath that which is a peculiar grace and glory to it in its kinde So Seneca We praise a Vine if it burden its branches with fruit if another had golden grapes or golden leaves the fruitfull Vine would be preferred before it So that what is comely to one is not to another now take man as he is a Christian and so all his glory is spiritual and invisible if you look upon Christ who giveth him his glory he had none external nay none had lesse of that then he for he knew not where to lay his head yet in regard of spiritual glory he did abound in it he had the glory of a Messias though not of a temporal Monarch and thus it is here that is only a Christians glory which is excellency in Christianity The Apostle speaking of women saith Whose glory let not it be of embroidered apparel c. 1 Pet. 3.3 but an humble and meek spirit Hence the Kings daughter is said to be all glorious within Psal 45.13 That then which the world doth deride and contemn that is indeed the greatest glory and hence the glory of a Christian is to be justified to be sanctified to have communion and fellowship with the Father in Christ Lastly There is no true glory without Christ because in times of afflictions and tribulations he only gives occasion to glory Rom. 5. We glory in tribulation and Peter saith While we suffer for righteousnesse sake the Spirit of glory resteth upon us 1 Pet. 3.14 What then will thy outward glory avail in the time of Gods wrath when he shall set thy sins in order before thee he will make all thy desirable things to perish When Belshazzar is smitten with trembling for his sins he findes little glory in his stately Palace in his golden cups he was carousing in Oh then prize such a glory that will bear up thy heart in the saddest extremities A second Corollary is That the meanest Christian united to Christ though never so contemptible yet is surpassing Solomon in all his glory Every believer if you look upon him spiritually is more glorious then the greatest Potentates in the world for concerning that they made a blaze in their solemn installings of the Pope saying Sic transit gloria mundi but the glory of heaven abideth for ever It 's true this world doth not see any glory in a believer no more then they did in Christ Therefore in the Caniicles the women asked the Spouse What was her beloved more then other women They saw no such comelinesse and beauty in him and thus it is with wicked men What glory can we see in those that walk more strictly What is admirable in them more then in others Therefore this glory Christ giveth his people is invisible and discovered onely by the eye of faith So that this should exceedingly bear up the heart of a believer while he lieth under all the reproaches contempts and oppositions of the wicked world Oh comfort thy self with this spiritual glory God gives thee glory Christ gives thee glory while the world doth thus despise thee and doe not be discontented because God hath not given thee so much of the worlds glory as he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ven others What then if he revealeth and vouchsafeth this spiritual glory to thee he doth more then if he should give thee the glory of many worlds Nay further thou many times art dejected in thy own eyes and as thou hast no external glory amonstg men so neither dost thou perceive any spiritual glory in thy self Oh thou criest out that thy soul pollution thy â—oul defilements are worst of all but remember this glory comes from Christ without that it doth not naturally grow up in thee Thirdly Though Christ give part and a beginning of this glory here yet it is not perfected and consummated till hereafter I have saith Christ given them glory already yet he prayeth afterwards for the consummation of this
rend Pauls heart no doubt but their Unity and accord did as much rejoyce him Therefore how emphatically doth he speak Phil. 2.1 2. If any consolation if any bowels fulfill ye my joy that ye may be like minded c. It 's then the Ministers glory and the Churches glory to walk in lovely accord when in the Church as in Solomons Temple the voice of the hammer is not heard whenas God promised in respect of temporal peace The sword should be turned into plow-shares so the controversal and polemical part of Divinity shall be changed into the practical and affectionate part Again It 's the glory of the Church passively in this sense that for it we are exceedingly to glorifie and praise God We should look upon the spiritual peace of the Church as a greater mercy then all external mercies What an heavy thing is it when Jerusalem shall be made a Babel when the Church shall be like the chaos and confusion that was made at first when God shall bring such a spiritual judgement on the Church as sometimes he did a temporal one upon the enemies thereof Every mans weapon against his neighbour till they had destroyed one another When therefore we see God forming the hearts of believers to uniting terms this we ought to praise God for as being a special means to promote Christs Kingdom Now it 's the glory of believers to be at Unity 1. Because this will exalt them in the very hearts and thoughts of their greatest enemies What is glory but the clara notitia the famous acknowledging of the excellency of such a thing Now nothing will sooner divulge the fame and like the heavens make the noise thereof to go through the Land then unity and agreement As Solomons wisdom spread it self over the world Insomuch that many came from afar to see and admire it Thus it will be also for the Churches accord therefore the Psalmist put an Ecce upon it Behold how good and comely it is for brethren to be of one accord Psal 133.1 2. Thus you heard The Heathens admired the love of primitive Christians Ecce quam se muâ—uo diligenti fratres vocant whereas now we may say Behold how they hate and oppose one another calling one another by all uncharitable names It 's unity then that makes the Churches fame to be over the world 2. Vnity is the glory of the Church because it ariseth from the beauty and pulchritude of it The beauty of a thing is the glory of it now beauty doth arise from the sweet harmony and proportion of all the parts and this is the unity of the Church when every member thereof is harmoniously joyned unto another when there is no dissonancy or difference Certainly It 's a better wish to see the Church in this glory then that of Austins to see Rome in all her temporal glory If any member be deformed or unproportionable to the other parts How unlovely and uncomely doth it make that body So it is here if any make a rent be proud froward or opposite the glory thereof is departed 3. It 's part of their glory because the happinesse and blessednesse of a Church is in their Communion-graces A Church denoteth some society and company Now the advantage of such improvements is by union if one part of the body be divided from the other there is no suppeditation of mutual help therefore there are nerves and ligaments in the body to unite each part to other You see in a civil society if there be not union the glory of it presently dieth divisions like moths rise from within and do immediately consume If then the happinesse of believers lie in their communion-graces and duties What can be more glorious then unity which is the only means to procure subserviency to one another as if several Cities were supplied by pipes of water one to another if those pipes be stopt or cut it brings a necessary destruction The second main particular is That Christ purchased as Mediatour this priviledge as well as others He did not onely die to justifie them to sanctifie them but to unite them also And this should teach us several things As 1. It should not be accounted a slight and little sinne to make any breaches or divisions in Gods Church to do any thing through strife and vain-glory Why because Christ died against this he as Mediatour intended not onely to save his people but to bring them into one Why then dost thou by thy contentions by thy heretical opinions thus sinne against Christs death his intercession and his prayer are for the same effects Now you see in this Chapter that his prayer for unity is ingeminated over and over again and therefore Christ had this even in his thoughts in his very death hence it was that also at his death he appointed the Sacrament of the Lords Supper which though chiefly to seal Gods grace to us yet it did also signifie the love we ought to have to one another as the Apostle urgeth 1 Cor. 10. that as the several corns make up one bread thus do the godly make up one mystical body Divisions then in the Church are against Christs death and against the Sacrament of his death Shall we therefore runne into such sinnes that have such an hainous aggravation 2. That the people of God where they see these divisions are to improve this Argument for Vnity Even as when they groan under any corruption and would gladly have the mastery of it they runne to the blood of Christ praying O Lord Did not Christ die that these sinnes might die Was not Christ crucified to crucifie these lusts So it ought to be in matter of unity Oh Lord make all thy people of one heart of one minde and spirit because Christ died for this also let not his death be in vain Thou wouldst not suffer his bones to be broken nor his garment divided why then shall his Church be torn and divided Do not think humane policies and invented syncretisms will be able to soder together It must be this blood of Christ that obtaineth this 3. Christ did not onely meritoriously purchase this Vnity by his death but in him exemplarily and formally we are made one So that Christ is both the moral cause of this unity and the exemplar also for he by being both God and man in one Person made God and man one when there was such an infinite distance before there is made the most intimate union that can be even an hypostatical union between God and man Now though we cannot attain to such an union yet by reason of this all believers are made one with God and amongst themselves Hence is that often expression of our being in him of ingraffing in him of living in him all which do denote our intimate union with him so that as Christ is not divided in himself The Divine Nature doth not will one thing and the humane Nature the contrary
prayed to Christ they said Master we will But seeing this prayer of Christs is from him as a Mediator we may well acknowledge that there is more then a meer humble supplication such as meer men make but some powerfull declaration of his will that he will have it so For to this purpose he speaks Joh. 12.26 Where I am there also shall my servant be Christ by his own power and authority will cause it to be From whence I shall touch only on this Doctrine That Christs prayer for his people will certainly and infallibly prevail for them I will saith Christ that they be where I am Though we may many times doubt of the efficacy and successe of our own prayers yet there is no cause at all to question the successe of Christs Intercession and the grounds are these 1. Because he hath merited and purchased at Gods hands those benefits he prayeth for Therefore though whatsoever God doth to us be of grace in respect of us yet it is of justice and right to him so that it can no more be that Christs prayer for us should not speed then that God should be unjust and that not in respect of promise only to Christ for he hath likewise promised to us but of justice So that now Christ may well say Father I will their glory and happiness because I have purchased it at so dear a rate 2. Christs prayer must needs be effectual because it lieth in his power also to do that and accomplish for us which he doth desire Though therefore as man he prayeth yet as God he can fulfill and bring about what we stand in need of If therefore Christ saith Father I will that they be sanctified that they be glorified who shall withstand this 3. Christs prayer will alwayes take effect because his will and the will of the Father are the same So that as Christ argued None could take his sheep out of his hand because he and the Father are one So also it followeth Christs will in prayer cannot be gainsaid or hindred by any because the Father and he are one if indeed the Father had one will and Christ a contrary will to it then we might justly doubt of the successe of it but it is not as Christ wils the Sanctification and glorification of his people so doth the Father also So that all our confidence is to be in Christs prayer and not ours Vse 1 Vse of Consolation and comfort to the children of God who mourn under the sinfull imperfections of their prayers yea are ready to cry out that God shutteth out their prayers Oh let them remember what a glorious treasure is here laid up for them Though their own prayers are weak yet Christs are not Look therefore again and again see the things Christ hath prayed for and then doubt not but they will be accomplished in thee Oh let not thy heart sink and be troubled within thee when thou seest such a remedy provided for thee Urge Christs name urge Christs prayer Vse 2 Vse 2. Of Terrour to wicked men who have no interest in Christs prayer or intercession If it were so terrible a judgement not to have Samuel or Jeremiah pray for some persons it argued their incurable condition how much more may it strike horrour and amazement into the hearts of all wicked men as Christ minded thee not in his death so neither in his prayer I pray not for the world But into the hardned and impenitent heart no terrible woe can enter SERMON CXXXVI Of the State of Glory Shewing what it is to behold Christs Glory in Heaven JOH 17.24 That they may behold the glory that thou hast given me IN these words is contained the final cause or end of our Saviours Petition in behalf of his Disciples He praieth that they may be with him in Heaven and why That they may behold the glory which the Father hath given him In which words take notice of the Act the Object and the Cause of it The act is that they may behold ut videant saith Austin non ut credant because Eternal vision in Heaven is the reward of faith here on earth Here it 's believing in Heaven it's beholding Although there are some that limit the sence to this life as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediatour but the context doth principally relate to the enjoying of glory in Heaven Others they observe Non dixit ut habeant sed ut videant he did not say That they might have but that they might behold for Christs glory is incommunicable but the word is not to be limited for it comprehends 1. To behold and see and that immediatly opposite to the way of faith and knowledge which we have of God in this life which is but darkly 2. It denoteth fruition and enjoyment of this glory for we shall be glorified with Christ and thus the word videre is often used for frui To see life is to live To see death is to die To see the Kingdom of Heaven is to enjoy it So that the godly shall not be meer idle Spectators of this Glory but they shall be taken into fellowship with it 3. It denoteth all the effects and consequents of such a beholding of this Glory which are infinite delight and joy Immortality and Eternity So that there shall never be any end of it all this is comprehended in seeing but the greater Question is about the glory that is mentioned What is understood by that and some relate it to that infinite and incomprehensible Glory which he hath as God but generally it 's understood of that Glory which he hath as Mediatour for so the Father after his sufferings did infinitely exalt him and give him a name above all names So that Christ as Mediatour is glorified in a transcendent manner by God So that Christ hath his essential glory as God and his Mediatory glory as Mediatour Now these two kindes of glory do not differ really but only in several waies of administration for he that is Mediator must needs also be God Obs That the great end of our being in Heaven is to behold and enjoy the Glory of Christ As the Queen of Sheba took a long journey to behold the glory of Solomon which did so ravish her that her spirit even fainted within her which yet was but a temporall fading and earthly glory how much more transcendent and ravishing will that heavenly Glory be to us when we shall behold the Majesty and Greatnesse that Christ shall then be in sitting upon his throne at the right hand of God To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity for our Saviours will to have us where he is is not for any want or necessity that he had of us Christs glory would have been admired by Angels though we should never be
received into his presence but it is for our good solely and certainly if the Queen of Sheba pronounced Solomons servants happy because they were alwaies in his presence how unspeakable shall the happinesse of all beleevers be who shall constantly behold and enjoy Christs glory But let us Consider more largely what was only hinted before viz. How much is comprehended in this expression of beholding Christs glory And first There is the immediate seeing and looking upon all that Majesty and Glory which God and Christ have This is often called by Divines Beatisical vision The sight of God which makes immediatly happy Now because God is an infinite and spirituall invisible Object It 's disputed whether we shall behold God by our bodily eyes That with our understanding which are the spiritual eyes of the Soul we shall behold him is acknowledged by all and clear by Scripture for then we shall see him face to face that is perfectly not as in this world And as for the beholding of God as a Spirit with our bodily eyes there are Divines that affirm it for although say they it be naturally impossible for a bodily eye to see a Spirit yet then God will in a wonderfull manner lift up the eye of the body above that which naturally it can do even as then God will make it a body without passion or heavinesse and as they say the torments in hell and the flames of fire there do by Gods power work upon the devils and the souls of men though spirits in hell But it may be a curiosity to determine this Therefore though it may be doubted whether our bodily eyes shall directly behold the glory and majesty of God yet consequentially we shall for we shall with our bodily eyes behold Christ in respect of his humane nature and body which he hath now in heaven so that the Glory which Christ as Mediatour hath in heaven is externally visible and to be beheld by the bodily eyes of a glorified Saint So that although God be a Light that no man can approach unto yet in and through Christ we may draw nigh unto this light Now this happinesse of the souls knowing and the bodies seeing of God and Christ in heaven must be unspeakable for there is an excellent consonancy and conveniency between the faculties and the objects how farre do men go to see objects of worldly glory It was Austins wish that he might have seen Rome in her temporal glory but what is all this to see Christ sitting on the right hand of God on the throne of glory 2. All our happinesse doth not lie in the meer beholding and seeing of God but in the enjoying of him as our happinesse and our good Therefore we are said to be Co-heirs with Christ and to be glorified with him yea in the Rev. 3.21 we are said to sit on the same Throne with Christ himself not but that Christ hath a prerogative in his glory and his glory is incommunicable yet in some proportion and according to our capacity we are made partakers of the same glory Therefore it 's necessary to take seeing for enjoying here and indeed it cannot be but that the immediate beholding of Christ should make men happy for he is an object filled with all sufficiency and perfection able to satiate and replenish the appetite of the soul even to the very utmost Oh therefore how easily should we mortifie our hearts as to earthly and worldly glory who would lose this heavenly glory to obtain that Let the devil shew thee all the glory of this world but know Christ in his word sheweth thee the glory of heaven and wilt thou fall down to worship the devil rather then Christ so that we do not only behold and see Christs glory without some enjoyments as Moses did see the Land of Canaan but was not admitted into it but we see the expression is Come thou faithfull Servant enter into thy Masters Joy Mat. 25.23 Not only behold it but enter into it Oh that our hearts were more affected in this 3. From the seeing and enioying of Christ there doth arise in the will infinite complacency joy and delight It 's disputed wherher happinesse be more in the acts of the understanding or the will and some conclude that it is principally in the will because that is an active appetite and predominant in a man Indeed the whole of a man Now in beholding of God the whole soul must needs be swallowed up for God is an object infinitely satisfying the knowledge and also replenishing the will so that nothing but God can satisfie the soul and this happinesse is the more encreased because God will then widen and enlarge the faculties of the soul that they shall be able to know more to love and delight more then they can do in this life Therefore our joy here is but a drop to this Ocean as we know but in part so we rejoyce and delight but in part Hence it is if God should communicate himself to us in this life as he will do in heaven we were not able to bear no more then the eye can endure the dazeling beams of the Sun it would be true that none can see God in this sence and live so that in heaven the souls of men will be enlarged to receive more of God then they can do in this life 4. From this joy and delight in beholding Christs glory their mouths will be filled with all praise and thanks-giving We reade of Angels and Saints continually praising of God in heaven so that whereas many duties will cease in heaven this of Thanks-giving will abide for ever there shall be no more the duties of humiliation and mourning the acts of patience and justifying faith will cease in heaven but the duty of praising and glorifying God will continue to all Eternity And no wonder if praise be our only work there for if upon some temporall Deliverance and particular eminent mercies the Church of God hath solemnly broken forth into all praises of him how much more in heaven when there is such an universall Deliverance from all Enemies that there will be no more tears or fears There will be no more matter of complaints either from within or without Oh then that blessed time which beleevers shall have in Heaven to all Eternity Nothing to do but with joy and gladnesse to sing forth the praises of God and that his Mercy endureth for ever Oh beloved how should this make the godly long for and desire that glory more Here they are in a Valley of Tears here they are sighing groaning exercised with one care one fear after another Thus we are groveling upon the ground while they in Heaven are full of joy and delight This should teach us to be weaned from these things 5. To the performing of all these things there is required a perfect Sanctification of all the parts and the faculties of the Soul as also a full
wickednesse is said not to know him and thus generally in the Scripture the wicked are said not to know God Oh then let such who have strong convictions and also strong corruptions tremble at this Let such who live against knowledge fall down for fear at this Is it not the condition of all such who live in grosse and prophane waies Do ye not commit the sins you know ye ought not Do ye not omit the duties that the light of the Scripture enjoyneth thee Oh that men should in the day stumble and not know whither they go Follow then all thy knowledge into a gracious practical improvement of it lest thou perish with the world SERMON CXLI Christ is the great Teacher of his Church JOH 17.25 But I have known thee IN these words are contained the cause and fountain of all that saving knowledge which beleevers have viz. because Christ knoweth God For whereas the immediate opposition should have runne thus The world hath not known thee but these have known thee This is inserted as the cause I have known thee The word is in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Present as John 8 55. I know him and keep his saying Now Christs knowledge may be considered two wayes either 1. Subjectively or immanent in him Or 2. Transitively or by way of communication unto others as the fountains fulnesse may be considered either absolutely in it self or as originally redundant and diffusive to it's streams Now though the first kinde of knowledge be necessarily presupposed yet the latter is chiefly aimed at as appeareth by those words I have declared unto them thy Name and will declare unto them In these words therefore our Saviour doth manifest himself to be the Mediator and in a more peculiar manner the Prophet of his Church whereby he communicates saving knowledge unto all beleevers and that he is the Sunne which enlightneth every one that cometh into the Church That as God hath put all material light into the body of the Sunne and all other things are enlightned by it Thus it is with Christ the Sun of righteousnesse all spiritual knowledge is given unto him and that without measure from whom there are several emanations and irradiations whereby all that know spiritually are enlightned by him Thus he is the truth and the way Obs That Christ is the original and fontal cause of all the knowledge that believers have There is not the least ray or beam of any spiritual illumination that doth not descend from him There are pregnant Texts to confirm this John 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Where we have an opposition of Christ to Moses who yet talked to God face to face and to all other Prophets though they had immediate inspirations and revelations yet none of these saw God at any time that is perfectly and comprehensively They were but servants and had no more manifested to them then what was convenient but Christ he is the only begotten Son of God and in the bosom of the Father he knoweth the minde the secrets all the whole counsel and purpose of God and that of himself and this he doth not keep close in himself as Paul when caught up into the third heavens heard things not to be uttered but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that otherwise were hidden and obscure he had made clear and known Thus you see that first Christ hath a full and perfect knowledge of the minde of God and that he hath it not in such a manner as the holy Prophets sometimes received it but of himself and that this knowledge he doth not keep to himself no more then the Sun doth its light but he hath it to reveal and declare it to his people so that we have the minde of God because Christ hath revealed it Therefore some say he is called the word of God because he doth manifest the inward purposes of God for our salvation and the means to attain thereunto This truth also is abundantly confirmed Joh. 3.31.32 where all the Prophets and John himself is debased in respect of Christ He that cometh from heaven is above all All others come of the earth but Christ because coming from heaven the bosom of the Father therefore he is above all but it followeth What he hath seen and heard he testifieth so that he communicateth this knowledge to the world Therefore the unbelief of the world is heavily taxed No man receiveth his testimony Although Christ be to be preferred above all that were ever sent by God for they were only infallible directively and by outward assistance only but Christ essentially and internally yet the world doth not receive his testimony If then it be thus That Christ only knoweth God and from him knowledge is derived to all others Even the Doctors and Teachers in the Church do strive by his light then it 's no wonder if God from heaven doth take us of all others and bid us attend to him Mat. 17.5 Hear ye him So that we are not to regard what the wisest the learned or the most ancient say but what Christ saith To open this truth Consider these things 1. That Christ a◠God hath omnisciency knowing all things 1 Cor. 2.11 What is there attributed to the Spirit of God is true also of the Sonne of God The Spirit searcheth the deep things of God Thus Christ as God must needs comprehend all the things of God and so there is nothing hid from him And this Omnisciency of his was often manifested especially Joh. 2. when it 's said He knew what was in man and needed not that any should tell him 2. The humane Nature of Christ or Christ as man knew not all things but according as the Divine Nature revealed the hidden things of God so he came to perceive him Therefore the Doctrine of the Lutherans seem to confound the Natures when they say The properties of the Divine Nature are communicated to the humane Nature Omniscience and Vbiquity c. This cannot be and yet Christ abide a true man Hence he is said to grow in knowledge yea as Son of man he is said Not to know the day of Judgement Mat. 24.36 which cannot be explained as some would he knew it not viz. to reveal it for in that sense the Father also might be said not to know it yet the humane nature of Christ though it was capable of nesciency yet not of ignorance for as he was without all sin so without all ignorant defects in minde he wanted no perfection that was due to him it was an experimental knowledge he grew in 3. Even the humane Nature of Christ is now lifted up to know many things without which as the Judge of the world he could not accomplish that work For seeing that Christ God-man is appointed to judge the world it 's necessary that
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
a high tower thinketh great towns and cities but little things thus a godly man raised up with the evidence of Gods love toward him judgeth all the world but a drop to God As the eye that hath looked on the Sun is so dazeled that it cannot behold other things Thus it was with Paul he was so affected with this that Christ loved him and gave himself for him Gal. 2.20 that he professeth he did no longer live but Christ in him It 's this apprehension that will carry us up unto the mount of Transfiguration every day It 's no wonder then if Satan be so busie to tempt us in this Point above all to unsettle us about the love of God in Christ to us for he knoweth herein lieth the strength of Sampson as it were if this be taken away any green cords will tye him he will not have strength to overcome the least temptation But as long as this love of God can be preserved and kept alive in the soul so long neither the devil or the world is able to do us any hurt so long we are like the bird flying on high that is not in danger of snares SERMON CXLV Directions how to obtain and alwayes to preserve the Knowledge and Assurance of Gods Love in our Hearts JOHN 17.26 That the Love wherewith thou lovest me may be in them THe sense of Gods love in our hearts is of such consequence that our Saviour doth conclude his prayer with it and as you have heard glorious and blessed are the effects of it I shall therefore in this last Sermon give some Directive Helps How to obtain and alwayes to preserve this Assurance and Knowledge of Gods Love to us but before we declare them it 's good to take notice of some particulars that may rightly inform our understanding in this point And First You are to know That it 's the devils great work to keep the children of God in darknesse and in continual doubtings He is the tempter not only in respect of lusts but also unbelieving and distrustfull thoughts of Gods grace and mercy That as the work of Gods Spirit is to comfort called therefore a Comforter as also to assure and witness unto us That we are the children of God yea to enable us to cry Abba Father So on the contrary Satan that unclean spirit his whole business is if he cannot tempt to sin yet to walk in a discouraged tormenting and afflicted way representing God as some terrible Judge catching at all the advantages to destroy us Now the way that the devil takes thus to deject and sadden the hearts of the godly is two-fold for either he doth thus by suggestions immediately to the soul taking the occasion when our spirits are darkned and clouded or when God for holy ends hath withdrawn his light of favour from us Or by his instruments which he raiseth up he causeth such tares of Doctrine to be sown amongst the good seed that the childe of God shall not only walk without the perswasion of Gods favour but think it is his duty and that he is obliged to reject all such comfortable thoughts for certainly this is one Doctrine of the devils amongst others in Popery that they forbid the penitent soul any assurance or certainty of Gods favour encouraging doubts as the mother of humility keeping the humbled sinner as the devils did the demoniack person among the tombs in sad and dolefull objects not discovering to him the glorious and comfortable light of the Gospel So that in Popery it 's one high point of Religion with them that no man without an extraordinary revelation can attain to a certainty of Gods love to him he may they will grant have some moral conjectures but a certain perswasion cannot be ordinarily attained But the Orthodox do abundantly confirm this truth against them Therefore I only instance in their opinion as an engine of Satan whereby he would by this temptation take off the understanding as by the former way he would unsettle the heart and affections But let our wisdom be to take the greater diligence to keep that pearl which we see Satan would so constantly rob us of Secondly Observe this That it 's possible for the sense of Gods favour and love to consist with some doubtings and sad shakings of heart about it at some times Even as the light of the Sunne may make the day yet at the same time there be some dark and gloomy clouds which though not able wholly to remove the Suns light yet do in a great measure obscure it We see it in Davids Psalms some whereof you would think were not made by the same man at the same time for happily in the beginning he had sad dejecting and expostulating thoughts with God and with his soul also and yet ere the Psalm be ended he is able to break out in comfortable perswasions and assurances of Gods love Insomuch that as Paul findes Rom. 7. in respect of grace a daily combate so also in respect of certainty about Gods love we believe and yet crave help for our unbelief and the word used by the Apostle 1 John 3.19 We assure our hearts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade our hearts implying that our hearts have many objections and cavils so that this assurance comes by perswasion even as the Greek word to comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used also to exhort because this consolation is hardly received into the soul there must be argument upon argument exhortation upon exhortation ere it will be satisfied Do not therefore expect that which yet some vainly boast of thou shouldst alwayes walk in such predominant assurance of Gods love that there should not any time arise the least cloud or fear in thy soul no such a blessed estate will only be in heaven Thirdly Consider that the sense of Gods love may consist with a feeling of a spiritual combate within us between the flesh and the spirit For this assurance of Gods favour doth not arise from a total absence of all sinne that there is now no corruption in us at all but from Gods gracious favour in Christ pardoning those reliques of corruption within us It 's not therefore the perfection of grace within us that our sense of Gods love is built upon but the promise and truth of God in his Word the not attending to this hath made Gods children labour under heavy and sad burdens of minde Oh they feel much corruption in themselves they daily finde stirrings of sinne within them by which means they are tempted to many doubts about Gods love towards them But this is their infirmity for did not Paul in a very grievous manner complain of the body of sinne within him that he found evil present with him when he would do good that he was a captive even sold under sinne and yet for all this he saith I thank God through Jesus Christ and concludeth That there is no
condemnation to him yea for all this apprehension of sinne in himself in the next Chapter what a glorious Chariot of confidence is Pauls soul lifted up to heaven in Doth he not challenge any adversary in the world to separate him from this love of God Do not therefore make the sense of sinne and the sense of Gods favour immediately opposite These Cautions being laid down let us take notice of the Helps and means to get and keep this favour of God in the sense of it upon our souls And 1. Be much in cherishing and nourishing the holy Spirit of God which useth to breathe and work in thy soul For seeing it 's plain that by Gods Spirit we are comforted and that it only doth seal and witness unto us Gods love that it's Gods Spirit which raiseth up the soul to call God Father That man can never have assurance that grieveth this Spirit that by any sinne chaseth it away As Spira rebelling against the light of Gods Spirit of whom yet judicious Divines give a charitable censure used this expression If I could but feel one drop of divine clemency and could but in the least manner perceive God to be propitious to me for even the very least would be enough I would not refuse to endure a thousand years or more in hell torments Oh therefore fix that Exhortation upon thy heart Eph. 4.30 Grieve not the holy Spirit of God whereby ye are sealed c. So that the most compendious way to walk in this light of Gods favour is to be much in prayer for the Spirit of God for as that only can subdue corruptions which are too strong for us Those primitive Christians which did rejoyce in tribulations and were endowed with joy unspeakable and full of glory it was because they were also at the same time full of the holy Ghost If thou be lead by the Spirit and walk in the Spirit thou shalt have the comforts of the Spirit Hence those great learned men who oppose this assurance they go no higher then Aristotles school and seem to know no further then the efficacy of moral vertues Thus they make not the Sun but the Moon to rule the day 2. Wouldst thou enjoy this sense of Gods favour Then take heed of all sinne especially such as waste the conscience and make a great gulf between thee and Gods favour It 's the constant Doctrine of the Scripture that Gods anger is because of sin that sin only withholds all good from us So that it 's impossible to keep the sense of Gods love and wallow in sin at the same time Mat. 5. Blessed are the pure in heart for they shall see God The eye diseased with corrupt humours cannot behold any comfortable object so neither is a man polluted with sin in a fit capacity for Gods love for those who thus taste of Gods goodness they are his favourites they are admitted into his secret presence Now as a great Monarch would not endure that a man in noisome and loathsom apparel and with the plague-sores upon him should be admitted into near familiarity with him so neither will God bid a prophane person draw nigh unto him Gods favour and a presumption in sinne cannot consist together When David had plunged himself into those foul sins you see what darkness did cover him immediately he complaineth for want of joy that God had hid his face that his bones were broken and what was it but sin that did throw his soul into this hot fiery furnace 3. Meditate much on Evangelical Truths and the Gospel-Doctrine that is delivered in Scripture For as it is the Law of God as revealed in the Scripture that makes a mans sin to appear out of measure sinful by that pure glass he seeth himself more monstrous and deformed a thousand times then ever he apprehended himself so by diligent inspection into and consideration of the glorious things of the Gospel we see a more easie and more probable way for assurance of Gods love then otherwise we would It 's not therefore the duty of Gods people to be only poring upon their sins to be alwayes applying the Law to themselves but they are also to behold the glorious riches of Gods grace in the Gospel Though Paul was often cast down with the sense of his sin judging himself the chiefest of all sinners and less then the least of all Saints yet this doth not drive him from Christ but rather the more to him hence none speaks so vigorously and cordially about Christ as Paul doth According to those objects we often meditate upon we are apt to be affected and even transformed into them If therefore we desire to know nothing but Jesus Christ crucified if we daily possesse our selves with the unspeakable love of Christ in dying for us if we often are caught up into this Paradise as it were this love like fire will cause sweet meltings and liquefactions of the soul and if the cold hard iron can by the fire be even assimulated unto it so that its natural coldness and untractableness is removed it doth not so much appear iron as fire no wonder if the gracious love of God plentifully poured out upon the soul doth make the soul full of unspeakable joy and consolations in the sense of it As therefore Abraham would not consider the dead womb of Sarah but the power and promise of God so neither do thou only consider the guilt and evil of thy soul but also the glorious promises and unsearchable riches of grace manifested in the Gospel The Apostle speaketh notably to this 2 Cor. 3.17 18. We all beholding as in a glasse the glory of the Lord viz. revealed in Christ by the Gospel are changed from glory to glory from grace to grace by the Spirit of God that as in heaven the beatifical vision of God doth fill the soul with all purity and joy Thus the beholding of him by faith as manifested in the Gospel doth produce lively and cordial refreshments of soul by the sense of his love 4. Consider that the apprehension and discovery of Gods love to thee is far more noble and comfortable then the discovery of thy love to God Thou mayest take far more joy in the sense of Gods love to thee then of thy love to God for Gods love to thee is the fountain and womb of all the mercies thou enjoyest were it not for Gods love to thee thy love to him would not advantage thee at all Again when thou discoverest thy love to God thou findest it clogged with many imperfections it may sad and grieve thee because of the defects adhering thereunto as well as encourage and comfort thee But the love of God apprehended is infinite and perfect there are no imperfections at all Gods love cannot be bettered and made a more noble and full love to thee Again thou needest Gods love but he doth not need thine he commands thee to love him not that he wants thy love