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
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
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
of all gross and prophane ignorance There cannot be any faith all the while this darkness is upon thy minde and if there be no Faith there is no Justification no Salvation Christ is become of no effect unto thee and yet how boldly will many ignorant people talk of their good faith they are not led aside with the giddy errours of many they cleave to the old faith but doest thou know what thy old faith is if it were Turcism and Popery it would be all one to thee SERMON CXXXI Of the unspeakable Love of God to Believers Shewing wherein Gods Love to Christ and to Believers is alike and wherein it differs JOHN 17.23 And hast loved them as thou hast loved me A Two-fold Effect or Event is propounded by our Saviour of the unity which believers have first in Christ and then amongst themselves The first is That the world may know thou hast sent me of which we have briefly treated already because our Saviour had mentioned it v. 21. and indeed our Saviour doth in these verses with so much plainness ingeminate the matter of his Petition that Luther on the place saith These words do pueriliter sonare judicio rationis and that he was wont to say often That he never read a book containing such excellent and sublime matter in such simple and plain words The second Effect or Event is That the world may know that thou hast loved them as thou hast loved me So that in this latter particular there is one truth supposed and another proposed That which is supposed is that it 's of great consequence for the world to know that God loveth believers it would stop much of their malice and violence if they did truly know that such whom they oppose and persecute are the believed ones of God But of that afterwards That which is expresly affirmed is that the Father loveth believers as he loveth Christ himself A wonderfull and amazing expression it is that believers and Christ should be thus coupled together that when there is such an infinite disparity that yet they should both agree in the same love So that in the words you have the mercy and priviledge God vouchsafeth to believers he loveth them Now when we say God loveth it 's to say all things for that is the fountain and treasury of all good things his love is like himself infinite omnipotent and efficacious 2. You have the example or manner of this love and that is said to be as he loveth Christ The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Austin and Calvin do explain not of similitude but of causality and so resolve it into this sense The Father loveth believers because he loveth Christ and indeed this is a grand truth that in Christ only we are accepted of and beloved It 's not because of our selves but of Christ that we are approved of yet there is no necessity of leaving the grammatical interpretation for the Father doth love us as he loveth Christ not in respect of equality but similitude as they are said to be one as the Father and Son are one These words then do contain the very honey and honey-comb of Christianity in that they are loved of the Father as Christ is they need nothing more for Gods love will put him upon all those effects that a believer stands in need of Observ That God the Father loveth believers even as he loveth Christ himself A great truth and as you would think a bold and presumptuous affirmation Therefore to clear it Let us consider wherein the love of God to Christ and believers is not alike and wherein they are like one to another And First The love of the Father to Christ is as to his onely natural begotten Sonne but to believers as to his adopted children And therefore between these there must be a vast difference The love of the Father to the Sonne is like that of the Father to himself because he is of the same essence with him so that he loveth the glory and honour of his Sonne as his own glory but now that love which he beareth to his adopted children is of an inferiour nature they are creatures onely and their holinesse is but imperfect and by way of quality or accident in them but the Sonne is essentially holy so that in this respect there is no comparison to be made between the Sonne and us That love differeth toto genere in this sense from the love bestowed on us even as his filiation is not of the same univocal nature with ours Secondly Therefore the love which the Father sheweth to his Sonne is necessary and natural he could not but love him no more then he could not but beget him whereas to believers it's voluntary and wholly of free dispensation It 's disputed in the Schools Whether the Father did beget the Sonne necessarily or freely and so by consequence Whether his love be necessary or free but the soundest Writers say That a necessity of unitability and freedom do not oppose one another a necessity from natural imperfection contradicts liberty as a perfection but not that which ariseth from the chiefest and highest perfection and so it is in God It 's from his infinite perfection that he cannot but love himself and his Sonne but now in respect of his adopted sons all is of meer grace which he doth to them John 1. It 's he that gives an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right and priviledge to them to become the sons of God God could have taken infinite delight in his own Sonne that was object satisfying enough there needed no other then him to take his delight in yet he was pleased contrary to the customs of men though he had a natural Sonne of his own to assume adopted ones likewise Thirdly The Father loveth the Sonne originally for his own sake but he loveth believers for Christs sake And this indeed doth mainly put the difference between the Fathers love to us and Christ here Christ is loved for his own sake he needed no Mediator or another Christ to procure his acceptance for so there would have been imperfection in Christ but in us all our hope all our well-pleasing is through him So that as every Starre shineth by the light of the Sunne thus doth every believer appear comely in the robes of Christs righteousnesse only Thus the Apostle Phil. 3. declareth fully When he would not be found in his own righteousnesse but that which is through faith in Christ So that as it was the Temple which made every thing holy thus it is the Lord Christ which makes every creature accepted of Lastly Christ is not capable of some effects of such love which the Father doth vouchsafe believers To us he gives Pardon of sinne Justification by faith in us he works repentance faith and subdueth the reliques of corruption in us but such was the perfection of Christ that he could not have such kinde of love demonstrated to him
time reveal even this truth unto them also SERMON CXLIV Of the powerful sense and feeling of the love of God How it 's attained And what a great advantage it is to him that hath it both in reference to duty and comfort JOHN 17.26 That the love wherewith thou hast loved me may be in them and I in them IN these words we have the necessary Consequent or Effect of believing in Christ and resting on him as Mediatour and that is the love of God towards them So that we have here the description of Gods love to Beleevers and that in the highest degree which is imaginable the love wherewith thou lovest me Criticks note a Graecism in the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mar. 4.41 2 Tim. 4.7 which Austin also on the place takes notice of though Maldonate call it a light Observation The Truth it self is of infinite comfort that God loves believers with that love wherewith he loveth Christ himself But this hath been discoursed of already 2. You have the subject of this love with the manner of participation of it That this love may be in them that is in true believers and in them only Some by love understand the holy Ghost but we may take it for the gracious favour of God and as Zanchy well observeth he doth not say that this love may be towards them though that also be true but in them Gods love was to his people by way of purpose and decree from all Eternity but it was not in them Now when Gods love is said to be in them that is to be understood of the Effects of his love and more especially of the sence and assurance of his love Lastly There is the cause of all this expressed in these words And I in them where Christs mystical Union with and indwelling in us is made the cause of all the love of God to believers but of this also we have already treated So that there remaineth no new thing but the manner of participation of this love of God to them and that is said to be in them which although as was said may be true of the several gracious effects of Gods love yet I shall pitch on that which is the most obvious viz. Gods love in a beleever by way of sence and assurance for God not only loveth them but they may feel this and be perswaded thereof Obs That it is not enough for the people of God to be loved by him but they are to endeavovr after the sence and apprehension of this in their own hearts This is the Emphasis the Selah as it were in this expression that Gods love may be in them our Faith in Christ is not only to produce those direct acts whereby we are perswaded of Gods love in the generall but also those reflex acts whereby we know and feel that his love is in us As a man under the Sun-beams feeleth and enjoyeth the comfortable influence thereof So that herein lieth the compleat happinesse of a Christian to be loved of God and to perceive and feel this To open this you must Consider 1. That the love of God is taken in Scripture two waies either actively for that whereby we love him or passively for that whereby we are loved of him and so some Texts do receive different Interpretations because of the different application of that love of God Now it 's true our love to God is inherent in us and we may perceive and feel it as fire sometime working in us for his glory and honour but the love of God whereby he loveth us we cannot feel in us but by the Spirit of God manifesting and evidencing this unto our souls We have a notable Text Rom. 5.5 where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us which although some expound of that love inherent in us whereby we love God yet it seemeth more consonant to the words preceding that it is to be understood of that love of God whereby he loveth us for this being diffused in our hearts and we thereby affected with it do rejoyce in tribulations and have such hope that will never make ashamed This then is said to be a special mercy vouchsafed to Gods Children that his love is plentifully powred upon them as Aarons Oyle upon his head and so descending to other parts So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever This is an heaven upon the Earth to live in such discoveries and evidences of Gods love 2. Gods love may be greatly towards us yea and the effects of it in us yet for all this we discern and feel them not As it was with the Lord Christ our Head though dearly beloved of his Father yet in respect of any sense and perceivance of Gods love at that time he was destitute of it David doth often bewail his condition in respect of this spirituall desertion and indeed there cannot be an heavier temptation upon the godly heart then the clean contrary in the Text That the wrath and anger of God whereby he is drawn out against the wicked they should apprehend to be upon them They who esteem the light of his countenance above all things to finde the frowns and wrath of God to apprehend his displeasure towards them this is a burthen greater then they can bear So that although this be made the connex to their believing in Christ yet it is a separable Consequent it is that which may be divided from it sometimes At that very time when the godly do believe on Christ in a dependent way they may walk in sad apprehensions knowing nothing of the love of God towards them yea in a very dreadful manner questioning of it 3. Although the love of God towards believers may not be perceived by them yet they are to press forward they are to pray and wrestle with God that they may not continue in darknesse but be brought to this comfortable light The Apostle Peter presseth it as a necessary duty 2 Pet. 1.10 Give all diligence to make your Calling and Election sure and the Apostle Paul 2 Cor. 13.5 Examine your selves whether ye be in the Faith or no So that this happy priviledge is possible and many of the people of God without any immediate revelation have attained unto it Insomuch that it is for the most part our sin that we walk not in the sence of it It is true indeed God sometimes out of his Soveraignty and for wise ends of his own doth withdraw this sense and evidence of his favour but for the most part it is from our selves that such black clouds arise which keep the light of the Sun from us 4. The sence and perceiving of Gods love may be either in an immediate manner or mediate Immediately and thus Christ discovered his love 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
things It 's my Father in heaven that giveth life and motion to every thing and therefore I need not be afraid Know then that all those gnawing worms of unbelief and fears upon thee whereby thou makest thy self an hell to thy self they come from want of this consideration 5. This Relation if rightly considered will put us upon holinesse and an earnest endeavour to resemble and to be like him A good childe loveth to imitate and conform to all those lovely perfections that are in his Father his endeavour is that in him his Father may live even while he is dead Now the Scripture sets forth Gods holinesse as our Copy to write after Be ye holy as I am holy and that ye may be perfect as your heavenly Father is perfect Matth. 5.48 and He that hath this hope viz. to be a Sonne of God purifieth himself even as God is pure Oh then let those vile and leprous sinners stand aloof off They call God Father where is thy Image or likenesse of him upon thee Art thou pure as he is pure holy as he is holy Is thy will conformable to his will To love and delight in those things that God loveth and commands The Scripture telleth us the godly are born of God that his Image is restored in them That they are partakers of the divine nature Now let every one see upon what grounds he cals God Father Is it not a meer lye and mockery Dost thou not delude thy own self If God be thy Father wherein art thou like him Art thou holy as he is pure as he is Certainly even in the godly this should raise up their spirits to higher exercise of holinesse They should consider who is their Father It is for them to shew better breeding then to be proud passionate earthly and carnall They are to be as Ignatius was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that bear God about with them you may see the resemblance of God in their lives So then this Title and relation doth not only vouchsafe comfort but engage to much duty None should be so cheerful and yet so holy and pure as they are 6. This Relation of a Father will put us upon zeal for his glory and honour a desire to exalt and set him up every where an holy impatiency to have his Name blasphemed and his commands broken What childe can endure to hear his Father spoken against to have his name defamed You see in Christ himself the zeal of his Fathers house did eat him up he could not endure to see the corruption and defilement of his Fathers worship and thus it is with the Children of God his honour is dear unto them To see and hear the wickednesse and prophanenesse of others torments his righteous soul This is against my Father I have no patience when you thus dishonour my Father Oh this is an excellent signe you look upon God as your Father when you are thus affected for his glory for his truth and worship It 's a known story of that dumb Sonne that never spake before yet when he saw one going to kill his Father cried out and forbad it Thou that feelest no anger or grief within thee when God is dishonoured doe thou doubt of thy childe-like disposition Lastly The Meditation of God as a Father may wonderfully support under all afflictions They are the corrections of a Father not the punishments of a Judge and the Apostle argueth the great reasonablenesse of bearing Gods afflictions seeing we endure the chastisement of our Fathers according to the flesh Heb. 12.9 10. where the Apostle shews that a good childe though chastened by his Father giveth reverence to him why then should not we rather obey God who is the Father of spirits and that from the end of God he afflicts for our profit and we live by these chastisements Hence it 's the devils great temptation to imbitter this cup of affliction as much as he can To let them think God is not their Father and if he were a Father he would never lay such a load upon them and all this to stirre up impatience and discontent within them Thus you see what mighty effects this consideration of God as a Father should produce in us In the next place consider Why this doth so prevail with God And 1. Because it 's not a bare Title but accompanied with the reall love and bowels of a Father God is not only called so but is indeed a Father yea a Father above all earthly Fathers yea or mothers too he takes more tendernesse upon him then they can have Isa 49.15 when Zion sadly complained The Lord had forsaken her he tels her Though a woman should forget her sucking childe yet he would not So then love is infinitely in God his kindenesse is like himself beyond all thoughts and expressions and if among men it be so unnaturall for a Father not to love his childe can we think God will not love his He that hath commanded us to love our enemies and to forgive them seventy times seven in a day will not he pardon his Children Children are part of the Father and therefore God visiteth the sinnes of Fathers sometimes upon their Children because they are as one with the Father and Christ praieth that the godly and his Father may be one 2. It 's for the glory and honour of God to hear them when they pray What priviledges and mercies children have tends to the honour of a Father Doth it not disgrace a Father when he is able and yet letteth his Children be almost famished and be contemned in filthy rags Oh we say he doth not go like such an ones Sonne it 's a disgrace to his Father so it is here should not the people of God be holy comfortable heavenly and accepted of this would be as if God did not own them Vse of Instruction Concerning the happy estate of the godly and the contrary of the wicked That which is a comforting fire to one is a consuming fire to the other The godly have alwaies the Scepter held out to them They may go to God as a Father and are sure to be heard either ad voluntatem or ad sanitatem They may say O Lord if I did come to thee as an angry Judge if I did draw nigh to thee as one provoked as one whose sins made a division between me and thee then I might be sent comfortlesse away but I come to thee as a Father a relation thou art not ashamed off and which thou wilt fullfill though as yet the glory of God is not fully manifested but as for the wicked what a thunderbolt is this to them God is not their Father Though they may call him so a thousand times over yet he is not he is thy enemy thy adversary what good things thou hast cometh from him as the governour of the world not as a Father SERMON IV. Of Gods appointing an hour a set time
worshippeth that which others doe where he liveth but whether it be God or an Idol that he understands not The Athenians had an Altar dedicated To the unknown God Act. 17.23 and Paul with much zeal doth reprove this their superstition and Idolatry telling them they were out of the way to heaven yea the more devout and zealous a man is for that worship he understandeth not the more swift he runneth in the way to hell so then where ignorance is It 's all one whether Christ or Mahomet be worshiped whether an Image or the true God So truly doth Seneca observe of the common people Eunt qua itur non qua eundem est They do and go not whither they ought but whither they see others before them yea by this means men come to worship the devil in stead of God Oh terrible and heavy aggravation Thou that thinkest thou dost worship God yet by thy ignorance going on in Idolatry dost worship the devils Thus Jeroboam is said to set up calves to the devil 2 Chron. 11.15 the people little thought so and so those that would be at the Idolaters Feasts they did partake of the cup of the Lord and of deuils 1 Cor. 10. Now although it be true that thou art brought up in that Religion where the true God is worshiped yet this is all one to thee who hath no knowledge of God or Christ for if it had been to Moloch to Baal or Ashtaroth had it been to Mahomet or to Images and Idols in every high way thou wouldst have done that as well as this for any true knowledge or understanding thou hast O pray then that God would give thee true knowledge As it is thus for the generality of Gods worship so in more special manner ignorance doth wholly overthrow praier unto God which is more necessary then food or raiment and is a duty to be performed to God every day Now saith the Apostle Heb. 11.1 He that cometh to God must beleeve that he is and that he is a rewarder of those that seek him but how can this be when a man by ignorance is in a confused chaos Oh that ignorant people would attend to this They say they pray yea they hope to be saved by their good praiers when alas thou that knowest nothing of God or Christ canst not pray at all Thou never didst pray acceptably to God all thy life time If a Parrot be taught to say the Lords Praier shall that be accounted a praier and is there not many that pray Gods Name may be hallowed his Kingdom may come and yet understand not at all the sence of their praier Thus in Popery they do sinfully nourish people in their ignorant praiers for seeing their praiers are in Latine it 's all one whether they pray good matter or blasphemy The Apostle 1 Cor. 14. doth expresly argue against praying in an unknown tongue saying for himself He will pray in the spirit and with understanding also What terrour then doth this proclaim ignorant people pray they cannot they do not no not when they pray If that Question should be put to them which Philip put to the Eunuch Vnderstandest thou what thou readest So Understandest thou what thou praiest Were they able to say one word of knowledge to you We may cry out Be astonished O Heavens and the Earth at the ignorance and blindenesse of many people and yet nothing will provoke them to get knowledge 3. We cannot do that great and necessary duty which is the substance of all Gods command viz. to love him with all our heart with all our soul and might neither the consequents of this love which is to desire after him to delight and rejoyce in the light of his countenance without knowledge for what a man knoweth not he cannot love Ignota nulla cupido Let ignorant people by this see the great gulf that is between them and heaven Thou canst not love God nor desire him as long as thou dost not know him so neither can you fear God if you know not his infinite Majesty the greatnesse of his power and his hatred against sinne What makes men so desperately wicked to commit sinne without any fear or trembling They know not God Hence is that frequent expression in Scripture when God saith he will bring such and such punishments Then they shall know that I am God 4. Those that serve God ought to be full of fervency and zeal For all duties without zeal are like a Sacrifice without fire a Bird without wings a Messenger without feet Now all zeal without knowledge is refused by God They have a zeal but not according to knowledge Rom. 10.2 Ignorant people may be very zealous as those that offered their children to Moloch That did cut and lance themselves in calling upon Baal but this fire of zeal was like that of hell calidus and not lucidus hot but not light Vse If Eternal life be to know God then this is eternal death not to know God This is eternal damnation to be ignorant of him It was Gods promise that all should know him from the greatest to the least Jer. 31.34 but how few finde the fruit of this promise How many Families how many persons are there who do all they do to the unknown God yet these hope to be saved yet these say They have a good heart when nothing can be good while ignorance is predominate neither a good faith or good love or good duties or a good heart and as ignorance is damnable of it self so much more when it is where the means of knowledge are where the Sun shineth where the Ministry is instructing Oh what wo and woe again will befall such men SERMON XV. More Reasons of the Necessity of Divine Knowledge And the Causes of Ignorance JOH 17.3 And this is Eternal Life to know thee the only true God and Jesus Christ whom thou hast sent THe Doctrine observed was that without the knowledge of God and Christ there cannot be any eternal life obtained The first ground or reason of this was from those several duties that are required of us towards God which without some knowledge could never be acceptably performed The second ground shall be from those duties we owe to Christ And herein damnable ignorance will farre sooner possesse us then in the former for there are some common notions and dictates about a god which made Tertullian cry out O animam naturaliter Christianam But in respect of Christ we have not the least implanted notion about him so that the doctrine of Christ is far more supernatural then that about God for the hoti quod si Deus is I discovered by natural light but who he is and how to be worshiped this is meerly supernatural but concerning Christ both the quod sit and the quid sit That there is a Christ and what he is are both by divine manifestation So that whatsoever we have of Christ it must only be
spoken oppositely to his divine nature so that to deny the humane nature of Christ though we should affirm he was God yet this is not to know Christ Therefore the Marcionists and some Anabaptists who said he had not a true reall body that he was only in the appearance of a man They do not know Christ 3. To know Jesus Christ implieth also that we have some understanding of his Offices Of his anointing with all sufficiency and fulnesse to be a Mediatour for us He that saith he knows Christ and doth not acknowledge him anointed by God with all fulnesse to be a Mediatour for us saith he knoweth not what Now the ignorance of Christs Office and his fulnesse therein doth wonderfully abound in Popery The devil in former times opposed the natures of Christ when he could no longer succeed that way then he opposeth the Offices of Christ all those doctrines of merits indulgencies and satisfactions do oppose the Offices of Christ for if Christ be the Messiah if he be the full Mediatour to what purpose are all these Although therefore in Popery there is the true doctrine retained about Christs Natures he is acknowledged to be God and man yet in respect of his Offices there is a total burying of him in silence Angels and Saints merits and indulgencies have even almost put out the very Name of Christ amongst them so then all acknowledging that Christ is not enough it must be a Scripture-confessing of him We must give him his full due not make him half a Mediatour half a Saviour and joyn ' our selves or others in this great work 4. To know Christ implieth also that we acknowledge the great love of the Father in sending his only Son thus to mediate for us Therefore it 's added whom thou hast sent and for this reason it 's said he that knoweth and honoureth the Son must know and honour the Father also Joh. 5.23 For from the Father comes the Spring of all this love He so loved the world that he gave his only Son Joh. 3. and certainly this is of great consequence to know the Father sent Christ into the world for hereby we may be assured that all the obedience and sufferings of Christ shall be accepted of by the Father We need not fear it or doubt of it for the Father did make the first motion as it were to the Sonne Though the Sonne also did readily and voluntarily undertake it Now how great a matter was this for God the Father to do Was not Christ the only begotten and beloved of the Father Did he not come out of his Fathers bosome to the Crosse and shall not this make us return all thankfulnesse and obedience unto him Lastly This must necessarily imply a knowledge of our misery and damnable condition by sinne For if we were not lost what need had we of a Saviour If we were not sinners what need of a Mediatour So that the acknowledging of a Christ sent into the world to be a Mediatour is the beleeving also of man by nature to be the childe of wrath the Enemy of God one who may not come into his presence or expect the least hope of mercy till an Advocate and Intercessour come and pleade his cause so that this Knowledge of a Christ should be accompanied with great affections and workings of heart it should breed shame fear and confusion in us it should breed an hungring and thirsting after Christ an esteem of him as the only Remedy In Christ only is our fulnesse our sins would undo us were it not for his righteousnesse our iniquities would overthrow us Did not be intercede blessed art thou then when this Knowledge is like fire in thy bosome kindling holy flames within thee Now here may be some Questions made 1. Doth not this exclude all that lived under the Old Testament dispensation from Salvation For howsoever they might know the true God yet was there any discovery or Knowledge of Christ in those daies This is so great a matter that some have looked upon all the Jews as knowing only temporall promises That they knew nothing of heaven but an earthly Canaan was their heaven That they had no Knowledge of Christ but thought by the bloud of Sacrifices to appease God But to answer this 1. No doubt but the common and ordinary sort of them was greatly ignorant of Christ and therefore rested in their Sacrifices and the knowledge of the Law as the only thing that made them acceptable This is plain by the Apostles Arguments in his Epistle to the Galatians and we see by the Prophets they so relied upon these externall services that they thought themselves beloved of God though abounding in all wickednesse And no wonder they did so for under the Gospel how many rest on their duties and have no faith in Christ But 2. Those that were holy and godly they looked upon all their bodily Sacrifices as Types of Christ It was Christs bloud they put confidence in The Apostle in the Epistle to the Hebrews shews that God intended Christ by those Sacrifices and that the bloud of Rams and Goats could never clense away sinne as this was Gods meaning so the Priests and Prophets they explained the meaning thereof to the people and sometimes they have clear promises of a Saviour a Messias to come to them who shall be a Prince of Peace and shall bear their sinnes for them as Isaiah speaks like an Evangelist to this purpose which made the Apostle say that the Prophets did bear witnesse of Christ Abraham he saw Christs day and rejoyced Act. 10.43 Now all the godly have the same faith Abraham had therefore he is made the Father of the Faithfull so that what was covered in the Old Testament is revealed in the New Christ they had and Mediation they had though the Knowledge of it was more obscure Hence the Gospel is said to rise like the Light of the Sun 2. It may be demanded why the Knowledge of the holy Ghost is not there said to be Eternal Life as well as of the Father and the Son for without the Spirit of God efficiently enabling us we cannot do any holy duty as well as without Christs merits we cannot be accepted Christ is the meritorious cause and the Spirit of God the applying cause To this we may say that the Knowledge of the Spirit is necessarily implied in the Knowledge of Christ For he was in respect of his humane nature conceived by the holy Ghost when he was to leave his Apostles bodily he promiseth his Spirit to supply his presence So that none can know Christ as a Mediatour that doth not also know the holy Ghost Hence be is called the Spirit of Christ And in the 2d place we may say it 's not necessary that this Text should speak of all things necessary to Salvation It 's enough that other places doe sufficiently testifie it Now that the knowledge of the holy
in the latter sence God did not make it so Man wilfully sinning made it a wicked world so that the wickednesse of the world is not of God but by man as also death and hell is of man God onely inflicts them as just punishments upon ungodly offenders And thus likewise all the miseries pains and diseases that are in the world are by sinne The Ground was not cursed to bring forth nothing but briars and thorns till man had sinned So that the Principles of evil were the Apostate Angels and Apostate man Otherwise take we the world in an innocent sence for the Fabrick of it with the Creatures therein So it is wholly good and of God Therefore Gen. 1. God is said to look over all that he had made and they were very good Every daies work was good when they were put altogether then they were very good so that we are not to judge of every particular thing in the world by it self but in its Harmony and Union and so the world is like a curious peice of Arras or Tapestry admirably shewing the wisedom of the Creator Basil thought that before Adam fell the Rose did grow without any pricks and that there was no enmity between the creatures The Wolf and the Sheep the Lion and the Lamb and the Leopard and the Kid did dwell together c. But whether this be so or no is yet disputed Take heed of saying The world might have been better and this thing or that might have been made more compleatly this is to reproach God the Maker of it As that wretched Alphonsus King of Spain who said That had he been at the Creation of the world he would have ordered it better then now it is Vse 4 4. Is God the Maker of the world then it follows also he is the Preserver and governour of the world This must necessarily follow for the same power is required to preserve and govern as is to create And as it is grosse Athiesm to own any other Maker of the world but God so also any other Governour or Ruler Hence it is that God is so often called the Judge of the world that he is said to Reign that the hearts of Kings even the chiefest powers in the world are in his hand he can order them as he pleaseth That it is not as men think as they will or purpose but as the Judge of the world Faith in this Point while we live in this world is necessary The Lord reigneth let the world rejoyce Psa 97.1 said David And again The Lord reigneth let the world tremble Psa 99.1 There is matter of joy and matter of trembling because God governeth Matter of joy to the godly for he is a Supreme Ruler who is their God whose eye runneth up and down in their behalf who keeps up the world for their sake who takes care of every godly man so fully as if there were no creature else but he And it 's also of terrour to wicked men for God rules all who is an holy just and righteous God so that they must not think alwaies to hold up their heads They must not think God will be mocked but he will do righteously in the world For want of faith in this Point we see David Jeremiah and Habakkuk staggering exceedingly ready to commend the waies of wickednesse because they seem more prosperous in the world Vse 5 5. Is God the Authour of the world Then let us make that use of this world for which God created it As he had his holy and wise ends so do thou aim at them Now Gods ends in creating the world were such as these 1. To demonstrate his own glory Thus Psa 19. The heavens shew forth the glory of God They discover his wisedom his power his goodnesse and so there is not any one creature though never so little but we are to admire the Creator in it As a Chamber hung round about with Looking-glasses represents the face upon every turn Thus all the world doth the mercy and the bounty of God Though that be visible yet it discovers an invisible God and his invisible properties 2. God made this world so richly furnished for mans use And therefore man is to be enlarged in the consideration of this matter Think with thy self how comes there to be such a glorious Sun to wait on thee every day How comes the earth every Spring to be so richly cloathed for thy advantage Is not all this of Gods appointing He made a Summer and winter he hath given the appointed works of the harvest so that the world is nothing but Gods storehouse and great Granary that he hath given to man This is so great a matter that the Psalmist cried out Lord what is man that thou art so mindeful of him Psa 144.3 Thus Paul speaking of God the Creator of the world Act. 17. amplifieth it in this That he giveth us richly to enjoy all things 3. God made this world not for a dâ—elling place for thee Thou art not to abide here for ever He made the world as the Wildernesse to the Israelites They were to be Pilgrims in it and to seek after Canaan As Adam by his fault continued not in Paradise so neither by reason of death was he long in the world Therefore the Apostle saith We have here no abiding City Heb. 12. Oh then that we could remember to what end God made this world not to place our hopes and utmost desires here but to look upon this as the way and heaven as our journeys end But oh how much faith and heavenly mindednesse is required of every one to perform this Vse 6 Vse 6. Did God lay the Foundations of the world and that in time how greatly then are the people of God to be affected with his love in electing of them for God chose them before the Foundations of the world he loved them before the world was This sheweth the freenesse of Gods love This manifests his absolute tender bowels to his Children Alas his love to thee was not from yesterday or so many years but from Eternity Doubt not then of the efficacy of this love in all the effects of it He that hath chosen thee from Eternity will call thee will justifie thee will glorifie thee not that these are done from Eternity only God purposed to do them in time David would remember the kindenesses of the Lord that were of old but how old is this goodnesse of God in choosing thee to eternal glory Vse 7 Lastly Did God create the world out of nothing and that in six daies such glorious Heavens and all other parts from a dark Chaos and Abysse then this may teach us to depend on God in all publike straights of the Church or all thy Personal Temptations What a foolish thing was it in the people of Israel to say Can God provide a Table in the Wildernesse Cannot he that made this great world of nothing doe a lesse matter
This should be seriously thought of by thee when thou art dejected and overwhelmed saying How can this be and how can that be Say O Lord what low unworthy thoughts have I of thee Didst not thou create a world and shall I say How shall God help me in this distresse and for this reason is it that in the Psalms and Prophets Gods creating the world is often brought in as an argument to support the Children of God under all miseries Fear not God made the world SERMON XXIX Of Divine Knowledge its Excellency and Rarity Shewing That God is truely and properly known onely by the Godly And wherein their Knowledge of God differs from the Knowledge that others have of him JOH 17.6 I have manifested thy Name unto the men thou gavest me out of the world c. THis sixth Verse begins the second main general part of Christs Petition for whereas before he had praied for himself now he begins to pray for his Disciples as they were in a peculiar manner given to him as afterwards he praieth for all beleevers in the generall so that the words are a beginning of Christs Petition in a peculiar manner for the Apostles for they needed much praier and assistance who were to undertake so great a duty These were set in the forefront of the Battel These were called to labour in the heat of the day therefore there is a peculiar praier for them Now that our Saviours Petition may prevail he first declareth what he had done to them and 2. Their obedience to him in all things what he had done to them is partly related in these words I have manifested thy Name wherein first observe the person or efficient cause spoken of Christ manifested Gods Name to his Diseiples Therefore he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is not to be considered onely as a Mediatour in which none can imitate him but as a Minister or Prophet The chief Shepherd Heb. 13.20 as the Scripture cals him and herein he discharged his duty in that he manifested and made known God to the world which lay in ignorance So that the Ministers duty is to bring people to know God but of that in its time 2. There is the action it self of this person or efficient I have manifested There is a twofold manifestation 1. Objective only in the externall offer and proposal of the grace of God not only to beleevers but to all the unbeleeving Jews but of this manifestation Christ doth not speak 2. There is a powerfull effectual manifestation such as begets knowledge of God and obedience unto his Word and of this Christ speaks and as for the former many have Christ and God outwardly manifested to them in the preaching of the Gospel but they have no eyes to see as the Sunne though it shineth never so gloriously yet the blinde man receiveth no benefit by it 3. Here is the Object of this action Thy Name By Name is not meant the words or Titles given to God as Adonai Elohim Jehovah as the Rabbins call God Leohem the Name but by Gods Name is meant his nature his properties and those relations especially whereby he becomes a gracious Father through Christ to an humbled sinner Lastly Here is the Subject to whom Christ doth thus manifest God and these are described 1. By their original and descent Gods gracious good will and pleasure Whom thou gavest me 2. From the state or term out of which God then gave them Out of the world I shall put Christs action and the Subject together at this time Whereas then we see though Christ preached God and his properties to all that heard him yet to none was God manifested but to beleevers From whence we observe That God is only truely and properly known by the godly Let men have never such parts knowledge or understanding and that in the Scriptures and Divinity yet none know God God is not manifested to any but to the godly This may seem Paradoxall and incredible but yet the Scripture is very clear at v. 25. The world hath not known thee but I have known thee and these have known thou hast sent me Hence Joh. 14.21 you may see Christs manifesting of himself is a priviledge bestowed only upon those that love God He that loveth me shall be loved of my Father and I will manifest my self to him This doth so affect one of the Disciples that out of a sence of Gods great goodnesse and grace to them rather then the world he saith Lord how is it that thou wilt manifest thy self to us rather then the world What are we more then others The world heard Christ preached They saw his Miracles but Christ was not manifested to them Christ likewise Joh. 8.55 telleth the Pharisees who beleeved the Scriptures and acknowledged one God Creator of the world yea and said God was their God that they did not know God so that this truth will stand good that men may have much knowledge in the Scriptures in Religion and yet no◠know God To open this Consider that several waies we may come to have some knowledge of God 1. By inward light of a natural conscience There are imbred notions and dictates about a God which all the wicked affections and lusts of men cannot wholly obscure as the blackest clouds cannot quite darken the Sunne The Apostle Rom. 1. saith God hath manifested this in them There is then a natural manifestation of God in the consciences of men whereby there is an horrour and trembling upon them upon the committing of some evil especially when the stroak of death is upon them Oh the quakings oh the confusions that are sometimes upon men what will become of them what shall they do All this cometh from some generall knowledge of a God 2. Men come to some knowledge of a God by tradition education and hearsay There being no Nation so fierce and barbarous but have told their Children of a God and the Socinians who deny any inward light of nature about a God do make this the only ground of such an apprehension an universal tradition that is upon all Now although this consent of all Nations be a great Testimony yet the other is not to be excluded If then all do acknowledge that there is a God though there be different Religions different opinions yet both Heathen Turk Jew and Christian agree in this the more inexcusable will all wicked men be who live in rebellion and disobedience to him 3. We come to know God by the Creatures All that consider the world aright must needs argue some divine hand made it The Apostle Rom. 1. instanceth in this also Men by reason and science may argue from the effect to the cause we see one man did not make himself but he had a Father and so that Father a Father and because there cannot be an infinite progresse we must stay at one first cause only you must know this Knowledge by the world
Scripture that cals these torments everlasting torments a fire that cannot be quenched a worm that cannot die That if this be all thy hope thou maist roar out in horrour and wish thou hadst never been born so that if wicked men would set judgement on work they would see nothing abides them but a fearfull expectation of the vengeance of God all Opinions all Doctrines shut them out If there could one come and bid thee Go on merrily in thy sins be as prophane as thou hast been never think of cries and tears for thy sins because Christ hath died to save thee howsoever This man indeed might make thee run into excesse of all riot and to say Let us eat and drink for to morrow we shall die and so be saved But the Scripture is so plain against this that all may be perswaded of it without any difficulty Shall we sin that grace may abound saith Paul God forbid Rom. 6.1 And he makes the damnation just of those men who gather such consequences Think then with thy self that in what sence soever Christ died yet thy sinnes make a great gulf between thee and Heaven God hath set a flaming Sword to keep thee out of Paradise therefore cry out I have no hope as yet Oh my condition hath no comfort I cannot meet with any sound Doctor that dares give me any comfort while I love and live in my sinnes Why then wilt thou embrace those lusts that are such a present poison and ruine to thee Hereafter thou wilt be perswaded when too late That sinne hath been thy only Enemy when God shall bid thee Depart ye Cursed then wilt thou bid thy cursed lusts Depart but then it will be too late Vse 2. of Instruction To teach the godly what a sad aggravation there is in every sinne they commit That it 's against the special love of Christ in dying for thee This bloudy circumstance is in thy sinnes which cannot be in the sins either of wicked men or devils Excellent is that Meditation of Eusebius Emissenus Though aith he the devils should be damned for many sinnes and I but for one yet that would exceed the devils Impiety for the devils never sinned against a God that became an Angel for them They never sinned against God that died and was crucified for them but miserable and wretched I pro animâ meâ cur non liquefio cum haec cogito have sinned against a God made man for me Against a God dying an ignominious death for me Against a God leaving me such an example of love and holinesse Indignior sum Lucifero indignior sum daemonibus I am more unworthy then the devils more unworthy then Beelzebub Oh that we could all both think and speak so that not only our tongues may utter it but our hearts be inwardly affected that we might as Bernard said linguam in sanguine cordis tingere Oh then let this special love of Christ to thee more then many thousands wotk in thee more special love and thankfulnesse then others have Take heed of sinne for thy sinnes have this special aggravation in them which wicked men have not Christ hath shewed thee so great love that he himself could not shew a greater and therefore who shall excuse thee if thou sinne for all this Here is then no doctrine of carnal Security in this Point Here is no door set open for Licentiousnesse but as Christ said from a Parable She loved much for much was forgiven her The same should be in all the godly much hath been given and forgiven them therefore they ought to love much and this was set upon Pauls heart even Christs peculiar and special love Gal. 2. Who loved me and gave himself for me Vse 2 Vse 2. Had Christ a peculiar and special love in his praier and death for some only then here we see what is the Thesaurus Ecclesiae not any Popish Indulgences or imagined heaps of superfluous merits but even the death of Christ that and that only doth inrich comfort and make happy all the people of God If therefore thou art one who canst upon true grounds gather thou hast a propriety in Christs death thou art not to be afraid neither living or dying what man or devils shall do unto thee Rom 8. The Foundation of all justification sanctification and glorification is upon this Christ died Who shall condemn It is Christ that died Therefore there cannot be any accusation or condemnation because Christ died Therefore the main Question is What Evidences thou hast for an Interest in Christs Death for if that be once granted unspeakable and innumerable are the priviledges that belong to thee Therefore encourage and strengthen thy heart with the comfortable fruits of Christs Death Let us consider whether thou hast the qualifications of such to whom Christs death is made profitable and advantagious And 1. They that have an Interest in Christs Death they are dead to sin Christs Death and sinnes death go together So the Apostle As Christ died once so should we to sinne and live to Righteousnesse Rom. 6.10 11. and Gal 5. He that is Christs hath crucified the flesh with the lusts thereof If Christ be crucified for thee the lusts of sinne are crucified in thee For the end of Christs Death was not only salvation and happinesse but to kill all the spiritual Enemies we have of this happinesse and sinne is the main for Death had no sting no neither could hell be hell or the devil a devil to thee did not sinne put power into all these Be not then presumptuous but fear and examine thy self Thou speakest much of Christs Death This is in thy month I trust in Christ that died for me But is Christs Death the death of thy sinnes Canst thou see those lusts which like Pharaoh and the Egyptians did once rule over and oppresse thee now drowned in the Red Sea of Christs bloud This is necessary if thou wilt have any comfort because Christ is dead see whether thou art dead to sinne or no Art thou as a dead man who in respect of all pleasures and delights findes no Inclination thus it ought to be with thee The Scripture speaks often concerning this that the godly are dead to sinne sinne hath not that dominion and power once it had Oh but how many as the Scripture distinguisheth are dead in sinne not to sinne Though they have mountains of sinnes lie upon them Though the vengeance of God belong to them all the day long That whether they are eating drinking or sleeping they are an accursed people by the Law which is Gods own Sentence and doom yet for all that they are not afraid neither do they tremble Oh then examine thy self faithfully in this If Christ died for me how comes this sinne to live in me for Christ like Sampson when he died wrought the death of his Enemies When he died it was that those lively active lusts should die also 2. If thou
and the merits of their own works eclipse Christ Hence they are like the Moon which though it receiveth all light from the Sunne yet is the only thing that obscures and ecclipseth it by its Interposition 3. To glorifie Christ is not thus only to acknowledge him and to rest on him for these are only internal acts of the soul and so a spiritual inward glory known by God only but it 's greatly seen in the outward confession and profession of him and that to the greatest reproach and danger which can be in the world Rom. 10. With the heart man beleeveth but with the tongue profession is made to Salvation He that will be saved must in the greatest danger and most scornful reproaches own Christ and his way Thus our Saviour Luk 12.8 Whosoever shall not confesse me before a crooked generation of him my Father and I will be ashamed Certainly in this particular the Disciples did highly honour Christ for we know Christ himself was both by birth and life in a most contemptible manner There was no comelinesse or desirablenesse in him and then at last was crucified in a most ignominious manner Now for the Apostles to look on him as the Messias to have such high and indeared thoughts of him when all the world held Christ wretched and accursed and would not upon any terms be of his followers this was greatly to honour him Therefore our Saviour said Blessed is he that is not offended at me Mat. 11.6 It was the greatest wonder in the world not to stumble at Christ We see the wise men the great men that lived then they were all offended at his meannesse Is not this the Carpenters Son Mar. 4. Oh how hard would it have been for us to have received him as the Messias if we had lived in those daies for those that followed Christ they were but a handful comparatively and they were of the more despicable sort and they were accounted illiterate and mad simple people that adhered to him 4. They glorifie Christ who receive him as a Lord and King to whose Laws they willingly submit themselves For the self-love of a man may make him glad of Christ as a Saviour but then to resigne up themselves in an obediential manner to all the commands of Christ in this they draw back Christ is not to be considered only as a propitiation for our sins but also as a King who doth govern his people by holy and spiritual laws and hence we may reade that he interpreted the Law in a more spiritual and strict way Mat. 5. then the Pharisaical Doctors had done and laid the axe to the very root of all corruption within us he forbids heart-lusts heart-passions these Embers in the fire though they never flame out he cals upon all to deny themselves to take up their crosse and to follow him To love him more then Father or mother If therefore we would honour Christ it 's our duty to forsake all those rebellions we are guilty of To lay down our opposition and enmity against his commands to take his yoke upon us and to think it light and easie What an honour was it to Christ to have men leave all their outward subsistence and earthly comforts to follow him Did they not hereby declare that they prized the service of Christ more then all the world and that they accounted more of his commands then the greatest Monarchs in the world So that all who walk disorderly and contrary to Christs command they say with those in the Parable Christ shall not reign over us Though he will reign over them maugre all their disobedience if he do not govern them with the Scepter of grace he will break them with a rod of Iron 5. Those that suffer and endure all persecutions willingly for his Name and Truth They do in an high degree glorifie Christ In a special manner did Christ take notice of his Disciples because they had accompanied him in his Temptations and the Apostle Peter doth at large shew how God is glorified when men suffer not for ill doing but as Christians That as they glorifie Christ so Christ makes a spirit of glory to rest upon them 1 Pet. 4.14 Those marks Paul did bear on his body They were so many Trophees Even as Souldiers count wounds a mark of honour they have received in fight for their commander When the Disciples went away rejoycing that they were accounted worthy to suffer any thing for Christs sake This did greatly redound to Christs glory Oh then let not the people of God be afraid or shrink at reproaches dishonours and troubles for Christs sake for wherein can they glorifie him more Or can the world say upon better grounds Behold how they loved Christ and his Truth better then their estates or their lives Those millions of Martyrs that have died for Christs sake brought an astonishing even to the very heathens No Emperour or Monarch No Master or Teacher ever had such a multitude of Disciples readily sacrificing their lives so that we mistake if we think the glory of Christ hath been in such an outward pomp as earthly Kings have been No by sufferings by revilings by the most cruell deaths that malicious men could invent they made the Name of Christ glorious through the whole world Even as Christ called his own death a glorifying both of himself and his Father so did the miseries and calamities of his Children redound greatly to his honour for greater love and esteem they could not shew then by laying down their lives for him 6. Those honour Christ and glorifie him who walk in an holy and worthy manner to that calling whereby Christ hath called them 2 Thes 1.12 That the Name of Christ may be glorified in them And how was that by walking worthy of their calling Even as on the other side when men live prophanely and wickedly they reproach Christ and make the Gentiles to blaspheme the Christian way Oh that this were sadly thought upon by most Is not every Town every Family full of cursing swearing drunken and unclean persons Now these are a Reproach to Christ they make the Christian Religion a scorn and the name of it even to stink Even as Salvian a zealous Writer against the prophane lives of Christians said The heathens by way of scorn might say Christiani sanctè vixissent si Christus sancta docuisset They thought the reason why Christians had no more sober chaste and godly lives was because Christ was not an holy Law-giver he did not give them holy precepts The loosenesse and prophanesse of a Servant is a disgrace to his Master and what dishonour must this be that those who call upon Christs Name yet should live according to the devils temptations that they should say they are for Christ and their lives for Satan 7. They honour and glorifie Christ who live chearfully and comfortably in the midst of all their troubles and exercises For
be of the world in this sence For the Apostles after their call neither any converted persons are thus of the world though they be in it locally The words thus explained Consider the efficacy of Christs argument I pray for these and commend them to thy care and protection because I am going out of the world I shall not be corporally present with them I was a comfort to them and preserver of them but now I commend them to thy hands Thus we see the admirable care and love Christ shewed to his Disciples he seems to be more mindeful of them then his own self All his thoughts about his own sufferings did not so affect him but that still he could remember his own Disciples that it may go well with them Obs That the greater the dangers are Christs people are kept in the greater is Christs care and love to them It was likely to be worse with the Disciples then ever therefore it 's said their hearts were troubled Joh. 14. when he spake of leaving of them for what can the Chickens do when the hen is killed What can the Sheep do when the Shepherd is smitten Now because they were fallen into such a condition our Saviour doth in amore special manner commend their Estate to God we do not reade that formerly he did in such a peculiar manner give them up to God because their danger and temptations were not so great as were likely to be This is a Truth worthy of all acceptation by the godly They are dismaied when they see their afflictions rise higher never considering that the love and care that Christ hath to them doth also encrease Ioh. 13.1 when Christ saw the time of his departure was come having loved his own he loved them to the end more then ever he discovered his love partly by condescending to wash their feet and partly by instituting the Sacrament as a remembrance of his death for them So that as they say of all motions they are swiftest towards the end Thus Christ loving his Disciples from his heart upon pure grounds he loved them most of all at his latter end as the clock runs fastest at the last stroak But it 's good to open this Box of Oyntment that the sweet smell thereof may comfort and refresh us And first Christ never cals his people to any danger and temptations but as he removeth some mercies from them so he makes a supply otherwise If they are in greater streights and difficulties then before So if they do observe they shall finde some mercies they had not before Christ will not let thee be a loser by any thing he doth to thee Neither will he be in thy debt if he takes away any mercy he will recompence it otherwise So that still his love is as great if not greater See this notably Joh. 14.1 2 3. Let not your hearts be troubled viz. at the sad things I have told you of my departure and the rage of the world For I go away to prepare a mansion place for you It 's expedient I should go away you shall not be the worse for it Therefore v. 18. I will not leave you comfortlesse or Orphans I will send the Spirit of God to comfort you and abide with you Thus you see though Christ removed his corporal presence from them yet he gave them a spirituall presence If then the Spirit of God can be a Comforter to supply the room of Christs corporal presence how much more of a husband or father If God take any of these away pray that he would send his Spirit the Comforter and if that can be better then Christs bodily presence much more then than ten thousand Fathers or Husbands Oh then let not the Children of God deject themselves either with the condition they are in or they fear may be in If such and such things fall out what would become of me Oh remember it 's Christs way when he takes away one mercy to make it up otherwise again Secondly Christs love and care appeareth in that if he call to greater dangers and afflictions he will then give more strength then ever to bear them and more comfort then ever even to rejoyce in them If then thy afflictions are more then ever what art thou the worse If thy strength be greater then ever God will not lay a Giants burthen upon a childes back But if he prepare a Giants burthen for thee he will enable thee with a Giants strength Thus these Apostles because they were to encounter with the rage and madnesse of the whole world Therefore did the Spirit of God come in an extraordinary manner upon them They were commanded to stay at Jerusalem till they were endowed with power from above Luk. 24.49 Thus before also when our Saviour told them They should be hated before Kings and Governours for his Names sake he addeth It shall be given them in that day to know what to speak in that day Oh then when thy dejected heart saith What shall I do if the Lord bring this and that sad trouble upon me If this or that temptation come upon me it will grinde me to powder Oh remember it shall be given thee in that day If with Job he deprive thee of thy Estate and Goods and Children at once it shall be given thee in that day to bear it Do not then measure or compare a great affliction with that little strength thou hast at present No if God make the waters to encrease he will provide an Ark for thee the Apostles could not work miracles when they would as they could not cast out some kinde of devils but when they were called to it and their miraculous faith was increated then they could do it Thus it is here If God should give thee no more faith no more patience no more heavenly-mindednesse then thou hast at the present Thou wert never able to bear such mountains and loads of trouble that happily God may bring on thee but God proportions thy strengtht to â—hy afflictions as our Saviour said Mat. 9.17 New Wine is not put into old bottles They must not fast while the Bridegroom was with them but the time was coming when they should fast As God encreaseth their strength so he doth also their comfort he gives them more joy and consolation then they ever had as the Disciples had the Comforter promised them after his departure and accordingly we reade that under all the persecutions and miseries they endured they were filled with joy and they went away rejoycing so true is that of the Apostle 2 Cor. 1.4 Who comforteth us in all our Tribulations that as our sufferings abound so our consolations also abound This we see abundantly fulfilled in all the holy Martyrs and Confessors was not their dungeon a Paradise to them Were not live Coals beds of Roses Did they not rejoyce and sing Psalms Now how came all this about The more their miseries were the
world lieth in wickednesse the whole world None are exempted till called out of it by Grace All the humane Grecian power though so famous for wit and morall vertues is included herein and then it lieth in wickednesse this denoteth the habitual custome of sinne as also the impotency even to help it self It lieth in wickednesse there is also their contentednesse and delight as the Swine lieth in her mud And then in wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome wickednesse that makes trouble and vexation to those that are not in the same excesse of wickednesse with them In the explaining of this concerning the danger of sinne to a Godly man in this world it will appear how difficult it is to them to passe by these Syrens how hard it is to refuse every temptation that stands like Solomons Whore tempting every passenger to come in How many had escaped those flames of hell and had been now partakers of the Robes of Glory had not this world been a Dalilah alwaies enticing them Not only the prophane man but the professour who seemed to give up his Name to Christ even the world hath undone him as will appear For First Consider the infecting and contagious sinfulnesse in the world How hardly can we breathe and live but we must suck in this pestilentiall air As those that live in an infected Pesthouse or such as abide in a noisome Hospitall they cannot but have the smell and the disease of the place so to live in this world which is wholly set on wickenesse it 's a wonder of wonders if we smell not of it savour not of it Therefore pure Religion Jam. 1.27 is said to keep a man unspotted from the world Vnspotted that implieth what a noisome dunghill or fllthy infecting place the world is Oh then with what care and fear should the people of God walk in this world Every hour every day thou art in danger of getting some spots and defilements upon thee Thou art not in Heaven or Paradise but in a place where the devil hath his Throne He ruleth in this world and therefore pray and watch depend upon Christ little dost thou think what mire thou maist fall in if the arm of grace support thee not Did not our Saviour say to his very Disciples that they should take heed of surfetting and drunkennesse that their hearts should not be overcharged with the cares of this world Luk. 21.34 Who would not have thought the Disciples farre enough from this sinne yet they must take heed If the green Tree may so easily take fire what will not the dry do Secondly As there is the world infecting so there is the world tempting and seducing even by lawful comforts It infects by sinne it seduceth by lawfull good things and herein is great danger to godly men their Houses Wives Children their health wealth and whatsoever is a worldly good These are apt to insnare and seduce our hearts So that the love care and joy about these things shuts out that love to God 1 Cor. 7. The Apostle tels us that those who marry must be as if they married not those that buy as if they bought not and those that use the world as not abusing it So that there is using of this world and abusing it using it when we make all these comfortable things we enjoy instrumental to Gods glory and our good but abusing it when we do use them too much So abuti the Latine word is used sometimes when the Waters overflow the Banks But who can stand under this Truth Who can endure this glorious Light Is not the world a tempting world though not an afflicting Thou dost not communicate with the wickednesse and grosse impieties the world lieth in but thy heart is over-charged and surfetted with affections to lawful things Thou over-lovest over-grievest Thy trade is a snare to thee Thy Wife thy Children are snares to thee they draw thee into this and that immoderate affection One of the Ancients saw in a Vision that the world was full of Snares Thus indeed it is Thou canst not be at home or abroad Thou canst not be in this or that condition but there is a Snare Even as the Bird cannot light upon the ground but the Fowler hath set a snare for her every where Oh then how well is it that not only we pray but Christ hath praied to keep us from the evil of all these things To have riches and sinne not To have health and sinne not To have mercies and offend not Know then that Egypt was not fuller of Frogs and Lice in every chamber in every hole then rhe world is of Temptation to sinne There is no mercy no relation no condition but it will draw out a world of sinne if thou watch not every Creature is a kinde of a devil Christ warrants that expression when he said to Peter Get thee behinde me Satan Mat. 16.23 When he tempted him from his duty Thou hast cause sometimes to say to the best comfort thou hast in the world Get thee behinde me Satan Thou savourest not the things of God Thirdly A godly mans danger ariseth from the deceitfulnesse of the world with the things thereof Thus Mat 13. it 's called the deceivablenesse of Riches And 1 Cor. 7. the world is said to have a fashion That as in the stage there are pleasing gestures and representations but they passe away immediately and you think you see Kings and Queens but there is no such matter Thus it is with the world it promiseth thee peace joy comfort Oh if thou hast it thou art ready to think thy self made but it proveth a Sodoms apple Ezechiels Roll sweet in the mouth but bitter in the belly Now because it hath such a present sweetnesse to allure whereas grace is for the present rather bitter therefore are the godly in so great danger There are sweet baits every where but dangerous hooks Judas thought his thirty peeces a sweet morsell but it proved wormwood and gall when it was devoured Achan thought the wedge of Gold a sweet bit and Gehezi Naamans Talents but alas it was gall though it had the colour of honey so that it 's very much if the godly man escape undoing himself Seeing there is so much deceivablenesse every where that which is real misery seems a desirable good That which is full of bitternesse yet appeareth as if altogether good So true is that Per fallacia mala itur and vera bona per fallacia bona itur and vera mala By seeming evils we come to reall good and by seeing God to real evil Fourthly The Godly man is in danger because of the sutablenesse of the worlds temptation with that corruption within So that he hath a dangerous Enemy about the Wals and a treacherous party within The world and his heart are in a Confederacy against the good of his soul so that thou canst not eat or drink or sleep in
flying Roll that had curses written on it within and without This is proved by the Parable of the Talents where he that had but one was not pardoned but must give an account and for his negligence be condemned Now by a Talent is meant every thing that a man is betrusted with thereby to glorifie God and it 's called a Talent because of the high price and worth that is in every the least opportunity we have to serve God Oh then let all Superiors tremble at this how great and unexpected will thy account be If thou hast endeavoured to be good thy self and holy yet if thou hast not attended to have holy Children and an holy Family thy Condemnation will be exceeding great Think not to say with Cain Am I my Brethrens Keeper What have I to do with others I am no Preacher or Minister for in that thou hast a trust thou shalt give an account of thy godly improving of it 3. All those sinnes that Inferiors do commit for want of thy care and instruction will be thy sinnes and thou wilt be the cause of their damnation That Rule in morality is also true in Divinity qui non dat vitam aufert Ezechiel must be judged guilty of the Israelites sinnes and God will require their bloud at his hands if he do not his duty to them Eze. 3.18 And therefore Paul protested he was free from their bloud because he had made known all the Counsell of God Act. 20.26 Who then will be able to stand under this burthen Hast thou not sinnes of thy own but thou must have thy Childrens sinnes thy Servants sins also to lie upon thy back as an heavy burthen Will Christ at the day of Judgement condemn men because his poor Members were sick and they visited them not They were hungry and they fed them not And will he not much rather be provoked because there have been sick sinful wicked persons under thy care drunkards and thou didst not admonish Swearers and thou didst not frown on them Shall God make Inquisition for the bloud of the body upon Murderers And will he not for the bloud of Souls Shall Abel though dead speak and cry Vengeance and shall not Children Servants Inferiours damned in hell cry out saying It was the negligence the prophanesse of my Superiors that hath brought me hither Were not men stones and Rocks these Considerations would make them melt and tremble Vse of Exhortation to Governours especially Parents and Masters Take our Saviours example here and follow it see his care was that his Disciples might not sinne that they might be kept in all holinesse Oh then blame and condemn thy self saying my thoughts My cares have been to make them rich to provide for them in the world but not at all have I looked to their Souls Do they not lye swear drink Do they not prophane the Sabbath and live dissolutely yet these things are no trouble to thy heart Canst thou say of thy Children as was said of Austin to his Mother Monica It was impossible that a Childe of so many Teares should perish Are thine Children of praiers and tears and careful instruction How many are too like that Woman of Zebedee she comes to Christ with this Petition That her Sons might sit with Christ in his Kingdom one on the right hand and another on the left dreaming of some earthly temporal greatnesse Thus we are apt to think we will provide so much leave such Estates and in the mean while their miserable Souls are undone to all Eternity Be moved hereunto because 1. This is the greatest love and charity to them You cannot discover greater compassion then by taking care of their Souls Their Souls are more worth then all the world how highly did Christ esteem of Souls when he came into the world and endured all that misery for Souls only He died only to make them blessed 2. Consider that thy evil example who art a Governour doth encourage and embolden Inferiours in their wickednesse They are the more obstinate because thou shewest no dislike no frowns on them they think they have cause to sinne then It 's well observed by Lactantius speaking of this particular about Example The nature of man is proclive to all vice and would seem not only cum veniâ but ratione peccare and this they never do more pleade then when their Superiours are such as act Wickednesse or else doe countenance it 3. Be moved hereunto from the Certainty of the Souls good and uncertainty of all worldly things When thou hast consumed thy self in thoughts and cares about thy Children Solomons Observation will hold true Who knoweth whether he will be a wise man or a Fool thou hast laboured for Eccl. 2.19 But now if he hath been instructed in the fear of God This will abide to all Eternity In the next place we come to the Compellation Holy Father From that attribute given to God he is an holy Father and so being a Fountain of all holinesse may easily communicate it to others Obs That God is an holy God and so able to make others holy For we are not to consider of this Attribute meerly as a glorious property in God but to improve it for our good that we also might be made holy This glorious Attribute Isa 6. the Angels of all others do single out and with great â—cclamation praise God saying Holy Holy Holy Yea this is the only Attribute we are to imitate Be ye holy as I am holy not be omnipotent as I am Now God is holy several waies And first He is essentially holy his holinesse and his nature are not two things as it is in Angels and men In this sense Christ said None is good but God God is a pure act and so whatsoever is in God is God His holinesse therefore is not only in that he worketh all things holily but his very nature is holy Hence God is called Jehovah and I AM Exod. 3.14 because what he is he is essentially and therefore seeing his nature is incomprehensible so is his holinesse Seeing we are never able to define what he is so neither can we what his holinesse is Quicquid de Deo dici potest eo ipso indignum est quia dici potest Our dwarfish Nature cannot measure these Pyramides Our shell cannot contain this Ocean Though Astronomers by their Instruments guesse at the magnitude of the Sun yet we cannot reach unto the greatnesse either of Gods Nature or his Attributes Secondly He is not onely essentially holy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppositely holy to those false Gods mans corruption hath set up and in opposition to the Devils who are called unclean spirits Hence he is often stiled the Holy One of Israel because they only worshiped the true God Those ancient Christian Writers Arnobius Austin and others who wrote in defence of the Christian Religion did convince Heathens of their Impiety by worshiping such for gods
The zeal and detestation then which ought to be in all the godly against heresies argueth the greatness of the mercy if kept from them Ninthly The more noble the subject is in which any habit or perfection doth consist the more noble is that perfection Now a sound faith and true Doctrine is seated in the minde and understanding which is like the eye and the Sunne in a man So that if the minde be corrupted all is corrupted and such are more incurable then prophane men because they have laesum principium they account their errour truth they believe a lie and then who can heal them Tenthly Gods command is laid upon us to believe the true Doctrine as well as obey the holy command both are indispensable The same God that saith Thou shalt not commit adultery saith also Believe this and that Doctrine revealed God hath laid a command upon the minde to believe as well as the heart to obey Vse of Exhortation to the people of God to take heed of erroneous opinions as well as sinfull practises The one are damnable are the fruits of the flesh and provoke God as well as the other let thy heart be equally bent both against heresies and prophaneness Nothing should be dearer to thee then Gods truth Did not the Martyrs burn at the stake meerly for sound Doctrine Did not Christ say For this end I came into the world to bear witness to the truth And know those errors thou hast been lead aside with when once truely enlightned will be bitter and sharp thorns in thy side Jam. 1.19 20. SERMON LIX That it 's a speciall Mercy for the Ministers of the Gospel to agree in one Wherein their Vnity should be And the Reasons of the Differences that are among them JOH 17.11 That they may be one as thou and I are one WE have considered the matter of Christs Praier Let us proceed to the End of it in these Words That they may be one Some indeed say that this relateth to the manner of Gods keeping of them as if it were a specification of that which would keep them If they agree in love among themselves they are sure to be preserved but we take it rather for a distinct mercy that as he had praied for their sound faith so now for their Union and love We may Consider the Disciples under a twofold Relation 1. Common as beleevers and disciples and so with others given of God to Christ and thus the Unity of Beleevers among themselves is a precious mercy But because he praieth for this at vers 21. I shall passe by that Consideration In the second place the Apostles may be considered strictly and particularly as men in office as those who were appointed to preach the Gospel and so our Saviour praieth for their Vnity in this Consideration It is of infinite consequence that the Ministers of the Gospel should agree among themselves for when they are divided the people must be divided If the Pilates in a Ship disagree the Ship must necessarily sink So that our Saviour knowing the devices of Satan to set Apostle against Apostle Pastor against Pastor he therefore praieth for their Unity in this Ministerial Office and emploiment and the expression is observable he saith not that they may be united but be one and that according to the highest example of all unity the Father and the Sonne Luther thinketh the Substantive answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mystical body but we rather take it of their Office and Ministerial Employment as 1 Cor 3.8 The Apostle arguing against Church-divisions by setting up several Officers one against another saith He that planteth and he that watereth are one They all have the same end and all have one general emploiment viz. the conversion of men to God Obs That it 's a speciall mercy when the Ministers of the Gospel agree in one Nothing is so terrible to the Churches adversaries as their Pastors Unity This was the Reason say some why our Saviour chose Apostles that for the most part were of kindred one to another that so their love might be the more Inviolably preserved This Counsel also our Saviour gave the Disciples Have Salt in your selves and peace one with another Mark 9.50 Have Salt i. e. Season the world and one another with grace but lest this Salt should bite and smart too much he addeth and have peace with one anooher Thus peace and love is of so great concernment that Joh. 14.20 He leaveth only peace with them as a Legacy My peace I leave with you my Peace I give to you and Cap. 15. Cap. 13 14. He cals this the New Commandement he layeth upon them to love one another yea he makes this a Character of their Discipleship not if they cast out devils or work miracles but if they love one another To open this Doctrine Consider 1. That such is the corruption of the best men and Satan is ready to blâ—w up tho sparks immediatly that there have been contentions and differences amongst the most eminent pillars in the Church Twice we teade of the Disciples contentions amongst themselves concerning primacy and a preferment above one another Afterwards the Scripture tels us of a Paroxysme a sharp controversie between Paul and Barnabas Act. 15. yet Paul and Peter they have an hot contest and that in a religious Point of practise Now if the Sunne and Moon meet in such an opposition there must needs be an Ecclipse in the Church And if we descend to Ecclesiastical Histories we shall finde as bloudy pens against one another as the devouring Sword in civil affairs That which Cyprian complained Madet orbis Christianus mutuo sanguine quod cum privati fecerint homicidium dicitur cum publicè geritur virtus vocatur is true of Ecclesiasticall contentions The Christian Church is divided and subdivided against it self and that which if done in private causes would be called malice and revenge in religious affairs is called zeal and courage for Gods glory At that famous first Council of Nice when Constantine called the Bishops together for to end Religious Controversies instead of this they had prepared mutuall Libels and accusations one against another which Constantine perceiving took the Papers rent them in peeces and burnt them before their faces gravely exhorting to peace and unanimity It would be long to relate of the passionate contentions between Jerome and Austin between Epiphanius and Chrysostome who upon their parting did strangely threaten one another with that which came to passe Epiphanius told Chrysostome he should not die a Bishop and this proved true for he was ejected and dyed in banishment Chrysostome threatned Epiphanius he should not dye in his own Countrey and this also fell out for he died in his Voyage ere he got home and who can with heart tender enough speak of the many oppositions and divisions between Calvinists and Lutherans and others of the
are of Troubles This is but the deprivation of some limited comfort or particular advantage but sinne depriveth of God the Fountain of all comfort Secondly It 's made an Argument of an Hypocrite and an insincere heart to choose Sinne rather then Affliction To be affected with thy miseries and Troubles earnestly desiring the removing of them rather then the sanctifying of them Job 36.21 Elihu though he erred in the Application yet in the generall urgeth this as a Signe of one not rightly constituted towards God when he bids him Take heed because he had chosen Iniquity rather then affliction We see the ordinary discovery of Hypocrites is to commit any sinne that they may avoid trouble Thus Matth. 15. The temporary Beleever he withereth when the Sunne ariseth to scorch This hath been the great Cause of the Apostacy of so many Thousands when the Evil Day hath come upon them They have not been able to be vilified and reproached and abhorred for Christ and therefore are there so many Exhortations to presevere and to overcome to hold out to the last so that thou canst not discover the rottennesse and the guile and deceit of thy Heart more then by being willing to commit any sinne to avoid thy immanent Dangers and therefore what 〈◊〉 mercy is it when God shall so sanctifie thy heart that in these waters of Afflictions thou canst see a full manifestation of thy Graces In them thou dost perceive how upright and sincere thy Soul is to God That all thy fear is thou maist not offend or displease God Thou dost not so much think of thy own grief and pain as that thou shouldst do any thing to grieve the Spirit of God Thirdly It 's a blessed thing to be kept from the evil of Affliction though not from the affliction Because then we may have the Presence of God and the comfortable enjoyment of him Whereas if we sinne in them we are every waies miserable we have no comfort within and God will give no Comfort without The Scripture speaks of many precious promises to the godly in their Troubles that He will be with them that he will never forsake them insomuch that as their Tribulations abound so the Consolations of God abound much more 2 Cor. 1.3 Now all this is while we are holy and heavenly in afflictions The best part of our life may be that which was in outward exercises David never had more of God neither did his Faith and Holinesse more abound then when tossed up and down with Troubles But oh how sad is it when thou shalt by thy Unbelief distrust and other sinful waies offend God that now thou hast no Comfort within nor any from God who is the God of all Consolation It 's sinne only is the sting of an affliction God and sinne will not be together but God and Afflictions are often together No marvell then if thou art thus to fear sinne more then any trouble because trouble is not trouble if sinne be absent a gracious heart in afflictions hath an Heaven within though it may have an hell without Fourthly It 's happy to be kept from sinne in Affliction because Afflictions are for this End to remove sinne to subdue corruption and to mortifie lusts Thus they are said to work the blessed fruit of Righteousnesse Heb. 12.11 though for a time they seem grievous And God saith It 's the fruit of Jacobs Trouble to purge away his sinne Isa 27.9 Now then If Afflictions and Chastisements be for this end to conquer sinne to make thee more holy Wo be unto thee if they encrease and multiply sinne in thee Think with thy self God layeth these loads upon me to kill my pride my worldly-mindednesse to quicken me up against deadnesse and dulnesse Now how shall I ever behold God if the clean contrary be found in me If Unbelief and Frowardnesse do overcome me Do not then so much matter Affliction as Sinne for Afflictions may be sanctified to thee They may be made happy Instruments of Grace and Holinesse to thy Soul but if sinne be drawn out then the end of afflictions is lost and how shalt thou be helped when that which is to cure thee shall augment thy disease Fifthly It 's happy to be kept from the Evil of an affliction because of the pronenesse of our hearts to be tempted when we are in such provocations Our Saviour supposeth by this Praier that it was a very hard thing to be in the world that doth so annoy and oppose those that are godly and not to be moved one way or other to wickednesse It 's not an easie thing under Tribulations especially if they be long and tedious not to pollute the Soul one way or other You see Job though his Patience be so greatly celebrated and he at the first did so graciously resigne himself into Gods hand yet when his Troubles were continued and sorely oppressing of him then he breaks out into much Impatience and bitter Rebellion against God Hence the Psalmist speaks notably Psalm 125.3 The Rod of the Wicked shall not alwaies rest on the back of the Righteous lest they put forth their hands to Iniquity Here you see there is a very great danger that even a Godly man under constraint and sore Afflictions may be tempted to iniquity may do that which he never thought possible to do yea which will be a continual hell unto him Oh then how comfortable and sweet a thing will it be to come out of thy Afflictions thy Heart not condemning thee for impatience or any sinnefull distemper Sixthly It 's better to be kept from Sinne then from Afflictions Because the latter of these are made to the Godly the Effects of Gods Love Whom I love I chasten saith God Revel 3. And Hebr. 12. If ye he without Chastisement ye are not Sonnes but Bastards But to be left to Sinne and to have thy Strength taken from thee to resist Temptations argueth Gods great anger It 's that way of Displeasure which he useth to Wicked men To give them up to strong Lusts to beleeve a Lye and to have hardened Hearts lest they understand Although we see God may for a while being incensed and provoked leave even the Godly themselves unto the evil of a Temptation Thus Peter was David and Hezechiah were Know then that God frowneth on thee his Anger is gone out against thee when thy afflictions encrease thy sinne God doth not ordinarily do thus to his people but Troubles and Afflictions they are but the Effects of his Love and by them he fitteth and prepareth them to be polished Stones in that Heavenly Jerusalem Vse 1. of Instruction To shew the Vanity of the Spirits even of those who are most holy for who is not taken up with the lesse neglecting the greater In Afflictions is not thy whole Soul spent how to remove them how to be freed from them and how few are thy Thoughts for the Sanctification and Preservation from the Evil of
are equal in Nature and Dignity they are all God and infinitely blessed for evermore yet the Scripture doth represent unto us an order in their operations ad extra to us-ward especially in the work of our Redemption one operation is appropriated to the Father another to the Son and another to the holy Ghost To the Father is constantly applied the sending of Christ his Sonne into the world as at the second verse of this Chapter Gal. 4.4 In the fulness of time God sent forth his Son and 1 John 4.9 it 's the Father that sends him So that the original of all our peace and salvation is the love of the Father 2. That which is appropriated to the Sonne is to be sent To be the Person that shall procure our Redemption And 3. To the holy Ghost that he is sent both by the Father and the Son for the application of those benefits which he shall procure for us Therefore the Father is said to send him Joh. 14.16 and Christ saith He will send him Joh. 16 7. Thus he is called The Spirit of Christ as well as the spirit of God because now he is sent by Christ as a Mediator The holiness in Adam was wrought by the Spirit of God as the third Person in the Trinity absolutely considered but now it causeth holiness in believers relatively as the Spirit of Christ So that in Gods dispensations about mans salvation there is an appropriated order in the operations of the three Persons Secondly The mission or sending of Christ here spoken of doth not relate to him as the second Person but as he is Mediator for so as he is the Son of God he is not sent but begotten And thus the Scripture when it speaks of him in that respect calleth him The only begotten Son of God but this mission is in time and of a voluntary dispensation whereas the other was natural and of eternity Christ was alwayes the Sonne of God but not alwayes sent to be the Mediatour of his Church unless in the purpose and decree of God So that this sending of Christ respects him as God and man and denoteth that incarnation of his with the discharge of all those duties that thereby he undertook Thirdly Gods sending of him doth signifie the authoritative Mission and calling of him to that work The Apostle diligently presseth this Heb. 5.5 that Christ glorified not himself but was called by God to his Priesthood called of God to be â— Priest after the order of Melohisedech yea Ch. 7.21 the Apostle presseth this that he was made an High-priest by an oath The Lord sware and will not repent thou art a Priest for ever And certainly this must needs be of great comfort to us when we shall reade that Christ was so solemnly invested with this power to forgive sins to sanctifie our natures to procure our salvation Things that are done by those that have not a Call are said to be null and invalid they have not powerful efficacy and success but Christ was authorized by God to be thy Saviour he had his Commission to do it he would not take this work in hand till he was called unto it Fourthly The Father did not only call him thus to this wonderfull imployment but he did qualifie and fit him with all abilities for that work he poured out his Spirit upon his humane nature without measure So that as those in the Old Testament when called to any Office were anointed Thus Christ had not a temporal but a spiritual Unction Psal 45.7 there God is said to anoint him with the oyl of gladness Therefore Joh. 6.27 the Father is said to have sealed him to this work Thus Christ acknowledgeth when he saith a body thou hast prepared for me the meaning is he had an universal fitness for the work and this also is of great comfort that Christ is not only called to be our Saviour but he is qualified with all sufficiency thereunto there is nothing that a poor humbled sinner could desire in a Saviour but there is a treasury of it in him Col. 1. It pleased the Father that in him should all fulness dwell Oh then why do not the people of God believe more firmly and walk more comfortably What do they want which is not in this Christ Shall Christ send his Officers to work and endue them with proportionable power and shall not the Father send him with all fitness and fulness to that work Fifthly In that Christ is said to be sent there is implied that the fountain from which our salvation doth arise is the meer good-will and pleasure of God the Father So that although our Justification Sanctification and Glorification be to be attributed to the merits of Christ and it 's for Christs sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediator is wholly from the absolute good pleasure of God Christ did not merit his Incarnation he did not merit that he should be sent into the world No this is said to be Gods love Not that hereby we are to make comparisons as if the second Person loved us lesse then the first as the Socinian would divide but to admire the great love of either in their distinct operations That conceit also is vain of some that say God upon the fore sight of the will of Christs humane nature to become our Saviour and presupposing this determinate choice did therefore appoint him to be our Mediator This they think will reconcile Christs necessary Obedience and his free-will together but then the Scripture would not have attributed it to Gods love and to the Fathers love but Christs love as a man which yet it doth not Sixthly In that Christ is said to be sent there is implied that he is under an Office and Obligation of faithfulness and trust So that as it lay upon the Apostles faithfully and diligently to accomplish their Office thus also it did upon Christ and therefore he doth so often call it the command that he had from the Father implying that if he did not accomplish all that for which he was sent he should be guilty of unfaithfulness and disobedience and here also is contained much consolation for why should the believer doubt of Christs willingness and readiness to pardon sanctifie or heal him seeing that Christ is under a command to do this he is betrusted with this work he would be found blame-worthy if he did not accomplish all that he was call'd unto As it 's thy duty to believe in him so he hath voluntaily submitted to make it his duty to give thee rest and ease Seventhly Though Christ be sent and be thus under command yet we are not to think that this is done against his will as if the Father did compell him to this work against his desire No how readily doth he profess his coming into the world Loe I come to do thy will O Lord thy Law is
Having thus seen the disparity and that still Christ hath the preheminency in Gods love Let us consider wherein Christ and we agree in Gods love And First Gods love is terminated not on Christ simply but as the head of believers So that Christ and his Church are considered as one mysticall person and this is chiefly aimed at in all those places where Christ speaks of his being in believers and that they are his body all is to draw up our hearts into an high admiration of Gods love herein for God doth now look upon Christ and believers as one if he loveth Christ he must needs love them if he hate them or cast them off he must hate and cast off Christ Insomuch that if a Christian desires to get up into a Mount of Transfiguration let him ascend up hither for what will fill the heart with heaven if this do not I and Christ are loved as one Though the Father loveth Christ in some respects transcendently to us yet in other respects he makes his love common to us both Certainly faith in this great and precious truth would be a constant cordial Thou fearest thy sinnes and imperfections may cast thee out of Gods love but are they able to cast Christ out of his Fathers love if they cannot do the one neither can they the other Christ and a believer is made one when one is loved the other must necessarily be loved and if one be hated the other also must be hated Secondly The Fathers love to Christ and us is alike in the properties of it Love to Christ is not differing in it's properties from that he loveth us with As 1. It 's eternal love As the Father loved Christ before the world was so he did also all believers in Christ before the foundation of the world was laid This our Saviour speaketh of vers 24. Thou lovedst me before the foundation of the world and that he sheweth the like love to all believers is often declared Eph. 1.4 We are chosen in Christ before the foundation of the world The love then which the Father beareth to believers is an eternal love It 's not shorter in time then that to Christ for in eternity there is no prius nor posterius As then the Father loved Christ alwayes even from all eternity so he doth likewise every believer before thou hadst a being before either thy self or any friend in the world could take any care of thee God did pitch his love upon thee Oh then let not the people of God think God is like man that he began to day or yesterday to love thee No it was from all eternity and that love brought forth in time all the other effects of love that called thee that justified thee and that will glorifie thee Therefore the Apostle when he speaks of these blessed effects in time he resolveth all into this love from eternity as the Spring-head of all Secondly The Fathers love to Christ and believers are alike in the property of unchangeablenesse and immutability God will no more alter his love or cease to love his children then he will Christ himself This is plain because all the promises to the godly are Yea and Amen in Christ 2 Cor. 1.20 he is their Mediator in him they are made one with the Father So that by the same cause of perpetuity in his Headship by the same will they certainly persevere to us Thus it is said Rom. 8. Who shall separate us from the love of God He challengeth any thing to break this love if they can Grant then that the Father may love Christ in some peculiar respects which thou art not capable of yet in this thou and Christ are alike God will never change the love of his Sonne into hatred he will never become of a Father an enemy to him so neither will he to any true believer As long as his love shall continue unchangeable to his Son so long it will to thee and thus Gods love to thee is on a firmer bottome then that of Mount Zion or the Ordinance God hath made with heaven and earth or the day and night for all these shall wax old but the love of God like himself shall abide for ever Thirdly The Fathers love hath the property of freenesse both to us and Christ Indeed if we consider Christ as God so the Father loved him necessarily but as he was man and a Mediator so the Fathers love to him was free for it was of the meer goodnesse of God to appoint him to be a Mediator The humane Nature was not assumed for any fore-seen merits in it but all was from the meer good pleasure of God and this holds much more true in all the gracious effects that we partake of therefore the great scope of the Scripture is to declare this that all the priviledges and mercies we partake of come not from any worth or desert in our selves but wholly from the grace and meer love of God Insomuch that all those opinions which make the rise of any good we enjoy to be first our love to God and not Gods love to us are to be accursed as if the earth did first water the heavens and then the heavens the earth In the third place The Fathers love to Christ and believers is alike in regard of the real and true effects of it As to Christ it was not a love in word or shew but power and mighty operations so it is also to every believer Though there be a difference yet the love is as real to one as the other Even as when the first commandment of loving God is said to be the greatest yet at the same time the second is said to be like it in respect of obligation though not of dignity Thus it is as firmly and as really love to believers as to Christ though not so principally and although some effects of love we partake of which Christ is not capable of yet there are others that we do communicate in As 1 One great effect of the Fathers love to Christ while in the dayes of his suffering flesh was the protection defence and incouragement that he had from the Father for Christ in the whole course of his Ministry by faith depended on his Father insomuch that though the malice of his enemies was importunate to destroy him yet they could never accomplish their design till the Fathers time was come and then though he prayed to the Father to be saved from that hour yet it was only conditional and therefore he submitted himself absolutely to Gods will Now the same fatherly care Christ had experience of in his whole course the same may believers expect Therefore Joh. 14. he tels them I go to my Father and your Father he is the same Father to both Oh then why should a believer under any extremities or agonies be cast down the same fatherly love thou mayest look for as Christ himself met with
is overflowing superabounding grace only remember that here is not only priviledge but duty also Here lieth a powerfull obligation upon us to love him with our highest and chiefest love let his glory his love be next to thy heart Oh be ashamed that thy love can burn no hotter towards him In the next place we are to consider the scope and end of our Saviour in mentioning this preheminent priviledge and it is That the world may know this love It 's not enough for believers to be thus highly loved by the Father but the world is to know and to be perswaded of it From whence observe That it 's of great consequence to the world to know how greatly believers are loved of God It would quicken them to many duties and restrain them from many sins if this were once fully setled in their hearts that those whom they oppose and deride are the beloved ones of God It 's true it 's of great consequence even to the godly themselves to be fully informed in this they go bowed down and very much languish because they are not so perswaded of this Hence 1 John 3 1. The Apostle cals upon the godly to attend to it Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God So that under all the hatred and opposition of the world it 's necessary that this love of God should bear up thy soul though none loveth thee yet the Father doth Thus I say it 's necessary even for believers themselves to know how greatly they are beloved but here our Saviour speaks of the worlds knowledge and the necessity of their being informed therein Now the usefulness of the worlds conviction herein will appear in these respects 1. Hereby they may be provoked to come out of their wicked condition and be made one of that number which God so loveth For will not this work naturally and genuinely upon them when they shall think Loe these that pray that walk strictly and contrary to the principles of the world are those whom God loveth in a special manner they are his favourites his delight is upon them but as for me and the company I keep God is angry with us all the day long we are the men cursed by him for us he hath appointed hell and eternal torments When any natural man shall upon these convictions argue and reason with himself How can he abide any longer in that sinfull way Oh then that God would perswade thee more of this that those whom thou malignest against whom thy heart riseth are such on whom Gods gracious love is fixed and that it is thou thy self and such as thou art that the anger of God abideth on continually this would quickly make thee another man Therefore there is not a more deadly principle thou canst swallow down then to be prejudiced in thy spirit against such who truly fear God 2. A perswasion that such only are loved by God as it would make thee to be of their number so also it would draw out thy dearest and sincerest love to them Thou wouldst presently begin to think Why should not I love those most whom God loveth Certainly they are the choisest and best objects upon whom God is pleased to cast his gracious eye then as David said My delight is to be with the Saints upon the earth Psal 16.3 Thus also it would be here when once perswaded that such are the endeared ones of God then thy affections thy heart will be to such also 3. By this perswasion upon the heart of the world that they only are loved of God hereby the world will cease to hate and persecute them to give them such ill entertainment as they do When our Saviour possesseth his Disciples with that universal hatred they shall have in the world and that the world cannot do otherwise whence is all this but because they do not know Christ nor believers neither But as they took him for an Impostor and one not worthy to live so they do judge his members to be a company of heretiques not worthy to be suffered in the world and all this malice ariseth from their blinde hearts for did they know who they were as they oppose they dared not to proceed Even as the Scripture saith If they had known Christ they would not have crucified the prince of glory 1 Cor. 2.6 So that all thy hard words and thy hard actions they arise from this thou dost not know what the godly are how accepted with God and how precious to him for this consideration would immediately make thee draw in thy arm thou wouldst see it was a foolish thing to set against such whom God loveth that it is but kicking against the pricks It 's attempting an impossible thing if thou couldst get God not to love them then indeed it were something but as long as God thus loveth them all thy endeavours against them is as vain as Balacks was against Israel No inchantment or divination can prevail As it 's an impossible thing so also it 's dangerous for seeing they are to God as the apple of his eye and he hath given such a command even to Kings that they do not touch his anointed ones How can it be that God will let all the injuries and offences done against them so dearly beloved go free Therefore perswade thy self more of this love of God to them lest thou incurre Gods forest displeasure Again It 's not only dangerous but foolish also for the more the world sets against believers the greater their rage is the more is Gods love drawn out to them So that by thy hatred they do become glorious and are more esteemed by God and receive a greater crown of glory Thus if these things be duly considered we must needs say it 's of great consequence for the world to know that believers are so highly loved by God But in the next place It 's very difficult for the world to be thus perswaded For 1. There is naturally an enmity and antipathy of the wicked against the godly and where malice is they will never believe any good of those whom they hate Insomuch that though God doth with never such a signal love demonstrate himself to them yet they will never be perswaded such are loved of God for as they are affected so they judge of God himself and because they think them worthy of all hatred and evil they conclude God doth so also Thus this distempered palate judgeth every thing bitter it tasteth 2. The love of the Father to believers is chiefly in spiritual things such as Justification Sanctification Adoption Now these things are no more apprehended by the world then curious melody by a deaf ear The Apostle speaketh to this 1 Cor. 2.9 10 11 12. admirably shewing That the Spirit of God revealeth these spiritual things to us and that without the Spirit we cannot know the things that are
my self that doth not solely relate to his humane nature but even his divine also because the second person was in a peculiar manner sent into the world and to become man for us 2. The Fathers love was more remarkably seen towards that particular humane nature which the second person assumed in the sanctifying and glorifying of that with all sutablenesse and thus the love of God was to the humane nature of Christ before the Foundation of the world by way of purpose and decree in God even as it is to all the Elect Children of God for Christ attributeth iâ— to God the Father that he had so fitted his humane nature Therefore he saith a body thou hast prepared me Heb. 10.5 Now severall waies did the Fathers love appear herein as 1. to ordain and appoint him to be a Mediatour to make him man for this purpose This is attributed wholly to God the Father hence 1 Pet. 1.20 Christ is said to be fore-ordained before the foundation of the world Christ coming into the world was not of meer necessity There was no compulsion to this but the Father out of his meer good pleasure did thus ordain him Hence it is that our Saviour doth constantly make the Fathers mission or sending of him to be the cause of being our Mediatour 2. This love of the Fathers to him was seen in taking that particular humane nature rather then any other into an hypostaticall Vnion Though Christ did not take an individuall humane personalized as men are yet he took a particular nature into a personal Union with the God-head which is the greatest exaltation of mans nature that can possibly be imagined It 's that great mystery which Angels are continually searching into but if you ask why the second Person did take this particular nature rather then another that the holy Ghost might have sanctified here Gods meer love made the difference for as it was an high act of grace and favour to the Virgin Mary that she rather then any other woman should be appointed to be the mother of Christ so it was much more a great honour and expression of love that this humane nature rather then another was assumed into personal Union and for this cause it is that Austin did so invincibly presse the Pelagians with this argument from Christ as man for saith he if Christ as man was chosen not for any foreseen merit or worth which might be in him but it was solely by the love and goodnesse of God then much more will it follow that no meer man especially corrupted and defiled can be elected to Eternal Life upon the supposition or prescience of any good thing in man So that Christ as man was so meerly from the favour and love of the Father This is that gratia singularis to Christ as man de quâ fas est praedicare sed nefas adjudicare as Austin 3. The love of the Father to Christ in preparing him for Mediatour is seen in the sanctifying and endowing of him with all holinesse that so he might be a compleat Saviour for seeing it behoved us to have such an high-Priest as was holy and separate from sin therefore it was that he was made man in such an extraordinary manner for he was conceived by the holy Ghost The holy Ghost sanctified that corpulent substance of Christs body wherby there was not any form of or inclination to sin abiding in him and therefore he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he wrs habitually and originally holy Now this was wholly of the love of God that his humane nature was thus anointed with all holinesse and that he received the Spirit of God without measure and therefore the humane nature of Christ was infinitely obliged to bless and praise God who had powred more holinesse into it then in all Angels and men Thus the Fathers love was seen in preparing him to be Mediatour and when he was thus appointed and in the discharge of his Office The love of the Father was exceeding great to him For 1. you have the Father in a most glorious manner from heaven owning of him and giving of that solemn approbation This is my beloved Son in whom I am well pleased what a glorious manifestation was here of the Fathers love to him his love did rest on him yet so as thereby he makes others beloved Sonnes in whom also he is well-pleased even those that do believe in him This glorious Testimony then given to Christ by the Father is made by some Learned men part of that glory which is spoken of in v. 22. 2. The Fathers love is wonderfully discovered to him as Mediatour in that he was willing to lay down his life for those who were appointed to salvation Insomuch that although the world thought him forsaken of God and smitten for his own sins yea though Christ himself in respect of his sence and feeling expostulated with his Father why he had forsaken him yet even then was the Fathers love most of all towards him Joh. 10.17 Therefore doth my Father love me because I lay down my life for my sheep Here you see that although there were many other Reasons of the Fathers love to him yet he instanceth in this wherein we would think Gods anger was for the present most displaied It 's true this is urged by sâ—me that therefore Christ could not suffer the anger of God in his soul neither could the Father afflict him as for our sins for how could this be say they that at the same time the Father should love him and yet be angry wâ—th him as punishing the sins of all the Elect upon him But as Gods love towards Christ could consist with that leaving of him to the hands of his Enemies So also could the love of the Father towards the person of Christ well consist with that anger of his towards him as our Surety and certainly this very particular may much encourage the people of God for when they are sollicitous about their acceptance with the Father whether he will receive them into grace or no what a ready answer is this the Father loveth Christ because he would die for us because he would be crucified for us 3. The Fathers love towards him is especially seen in exalting of him to all that honour and Majesty the Scripture so often mentioneth that is the sitting at the right hand of God the Father It is true as God he had a right to all this glory before but then there was a manifestation of it and not only so but a reall communication of such glory to his humane nature which it had not before and his person was not admitted into a more plenary and consummate possession of that glory of which there was but beginnings before Even as it was with David first he had a right given him to the Kingdom but for the present he was in constant oppressions and miseries Thus Christ while having a right to
all majesty and divine honour was in a state of humiliation and he was in a form of a servant even then when he was equal to God and as David when he came to the actuall possession of the Kingdom did come to it by degrees first at Hebron in sâ—me part and then afterwards in Jerusalem over all Israel Thus the Lord Christ while on earth had severall discoveries of his divine glory and honour but the full enjoyment of it was upon his ascension and hence it is that here he speaks he was loved before the foundation of the world because the Father had appointed this glory to him from all Eternity Thus we have handled this love as it relateth to Christ but you must know that it doth not concern him only but it belongs also to the whole Church of God So that herein is involved our greatest consolation for there are these particulars contained in it 1. That Christ and we are comprehended in one act as it were of Gods love and his Election So that although we may and must conceive a priority and posteriority in signo rationis as they say yet in naturâ they are together for seeing that the Father did predestinate him to be head of his Church and so doth love him as head of his Church it must necessarily follow that the Church also which are members to Christ their head must be included in that Election for the head and the body cannot be severed Now doth not this wonderfully make for the glory and comfort of Gods people that at the same time Christ was appointed to be a Mediatour They also are ordained to be saved by him As soon as ever he was made the head they were made the body In this respect it is that Christ and believers are said to make up one mysticall person and by this means what Christ had and did is communicated unto us 2. Here followeth the Eternity of Gods love to us For seeing that Christ was loved before the foundation of the world So also must we for we are chosen in him Eph. 1.4 from all Eternity So that although the effects of Gods love are vouchsafed to us in time yet the purpose to do this was from all Eternity Oh then the overflowing love of God to a beleever how should this melt thy heart and be like fire in thy bowels when thou hadst no thought of thy self when no friend could speak a word for thee yet even then God had thoughts of mercy towards thee 3. Here is the perpetuity and immutability of the Fathers love to thee for he cannot repent in his love as men may They sometimes love those who prove otherwise then they expected They never thought such would prove so forgetfull and therefore repent of all the kindenesse that ever they shewed them but it is not so with God for he foreknew all that ever we would do he knew our sins our unkindnesses our rebellions and yet for all this intended love to us so that God cannot say these men are greater sinners prove more unkinde to me then ever I thought they would have No the only wise God cannot be subject to such errour besides men may love those where they repent afterwards because they cannot make them good whom they love the more they love it may be the persons loved do become the worse by it but it is not so with God whom he loveth he makes holy This is one great effect of his love to put his Image into them to make them walk in fear of him all the day long Thus God will immutably love because he will alwaies keep up grace in the hearts of those where he hath begun it Furthermore This love is perpetuall because in Christ We are now joyned to him by an Union that can never be dissolved When Christ ceaseth to be an head then we shall cease to be his body So that the perseverance of the Saints is built on this rock they are elected in Christ and are in time united to him and therefore shall never be cast off no more then the Father will cease to love Christ as an head but these things were in part spoken to before Vse Doth the Father thus love Christ Then what strong arguments have we to believe and be confident in all those Petitions which are put up in Christs Name Hath Christ praied for thy Sanctification for thy preservation that the evil of the world may not infect thee Know Christ is so loved that nothing can be denied him What if the Father love not thee for thy own sake what if he see no lovelinesse in thee yet in Christ he seeth enough Certainly as the Father doth only look upon us in Christ so should we also look upon our selves as in him Vse 2. Are the godly also comprehended in the same love wherein Christ is then what matter of joy have they under all discouragements under all the hatred and cruell oppositions they meet with in the world What though the world hate thee though thou hast no love from all thy natural friends ever since thou began to love God Oh possesse thy soul with this love of God in Christ for this answers all things SERMON CXXXIX Of the Righteousness of God as a Judge in his Administrations to Devils and wicked men And as a Father unto his own people JOHN 17.25 O righteous Father the world hath not known thee c. SOme have thought that our Saviour having finished his prayer for all sorts of believers he doth now give thanks to God that had revealed himself to them and not unto the wicked world and therefore they compare it with that place of Luke 10.21 But the general torrent of Interpreters upon more probable grounds does conceive this to be a continuation still of the former prayer for the eternal glory of all believers Indeed Piscator thinks that our Saviour doth in this close return again to the Apostles onely but the Arguments our Saviour useth are general and do relate to all believers and therefore we are not to limit this comfortable passage to some eminent believers onely The Matter you heard prayed for all believers was their eternal happiness expressed in those words to behold the glory which the Father had given him with the reason of it because the Father had loved him before the foundation of the world So that although Christ as God had right to glory alwayes yet being in the flesh after an infirm and passible manner the glory thereof was eclipsed which the Ancients did well express by a Candle or Lamp in a lantern that would indeed give great light but the lantern being compassed about with clay hindred the emission of that light till it were removed and thus till all those humane infirmities were taken away which Christ subjected himself to while in the flesh and he risen again those glorious beams of his Divinity could not send forth themselves This I say being the matter
some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
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
full glory to God 307 Heretiques Heretiques that endeavour to spoil Christ of his glory 151 Holy To make a man Holy is more then to make a world 41 God is Holy and so makes others holy 297 The most Holy should be humble in their approaches to the holy God 299 To scoff at Holinesse is to rise up against God ibid. Hour The word Hour hath several significations 19 Christs Hour ibid Vnder a dark Hour be patient 23 The Hour of Gods anger is shorter then the hour of his mercy ib. I Idolatry IDolatry a great and grievous sin 93 Jews Jews deny Christ to be our Mediator 90 Ignorance Ignorance to be lamented 75 Where grosse Ignorance is of Christ there men are in a damnable condition 80 The Causes of Ignorance 81 82 Ignorant All men naturally Ignorant of God in a saving manner 74 Impotency Mans Impotency to any thing that is holy 4 Institution The Institution of Sacraments is grounded upon the power that is given to Christ 27 Inferences Inferences from the knowledge of the true God 93 c. Instrumental causes Instrumental causes are Physical Natural or Moral 470 Joyfull Joy Christ doth really intend that his people shall be Joyfull 400 This is opened in four particulars 400 401 There is a Joy in Christ that his people are to have fulfilled in them 407 There is a three fold Joy ibid To know the nature of this spiritual Joy consider the particulars following 408 The transcendency of this Joy above all other worldly joy 410 The effects of Christian Joy 412 Spiritual Joy may then most abound when soul humiliation and godly mourning is put in practice 415 Judas Why Judas is called the son of perdition 362 Why Judas is said to be already perished 363 What particular eminencies Judas had 372 c. The thing in which Judas did debase himself 375 Take heed of proving a Judas 384 Justification Justification is the gift of God 252 The Reasons of it 253 K Keeps HOw much is implied in this that Christ Keeps them as his charge 339 Known God is only and properly Known by the godly 162 Knowledge Knowledge two-fold Speculative Practical 73 By the Knowledge of God and Jesus Christ we come to eternal life 74 Inbred Knowledge may be increased by the contemplation of the creature ib. True Knowledge only to be had within the Church ib. Without true Knowledge no salvation 75 We must have personal and explicite Knowledge ib. Reasons why Knowledge is so necessary to salvation 76 Motives to move to Knowledge 82 83 Effects of Knowledge 84 85 88 Why Knowledge that is not thus accompanied is ineffectual 88 Our Knowledge of God is very imperfect 91 Who are excluded from the Knowledge of God 96 The Knowledge of the true God is not enough to salvation without the knowledge of Christ 96 The Knowledge of Christ opened in five particulars 97 The Knowledge of God may be had several waies 162 Proved by five Arguments 163 165 L Life THis present Life 63 The Properties of this present Life 63 64 Love Beloved That though God Love his people yet that doth not necessarily inferre that he must keep them from all misery in this world and place them immediately in happinesse with himself 439 Why God doth not presently take his Beloved ones out of the world of sinne and sorrow 440 Wherein the Love of God to Christ and believers is not alike 646 Wherein Gods Love to Christ and believers is alike ibid. The Father doth not Love believers more then Christ 645 Loved It is of great consequence to the world to know how greatly believers are Loved of God 647 This appeareth in several particulars ib. How difficult it is for the world to be so perswaded 648 God the Father Loved Christ as Mediatour and thereby all believers in him from all eternity 669 The particulars wherein ib. Loveth God the Father Loveth believers even as he loveth Christ 642 M Manichees MAnichees confuted 158 Manifestation Manifestation two-fold 161 Christ as God cannot have any thing given him unless by way of Manifestation 665 Mediation Wherein God was glorified by Christs Mediation 113 Christs Mediation for us is of God 194 Gods people are to believe the fulnesse of Christs Mediation ibid. The fulnesse of Christs Mediation in eight particulars 194 c. Four Reasons why 196 Mediatour Christ as Mediatour glorified God in his Humiliation and Exaltation 30 c. It is our duty to know and believe in Christ as the onely Mediatour sent of God 192 The opening of this in three particulars 193 What Christ had or was as Mediator was for us ib. Which appeareth in four particulars 193 c. Christ prayed on Earth as Mediator and makes Intercession in Heaven 226 Christ as Mediatour had his glory given him 663 Mediatory All the children of God are under the Mediatory prayer 226 The aggravations of Christs Mediatory prayer in seven particulars 227 228 229 Christs Mediatory prayer and his death is only for the Elect. 232 Several Considerations to clear the point 233 234 235 Mediatory-Office That Christ in his Mediatory-Office hath respect to the meanest and weakest believer as well as to the choisest c. 524 Meditate It is good for the people of God often to Meditate of this That they are not of this world 455 The Reasons why it is so 454 Meditations Meditations are to be serious upon eternal life 71 The effect thereof 71 72 Merit Whether Christ did Merit this glory for himself 666 Ministers Why the best Ministers sometimes not fruitfull in conversion of â—thers 3 The Ministers of the Gospel are to preach Gods word 207 The opening of it in four particulars 208 It 's a special mercy for Ministers to agree in one 320 What are the Causes that make the Ministers of the Gospel thus differ 323 The Ministers of God must endeavour after the most perfect Vnity even to be One as the Father and Son are One 325 The Ministers duty is to deliver onely Gods truth to the hearers 424 The manner how they are to deliver it 424 The Grounds why it is requisite that Ministers should have truth and godliness 483 Vide Truth Why Ministers must be holy 484 Ministry The Ministry is appointed by Christs power 38 Christs power giveth successe to the Ministry ib. It is necessary 101 The end of the Ministry should be to bring men to the knowledge of God and Christ 166 Four Reasons why this is the end of the Ministry 167 c. If Christ though God yet in respect of his Ministry doth attribute all to God How much more the Ministers of the Gospel who are frail men 341 Two Errours in the extream about the Ministry ibid. A grievous sin to oppose the Ministry of God 486 None may undertake the publick Office of the Ministry without a lawfull Call thereto 491 God hath appointed a perpetual Ministry to the end of the world 557 Consider some Propositions for the opening of it
strength should fail them lest one time or other they should yeeld to sinne and be overwhelmed Now in the midst of all these fears Christ hath praied for thee as well as for Peter that thy faith may not fail Insomuch that we may say Christs praier for beleevers is all their hope and foundation In some sad exigences how carefull are we to have the praiers of all Gods people to be remembred in such and such a Congregation but if all the Churches in the world should pray for a man it would not amount to so much as Christs praier therefore let the godly comfort one another with these things Lastly He hath praied for their glorification Thus he praied that they may be one even as he and the father are one and that they be where he is viz. that they may enjoy that glory which Christ had purchased for them Therefore he is called the Resurrection Job 11.25 because he will raise up such at the last day The body though dead and consumed to ashes shall not alwaies be in the grave neither shall the soul have such rags and deformities upon it continually but shall be cloathed with glorious robes Thus you see the chief and main matter of Christs praier not so much earthly and temporall things as heavenly for although Christ did comfort his Disciples even in earthly straits Mat. 6.25 that they had a Father in Heaven and if he did provide for all the creatures in the world they might much rather be perswaded of his care to them and Paul argued Rom. 8. he gave his only Son for them how shall he not give all things else Yet the great things that Christ before his sufferings thought fit to commend unto God were spirituall and heavenly benefits And that is the first consideration The matter of Christs Praier Secondly Take notice of the nature of this Praier it 's by way of Mediation It 's a Mediatory Praier and so differs from all the praiers of other men As they are bare meer men so their praiers are bare meer praiers There is no merit no mediation in thee but Christs praier is of a farre more transcendent nature Even as the bloud of the Martyrs came farre short of Christs Their bloud was not expiatory it was not by way of a Sacrifice for sinnes whereas Christs was Thus there is a vast difference between praiers and praiers God may regard one mans praier more then anothers it may be more effectuall as in that supposition though Daniel and Job stood and praied they should not be heard Job you know was commanded to pray for his Friends and his praier was accepted of more then theirs and Daniel was said to be a man greatly beloved because his praiers were so readily heard Likewise the praier of many or a Church is more prevalent then the praier of one single person So a Praier from one in office as a Minister is more then of one in a private condition but yet the praier of Christ as in the office of a Mediatour doth farre surmount all So then in Christs praier we are especially to look to the Mediatory power to the impetratory efficacy of it It 's not a meer supplication as ours are but a powerfull obtaining of what is desired His praier can be no more refused then his bloud they both are in the same nature they go along under the same respect his bloud may as well be without advantage as his praier The high-Priests praier for the people was of greater concernment for the people then their own praiers I tell thee all thy own praiers are not of that consequence to thee as Christs praier is all Mediatory and impetratory efficacy is from that Thirdly Consider the dignity of the Person who did pray for beleevers and thereby cometh an infinite efficacy and worth to it Christ who praied for us being God and man in regard of his divine nature there cometh an infinite worth upon his praier his praier is like himself and from this account it is that it is meritorious with God that it is just with God to grant him his Requests his Supplications are put up in his own name he needeth no Mediatour there is none to make way for his acceptance with God so that this Meditation affords unspeakable consolation though all thy praiers and duties be nothing worth yet Christs is of infinite value The dignity and merit whereby any good cometh to us is not for our praiers but for Christs Certainly the people of God do not live so chearfully upon this consideration as they ought They are careful to pour out their own praiers but not by faith to rest on Christs What needest thou fear who canst bring praiers of infinite merit The Lord Christ hath praied that I might have this mercy he hath praied that this grace should be vouchsafed unto me What fault can be found with Christ What blame or imperfection is to be seen or found in him how can Christ be denied in justice It is his right to have his Requests answered Fourthly Consider the respect and relation Christ stands in towards God the Father And then you will still say his praier is of great concernment to 〈◊〉 Now his relation is the only Son of God and dearly beloved by him This is my well-beloved Son in whom I am well-pleased Mat. 3.17 So that his praiers are heard unquestionably upon a twofold ground the one of justice because infinite in worth the other of love because the only begotten Son This Heb. 5.7 He is said while he praied to be heard in what he feared and Joh. 11.12 Christ thanks the Father that he heard him alwaies and often doth he professe that the Father loveth him the Sonne and that the Father and the Son are one This also is very comfortable to meditate upon Thou hast the praier of him who is the only begotten of the Father whom the Father heareth alwaies and to whom he denieth nothing if we are able to say Lord this is not my praier only This is not my desire only but it s the request of Christ so beloved of thee then thou maist justly beleeve thou shalt be accepted of O Lord though I have no lovelinesse no comelinesse yet Christ hath Some have doubted whether Christ was heard in every thing he praied for and they instance in his praier that the cup might passe from him but that was only conditionall If it be thy will and therefore he added Not my will but thine be done That which he absolutely praied for was Gods support and preservation of him as also the raising him out of the grave That which seemeth to have gteat difficulty is his praier Luke 23.34 Father forgive them for they know not what they do but of the efficacy of this we need not doubt of because the Pharisees and others they sinned against their knowledge and conscience and for such Christ praied not but
self-justifying man to call God Father yet take the afflicted mourner for sinne who is sensible of the great dishonour he puts upon God it 's the hardest thing in the world to think God is a Father to him because therefore it is so great a work God sends his Spirit into our hearts that enableth us to cry boldly vehemently and notwithstanding all opposition Abba Father Where then we would use this compellation with power and life with successe and heavenly advantage there the Spirit of God must inflame the heart there all our servile fears and tormenting doubts must be removed Now who but the Spirit of God can command these windes and waves to be still There are groans and crys great commotions of spirit ere the soul can be perswaded of Gods fatherly love These things premised let us consider in the next place what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God And 1. It cannot but raise up the heart to great confidence and hope to speed Indeed if we look to our selves to our sinnes there is nothing but matter of despair Who can think of himself and not expect that answer Depart I know you not But then when we consider this gracious relation God putteth upon himself to be a Father what humbled sinner may then be afraid O Lord thou art not only a Lord a mighty and great God but a Father also and upon this Title I pleade Fathers use to lay up for children if it were an earthly Father Mat. 7. when the childe asketh bread he would not give him a stone and thou art an heavenly Father how long then shall I ask for such consolation pray against such corruptions and meet with the contrary Is not this to give a stone for bread If then God be a Father if thou maist conclude on this then expect every thing else Now this is a great sinne in the children of God they doe not improve this relation They do not think with themselves behold I am a Father I am a Mother will my bowels let me deny my poor children if afflicted any thing that I can give them why then shall I have such low thoughts of God He that giveth the father bowels shall not he much more have bowels If it be thus with a drop shall it not be much more with the Fountain 2. The meditation of this relation will cause fervency and zeal in our Petitions The more confidence to speed the more earnestnesse as on the other side where there is no hope there is fainting and languishing he said Qui timidè rogat docet negare we may say Qui tepidè It 's the fervent praier of a righteous man that prevaileth much and confidence quickens up to fervency As men that are pulling any weight the more they feel it coming the more earnest they are in pulling This divine hope puts wings to the soul addeth legges to its journey Indeed a bold presumption that God will vouchsafe him the matter of our requests is carelesse of praier because that looketh for the end without the means but an holy confidence that God will give us the good things we want but by earnest and fervent praier that makes the godly soul more zealous and active when we are sure our labour is not in vain As the Apostle encourageth to sufferings to wait and endure patiently because in due time they shall receive a recompence if they faint not Gal. 6.9 Oh then be afraid of those cold and lukewarm formall duties thou art so often in These argue no faith no hope in thee It 's a sign thou dost not much matter or regard the issue of thy Praiers whether God grant them or not 3. This Title in the lively improvement of it will cause a filiall reverence and humility even as the childe doth his Father as you heard If I be a Father where is my honour The good ingenious childe doth not abuse his Fathers kindenesse doth not contemne his favours but consider the great distance that is between him and his Father that he is never able to satisfie his Father for Aristotle saith There cannot be any justice between a father and son seeing therefore he hath all from him he is in a reverentiall fear and honour of his father Thus it is with those who have the Spitit of Adoption their fear is accompanied with their confidence Their boldnesse and hope doth not degenerate into security and contempt of God and if at any time they grow wanton under his mercies then as God is a Father to provide for us so he is a Father to chasten as the Scripture speaks often Do not then give way to thy corruptions do not eat too much of this honey till thou surfet lest God give Physick lest he chasten thee and seem as if he were no Father David upon security and other neglects into what sad darknesse is he cast He knoweth not how to call God Father he thinketh on God and is troubled as he saith Ps 77.5 God will deal with thee upon thy rebellion as David with Absalom Command thee out of his sight and this will work upon thee as it did with Absalom who desired to die rather then to be alwaies under such displeasure and herein the people of God upon their sinnes have a greater wound and deeper gash then the wicked have It 's against a Father they have sinned so mercifull and so gracious a Father this paineth them at the very heart 4. The Meditation of this Title will breed tranquillity and quietnesse of spirit free from all sinful cares and distrustful thoughts I have a Father in heaven and it is not my care my counsell my labour can provide for me but his goodnesse meerly Mat. 5.25 26. Our Saviour doth there at large give heavenly Physick to kill these worms these moths of cares that are ready to eat into us and devour us and amongst other helps this is one Your heavenly Father knoweth what you have need of As we see our little Children then eat and drink and take no care for their raiment for their food but go to their Parents such a quiet and composed frame of soul would God have all his Children have If you call me Father why do ye not commit all to my wisedom to my love Can a childe order his affairs better for himself then his Father Is it not well for the childe that it is not his wisedom and care but his Father that he must trust to How quickly would he undoe all Thus may God our heavenly Father say Cast your care and burden upon me how quickly would you undo your selves ruine your selves if all were left to you your happinesse lieth in my wisedome and love to you Oh what a chearfull quiet heart would the due meditation of this cause in us It 's my Father in heaven that doth all things that governeth the whole that dispenseth all
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
necessary companion to the minding of heavenly things There is no externall duty of praying or hearing that will make the heart moderate and regular in the use of all comforts unlesse it be accompanied with mortification Let not then the waters overflow the banks Do not over-love over-desire over-grieve about these earthly comforts It 's an argument thou lovest them for their own sakes or thy own sake and not for God who art thus over-sollicitous about them so then to say I desire no temporall mercy but to honour God thereby requireth an heart mortified and crucified if we would speak the truth and not deceive our own souls Till therefore we be thus divinely qualified within You may as soon gather grapes of thorns and figs of thistles as the honour of God from such men In the next place take notice of the Reasons why we are to pray for all our comforts in reference to Gods glory And 1. Because God himself doth all things for his own glory His own actions are for it and therefore much more ought ours to be God made the world God saveth his people and all this is for his own glory and indeed as Gods wisedom is only able to comprehend himself so his own love is able to love him in quantum est amabilis yet we are commanded to be holy as he is holy Now as his holinesse is in willing of his own glory and all things in reference thereunto So our godlinesse consists in willing and procuring Gods glory and improving all we have for that purpose If God made the world for his glory do thou use it for his glory If God give thee parts and gifts to glorifie him oh do not abuse these against their good and lawfull end 2. From the nature of Gods glory and all these earthly comforts respectively that is the ultimus finis and these are the media and morall Philosophy teacheth us that media movent bonitate finis it 's not absolute goodnesse in the means but the relative goodnesse of the end in the means that excite and provoke the appetite It 's not Physick for Physicks sake though never so sweet but for healths sake that we take it Lay this as an undeniable argument upon thy own soul These good things are but the means they are not the end Now they are desired not in an unlimited but commensurated manner If a man would quench his thirst he doth not desire all the water in the Sea but as much as will quench his thirst If a man desire a garment to cover his nakednesse he would not have all the cloth in the world but what is proportioned for his body So it 's here Thou art not to will as much wealth as much honour and greatnesse as may be had but what will be serviceable to that great end the glory of God otherwise thou art in thy abundance as David in Sauls armour It was too great for him and in stead of being serviceable was cumbersome and truly hence ariseth the inordinate sinfulnesse of our sences in all earthly comforts we desire them for their own sake and so are infinite and never satisfied still saying Give whereas this regulated desire would much moderate us Appetitus non est regula concoctionis the appetite is not the rule of our concoction is in Divinity true as well as in Philosophy 3. Consider the greatnesse of Gods glory It 's more worth then all the world all thy wealth estate and greatnesse is nothing to this glory of God neither thy soul or body no nor all mens souls and bodies are to be compared to this Better we all perish then that God should lose his glory Oh then how should this make us whatsoever we do to do all to his glory 1 Cor. 10.31 because the Sun is far above one Star the Ocean above one drop 4. If we desire not all things in reference to him we are guilty of spirituall Idolatry we set up another God besides him or we attribute that supreme dominion to another which belongs only to him unlesse we were God himself we might not do so how severe was God against that Jewish Idolatry in worshiping Idols his glory he would not have given to another Now this is not the lesse Idolatry because it 's not so bodily The more secret and hidden it is the more abominable Herod was eaten up with lice because he was not displeased when others said The voice of God and not of man Act. 12.23 He was tickled with it and received it well enough I tell thee such sins as this are committed when thou takest thy wealth thy honours and exaltest thy self thereby and not God Vse of Instruction How few then take notice of this doctrine who desire mercies only to serve God thereby riches and greatnesse to promote God therewith If this were so there could not be those immoderate and unsatisfied affections in thee Thou wouldst be more solliciuous bow to improve all for God Thy heart would tremble lest God receive not more glory by giving thee more mercies We give thee of thy own said David 1 Chro. 29 14. and certainly if we have any thing to glorifie God by both the gift and the good use of it is wholly of Gods grace What wilt thou do who takest the good mercies of God and usest them as weapons against him Thou servest thy own lusts and the devils Will the patience of God alwaies bear this SERMON VII The Text Vindicated from Arians Vbiquitarians and Papists And the power and dominion of Christ observ'd and applied to the comfort of his Disciples and terrour of his Enemies JOH 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him THe Verse before spake of the mutual glorification which is between the Sonne and the Father Now this second verse is specificative or declarative of that wherein or whereby the Sonne may and doth glorifie the Father viz. by the power that he hath in the whole world more especially in the Church of God giving eternal life to them that do beleeve So that this Text containeth one principall way or manner how the Sonne doth glorifie the Father All the wondrous works that are done in the world bring not so much glory to God as the spiritual works which are wrought by Christ in the Church In the words we may take notice of Christs power and the use or exercise of it The power is mentioned in the former part The exercise in the latter Concerning the former observe 1. The power expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say some doth not signifie a meer power but a power with right and so difference it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if that signified any power this only is just and lawfull As among the Latines potentia and potestas are diversified but this is not universally true for 〈◊〉
favour they are to be ashamed that this is an effect of their being given to Christ as you heard Joh. 18.6 To be given unto Christ is indeed a secret Mystery transacted in heaven but to come unto Christ that is the sure effect of those that are given to him and those that come to Christ he will in no wise cast out So that the grieved contrite spirit ought to be so far from having any trouble herein that he ought exceedingly to rejoyce at it for the efficacy of all the promises will be to such They are blessed that hunger and thirst after Righteousnesse Mat. 5. These things premised let us consider what admirable treasures are bound up in this Truth that God the Father hath given and betrusted some with Christ that he should be their Mediatour and some things are considerable from the Father and some things from Christ From the Father First That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father This primary and first Root was so farre from being merited by Christ that Christ himself is a fruit thereof God so loved the world that he gave his only Sonne that he that beleeveth in him should have eternal life Joh. 3.16 Howsoever therefore Christ be the meritorious cause of all the fruits of Election conversion justification and salvation yet of Election it self or that will of God to bestow eternall life on some and for this purpose to send his Son this is only from the Father The impulsive cause was the only good pleasure and counsell of God yet this love you must know was not a Law of reconciliation or amor amicitiae for so God is reconciled with us only in Christ but benevolentiae or beneficentiae a will to doe good and for that end to ordain efficacious means thereunto so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of it will be found the meer good-will and pleasure of God and certainly this should greatly enlarge us in thankfulnesse that when we could not have any thoughts concerning our selves when we could not so much as desire yea when we lay in the womb of nothing that God had a gracious purpose to us yea before the world was made Gods thoughts were upon thee The Apostle doth often mention this Secondly This doth imply that God the Father hath chosen some from others and given them as a charge or trust to Christ so that he doth expect their Salvation and happinesse by Christs means They are called Gods Jewels They are called his hidden ones all the other part of mankinde is but as refuse drosse these are his Pearls These are his Stars his peculiar people Though all the earth be his and all the men in the world under his dominion yet these have a peculiar interest No marvel then if God make such comfortable promises to them if all Angels must be their guardians If all things shall work to their good for God hath set his seal on them Oh the transcendent happinesse of those that are thus dignified Thirdly Hence it is that there is no cause of doubt to be made by the people of God whether God the Father will accept of Christs Mediation for them for it is as amongst men as if he should offer to lay down a sufficient prize to redeem such a captive considering that all this agreement came originally from the Father So that Christ saith The Father gave him these to he a Mediatour to them yea that the Father loveth him because he laid down his life for his Sheep This followeth unquestionably that whom Christ presents to his Father the Father will not refuse Oh then stand and admire at the felicity which the Scripture hath assured thee of Those whom Christ brings to the Father it was his will and antecedent purpose that Christ should mediate and is there any doubt then whether God the Father will embrace thee or no Fourthly Those whom the Father giveth to Christ that they may know this mercy by the effects of it shall assuredly one time or other finde this glorious work upon them that they shall come to Christ Though their temptations be never so great their oppositions never so many Though of all men in the world you would think such were the farthest off from Christ yet Joh. 6. They shall come to him God will so wonderfully change their hearts mollifie and soften them he will so overcome and conquer all contrary resolutions that of unwilling they shall be made willing Oh that is a commanding expression He shall come unto me and lest we doubt of it again it is said None can come unto me unlosse my Father draw him So the Father will draw him to Christ that is he will certainly and surely so overpower his heart that he will not he cannot withstand any longer the motions of grace upon his soul Lastly In that God the Father giveth some to Christ and not other we see all works all merits any supposed good or worth in us fals to the ground No wonder then if the Scripture doth so diligently exclude all the works that we have done giving all to grace for you see the great businesse of our salvation was accomplished between the Father and our Mediatour before we had any being or knowledge of it O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church for though the Scripture pleads the necessity of works yet wholly excludeth the causality of them In respect of Christ the Mediator There is observable 1. The transcendent love of Christ who did willingly undergoe this charge For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation This was a bitter cup for him to drink which made him pray If possibly it might passe away Mat. 26.42 howsoever he submited to his Fathers will What is man or the salvation of man to Christ that he should so prize it Could their salvation have been as easily obtained as Christ made all things by a word it had been something but it cost him many agonies He became a curse for us he seemed to be forsaken both of God and man so then stand and admire the terms upon which these are given to Christ God the Father saith thus to him I will that thou procure the salvation of these men but it can be no otherwise then by thy own bloud whatsoever curses justice would have inflicted on them thou must undergo Oh the tongue of men and Angels is not able to expresse this Were we not such cold clods of earth this love of Christ would set our hearts all on fire who would not part with his lusts with his sins for Christ who hath thus loved us to the death of the Crosse Shall
Holy Lord God of Hosts And this is that which makes wicked men so carelesse about it They rather desire a bruitish sensuall life Let us eat and drink as if they were so many Swine but as the life of a Beast is not comparable to that of a man so neither are the pleasures and joys of the flesh like those of holinesse Hence it is that those who live holily have a taste and firstfruits of this eternal life He that beleeveth hath eternal life Joh. 6.54 He hath it already both in respect of a sure Title and interest as also of the taste and pledges of it in his soul Wonder not then if you see men given up to their lusts no waies diligent to obtain this life The holinesse of it is no motive to them no more then a Pearl doth affect a Swine They must be holy who desire such an holy life 5. It 's a spirituall life that differs from the former because it 's opposite to that animal life we live here The body is made a spirituall body we shall there no more hunger or thirst no more eat or drink All those civill and natural actions will be done away No more delight in Father in Wife in Children for the soul is wholly swallowed up with the love of and delight in God As when the Sunne ariseth we cannot see the Starres so when God shall come to fill the capacity and potentiality of the soul no more earthly comforts can be discerned by us It 's a true Rule that spirituall delights are farre more transporting and affecting the heart then any bodily can be As those who are in an extasie and rapture they minde no worldly thing Paul did not know whether he was in the body or out of the body yea the delight in study did so transport Archimedes that he was drawing lines when Syracuse the City he was in was taken so that as David said of prevailing grief some Philosophers could say of their delight in study They forgat the time to eat their bread Now spiritual delights must needs elevate higher then all these Hence it is that Divines say The beatificall vision or fruition of God makes it impossible for the Saints to sinne They cannot leave God so excellent and full to cleave to any creature As a man that hath tasted honey doth not like the taste of other things or as he who hath long gazed on the Sunne hath his eyesight taken away to behold other things The Apostle tels us 2 Cor. 4.15 that while we behold the glory of the Gospel we are transformed into his Image If faith in God in this life is so able to assimilaâ—e us unto God that he purifieth himself as God is pure If Moses by speaking with God face to face had such glory communicated to him that the people were not able to behold the glory of his face what a Transmutation will that immediare beholding of God make in us We see the Disciples in a transient sight of this were so transported that they said It is good for us to be here let us build Tabernacles They would never have gone to their former lives again If a drop do thus work what will the Ocean do Vse Of Instruction to Inform us That true happinesse which is Eternal life cannot be had on this side heaven It 's said the desire of happinesse is imbred in all No man can refuse the desire of it Ask every man in the world what he would have he will answer you happinesse Only here is the miserable corruption in us we mistake where it is we seek for it where it cannot be had The voluptuous man would have it in his pleasures The Ambitious man in honour and earthly greatnesse All seek for it in this world But how do you like the blinde Sodomites grope and feel after that which you cannot finde Go home and say I am not yet happy I am rich but not happy I have worldly comforts but this as no more happinesse then a Landfloud is to the Sea yea for all this happinesse thou hadst better never have been born Every worm every toad is happier then thou art Oh then perswade thy self thou art not yet in the haven Thou art in the Wildernesse not yet in Canaan Nulla verior miseria quam falsa laetitia and such joy such comfort such delight is all thou hast who hast not God SERMON XII A Consideration of Eternal Life compared with this present life And with its contrary viz. Eternal Death JOH 17.2 That he should give to them Eternal Life ETernal life in the nature and some properties of it hath been treated on There remains one more which I shall mention viz. that in the Text Eternall Therefore take the best wine at the last That which crowneth all and without which whatsoever happinesse or glory might be had it would in time fall as the leaf from the Tree and this is Eternity And here again we must be more in our acclamations and divine amazements at it then descriptions of it The Schoolmen they tell us that Eternity is like a fixed starre now whose whole is altogether There is no succession no former or latter in Eternity but all is together I shall not perplex you with such intricacies Eternity it self being only a fit space to know what Eternity is This only take notice of That a thing may be said to be eternal in a twofold sence 1. Absolutely and simply so that it hath neither beginning or ending and thus only God is eternal Thus Deut. 33.27 God is called the Eternall God Or else Eternal is used for that which had a beginning but never shall have an end this is called Eternum a posteriori and so this blessed life is called eternal for although it had a beginning yet it shall never have an end but after millions and millions of imaginary years they are to continue in this life as if it were the first moment Let us then consider as much as we are able what an infinite and incomprehensible happiness this is which shall be for ever Then shall we be with the Lord for ever saith Paul 1 Thes 4.17 Who is not put into extasies and raptures while he seriously meditateth on these things Alas in this life if we had the confluence of all desirable comforts yet because our life is short and uncertain our joy also can be no longer But there whatsoever glory thou dost once partake of thou shalt never lose it It will be thy Crown for ever thy Kingdom for ever thy glory is ever lasting glory O the depth and unsearchablenesse of this grace and love of God well might Christ say he would give it and Paul call Eternal Life the gift of God Rom. 6.23 For who can think that these duties which we do here are meritorious of such eternal glory for grant they were perfect and had no drosse in them yet there is no proportion in the
plain by that of our Saviour If ye know these things happy are ye if ye do them John 13.17 Therefore meer knowledge without doing is not happinesse And this we see the very Heathens could pitch upon that happinesse did not consist in a speculative knowledge but in virtuous actions Yea Aristotle observed that a prophane dissolute life did not corrupt speculative sciences as Geometry and the Mathematicks but it would immediately morall habits So then Knowledge with affections and good effects is that which leadeth to eternall life Hence wicked men are many times said not to know God because though they have never so much speculative understanding yet because by their lives and ungodly waies they dishonour him therefore they are said not to know him Now the concomitants or effects rather of this knowledge are of two sorts either internall in the heart or externall in our actions We will enumerate the first and then the later Saving knowledge hath this internall effect 1. That it makes a man have a firm and divine immoveable assent to Scripture-truths For if we should have all the knowledge of men and Angels yet believe nothing what advantage could it be to us There may be knowledge meerly apprehensive as those heathenish Writers Julian Porphyrius and others who argued and disputed against the Christian Religion in this they knew what it was else they could not have disputed against it but they did not believe it to be true The Pharisees that so much opposed Christ they knew the sense and meaning of this doctrine but did not believe it so that if knowledge be not accompanied with faith though we had the highest degree of it yet it would profit nothing Therefore Christians are not called knowing men so much as Believers that is their frequent title because the firm assent they give to Gods truth is that which is most available to salvation Enquire then after thy faith men of great knowledge are many times great Atheists or Scepticks they can say as much for one way of Religion as for another and hereupon are alwaies wavering and doubting but have no determinate fixing of the heart upon God yea Aquinas observeth that a knowing man hath more temptations against his faith then one more simple It 's well then when with thy knowledge thy faith is also firm and stedfast 2. Then is thy knowledge saving when the main and noble act of the will doth presently follow which is to choose and take God for our chiefest good and to imbrace the goodnesse of all those things we know for the devils they have knowledge enough called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their exceeding great knowledge yet they are most maliciously opposite to God because by their wils they do not choose and imbrace that which is good The two main pillars of the soul or the chief faculties thereof are the understanding and the will The object of the understanding is truth of the will is good Now the understanding is to be like a torch or starre to guide the will and whatsoever the minde discovers to be true and good that the will is readily to receive so that then our knowledge doth attain it's proper perfection when it prevaileth upon the will and moveth that the understanding is the counsellour the will is the Queen if that then be moved to choose the good discovered then hath the understanding obtained its end See then how it is with thee thou knowest God and Christ but how as the chiefest good as to be chosen above any worldly excellency and therefore thy will cleaveth fully to them this is rightly to know While something is done upon the will till that be bowed and changed the strongest hold stands out against God Oh then pray and again pray that thy knowledge may so farre prevail on thy will that it shall renounce all other things to adhere to God only 3. This knowledge of God must draw out those eminent affections of love joy delight and fear of God You see God in the Scripture is made the proper object of all these affections as if we had them for nothing but God our love that God will have all Thou shalt love him with all the heart and so for our fear that is often required Sanctifie the Lord God and let him be thy dread and we are often commanded to rejoyce in the Lord So then seeing God is the proper object of these affections and we may not place them any where but on him and things relating thereunto it behoveth us to see whether our knowledge do thus kindle and inflame us after God or no. Certainly it 's the greatest reason that our knowledge should have such Divine operations for if we know God as he is revealed in his word he is there discovered to be so great so glorious full of all goodnesse that we cannot but give him the superiority in all things 4. Another inward effect must be a melting sorrowfull and grieved heart that we have provoked God by our sinnes For who can but grieve and lament his folly when he knoweth how great and terrible a God he hath provoked Thus Manasseh after his great troubles and afflictions laid upon him when he had prayed mourned and humbled himself it 's said Then Manasseh knew that God was the Lord Then he knew not before 2 Chron. 33.13 A man then truly comes to know God when through the apprehension of his Majesty and glorious power he abhorreth himself is afflicted because of his rebellions As you see when Job had a further discovery of Gods greatnesse how greatly he debased himself 5. A genuine and proper effect of the knowledge of God and Christ is trust and dependance upon them This is so great a matter that it 's called the just mans life The just shall live by faith Heb. 2.4 Now this grace of trust or dependance is branched into two parts First A trust on God for his protection care and providence over us This is the trust David doth so often speak of in his Psalms and the Prophet makes him accursed that makes not God his trust Jer. 17. The rich man trusts in his riches the idolater in his Idols the great man in his power but all these set up another God besides the true God They that truly know God viz. that he is the Lord of hoasts that he is the principall efficient and all creatures are but instruments depending on him both quoad esse and operari will quickly see it a sacrilegious and idololatricall sinne to trust in any but the true God Psal 9.10 They that know thy Name will trust in thee All our unbelief diffidence and distrust all distracting cares about these things below argue our want of knowledge of God Therefore Mat. 5. when our Saviour forbids these dividing cares he saith All these do the Gentiles seek after they that know not Gods power and his goodnesse they are solicitous sinfully about
gates of hell fall to the ground The devil that had power over mens hearts and kept men captive in their lusts is wholly conquered Alas all the power done in temporal deliverances cannot be compared to this redemption It 's true the eye of faith and not of the body must admire this Lastly God is glorified in his Justice and that more then the heart of man can conceive for although in respect of us there be nothing but grace and all that we have and receive is mercy yet in respect of Christ there was exact justice God laid our sins upon him he became a Surety in our stead he undergoeth that wrath that curse that did belong to us God did not abate of any thing that Christ could suffer without sinne so that we have not the pardon of our sins upon any unjust and unlawful terms The Law and Justice cannot complain Gods justice then against sinne is abundantly seen in that though Christ was the only beloved of the Father yet he is not spared but must be made a curse and endure the wrath due unto us so that if a man would consider what arguments should keep him from sinne if he would be affected with Gods wrath against it let him look on Christ crucified oh how can it be that sinne should be so pleasing and delightfull unto thee which was so bitter and full of wrath to Christ Would not God spare his own Children but his justice must be satisfied through Christ then what may wicked men expect Are they able to conflict with Gods wrath Can they satisfie his justice This bloud of Christ though it speak better things then that of Abel to the godly yet it 's more terrible then that to the wicked for thereby it testifieth that God will have bloud he must have an atonement for sinne and that cannot be by thy sufferings though in hell Therefore Gods justice is more glorified by Christ then by the damned in hell for there they are never able completely to satisfie therefore they are kept in those chains to all Eternity The debt is never paid but Christ discharged all to the utmost and therefore the grave could not contain him Thus you see how in every respect God is glorified by our salvation through Christ Though to us a Son be given and to us a childe was born Isa 9.6 He was a Saviour and Mediatour in respect of us not himself yet all this did at last referre to Gods glory That was the Ocean in which this stream did empty it self Thus you have heard wherein God was glorified by Christ In the next place consider the end that Christ did propound in all his doings and sufferings I mean the ultimate and chief end not the proxime or immediate end and that also was to glorifie God his chiefest end was not either to glorifie himself or us these were subordinate ends 1. Not himself hence Joh. 8. I seek not my own glory but the glory of him that sent me It 's true he is said to have an eye to the end of his sufferings Heb. 11. and the Scripture makes his exaltation a consequent of his humiliation yet this was not chiefest in his thoughts The name and glory God gave him exalting him above every great thing was not principally regarded by him but the glory of God So that by this we see how precious the glory of God should be to us how deer in our esteem When we see Christ preferring it above his own glory The aim that Christ had did arise from that love and zeal he had to God for none can referre all things to Gods glory who do not love him above all things who do not give him the preheminency in every thing One said Fiat justitia ruat mundus Let the glory of God be exalted though the whole world be ruined thereby as love to God so purity of intentions and an excellent rectitude of the heart is requisite else self-love and self-respect will be more prevalent then Gods glory 2. As Christ did not principally intend his own glory so neither our happinesse but only as the means to glorifie God Because Gods glory is so deeply interessed in our salvation therefore did he procure it He did not glorifie God that we might be saved but he saved us that thereby God might be glorified yet this doth not at all derogate from the Love of Christ to us neither doth it make us the lesse beholding to him though he would not have saved us had it not been for Gods glory But hereby he demonstrated both his love to us and God at the same time he loved our souls and salvation yet not above the glory of God That would have been unlawfull Therefore at the same time he did demonstrate both his love to us and to God and yet kept the due order that ought to be in his love first to God and then next to us Now the ground and reason why Christ did referre all his obedience both active and passive to Gods glory is 1. Because God himself makes all his own actions to the glory of his Name The end of Creation of Redemption of Christs coming into the world All these were ordered by God for his own glory so that as the work was imposed on Christ which he was to aim at was also required by God Had it been possible for we may suppose impossibilities for illustration sake for Christ to have procured our salvation for other ends then to glorifie God it had been sinne in him for if God be so jealous of his glory that he will not have it attributed to any other beside himself how much would his jealousie have been provoked if this matter wherein his glory is most visible should have been given to any other Gods glory then is the supreme and universal end to which all are to subordinate themselves 2. The glory of God is more noble and hath greater worth in it then any thing else Therefore that which is most noble must be the end as the lesse noble the means Seeing then the glory of God is of infinite excellency even like God himself no wonder if Christ did referre our Salvation to that most high end and by this we are to see that it 's our duty to prize the glory of God above our salvation for our salvation is but the good of a creature but the glory of God is infinite even as God himself We are to judge of and rejoice in the glory of God as more excellent then our own happinesse yet this is not so to be understood as if a man were to be willing to be damned that God might be honoured For it 's our duty to will our salvation we are to seek for immortality and glory and Rom. 2 It 's not lawfull to be willing absolutely for Paul spake conditionally I could wish to be separated from the presence of God If it be not lawfully to will our bodily
the Covenant of grace and this consideration laieth a firm and sure foundation for our peace and comfort For our salvation is not grounded upon our works but Christs works it 's not upon any perfection or fulnesse in us but on Christ Though therefore our sinnes and frailties may humble us yet they may not drive us from our anchor of hope in Christ 5. This work Christ was to do it was in it self very heavy and grievous though his readinesse made it easie If we consider the particulars of his work viz. to obey the Law of God and to suffer all the wrath that was due for our sins we may easily then conclude that Christ had a bitter cup to drink off And those praiers and agonies which he poured out saying If it be possible let this cup passe away Matth. 26.39 abundantly shew that to the humane nature it was a very hard and difficult task yet for all this his love and desire of our salvation was so great that at another time he saith I have a baptism to be baptized with and how am I streightned till I come and when Peter advised him to save himself with what indignation doth he refuse it Matth. 16.23 so that we should with serious and affectionate hearts hear of this work of Christ oh how full of agonies and conflicts was he insomuch that an Angell from heaven came to comfort him yet all this was his meat his refreshment in respect of our good Do not thou then say of any duty he commands if it be to pull out thy right eye to cut off thy right hand to part with thy dearest lusts and comforts for his sake This is hard work who can do it for did not Christ willingly and joyfully do harder for thee 6. This work he finished and compleated as you hear in the text it 's the end that Crowned this great work Now his finishing of this work was in these particulars 1. He did it wholly and universally there was not one Iota or tittle of the Law which he did not accomplish though all our obedience be imperfect and we fail in many things this we omit and that we omit yet Christ left nothing undone Oh what blessed and comfortable doctrine is this to the loaded and burdened soul that sits mourning like deflowred Tamar and I whither shall I go if the Lord enquire about this duty and about that command thou canst not answer thy omissions are too palpable thou canst not hide them from thy own eyes yet remember Christ failed in nothing Cursed is he that abideth not in all things so the Law runneth if thou wert able to do all the Law requireth and yet fail but in one word in one thought that matters not all thy other duties for this one thing it will condemn thee and therefore the Law brings every man under condemnation it makes the most holy of men see their damnable condition but Christ answereth the Law to the utmost As Christ said to his enemies Which of you can charge me with sinne so he may say to greater then they even to the Law even to the justice of God wherein can you finde any spot in me demand to the utmost farthing abate nothing I am ready to discharge all 2. He finished it universally for parts and not only so but fully for degrees He did not only do every duty the Law required but every duty in every degrees he did not only love God but he loved him as much as the Law required The Law was possible to him though to us it be impossible all that he did was so fully done that there wanted not the least degree of grace in any duty As he had not the Spirit in measure so neither was his obedience in measure thus farre as is with us to whom God giveth not such a measure of grace as to be able perfectly to conform to the Law in this life and here again the godly heart may lift up it self and be comforted for what though thou come short many degrees of what the Law requireth yet Christ did not What though all thou dost may be better yet Christ did all things so that they could not be better Perfectum est cui nihil deest Now nothing was wanting to Christs obedience otherwise Christ himself would have needed a Mediator as well as we if he had failed in his trust he had been guilty of sinne and so needing of pardon now it were blasphemy to say so of Christ for the Apostle Heb. 7.27 aggravateth and preferreth Christ our Highpriest above the legall Highpriest in this because such an one was to offer for his own sinnes as well as the sinnes of the people Oh then it 's no wonder if Paul be thus affected with Christ and his righteousnesse seeing all fulnesse and perfection is in it 3. Christ finished his work because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy so that whereas we are both originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him for his originall and native holinesse it 's plain because he was not born of man in an ordinary way but the holy Ghost overshadowed the Virgin Mary and therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy thing which was to be born of her Luke 1.35 and thus the Apostle It behoved us to have an Highpriest holy and separated from sinners Heb. 7.26 and indeed this is the foundation and root of all for the tree must be good before the fruit can the fountain must be clean ere the streams and so the nature must be holy ere the actions are Christ then had an holy and pure nature wherein was not the least spot or wrincle of sinne and then his actuall holinesse did fill up the faculties of his soul as he had a soul and the naturall properties thereof an understanding and a will so these were sanctified to the highest we speak not of the holinesse of his Divine nature as he was God for so it was infinite even as God himself but of his humane nature habitually and actually Hence the Apostle He knew no sinne 1 Cor. 5. and he was made like unto us sinne only excepted Heb. 4.15 Now here also the godly may rejoyce for those reliques and remainders of sinne are such as prove thorns in the side of the godly The experimentall sense of this made Paul cry out Oh miserable man that I am Well though in thee there be the stubs of sinne yet in Christ there are none and now God dealeth not with us in our persons but as in Christ being found in him saith the Apostle as the malefactour was in the City of refuge Phil. 3. 4. Christ finished his work in respect of duration for even the Law required continuance though there were perfection of parts and
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
Such a man this world adoreth But if a man be never so wise so excellent yet if powerfully godly will not conform to the evil waies of the world this marreth all This makes him envied and hated Who art thou then that hast some desires to walk in the way to heaven but the opposition the hatred and violence that is used against that way makes thee draw back Oh foolish and deluded wretch was it not thus with Christ with his Apostles Were they not told they should be hated of all men for his Names sake There cannot be a more comfortable sign of thy grace then to have all the wicked men where thou livest either thy hypocritical Friends or thy open enemies Jerome thanked God that he was worthy to be such an one whom the world would hate The Serpents Seed cannot love the Womans Ismaell will persecute Isaac glory therefore and boast in this if the malicious wicked man hath his mouth alwaies open against thee If he be alwaies censuring and backbiting For if thou wouldest be prophane dissolute if thou wouldst be a Minister to prostitute the Ordinances of God to every prophane man thou wouldst be as good as any in the world but now it 's not for thy infirmities but thy graces they malice thee Sixthly They are not of this world because they are members of Christ and incorporated into him Now Christ himself was not of this world nor was his Kingdom of this world Joh. 18.36 he came not with any earthly worldly advantages Now the godly they are to be wholly conformed unto Christ As Christ was so are they They bear the Image of the heavenly so that what life what actions were by Christ the same they are exercised in so that if we would follow the example of Christ make him our patern as our Christianity obligeth us then should we overcome the world not only in the persecuting part of it but the inticing part of it The heart that is united to Christ findes more excellency and sweetnesse in him then in all the pleasures of the world as we see by Paul Lastly They are discovered not to be of the world because their life is a life of faith The Just shall live by Faith Rom. 1.17 We walk by faith and not by sence 2 Cor. 5.7 Now a worldly life is only by sence and carnal reason It moveth only upon sensible grounds coming as far short of faith as a beast doth of reason but the godly man he looketh into the Word of God he seeth the promises and embraceth them This life of faith is a mystery it is a Riddle yea it 's a madnesse to the world To part with all present advantages upon faith for eternal that are to come this is to them extreme folly and truly herein a godly man is discovered exceedingly Doth he not live by his sensible props but by the Promises Doth he overlook all creatures and fix his heart upon God this is more then the world doth If you ask the grounds why the people of God are out of the world though in it There are three pregnant Reasons in one verse Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil world Observe first it 's an evil wicked world The whole world lieth in wickednesse saith John 1 Joh. 5.19 There is nothing but the works of sin and the devil in it therefore the devil is called the Prince of this world Joh. 16.11 because he reigneth in every mans heart Now how can those whose natures are made holy who will and love what God wils and loveth come to agree with sin how can they who are sanctified by the Spirit of God be where the devil ruleth 2. It 's the present world It 's but for the present the profits are present profits the pleasures are present pleasures whereas the godly man looketh to Eternity Dâ—mas cleaveth to the present world 2 Tim. 4.10 but Paul to the eternal world the world to come 2. Christ died that we might be delivered from it This is a pregnant reason one main reason of the death of Christ was that thou shouldst not be as the world is if the shortnesse and vanity of these things and their fading nature do not move thee let the bloud and death of Christ prevail with thee He was crucified that thou shouldst be crucified to the world he died that thou shouldst be dead to the world Vse of Exhortation To come out of the world in respect of your affections and conversations you cannot abide there no more then Lot in Sodom and be saved yet are not the greatest part of men of the Church thus of the world Oh how unworthy is this that whereas thy Christianity thy Religion engageth thee not to be of the world thy conversation proveth thou art Well as thou art of this world so shalt thou perish with the judgements of the world That lieth in darknesse and will be cast in utter darknesse this will be thy Portion and know thou must go out of the place of the world though thou wilt not out of the wickednesse of the world the world cannot will not hold thee alwaies SERMON XXXII Of the peculiar Propriety Gods People have in him and he in them JOH 17.6 Thine they were and thou gavest them me and they have kept thy Word THE former part of this Verse related Christs care and work to his Disciple This latter part giveth a description of them and all particulars therein are very argumentative to prevail that God should hear praier for them Now here is a threefold description of them wherein indeed is laid down divinely the Cause of mans Salvation with the effects flowing from it The two Causes are these 1. The Eternal Election and absolute purpose of God to save such Thine they were 2. The meritorious cause in and by which all the mercies they are elected to are obtained and that is Christ Thou hast given them me viz. as a Mediatour 3. The blessed effects of these causes that are hidden or at least every one may pretend to them but this is a discovering sign that excludeth many They have kept thy Word At this time I shall treat only of the first cause which indeed may be called causa causae the cause of all causes of our Salvation and that is Gods Election or gracious purpose to take some out of mankinde and to make them his in a peculiar manner For a people may be said to be Gods divers waies 1. By right of Creation and dominion which he hath thereby and so all things are his Psa 69.11 Both the reprobate and the godly are his in this sence it 's impossible but that every creature should be his because he cannot alienate his dominion and property 2. A people may be said to be his by an outward dispensation of the Covenant of grace Thus the people of the Jews are all of them called his people
more were Gods mercies Christ that gave them but drops before doth now bid them drink the whole cup of praise and Thanks-giving Now they are taken up to the Mount of Transfiguration They have not only clusters but the Vine it self Consolations abound now when never it may be before Thirdly The Lord Christ his care is seen even in the dangers and afflictions themselves and that divers waies 1. In not suffering them to be but when there is a necessity you are afflicted if need be 1 Pet. 1.6 That word is full of consolation Theâ—â— no affliction no triall but thou didst need it considering thy corruption â—hy dulnesse thy earthlinesse there was a necessity to have some affliction fall upon thee to humble thee and to make thee more enlivened Hence afflictions are compared to the cutting off the luxurious branches of the Vine Joh. 15. which is necessary Frosts and cold have their necessity and both mans body and the ground needs that as well as the Summer This made David say Out of very Faithfulnesse thou hast afflicted me Psa 119.75 And hence afflictions are attributed to Gods Love Whom he loveth he chasteneth Rev. 3. and all because the people of God could not be so fruitful and active if they were not thus chastened So then here is Christs care there shall not be any trouble but when necessary 2. As he wisely ordereth them to be so his great care and love is seen in the time and season when they are inflicted Afflictions will not in every season do good no more then the cutting down of trees or pruning of them is at any time to be done The Patient may dye by the unseasonable letting of bloud Therefore Christ sheweth his great care and love to take the opportune season to afflict and to exercise thee As God would not have mercy upon Epaphroditus presently but he lets him lie in danger it being thereby better both for him and Paul was thereby much afflicted Paul had the buffetings of Satan which did greatly humble him but when was the time after his Revelations And therefore that then it might not puff him above measure It was that he had those Thorns in his side so that Christ doth not onely regard the necessity but the fit time and season of all thy Troubles Even as Christ himself came in the fulnesse of time so doe all his chastisements if they should come sooner or later they would not do that good Paul praieth thrice yet could not remove those strong Temptations 1 Co. 12. 3. His love and care is seen in the nature and kinde of the affliction and trouble There are calamities of all sorts Now as it 's not all kinde of Physick that is for every disease so neither all kinde of calamities that are fit for every sinne Hezekiah gloried proudly in the Treasures he had and therefore God caused an Enemy to come and spoil him of them he might see by the afflictions what his sinne was David was too inordinately affected to Absalom and Adonijah and they became rebels to him and sore afflictions Oh it 's a great matter to observe the wisedom and goodnesse of God in ordering that kinde of affliction rather for thee then another Thou wast not thankful to God for thy health or serviceable to him therefore he afflicts thee with sicknesse The people of Israel were weary of Gods Service therefore God delivered them up to evil Lords and Masters that they should know what another service meant One Godly man lieth under one affliction and another under another Now if one had that which another hath he could never bear it it would be more then death to him so that the wisedome and love of Christ is to be admired in all say this very kinde of affliction and at this time comes from the love and care of Christ 4. As the kinde so the continuance God will not let it abide any longer then it doth his work These horse-leeches shall suck no longer then the corrupt bloud lasteth The devil shall throw some of you into prison ten daies Rev. 2.10 See there how God orders it first it 's but some of them and then into prison there is the kinde for ten daies there is the continuance which made the Psalmist say The rod of the wicked shall not alwaies rest upon the back of the Righteous Psal 125.3 It 's true the people of God have many times thought their deliverance too long Will the Lord cast off for ever Hath he forgotten to be gracious Thus they expostulate and complain but God at another time sâ—â—â—he would hasten it in due time Isa 60.22 and he cals it but a moment â—â—â—rein he had hid his face from them Isa 54.7 although it was seventy years So that the flesh saith one thing and the Spirit of God another Know then that thy exercise is for a continued or appointed time God hath set bounds to these waters and therefore be not discouraged under them Lastly The care and love of Christ is seen in working out a way and making an escape from thâ—m when it 's for their good and his glory There hath no temptation befallen you but out of which he will make a way to escape 1 Cor. 10 13. The Lord knoweth how to deliver those that are his The Artificer knoweth when to take his Gold out of the Fire The wise Physician knoweth when there is bloud let out enough Thus much more doth God know when thy afflictions have done the Errand he sent them about The Wisedom of God also can finde out a way to save thee out of them For he that could finde out a way to save thee from sinne and hell much rathar can he finde out a way to deliver thee from this or that temptation In the fourth general place Christs care and love is seen in sanctifying and fitting thy troubles that they shall be for thy spiritual benefit Whatsoever may be done to thy estate or life yet nothing shall hurt the soul Thus the Prophet This is the fruit of Iacobs trouble to purge away his sinne Isaiah 27.9 and Rom. 8. All things work to the good of them whom God loveth Christ that hath so loved thee would never let this or that come upon thee did he not intend to turn it for thy spirituall good This made David say Before he was afflicted he went astray Psal 119. And when both these go together Afflictions and Sanctification David cals it a Blessednesse not a misery Blessed is the man whom thou chastenest and teachest thy way Psal 94 12. If God teacheth thee by thy afflictions the bitternesse of sinne the duty of Faith and weanednesse of Spirit from the world Oh it 's a blessed sicknesse a blessed losse Thank God that ever he laid his hand upon thee Though it seemed grievous to flesh and thou wert apt to be impatient yet nothing under Heaven was better for thee Not that we are to pray for
afflictions It 's disputed whether we may or no but we may not because they are an evil and so no fit object of our desires and in themselves they do no good unlesse sanctified but if the Lord chastise us we are to submit and therefore when Jeremiah praieth Jer 10 21. Correct me but not in thy wrath It 's a concession or submission Lord if thou wilt correct me and it cannot be otherwise then do it with much mercy and love Do not then make thy afflictions an argument of Gods withdrawing or leaving of thee but rather of love to thee Christ loves his Disciples dearly yet not so as to keep them from dangers he will let them be in the world and put them to hardship only he will then take the more care of them But the godly heart doth make this ordinary Objection It 's true in those troubles which are for Christs cause as the Apostles were It is no wonder if Christ take such special care of his if he account all the troubles and losses they have upon his score if he say to them as Abiathar the Priest I was the occasion of all the Priests bloud therefore stay with me thou shalt be as I am and I as thou art but my troubles and afflictions are the fruit of my sin It 's not for Christs Name but want of love to Christ it is my dulnesse and lukewarmnesse that hath brought anger upon me To this consider 1. It cannot be denied but that there is a great difference between those afflictions that are exploratory which are to draw out the graces of the godly and to encrease their glory which comforted one Martyr who said he thanked God though he had sins yet it was not for his sins but his duties they put him to death and those which are castigatory for some sinne committed yet even such are not to cast away all comfort because though there is not so much yet there is great cause of joy even to such if humbled and sensible of sinne under Gods hand for 1. Though it be bitter because it 's for sin yet it 's comfortable to feel thy sin and to repent of it Oh then though thou mournest because thy sinne hath brought this on thee yet rejoyce because thou hast an heart to repent of it The true penitent de peccato dolet de dolore gaudet So that the brokennesse and tendernesse of heart is an evident testimony of thy ground to rejoyce 2. Consider thy voluntary accepting of thy afflictions and judging thy self for them maketh all thy afflictions to be a kinde of Martyrdome It 's required we should accept of the punishment of our sinne Levit. 26.41 And 1 Cor. 11. We are to judge our selves 2 Cor. 7. The Corinthians repenting had a holy revenge upon themselves Now when we do thus kisse the Rod and willingly accept of this affliction It 's a kinde of Martyrdom It is for Gods cause and out of love to him that thou dost with patience endure it 3. Thou hast the chiefest ground of comfort which ever Christs Sufferers have though not that particular they have For the Martyrs did not rejoyce in their Sufferings as matter of merit and as that which was equal to Eternal Glory No They could not but finde many Imperfections even in those noble undertakings And therefore desired pardon even for their very dying for Christ that they had no such perfect faith and patience as they ought It was therefore Christ and his Sufferings administred them all their comforts and this thou maist take though thy sinnes have caused thy afflictions Vse of Instruction what Treasures of comfort the Godly have With what triumph and joy they might live even in the greatest afflictions if beleeving this But oh our leannesse our leannesse whence come all those dejections those outcries I fear this and that may undo me but because Faith doth not present Christ with his open arms ready to preserve them well is beleeving called Eating of Christs flesh and Drinking his bloud Joh. 6. For as a man though he have never so much dainties yet if he eat not they do him no good so it is here Though Christ have never so much love and pity towards thee yet if thou beleeve not this it helpeth thee not Vse 2. of woe to the wicked that are cast out of all his care let the devil tempt them let sin overcome them let hell devour them yet Christ hath not taken them into his special favour SERMON LI. Of the great Danger of Gods Peoples being in the world chiefly from its tempting and seducing to Sinne. JOH 17.11 But these are in the world OUR Saviours Argument you heard in the behalf of his Disciples was partly from the state and condition of Christ who was now leaveing of them and partly from the Apostles who were still to continue in the world as sheep without a Shepherd and that amongst Wolves Therefore the danger they were in is made an Argument why Christs Praier should be heard for them This troublesome and dangerous estate of the Apostles is described in these words But these are in the world Where Note 1. The adversative particle 2. The condition it self The adversative particle is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whereas the Learned observe that that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used three waies in Scripture 1. Which is most common as conjunctive 2. As adversative 3. As argumentative Here we see it used in all these respects in one Verse And I am no more c. But these are in the world for I go to the Father so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated here As for the Condition it self To be in the world is no more then to have our abode here amongst men who by nature are all set against God and his waies and so daily conceiving and plotting mischief against the Kingdom of Christ So that to say They were in the world was to say They were in the midst of the Sea under the power of all windes and tempests without any haven wherein every moment they might expect utter destruction Obs That the godly mans life in this world is full of spiritual danger and outward trouble For To be in the world these two things are implied To be in a place of wickednesse where are daily temptations to sinne and in a place of misery where are constant troubles and pressures and indeed the former is the greatest evil though we fear the latter more Therefore our Saviour praieth v. 15. that the Father would keep them from the evil of the world They must be in the world but let not the evil thereof infect them it being no lesse a miracle to be kept from the sinnes of the world while we live in it then for those three Worthies not to be burned while in the fiery Furnace The Apostle John excellently describeth the foul contagion of the world 1 Ioh. 5.19 The whole
wrong one another Doth not the Apostle James tell them of their envyings and their devourings of one another Iam. 13.16 Why doth our Saviour above all things pray in this Chapter for the Disciples Vnity That they might be one but because of the pronenesse that is even in Gods Children to fall out with one another as Iacobs Children did Hence we see Beleever against Beleever Christian against Christian pursuing one another even to death It was Cyprians Complaint of old Madet orbis Christianus mutuo sanguine quod cum privati fecerint homicidium dicitur eum publice geritur virtus vocatur Oh what a sad thing is it not to see Sheep and Wolf but Sheep and Sheep devouring one another Doth not experience convince of this Are not many godly mens Enemies of the same house of the same Religion of the same Christian Faith with him Oh this is hard to bear if it were a prophane and wicked Instrument of the devil I could bear it but it is such an one with whom I have praied often humbled my self often They acknowledge the same principles of godlinesse the same experiences upon their souls yet are like Lyons 5. God hath made the world a troublesome world in all Conditions in all Relations so that none can finde this place any other then a Valley of Tears The Apostle 1 Cor. 7. sheweth the condition of Married Persons that they shall have trouble in the Flesh The Married Condition hath it's trouble the single hath its Trouble There is trouble in Husbands Wives Children in all Callings The Husbandmans The Citizens God will not let us have a Paradise in this world lest we do as the Reubenites that desired to sit down in a Countrey fruitful for Cattell and cared not to enter into Canaan It was Basils Opinion that the Earth before Mans Fall brought forth no Thorns or Thistles and that the Rose did grow without pricks But here is no such Blessednesse now Out of the same Fountain comes bitter and sweet From the same Root grow Figges and Thistles Grapes and Thorns There is no Mercy or outward Comfort but hath its Insufficiency and there are as many drops of Gall as there are of Honey Which made Job say That man who is born of a Woman is full of Trouble even as the Sparks fly upward Job 14. It 's as naturall as for the fire to ascend so that as it would be a miraculous and wonderfull thing to see the Fire descend downward no lesse would it be to see a man without some Trouble or other We reade of one Polycrates that never had any Adversity in his Life time and he endeavoured to put himself upon some Losse but could not for once he threw a Ring of a vast price into the Sea intending to lose it yet afterwards it was found in a Fishes Belly and he had it again But though he had no trouble for a long season yet at last he was taken by an Enemy and put to Death with most exquisite torments Though wicked men have the good things of this life yet these good things are not meerly and universally good They have a Sting as well as Honey They have Trouble as well as Comfort The Godliest men have acknowledged that their daies have been few and evil in this world Oh then expect not a Summer alwaies in this world God hath subjected all these created Comforts to changes after a Glorious day to have a dark Night Thou shalt have this Condition this Relation this Comfort thou desirest but thou shalt also have the burthen and the trouble of it which thou dost not desire Onus transit cum honore Lastly A mans Trouble doth arise from his own self If there were no devil no wicked men to trouble yet such is the Unbelief and the Discontents that are apt to rise in a Godly man that he would be a Trouble an Enemy yea a Devil to himself Doth not David often speak of the frettings and heating that his heart was in and who put him into it What made his Soul like a Foaming Sea Was it not his own diffidence his own froward heart Austin cried once Libera me Domine a meipso tanquam maximo hoste which holds true not onely in a sinfull way but in a troubling way Oh how many times doth a Christian raise up his own Fears his own Jealousies and his own Doubts So that as the Linnen breedeth the Moth that corrupteth and destroyeth it as the Tree the worm that eats it Thus from a mans own heart arise such troublesome Thoughts and Cares and Fears that he may be called a Mager Missabib Fear round about him We see then in how many particulars God is pleased to make this World a troublesome Place to us while we live and continue in it and also a very dangerous place That we should as much fear to be in it as in Sodom when Fire and Brimstone was ready to fall down from Heaven to consume it Let us in the next place Consider the Grounds and Reasons Why the world is thus made by God a disquieting and troublesome place to the Godly That they are but as Pilgrims and Strangers in it and therefore are little esteemed by it Reasons 1 And first That our Hearts may not be immoderately and inordinately cleaving to this world We see there are many strict Commands against the Love of it Now if we are so ready to love it though so troublesome what if it were nothing but content If saith Austin though it be Mundus amarus a bitter world thou lovest to eat and to feed of it what if it were dulcis a sweet world If it be Mundus periturus a perishing world and thou art so doting upon it what if it were Eternus everlasting If we can handle it with delight though full of pricks what if smooth and plain Certainly every Godly man should wean himself from these Breasts Seeing God hath rubbed them with so much bitternesse and affliction When therefore thou meetest with Crosses with Troubles with the Deceitfulnesse and Inconstancy of worldly Comforts say This is to instruct and teach me that I am not to expect an Heaven here The world is an Enemy thou must not love it though commanded to love our Enemies Here may be an over-loving an over-desiring Here the Rule is much more true then in Physicks Appetitus non est Regula Concoctionis Thou must hunger after these Earthly things no more then thou canst concoct or improve for Gods Glory and thy own particular good And let the Godly know Their greatest danger lieth in these inordinate Affections more then in grosse sinnes These Cares will grow up with Duties when open prophanesse makes a man wholly to despise them Reasons 2 Secondly The Lord makes the world thus full of Enmity to us that we might remember what our Condition is that we are but Pilgrims and Strangers and therefore are not to settle our abode here
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
whom yet they fastened many impious actions upon for certainly nature would have told them That was God quo nibil melius cogitari potest Thus the God whom Christians according to the Scripture doe serve is the onely holy and true God Thirdly He is holy in respect of his will command and approbation His word is an holy Word The Scriptures are holy Scriptures They command They approve They encourage and comfort nothing but holinesse David Psal 19. compareth them to Gold often refined that hath no drosse and Hab. 1. God is of purer eyes then to behold Iniquity viz. by approbation Therefore he is said to be angry with the wicked all the day long Oh then though other men love thee and thou art in love with thy own self yet if not holy God doth not God cannot love thee Fourthly God is holy efficiently He is the Authour and cause of all the holinesse we have Iames 1.17 Every good and perfect gift comes from him We are his Workmanship created to good works He made the Angels holy He created Adam holy yea he infused all holinesse into Christs humane Nature and therefore much rather must he cause all the holinesse that is in us Therefore Christ by praying that God would sanctifie his Disciples doth thereby teach that none can make holy but God alone Let then the proud Patrons of free-will be confounded at this They that cannot make themselves Creatures will they say ' they make themselves holy Creatures Minus est te fecisse hominem quam justum Fifthly He is finally holy That is all our holinesse is to terminate in him Holinesse doth properly respect God as the Object and therefore though a man praieth heareth giveth alms yea his body to be burnt and doth not with a pure and chaste Intention look at Gods glory in all this it is not holinesse Hence it is that many have low thoughts about holinesse and grosly mistake in it taking copper for Gold and Samuels Ghost for Samuel himself Thou art not holy till thou canst truly say in some Degree at least though with much opposition Whom have I in Heaven but God and none on Earth besides him In Heaven Heaven it self would not be heaven to a gracious heart but because God is there Sixthly God is holy exemplarily He is the Rule Pattern and Example of holinesse 1 Pet. 1.15 Be ye holy as I am holy Levit. 20.26 So that if we would know how we are to be holy it must not be as men think or as the world prescribeth but as God is holy Not that we can attain to an equality but to a similitude onely So that the principle of the world must fall to the ground They will doe as others doe or as most doe Oh but rather Consider that God himself hath set down a Form for thee and because there is such fulnesse in him as in an Ocean therefore we have a necessity of growing every day No man is as holy as the patern therefore still he is to be perfecting Holinesse and Righteousnesse in the Fear of God 1 Cor. 7.1 Thus you have heard that God is holy But in the next place know it is our Duty to improve this Attribute for our Good For so our Saviour doth not look upon it as an absolute property in God but as that which may be profitable unto his Disciples So that we are to make use of this by Faith And that first Because when God becomes our God by the Covenant of Grace he is wholly ours and all his Attributes are for our benefit and advantage I will be their God Now God is not our God nulesse his Wisedome be ours his Holinesse be ours that is for our benefit For we cannnot separate God and these Oh then what an unwise and foolish thing is it in a Christian when he hath such a Treasure and yet will make no use of it Such a Mine and yet improveth it not In God there is holinesse for all Angels and men much more for thee Secondly God being thus absolutely good he is communicating of it and it is a Rule The more any thing is good the more diffusive it is of it self As we see in God who though glorious and happy enough in himself yet he created a world and ordained many to Eternall Glory out of his meer good pleasure and Fullnesse not that he needed or wanted any Oh then it is very acceptable and well-pleasing to God that we should come with thirsting Souls unto this Fountain and draw Water out of it That we should suck plentifully at these full Breasts and be refreshed Vse of Instruction to the People of God who are greatly afflicted under this great Temptation They are not an holy People Oh they finde sinne captivating them sinne prevailing over them but where is an holy heart holy affections and holy aims in what they doe Oh they say Could they finde they were more holy though they were poor and afflicted yet they should rejoyce Let such Consider It is their Unbelief and want of earnest Praier if they be not richly supplied and furnished in this for God is infinitely holy and he delights to communicate it The larger the Vessell is the more willing he is and will be to fill it and there cannot be any Prayer more acceptable then to begge for this above all things Vse 2. Is God thus holy Then let the most holy be humble in all their approaches to him for he is of such pure Eyes that he findes spots and blemishes yea damnable matter in thy most holy duties Angels holinesse is not proportionable to him Thirdly Of Reproof to wicked men who deride scoff and maliciously oppose holinesse What is this but to rise up against God himself Is not Holinesse the Glorious Attribute of God And do the Beams of this shining in his People offend thee This argueth thou art of a perverse and of a devilish Spirit for thou shouldest rather reverence and honour it saying Oh that I might live and dye like such holy men Indeed there are many would like Balaam die like a Godly man but not live like him as One said He would live like Croesus but die like Socrates Yet this is impossible There must be an holy Life else there will hardly be an holy Death SERMON LV. The Great Lord-Keeper of Israel from inevitable Ruine both of Body and Soul extolled JOH 17.11 Holy Father keep through thy own Name those thou hast given me c. WE have dispatched the Introductory Compellation and now proceed to the Petition it self and in that Consider 1. The mercy praied for and 2. The Amplification of it The mercy praied for is Keep The amplification is 1. From the Subject described by their Election from Eternity And 2. Actuall donation to Christ in time Those thou hast given me This is often repeated by our Saviour as being a main Argument why nothing should he denied them that were thus
was a corporal visible keeping but now spiritual 4. We are to avoid the Socinian reason given why Christ speaks thus in the Text It is saith he because Christ had not yet obtained that power and soveraignty to keep them after an invisible manner for they say Christ had not that Divine power and authority till it was given him after his resurrection then God gave him the universall dominion over all say they But our Saviour had sufficiently before shewed that what the Father did he also did Lastly When Christ saith Hitherto I have kept them in thy Name attributing the power of keeping them to the Father it is not as if he were not also God but he speaks here as Mediatour as in the form of a servant and an Embassadour doing all things in the Fathers Name Hence in other places he saith it 's not his doctrine but his Fathers and so he seeketh not his own glory but the Fathers Thus much for explication Whereas then our Saviour for a while was in a corporall sensible manner with them providing for them and protecting of them but at last is to leave them to greater hardship and stronger temptations Observe That though God may afford his people for a while many comfortable and sensible supports yet they must not look to enjoy them alwaies As the childe must not think alwaies to hang on the breast or to be dandled on the knee so neither must Gods children alwaies think to have comforts mercies and whatsoever their souls desire but they must expect changes and severall trials Hence the Apostle saith 1 Pet. 4.12 they are not to think any fiery triall strange The godly are to be prepared in the midst of their mercies that if God on a sudden raise the clean contrary this should not seem a new or an hard thing to them John 21.18 Christ tels Peter when he was young he went whither he would but in his old age another should girt him and carry him whither he would not In his younger years he had liberty and freedom but in his old age he should meet with bonds and imprisonments Thus God saith to many in thy younger years thou hadst health comforts but afterwards thou shalt have diseases pains and many sad afflictions To open this Doctrine let us consider what those visible supports are that God for a while may vouchsafe to his people And 1. They may have for a while many outward comforts and mercies They may abound in wealth in riches and honours â—o that they want nothing they may have an heaven here and then at last God gathers black clouds and so there are sudden storms and lightnings that spoil their sun-shine day It was thus with Job he tels us in what plenty honour and ease once he lived in but God had made a sad change upon him Even as Jonah had got a gourd whereby he defended himself from the scorching heat and he began to think himself now very well and presently God prepared worms to devour this defence Oh then if there be any of Gods children on whom he thus smiles they have riches when others are in the depth of poverty they have plenty when others are pinched with want remember all thy wealth is but like a little dust if God breath on it it is scattered away All these things runne on a wheel and that which is uppermost may quickly be lowest As the Grecians say There are no beggars but their ancestours have been Kings and no Kings but their ancestours have been beggars such a change and mutation are all these earthly things subject unto 2. Gods children may for a while enjoy many sweet consolations and have good assurance of Gods love and this is a speciall sensible support When David hath no cause to complain that God hid his face from him when he said his mountain was strong when he could bless God because he had forgiven his sinnes so that he could with heavenly boldness call him his Lord and his God all this while David was happy but this fair weather doth not last alwaies God hideth his face and then he is troubled then he crieth out Why art thou cast down and troubled within me O my soul It is a gross error to say assurance cannot be lost yea we may lose it by our careless and lazy walking and God may deprive us of it for wise and holy ends If then God gives thee these soul-sensible supports that thou knowest and feelest his love upon thy soul make much of this mercy faith of evidence will not be alwaies There will be a time when faith of adherence and dependance will be all in all 3. Then have the people of God carnall and sensible supports when they are preserved from the outward malice and persecutions of men so that they live honoured and prosperous lives here below Such a time Joseph had at last David Mordecai Esther and many others yea we see in Ahabs daies when there was such an hot persecution of Eliah the Prophet and other godly Prophets yet Obadiah a godly man lived in great favour with Ahab so that although the rage and malice of the world be prepared against every holy man yet for a while they may be the worlds darlings they may have the Kingdoms the Powers and the Honours of the world so that we may sometimes say in this respect the servant is above his Master Christs Disciple above Christ only let them know there may come a time and then God depriveth them of all these for their honours they have disgrace for their glory reproach It 's much if God lets them have the good things of this life and of the life to come 4. They may have a calm and serene time in respect of soul-temptations and spirituall exercises Paul had not alwaies these buffetings of Satan These spirituall temptations whether entring from the blackness of our own hearts or injected by Satan are very terrible and bitter they have made the godly weary of themselves Hence they are compared to darts and fiery darts Ephes 6.16 to shew how mortall and how piercing they are Now although God may many times give his people a quiet setled composed spirit yet this is not enduring but the storms do arise the ship begins to sink and they cry out that they perish 5. They may have the comfortable presence and corporall direction of wise holy and godly persons but at last God may take them away Thus a godly people may have the ministry of a faithfull Pastor while he is with them the flock is kept no wolves have been able to get into the fold Children and servants may have a godly Father and Master wives gracious and wise husbands now these while they were enjoyed were wonderfull supports Hence Elisha is called the horsemen and chariots of Israel When Chrysostom was banished the people said The sun might have been better taken out of the firmament Thus God hath given his
of it is to be considered I have kept them The Word is used sometimes for an outward violent detaining of a man in prison or other custody Act. 12.5 6. Thus the Jailors are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.4 Heinsius understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render observe Herod observed John in a corporal manner of keeping him in a safe hold because Mar. 6.19 it is said Herodias would have killed him but could not Sometimes the word is applied to an Obedientiall Observation of the Commands of God Ioh. 14.15 21. Joh. 15.10 Hence also it is applied to the observing of the Sabbath Joh. 6.16 Sometimes it is applied to the reservation of a thing Joh. 2.10 Thou hast kept the best wine to the last But in the Text it is applied to the preservation or custody that is vouchsafed to such as need it as v. 11. and v. 15. So in this place Now our Saviour by this expression I have kept them signifieth that the Father had given them to Christ as so many precious Iewels and an excellent treasure and that Christ did undertake to preserve them insomuch that if any should be lost the fault would be charged upon Christ and he would be found blame worthy Obs That all those who shall be saved are given to Christ and committed to his trust that they may be kept to Eternal Salvation That look as the devils 2 Pet. 2.4 have the beginning of hell already and are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept in chains of darknesse to judgement so that they can never evade or escape it Thus the godly they have the beginning of heaven they are interested in Christ and therefore Iude 1. are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Crown or inheritance of glory they are to receive is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept safe in heaven So that all the power in hell and the world are not able to deprive them of it This is very comfortable news to the people of God to hear they are kept if they were left to their own selves how horrible and irrecoverable would their fall be Let us Consider how much is implied in this Truth That Christ keeps them as his charge And first Here is plainly denoted their own infirmity and insufficiency For why should Christ thus earnestly pray the Father to keep them and say he had kept them hitherto but because they were weak and unable to preserve themselves So that Christ speaks of them as some tender young Infants that are given from arm to arm to be kept as being not able to go themselves and truly if the Apostles who were Christs first born as we may so say and although Christ knew that he was to endow them with the power of the holy Ghost afterwards in an extraordinary manner yet if these that seem to be Giants cannot help themselves what shall we Dwarfs do If the Pillars are not able to stand of themselves what can Reeds do God to shew the Church her miserable impotency compareth it to a childe new born that is not only lothsome but feeble and necessarily perishing without some aid Eze. 16.5 6. Even thus are we all in our own strength and power Secondly As it implieth their insufficiency so also the precious account and esteem God puts upon them Men are not said to keep their pebble stones or their Weeds but their Treasure their Jewels And thus God Mal. 3. expâ—esly cals them Hence all the godly are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people The only Treasure God hath and they being his Treasure his heart is upon them so that howsoever the worlds esteem of them is reproachful and malicious enough they are the off-skowring and the worst of men yet with God they are precious Nay though to their own souls many times they are as castawaies as lothsome branches they abhorre themselves and therefore they think God will do so much more yet with God they are of high account Thirdly There is implied a more peculiar care and attendance to their good then of the whole world besides For they are said to be given to Christ out of the world that he may keep them This giving of them to Christ supposeth an Election or choice of such from all others God is a preserver and keeper of all Iob 7.20 called therefore the preserver of men Yea Psa 36.6 he is said to preserve man and beast God is every where essentiâ presentiâ and potentiâ and thus he cannot but be every where but he hath a gracious presence with his Children which is not from his infinitenesse or necessity but from his meer love so that if God were not infinite and immense pardon the Supposition yet his grace and goodnesse would make him abide and dwell with those that are his You see by this that Gods keeping extends even to inanimate Creatures he keepeth the very Sparrows that they fall not to the ground but there is a more excellent and choice way of preservation to those that are given in speciall charge to Christ The eyes of the Lord are said to runne to and fro in the behalf of the upright in heart 2 Chron. 16 9. What can be more comfortable then that expression Hence the Lords peculiar is compared to a Bird flying over the nest where her young ones are Isa 31.5 Only the Bird is silly and weak hath no power to defend but she sheweth her desire and affection Thus God is pleased to compare himself to encourage our Faith for we are apt to look more at what is against us then for us We consider the devils Subtlety the worlds danger our own corruptions but do not attend to Gods mercifull Preservation Fourthly This phrase doth imply the safety that the people of God are in For though in respect of the world and their Corruptions they may say with Iehosaphat A great Army is against us and we know not what to do or they may be afraid as the man Elisha led into the midst of the Enemies Camp yet for al this they are safe for there is a fourfold cord that holds in them which cannot easily be broken There is first Christs power which is omnipotent the same with the Fathers power Ioh. 10. I and my Father are one None can take them out of Christs hands because none can take them out of the Fathers hand Therefore Col. 3. their life is said to be hid with Christ in God And it is a crown laid up in heaven Now what men or devils can break into Heaven Who can rob and steal from thence if there be a stronger then God more powerful then God then doubt of thy preservation but else not 2. There is his fidelity and immutability He is the Amen He is the Alpha and Omega for we might think though we are never so well to day as it was with Adam and the Angels apostatizing
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
retain the wicked inclination of the world minding only worldly things Now though the world be many times and it may be here taken for that Society of men that is Heathenish and doth not beleeve in Christ thus the Church and the world are opposed 1 Cor. 5.10 yet we may extend it further even to such as do outwardly professe Christ but in works do deny him as is more to be shewed 2. There is the act it self hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is in the preterperfect tense It hath hated them already though they had not much tormented it by their preaching but it would more hate them when Christ was removed and their preaching more universall It comprehends all times it hath it doth and it will hate them and hatred you heard was worse then anger being more fixed and permanent The cause of this is because They are not of the world for as love is to its like so hatred is to that which is unlike and contrary In the Scripture some Learned men say to hate is sometimes taken to love lesse not an absolute hatred but a respective love Mat. 6.24 He will love one and hate the other i. e. lesse love And for this end they bring that place Rom. 9.3 Jacob have I loved but Esau have I hated where they would expound hate of a lesse love but whatever may be said of the former place this latter will admit of no such Exposition as the Context will easily evidence 3. The Scripture speaks of a good hatred Rom. 7.15 That which I hate I do So we are commanded to hate our Father and Mother to hate our own lives Luk. 14.26 Joh. 12.25 for Christs sake David also said He hated them which hated God with a perfect hatred i. e. a full complete hatred he had no love at all to them that is in respect of their wickednesse and their incurable enmity against God though in other respects he pitied and loved them Lastly There is a wicked and evil hatred of which the Text speaks Obs That the wicked men of the world have and will alwaies hate those that are godly It hath been so of old and will be so to the last wicked man that breatheth No sooner were there a wicked man and a godly but this hatred broke out into all cruelty Cain hated Abel and why because his own works were nought and his brothers good 1 Joh. 3.12 No lesse will serve then the bloud of Sheep such cruell Wolves To open this Doctrine Consider these things First That there is a twofold hatred with the Schoolmen One is called Odium inimicitiae an hatred of enmity whereby a man wils evil to him because it 's his evil Even as amor amicitiae a will of friendship wils the good to a person loved because it is his good 2. There is another kinde of hatred which the ancient Schoolmen had no Name for it but afterwards it was called Odium abominationis or offensionis When a man is offended at and hateth such an object that is evil but not the person yea we may love him dearly Thus the Childe hateth the death of his Father Odio abominationis but loveth his Father yea because he loveth him therefore he hateth his death Now that hatred whereby the world hateth godly men is Odium inimicitiae it comes from an inward irreconcilable displacency to the godly it 's terminated upon their persons because they are such and therefore they are said to be of the devil representing his nature and are the Seed of the Serpent which hath an imbred enmity against man so that though never so much evil should befall the Godly Their goods spoiled their Names blasted yet as long as they live and because they still are alive the world will hate them Secondly The cause of their hatred may be reduced to two Heads 1. The contrariety that is between the nature and actions of the Godly So that they do not love any godly man no nor such as never had any commerce with them or medling with them There is an Odium naturale which ariseth from the nature of things Such an antipathy is often mentioned by Writers the Serpent that is young though never hurt by any man yet because they know them of such a stamp they cannot love them It being natural they cannot give any Reason Hoc tantum possum dicere non amo te You do not love him why did he ever weary you Did he ever speak to you No but yet he cannot love him so that as love consists in the consonancy and conveniency of the good thing loved Thus hatred is in the dissonancy and contrariety of that to us which we hate The 2d cause of hatred is Ignorance when men know not that Excellency and worth which is in such persons and the just cause of love which if we did we should quickly lay aside our hatred and truly in a great measure the world hateth because of their ignorance They know not what Godlinesse is nor what godly men are They know not their lives their aims their ends but judge of them as hypocrites proud and minding only self-ends and therefore their hatred encreaseth Thus the Apostle saith If they had known what Christ was they would never have crucified him 1 Cor. 2.8 and so they are said to speak evil of the things they know not Jude 10. Dost thou then rail and deride at godly men It 's thy blindenesse and folly Thou knowest not their close walking with God Thou understandest not the heavenly priviledges they enjoy Thou dost not conceive of their humiliation for their infirmities judging themselves before God worse then thou canst judge them Oh if thy eyes were open thou wouldst say these are the Servants of the most high God Oh that my latter end might be like one of theirs and of such men the world is not worthy Thirdly Consider the effects of this hatred and that is in three steps and degrees 1. An inward willing of all evil that may hurt them and that because it is evil To will a man some evil for his good may be lawfull as when David praieth Put them in fear O Lord that they may know themselves to be men Psa 9.20 Thus the Church of God may pray for afflictions upon those Enemies that are curable That by their afflictions they may repent and be humbled before God but hatred hath not this goodnesse It wils evil because it is evil and for evils sake It rejoyceth in the evil that befalleth a godly man as part of its own good and happinesse Thus it is with all wicked men they rejoyce as if some great good had befallen them when some great evil hath come upon the godly 2. Their hatred breaks out into all all hard censorious and uncharitable speeches all slanders and contumelies into cruell mockings as the Apostle cals them Heb. 11.36 The hatred in the heart will soon be seen in the
tongue as the disease within is discovered by the Tongue The Apostle Jude v. 15. speaks of one end of Christs coming viz. to execute Judgement on men for all the hard speeches which ungodly sinners were guilty of David speaks of wicked mens tongues that they were like Rasors and sharp Swords men that breathe Hell Fire every time they speak This is a fruit of their hatred And Lastly It breaketh out into actions as that which consummateth all their wickednesse It was hatred killed all the holy Prophets crucified Christ and put to death so many Millions of Martyrs Before this hatred no good man no holy man could stand Obj. But you may ask How can a man hate a good man whom he knoweth to be good seeing it is ordinarily said No man can will evil because it is evil And to hate a good man because he is good implieth That the will can refuse and detest its proper Object The Answer is We are said to hate godly men as wicked men are said to hate God Now God as he is good and full of all lovelinesse so cannot be hated but as he hath that which a wicked man looks upon as evil to himself so he hateth him Thus as God is a holy God one that will not acquit a sinner that will render to every man according to his works So the wicked hate God In like manner the wicked man hateth a godly man because his Godlinesse is that which is contrary to him an evil to him It discovers thy naughtinesse It reproveth and rebuketh thy Impiety and upon this reason he hateth him yet the wicked man doth not only hate a Godly man but all things that belong to him and every thing a godly man loveth he hateth Godly Ordinances the means of Grace and all because a Godly man loveth them All Praying and preaching he hateth All godly Order and Government in the Church of God he hateth because these things are loved by a Godly man As love loveth not only the person but all things that belong to him so doth hatred the contrary In the next place Consider the Properties of this hatred 1. It is a Causelesse One There is no just and true ground of such bitternesse Hence our Saviour Joh. 15.20 21. applieth that of David to all the godly They have hated me without a cause Indeed if you doe regard the contrariety of wicked men to what is holy this is a necessary cause but it 's not a just cause for this indeed deserveth the clean contrary Had the Pharisees a Cause to crucifie Christ Had the Galatians a Cause to become Enemies to Paul Oh no Those thou hatest should be accounted of as Jewels by thee Those thou revilest and reproachest the delight of thy soul should be to them It is a causless hatred 2 It is an universal hatred For seeing he hateth a Godly man for his Godlinesse then he must needs hate it wheresoever he seeth it Indeed some Godly men either through the power and place they have or for other Reasons are not so subject to the effects of wicked mens hatred but the heart is full of poison and venome against the one as the other for he cannot be a good man whom wicked men do not hate one way or other Wo be to you when all men speak well of you This hating of Godlinesse is called hating of the Light Joh. 3.19 Now all Light is offensive to soar eyes Thus the Godly man liveth but he must have his portion Be afraid if wicked men love thee as seeing nothing of God in thee they think thee like one of themselves if I did my duty I should be more opposed 3. It is an implacable irreconcilable Hatred Gen. 3. There was at first an Enmity put between the devil and his Seed and the Woman and her Seed Though wicked men may sometimes flatter and applaud yet the sting is still in the heart Safety and opportunity would quickly make them vent their poison You see though Saul sometimes melted to David saying O my Son David thou art more Righteous then I I have sinned yet for all this David would nor tempt him nor go home with him The Sheep may not think the Wolf ever mindes good to her Therefore our Saviours advice is good but very strange Beware of men Mat. 10.17 He saith not Beware of Lions and Bears or Serpents but of men as if these were worse then all 4. It 's a cruell hatred who is able to reckon up the several kindes of torments that wicked men have invented to excruciate the godly with No death for Christ would satisfie the Jews but what was most ignominious and painful Heb. 11. Some were sawn asunder This was like that Command of Nero Ita feri ut se mori sentiat It 's known to all that reade Ecclesiasticall History what exquisite torments have been invented that the Martyrs might not simply die but die as many Deaths as they have parts of body Obj. But you will ask Whether every godly man is thus hated Though some may be yet are all Ans It 's the inward disposition of all wicked men to hate those that are godly but then the effects of it may be restrained sometimes for fear because those that are godly may be advanced to places of honour and power Though even then all wicked men have not been able to refrain David complaineth that Drunkards made Songs of him and when he was in his afflicted condition with what scorn and contempt did Shemei revile him So that if we respect the habitual inclination of the heart no godly man can be loved by a wicked man though there may be an outward restraint Again sometimes God may so work the hearts of wicked men that for some time and in some exigences they may love the godly and refresh them It 's Gods promise that when our waies please God even our enemies shall be friends with us Prov. 16.7 What a strange thing was that that when the Israelite was so transcendently hated by the Egyptian yet God should give them such favour that the Egyptians should lend them their Gold and their Jewels yea while all that multitude went away not so much as a dog to bark at them so that though the ordinary Rule be for the Godly man to be hated yet God may at some time preserve some Godly men from the strife of tongues he can change Esaus bloudy heart to melt towards Jacob and he can command Laban to speak kindely to him thus he promised Israel they should finde mercy in the eyes of them who led them captive 2. Though the world may hate godly men yet it 's not necessary that every godly man should be hated by every wicked man Those Godly men are most subject to hatred who by their Office and Calling set themselves most against vice Therefore godly Magistrates and godly Ministers are more exposed to hatred then private Christians for they are not
kinde of perfection to do so Mat. 5. ult Be ye perfect as your heavenly Father is perfect He cals this patience and forgiving disposition a perfection If then they rail do thou bless if they curse do thou pray this is to pour living coals upon their head as Rom. 12.10 which some understand in a good sense it will melt the man as Saul was under Davids kindness and as you see fire will at last melt iron though never so tough or others in an ill sense as if when thou hast done thy duty God will severely punish them This is the way to bring fire about their ears Take heed therefore of private revengefull thoughts these are unbeseeming a Christian God makes this his Property Vengeance is mine Deut. 32.2 Although the Heathen could say Revenge was sweeter then honey and so it is to a natural man but it 's farre sweeter then honey to a gracious heart to be able to conquer his revengefull disposition private revenge is unlawfull yet a seeking to the Magistrate for to punish offenders or to obtain right is a duty onely take heed of revengefull thoughts in the pursuing of it Fourthly Doth the world hate thee for Christs sake Then rejoyce and be exceeding glad Mat. 5 12. And that for several Reasons 1. As it followeth in that Text Great is your reward in Heaven The more vilified and debased here the more glorified and honoured in Heaven So that wicked men while they think to do thee a mischief they are instrumentall to thy great glory They make thee more happy and more glorious It 's as if a man should be angry with another and in stead of stones he throw precious pearls and diamonds at him which the man takes up and enriches himself with or as if a man threw bread at a dog in stead of being hurt by it he is glad of it and takes it up and eats it Thus it is with wicked men their reproaches their slanders and oppositions make thee more refined and blessed all these will be like so many crowns of glory set upon thy head As the waters did not drown the Ark but lifted it up nearer to Heaven 2. Rejoyce because hereby God honours and puts a glory upon thee that thou shouldst be one who shalt be reproached and vilified for him Admire the goodnesse of God herein and say with David I will be more vile still Thus the Apostles went away rejoycing they were accounted worthy to suffer for Christs Name Act. 5.41 Phil. 1.29 It 's said to be Gods gift to suffer for him To you it is given It 's a priviledge and an honour to lose any thing for Christs sake as Nazianzen said He was glad he had something to loose for Christs sake And so zealous were the primitive Christians of the glory of Martyrdom that many were so dejected because God called them not to it that they needed consolatory letters to satisfie them Though the world look upon them as disgraced and miserable yet God honours thee and this thou art to judge of as the greatest mercy and dignity that ever befell thee 3. Rejoyce because God and Christ will hereby be indeared unto thee and give thee larger supplies and provisions of comfort Nihil crus sentit in ligno quando animus est in Coelo I will be with thee in the fire and water saith God Was not Peter singing of Psalms in the prison Oh then know this is the time of Gods peculiar love of his more mercifull approaches to thee thy winter will be thy summer thy outward troubles will be accompanied with the most inward joyes This is Gods way when the world most slanders and accuseth to give the believer strongest evidences of his Justification within The godly were most enlarged in soul when they were shut into straightest prison and they had most of a bright glorious Heaven when they were plunged into a dark dungeon thy incomes will be rich when thy expences shall be great the more men frown the more will God smile on thee 4. Rejoyce because hereby is a conformity to Christ and to all the holy men that have gone before thee So in Mat. 5.12 Rejoyce because so persecuted they thâ— Prophets of old and Rom. 8. it 's made the effect of our Predestination to bâ— conformable unto Christ in these afflictions they are an effect of Predestination These troubles and reproaches God from all eternity appointed thee unto as by which he would glorifie thee They came from that spring of the great love of God which he had toward thee before thou hadst any being so that hereby thou art made like to Christ a glorious Disciple doth not beseem a crucified Saviour neither rich and adorned members become an head crowned with thorns How many have gloried in being like some great and famous men in the world How much rather is this an honour to be reproached as Christ was to be slandered as Christ was the Disciple must not expect to be above his Master 5. Rejoyce as having an opportunity of the exercise and increase of grace The horse neigheth at the battel and war-like sounds as being glad of the occasion A valiant man delights in the occasions of his activity The Pilot sheweth his skill in times of danger and tempests Know therefore that when the world hateth thee God then cals thee out to a spiritual combate thou art then become a spectacle to God he beholds what excellent graces thou wilt shew forth what faith what patience what fortitude what heavenly-mindednesse Now if ever there is a time to shew thy spiritual might and courage yea here is not only an occasion to put forth thy graces but an opportunity to discover thy unfeigned love to God and Christ to own Christ when all the people would make him a King is no trial but to stand to him when they cried away with him Crucifie him this is a good evidence God will then say Now I know thou lovest me when these many waters the world throweth on are not able to quench it though father hate though friends hate though all hate yet this doth not discourage thee in thy love of God What a comfortable evidence is this of thy true grace Nay in some sense thou dost exceed the Angels in doing Gods will for though they be zealous and active in obedience to God yet they meet not with oppositions in their service They are not subject unto the reproaches and contempts of wicked men of the world and therefore in this thou art more then an Angel Lastly Rejoyce because God might have left thee to be such a malicious enemy to godliness as thou seest they are Every time thou hearest what slanders what malicious words the wicked of the world vent against thee O bless God and say I might have been left to such a spirit I was such a devil my self once I opened my mouth against such as fear God as well as he Oh blessed be
of the world not to think it strange if there are some who dare not run into the same excesse of Riot with them Do not complain of their rigidnesse and singularity that they have no good fellowship with them and so are not fit to live in the world How can two walk together except they be agreed vnlesse there were the same natures the same principles never think there can be the same hearts yea do thou by them be admonished and hasten out of this world by an heavenly change upon thee It 's no staying in this Sodom in this Babylon SERMON LXXXIX Of growth in Grace shewing that and how many wayes a Godly man may be more sanctified JOHN 17.17 Sanctifie them through thy Truth thy Word is Truth HItherto our Saviour hath pray'd for the preservation of his Disciples in this world from the evil thereof We now proceed to the second main general part of his Petition which is their Sanctification So that in this verse we are to take notice of the Matter it self prayed for Sanctifie 2. The Subject Them 3. The Instrumental cause Through thy truth 4. The Description or Explication of this Thy Word is Truth We will conjoyn the Matter prayed for and the Subject together Sanctifie them The word to sanctifie is of a large signification in the Scripture but to our purpose here are two principal ones First To sanctifie is often to consecrate and set apart to an holy use and thus many expound it that our Saviour doth by this prayer commend them unto God in their Ministerial labour That as the Priests of old were sanctified by many external Rites so are the Disciples in a spiritual manner by Christ at this time and this appeareth probable by the verse following As thou hast sent me into the world even so have I also sent them into the world This therefore is part of the meaning but I shall referre the considering of that notion to the next verse The second general and frequent use of the word is to make inwardly holy by renewing all the parts and abilities of the soul to walk in an holy manner and in this sense it is partly to be taken here because the Word of God is the instrumental cause of it And if you ask How could Christ pray for the sanctification of his Disciples who were already sanctified To this the Answer is easie That he prayeth for the continuance of and increase in sanctification That they may be more and more increasing in holinesse for no man is come so farre that he cannot go further he is not at the utmost of holinesse Hence we see the Scripture speaking of or supposing persons already godly doth yet exhort and command Sanctification still 1 Thess 5 23. I pray God sanctifie you wholly and preserve your whole spirit soul and body blamelesse Here those that are already sanctified yet are prayed for to have a further degree and deeper rooting of Sanctification So Ephes 4.23 24. There he writeth to such as are already converted That they be renewed in the spirit of their minde and that they put on the new man yea to these Disciples our Saviour speaketh Matth. 18.3 Except ye be converted c. By this you see That even those who are sanctified or converted may be more sanctified and converted more closely to God For although it be true That if Sanctification be strictly taken for the same with Regeneration then it 's the infusion of a supernaturall life at once So that as a man is born but once naturally so we may say he is regenerated and sanctified but once yet take it more largely for the improving and increasing of grace thus put into us then we are to be more converted and more sanctified daily and in this respect Sanctification is said to differ from Justification because the former doth admit of degrees and is more or lesse but so is not Justification Observ That whereas the Disciples though already sanctified and made holy yet are prayed for that they may be more sanctified We may gather That the most holy men that are are yet to be more holy It 's not enough to be once called or converted but we are to grow in grace As it is not enough for a childe to be borne but he must grow up to be a man Thus Revel 22.11 He that is holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be holy still and 1 Cor. 7.1 Perfecting holinesse This is a very necessary point for our Saviour John 15. saith He chooseth us that we may bring forth more fruit Doest thou increase in thy faith in thy heavenly-mindednesse in thy zeal Thou canst blesse God when thou findest thy health and bodily strength better when thou findest thy estate increase and why then art thou not more desirous and rejoycing to see thy heart grow better to see thy soul more sanctified And indeed concerning the former things our Saviour saith Which of you by taking care can adde one cubit to his stature But here by fervent and constant prayers we may adde many cubits But to open this Doctrine Let us consider How many waies a godly man may be more sanctified and that is seen in several particulars First He may be more sanctified intensively by adding more and more degrees to the grace he hath received Our Love our Faith our Patience even all our Graces are capable of augmentation It 's not with us as with Christ who received the Spirit without measure so that Christ could not be more holy then he was he could not do any thing more obedientially to God then he did nor love God more then he did but we may all cry out with that man Lord I believe help my unbelief Lord I love help my want of love Therefore James 1.4 we are exhorted to let patience have her perfect work Even as Apelles upon all his Pictures would write Faciebat non fecit because he would still be perfecting it thus are we to all our graces Hence are those daily exhortations To grow in Grace Even a Paul even the tallest Gyants are to grow in Grace Paul saith He knoweth but in part 1 Cor. 13. and then he can but love in part and believe in part Oh then this is of great concernment to think that thy best graces may yet be made farre better Thy Grace is nothing to a Pauls and a Pauls is nothing to the Law or the Rule Look to it then and be as desirous to grow in Grace as ever thou wert to get into the state of Grace Secondly We may be more sanctified extensively in regard of the Objects about which our Graces are to be exercised and in respect of our Relations 1. There is an extension in respect of our Objects of Grace As we are bound to do better then we doe so to do more then we doe What godly man is there that can say he hath done all things God required
for our comfort that every believer though yet unborn was in Christs purpose and intention when he laid down his life as if they had been existent in the land of the living In the sixth place By this intention of Christ in his prayer and death it will inevitably and immutably be brought about that they shall in time be converted they shall believe and be brought into communion and fellowship with Christ For seeing as we have heard Christ could not but be heard in what he prayed for and the Father alwayes granted his Petition therefore it cannot be but that all those who are given to Christ shall one time or other be wrought upon by the Word Thus it 's said They believed Act. 13.48 as many as were ordained to eternal life and the Apostles were to go and preach in such places because God had much people there Act. 18. and Rom. 9. the Apostle doth fully shew That Election is the cause of all mercies vouchsafed in time and those who were not elected they were hardened and given up to a spirit of slumber Oh then the admirable love of God to those that are his there shall not be one of them but the Word of grace will finde them out They that were not his people shall be made his people Joh. 10. I have other sheep saith Christ that are not of this fold and those he will bring home Hence Rom. 8. we have that golden Chain which all the Arminian subtilties can never dissolve Whom he hath predestinated he hath called and whom he hath called he hath justified and those he hath justified he hath glorified To expound calling only of vocation to afflictions and to the cross and Justification only of the vindicating of their persons and cause against the calumnies of the world is too dilute and repugnant to the scope of the Apostle in that place we may then absolutely conclude of the conversion and believing of such who belong to Christ and that the Word preached will sometimes or other be effectual upon them In the last place It 's plain from hence That Gods Election and so Christs dying for us is not conditional or upon the supposition of our believing but our belief is the true and genuine effect of Election and Christs death For whereas Christ here prayeth for those who shall believe The Question may be Whether this belief be supposed as a Condition Antecedent to Election and Christs death or as an absolute Effect of both so that Christ doth not only pray for believers but also that they may be believers There is a great Controversie between Arminians and the Orthodox for they say God elected some such persons to eternal life indeed and gave them to Christ as a Mediatour but it was upon a supposition and fore-sight that they would believe and persevere in that faith to the end But the Orthodox do more consonantly to the Scripture and to the greater exaltation of Gods grace and magnifying of Christ affirm That God by one single act of the same time did elect a man both to grace and glory both to salvation and faith So that God did not elect us because he foresaw we would believe but he did elect us to believe as well as to salvation So that faith is not a condition but the effect and fruit of our Election This is a necessary truth to be proved and therefore the next day it is to be considered for the present I take it for granted That those who shall believe are such not who by their own power shall either believe or dispose themselves to it but who by the grace of God shall be inabled thereunto For the present consider the aggravation of this love of God in Christ to us before we had a being And 1. There is remarkable freenesse in it of grace if positively and absolutely considered For what could there be in us to move God to this mercy when we could not think or cry or pray or do any thing for our good even then God set his love upon us It was nothing in us seeing we were in the womb of nothing 2. This freeness is aggravated if comparatively considered for it 's the grace of God that makes some to believe and leaveth others in their natural corruption The Apostle considered this discriminating love of God to Jacob and Esau Rom. 9. before they had done either good or evil Oh then sit and admire the depth of grace the unsearchable riches of grace for what art thou to so many learned and noble men in the world to so many of thy own kindred and family that God hath past by yet took compassion on thee Didst thou not lie equally in the same mass of corruption and bondage to all sin 3. There is the Eternity of this love it was before the beginning of the world So that we cannot imagine any moment of time wherein Gods thoughts were not upon thee Lastly The unchangeablenesse of this love for the Councels of God and his purpose are immutable There is no change or shadow of change in him and therefore if once loved alwayes loved he predestinated thee before the world called thee out of the world justifieth thee in the world and will glorifie thee after the world Vse What infinite cause of praise and glory the people of God have Well mayest thou call upon thy soul and all within thee to praise God Well may this be the burden of every Psalm For his mercy endureth for ever yea if thou hadst the hearts of all men and Angels this were not enough neither can Eternity be long enough to glorifie God in this particular SERMON CVI. Of both the Moving Cause and Effects of Election and of Christs Prayer and Death Against Arminians and others JOH 17.20 But for them also who shall beleeve in me through their Word WE come to a Second Observation from the circumstance of the future tense Who shall beleeve in me For as was intimated there may be a twofold sence of these words 1. That this future Faith is mentioned as an effect and fruit of being given to Christ as also of Christs Prayer and Death for them So that he doth not only pray for them which shall beleeve but also that they may beleeve and in this sense the Orthodox interpret it Or 2. It may be interpreted as if Faith were here supposed as a condition on our part antecedaneous both to Gods Election and also Christs Intercession and death So that the sence should be These were given to Christ and Christ he praied and died for them because it was foreseen by God that such would beleeve upon the means of grace offered and others not In this sence Meisner a Lutheran urgeth it and thus all Arminians and others must take it who hold that we were Elected from a foresight of our Faith and perseverance therein But that this cannot be the meaning of our Saviour is evident because the ground of
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
all in matter of Sanctification he comprehends all in love John 13.34 A new Commandment I give unto you that ye love one another A new Commandment not but that the duty was old onely envy and malice had so prevailed amongst the Jews that to love was a new thing as if it had not been a duty required before In John's Epistles it's called both new and old 1 John 2.8 And then again new because there are new motives and a new patern Love one another as I have loved you There was never such a Patern and President before so that it 's not every kinde of love and unity which will give content but that which is in the highest degree of unity it's added vers 35. By this shall all men know ye ' are my Disciples if ye love one another not if ye work miracles if ye cast out devils but if you cast out discord and variance and therefore there is not a greater scandal to Religion and holines then when those that do believe are as the Levites Concubine that was cut into many peeces Again Ch. 15.12 This is my Commandment that ye love one another as I have loved you This is Christs Commandment as if there were nothing else he required but this and as if this were not enough at verse 17. These things I command you that ye love one another as if he should have said If bare information will not do it if instruction will not do it I lay my command and charge upon you Secondly This Vnity and Love is a special means to bring the world to believe the truth and receive Christ So that what the preaching of the Word and Gifts yea miracles use to do that unity and agreement may do This is twice affirmed to be the consequent of unity vers 21. vers 23. That the world may believe thou hast sent me It 's a special way to convince all the enemies of the truth Thus Chap. 13.35 Men shall know ye are my Disciples if ye love one another and do we not see by experience That Papists Heretiques and all prophane men are confirmed in their wickednesse by nothing more then the differences and opinions of such who are godly Do they not by books and otherwise in derision say One Sect saith that hath the Spirit of God another saith that hath and yet both are contrary one to another Can the Spirit of God be contrary to it self Can it be a Spirit of truth in one and a Spirit of falshood in others Now although this be no good argument because the Spirit of God is communicated but in measure to the godly they know but in part and so they love but in part many errours and divisions we are prone unto yet this is a very great stumbling block and therefore woe be to that godly man who by his pride self-conceit or erroneous Doctrine shall bring such a scandal to Religion what if many perish in hell because of thy froward spirit It is true there ought to be zeal against errours and corruptions though in the godly You see when Peter did not walk right Paul resisted him to the face and would not give place to him or other false teachers no not for an hour Gal. 2.5 Mark that No not for an hour Some think let them alone they will recover themselves they will do no hurt truth needs not be afraid yet Paul was afraid that an hours forbearance might do hurt Therefore he addeth That the truth of the Gospel might continue amongst you as if an hours forbearance might hinder the continuance of truth so that we are to use Scripture-zeal and Scripture-means to convince even those that are godly when erring in Doctrine Therefore the Scripture doth not commend an unity and love so as to let all errours and prophanenesse alone but in that which is good unity in that which is truth and holinesse is that which Christ meaneth here in his prayer and where this is it 's very potent to winne all gain-sayers It 's admirable to mollifie the hearts of the opposers Hence it 's so often reported of the primitive Christians That they were daily with one accord together Therefore the Evangelist Luke records it at least five times so that if nothing else should make thee tender about causing any breaches in the Church of God this should thou dost as much as lieth in thee to hinder any man that knoweth thee ever to believe and to be converted Thirdly This Vnity is promised as a special part of the Covenant of Grace That very Covenant which promiseth to write the Law of God in our hearts and to put his fear in our inward parts that also promiseth unity at the same time Jer. 32.39 I will be their God and they shall be my people I will give them one heart and one way that they may fear me for ever Insomuch that it 's one main branch in the Covenant of Grace So Zech 14.9 In that day there shall be one Lord and his name one The meaning is They shall not worship many gods or serve in different wayes of worship but they shall be one To this purpose Ezekiel prophesieth Chap. 37.16 22. which is not to be limited to the Jews only but also to all the believing Gentiles Oh then in these times of differences and breaches amongst the godly What should we runne unto What should we plead in prayer but these promises O Lord to be thus divided to have Altar against Altar Church against Church Prophet against Prophet Is this to have one heart and one way But you may say If God hath thus promised it and Christ hath prayed for it who was heard of the Father in every thing How comes it about that the contrary appeareth This is to be answered in it's time Fourthly Vnity is necessary because hereby a serviceable and beneficiall helping of one another in spiritual things is preserved The people of God are compared to living stones built up together while the stones keep in the building they bear one another but if once removed it fals down They are compared to members in the body while they are joyned together There is a mutual ministration to each other but when divided from the body no part can receive any nourishment Thus it is here while the people of God are in union Oh the wonderfull help they are to one another they provoke one another they stirre up one anothers graces but take these coals from one another and then the fire goeth out And this may be the reason why our Saviour doth not mention the Sanctification and holinesse of believers but their unity because this is a special means to preserve and increase holinesse Two are better then one because of heat and of help saith the Wise-man Eccles 4.10 and so it 's in this work of Grace two are better then one to warm one another How may thy zeal help against anothers lukewarmnesse
and sores to appear upon that body which once was as fair as Absâ—loms body Hence the Apostles doe so much presse That all things be done in charity that they fulfill the Royall Law by loving that they doe not so much as grudge one against another This unity and peace is so glorious a thing that the Apostle 1 Thess 4.11 makes it matter of ambition Study or be ambitious to be quiet There is a great deal of carnal and worldly ambition after great things though fading and transitory but here is godly ambition here is spiritual ambition when to be a peace-maker and a peace-preserver we judge it the greatest glory God doth put upon us Eighthly This duty of Love and uniting is most imbred in the hearts of the godly it should be that which they are most perswaded of most inclined to It 's strange for thee to say God hath taught thee such and such high things and hath not taught thee love The Apostle speaks excellently 1 Thess 4.10 Concerning brotherly-love ye need not I write to you for you are taught that of God It 's a shame and a reproach to us that we need a Sermon for this Oh fear thy self thou boastest of the teachings of Gods Spirit above others and yet art not taught to love And here we see Those that thinke a Ministry needlesse and they will not hear it If nothing else may convince yet this may God hath not taught them this duty of love enough and therefore they had need of the Ministers of God to doe it But by this you see That Love and Unity should be so planted in all the godly that we need no more presse and preach this then an hungry man to eat his meat or the mother to love her childe God teacheth this duty in the chief place SERMON CXIV Of Vnity among the Godly More particulars setting forth the Excellency of it and mischiefs of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ praied for it How comes it to passe that there should be so many breaches amongst the Godly JOH 17.21 That they may be one as thou Father art in me and I in thee c. WE are describing the Excellency of Union and the mischief of breaches amongst the godly we shall adde to the fore mentioned As 1. Divisions and differences they are the fruit of the flesh Whereas love peace and kindenesse they are the fruits of the Spirit so that a man cannot more demonstrate himself to be in the flesh and devoid of Gods Spirit in any thing then by a contentious dividing spirit There are some men like those old Spaniards the historian speaks of that cannot live without an enemy So these Salamanders can only be in the fire they are unquiet restless men and these like Marcion with great boldnesse and delight will cry out we will cast fire into the Church and divide it But these demonstrate of what nature they are and who is their Father even that envious one the devil who delights to sow tares amongst the wheat Gal. 6.20 21. c. you may there see two chief principles of mens actions in the world whereof the one is immediatly opposite to the other the flesh and the Spirit now it 's good to observe what the works of the one and the other are of the flesh he instanceth in hatred variance strife emulations c. all tending to break unity and of the spirit the clean contrary love peace gentleness c. all uniting If then we would know who is a godly man who hath the Spirit of God Judge of the Tree by its fruit he is full of love gentleness and meekness It 's impossible that pride arrogancy and envyings should be the fruit of Gods Spirit Hence the Apostle 1 Cor. 3. doth thus argue If there be envyings and divisions among you are you not carnal Thus the Apostle James c. 3.13 14. speaks notably to this Who is a wise man let him shew it by a good conversation with meeknesse he divides wisedom into that which is earthly and devilish the mother of envyings and strife and the wisedome from above which is first pure and then peaceable yea verse 14. Whosoever hath the Name of Religion yet is haunted with this devil The Apostle bids him glory not and lye not against the Truth So that though a man pretend never such singular gifts such extraordinary Teachings of Gods Spirit yet if contentious he is not to glory yea he lieth against the Truth Thou saist it 's for the truth thou art thus contentious It 's for the truth thou hast made these divisions No the truths of Christ are to be maintained by the Spirit of Christ As the wrath of man worketh not the righteousnesse of God so neither doth the perversenesse of man the truths of God so far then as any in the Church of God are contentious and striving so farre they demonstrate the power of the flesh reigning in them 2. This Unity is necessary because all other things in Religion are reduced to one If therefore all things agree in unity every thing in Religion tends to this Why should not the people of God embrace it The several Unities are notably made an Argument to our purpose Eph. 4. For the Apostle at v. 1. having exhorted believers to walk worthy of their calling he instanceth in such graces as procure Vnity with all lowlinesse meekness forbearing one another See these graces are the comely worthy graces of our holy calling and you have the end of these graces v. 3. endeavouring we must make it our aim our labour our study and praier to keep the unity of the Spirit in the bond of peace hereupon he enumerates v. 4. why there should be such Unity There is one body Christ hath not many bodies no more then a man hath All the people of God are one body Now how destructive is it when one part of the body should conspire against the welfare of another Let grace do that in this mystical body which nature doth in this natural Then there is one Spirit There is but one Spirit that enlightens and sanctifieth the whole Church of God why then should there be so many contrary opinions and waies yet pretended to be of the same Spirit Indeed the Apostle saith there are diversity of gifts and operations yet the same Spirit He doth not say contrarieties and the same Spirit for that is as impossible as darkness to come from the Sun If then there be but one Spirit let not the godly give occasions to the adversaries to blaspheme saying the Calvinistical Spirit is one thing and the Lutheran spirit another Again there is one hope of our calling we are called to one Inheritance there is only one Heaven prepared for all the godly Why then should they be so different by the way when at our journeys end we must all be received into the same place of glory It
Heb. 1.3 For as the son of a natural father doth many times represent him in lineaments colour and all deportments Thus Christ also as the Son of God doth demonstrate the wisdom power and holiness of his Father Therefore Joh. 10. for the Father and Son to be one is made the same with the Father being in the Son and the Son in the Father for the Father is so in the Son that he hath the same Nature Essence and Attributes with him and thus if the Son be in us the Father also must be because they are one Secondly The Father is in the Son in respect of operation and working For this end it is that in the whole course of his Mediatorship he referreth all to the Father as he that sent him The doctrine he preached he saith was not his but his Fathers Joh. 14.10 The Father that dwels in me worketh the Father and I work hitherto so that all that Christ did in preaching of the Word in working of miracles all these do declare that the Father is in him and this is of great consequence for hereby we may see the salvation of a beleever designed both by the Father and the Son one was not more willing then another to procure this Redemption Thirdly The Father is in Christ in respect of his infinite love as amans is in amato called therefore the Son of his love Therefore this is mentioned in the Text as part of this unity That the world may know thou hast loved me Though this love of the Father be not terminated on him only but on all believers in him and therefore it is that Christ cals him his Father and their Father and so some understand that transitively In whom I am well-pleased viz. with the godly being reconciled through his blood to them The Father then is in the Son by way of love and through him in all beleevers by way of the same love Fourthly The Father is in Christ by the communication of the fulnes of the God-head This the Scripture giveth a notable description of Col. 2.9 For in him dwelleth all the God-head bodily This place is worthy of a full consideration for it doth not speak of the Fathers being in the Son as the second Person but of the Father as God in his humane Nature and the end why the Apostle bringeth this is to take off all men from running either to Philosophy humane traditions or Mosaical rites because the God-head is in Christ bodily The Apostles Argument is Where there is a compleat perfection and fulness there needeth no additaments but in Christ there is a compleat fulness to all Evangelical purposes and necessary matter to eternal salvation and this is proved because in Christ dwelleth all the fulness of the God-head bodily In Christ that is in his humane Nature all the God-head that is all the whole Nature and Attributes of God wisdom righteousness holiness c. Dwelleth that is abideth continueth Bodily that is personally in opposition first to the legal expressions of Gods presence as when God spake from between the Cherubims as also in opposition to that efficacious presence and assistance in the Prophets and such extraordinary holy men that he raised up now God was in Christ transcendently to these for he was in the humane Nature so as to be made one Person with it Filius Dei non assumpsit hominem personam sed assumpsit hominem in personam and thus the Father is in Christ otherwise then in other creatures and the minde of man is never able to comprehend sufficiently this mystery Lastly Which is the most proper sense of this Text The Father is in Christ as a Mediator between God and man for this is chiefly intended That Christ is the bond of that union with the Father and believers as also with believers amongst themselves so that Christ is not here barely considered as God nor barely as man but as God-man as Mediator Thus the Apostle 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them So that without Christ we are all at a distance yea enmity with God he is a consuming fire and we nothing but stubble Even as you see the distance and contrariety of the devils to God Are they one in Christ Can they call God Father and all is because they have not a Mediator Here then is the spring-head of all consolation That the Father is in Christ as a Mediator reconciling God and man together and certainly if the believer did more improve this truth that he is made one with the Father and the Son it would raise up his soul he would condemn himself for all those low narrow and dejected thoughts he is assaulted with for how can sin hurt him that is one with Christ How can the devil destroy him that is one with God Certainly these must destroy Christ and God also Indeed the devil overcame Adam and the Angels but they were not one with Christ they were not united to him in an inviolable Covenant and therefore they quickly spent all and became bankrupts This instance indeed sheweth what we are in our selves and that it is Christ only who beareth us up but withall it commands the soul to glory in Christ to rejoyce in Christ to triumph in Christ for in him only we have pardon and boldness at the throne of grace These glorious things being clear Scripture-truths all the doubt is How shall a Christian perswade himself that the Son and the Father abide in him when he is sensible of such corruption and sin also in him For who would not think that when these high things are spoken that Christ liveth and dwelleth in a man that the Father and Son do make their abode in him but that such a soul must be perfected and made pure without sin Who would not think that only a compleat and perfect man can say with Paul I no longer but Christ in me Oh saith the godly Soul I may and must say the contrary not Christ but sin but the world liveth in me And as it is thus for grace so also for consolation If Christ be in a man and he dwels there How can there be such black unbelieving thoughts Where the Father and the Son is there must be a heaven not a hell Can the Sun arise in its full glory and power yet at the same time there be a black night So how can Christ and the Father be in a believer and yet they so subject to temptations and doubts whether he be in them or no Now for the first How the Father and Son can be in a believer and yet there be such remainders of vigorous corruption in him To this it is answered 1. That if it be duly considered how the Father and Christ is in us it must presently be conceived that there is a presence of sin necessarily supposed in such For as you heard God in us
Whence it is that even amongst the godly there are so many differences heart-burnings c. It 's because Christ is not in them after such a powerfull and efficacious manner as he might be The dark night and misty fogs can no more endure before the glorious beams of the Sunne then corrupt passions and contentions can stand before this Sunne of Righteousnesse when risen to it's verticall point Under the torrid Zone there cannot be any cold frosts so neither under the efficacious presence of Christ can there be such sinfull breaches SERMON CXXX Sheweth That every one that Believeth knoweth the thing that he believeth Against the Popish Implicite Faith And what Knowledge the Knowledge of Faith is JOH 17.23 And that the world may know that thou hast sent me THE words now to be insisted upon â—re the effect or event of this spirituall Unity beleevers have with Christ and one another which is That the world may know the Father had sent Christ This was treated of before only whereas before it was that the world may beleeve here it is That the world may know and besides a new thing is here added to their knowledge that the Father had sent Christ viz. his love also of all Beleevers even as he loved Christ What is meant by world hath been shewed already I shall only fasten on this Consideration that what our Saviour called believing ver 21. here is called knowing and therefore having handled faith in its specifical nature as it rests on Christ which alone justifieth and also the generall nature of it as it gives firm assent to all divine Truths I shall now to compleat the full Truth of the nature thereof handle it in another essentiall constituting ingredient of it and that is knowledge and the matter is necessary both in respect of doctrinall errours about it as also for practicall usefulnesse For the Pontificians they deny both that fiduciall recumbency and application to faith as also knowledge leaving it only to be a divine assent but as we have asserted the former So now our task shall be to affirm the latter viz. That Faith is knowledge as well as assent It 's a fiduciall assent with knowledge These three particulars are either ingredient or requisite to the act of beleeving whether indeed knowledge be a pre-requisite or ingredient is disputed but that all divine Faith hath knowledge is confessed by the Orthodox against the Papists so that I shall observe That Faith is knowledge or he that believeth knoweth the thing that he believeth Hence it is usual in Scripture to describe faith sometimes by trusting and sometimes by knowing synecdochically intending thereby the whole nature of faith That faith is knowledge besides many other places is abundantly cleared v. 2. and v. 18 in this Chapter I shall therefore proceed to explicate to this And First When we say That Faith is knowledge iâ— is not to be understood thus as if it were such a kinde of knowledge as we have by sense for the Scripture doth oppose living by faith to living by sense and our Saviour faith John 20. Blessed is he that believeth and seeth not Vbi vides non est fides Indeed when Thomas did feel the wounds of Christ here he did believe and see but the object of his sense was a body the â—ct of his faith was spiritual that Christ was the Sonne of the living God What then we know by sense we are not properly said to believe although things of sense may tend to confirm our faith as miracles and Sacraments which Christ hath appointed for that end Secondly The knowledge of faith is not by a perfect comprehension and intuitive vision of the thing we believe It 's not like the knowledge of God and Christ we shall have in Heaven and therefore faith shall cease in Heaven as it denoteh any inevidence or imperfection in the subject This knowledge of faith we have here as in a glass and in a riddle but then it shall be face to face and this should abundantly satisfie us in the many things we know by faith for although our knowledge be very imperfect and is like the weak eye to the dazeling beams of the Sun yet hereafter this vail this cloud will be removed and we shall then perfectly and fully understand all those things that now we have but imperfect apprehensions of about the Doctrine of Christ of the Trinity of the Resurrection of the providences of God towards his Church how little do we understand of them yet the time is coming when we shall know these things even as we are known The Apostle compareth this knowledge we have to a childes knowledge in respect of a mans 1 Cor. 13. Alas when we speak of God and heavenly things we do but stammer like so many little children when we come to Heaven how vast and comprehensive will our thoughts be to what we have now Thirdly The knowledge of faith is not like those imperfect acts of the soul which are called suspicion and opinion or doubting Doubting is when the minde remaineth in an equal and indifferent propension assenting to neither part of the proposition Suspicion is when the soul inclineth to one part of the proposition but upon a very light and unsatisfying argument And Opinion is when we assent to something with some fear that the opposite may be true and therefore the Arguments do only probably move us Now the knowledge of faith doth exclude these imperfections doubting is in Scripture expresly opposed to beleeving and so when a man is divided as a traveller at two wayes not knowing which to goe or when he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hang in suspence These things are inconsistent with faith and truly this is greatly to be considered for in these dayes wherein we see men so sceptical so wavering so uncertain we may conclude there is little faith That men are opiniotive and fancy-full in Religion rather then believing for where the knowledge of faith is there it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convince and so perswade the heart that it knoweth not how to contradict or oppose any longer Oh then pray for faith in these unstable and wavering time It 's a mercy to be a pillar in Gods house and not like a reed to be shaken with every winde of doctrine Fourthly The knowledge of faith is not from the evidence of any internal principles of the thing such as we have by demonstration and reason in philosophical matters And indeed this is one main reason why the father 's insisted in believing as opposite to knowing Noveris te essâ— fidelem non rationalem It was Julians great objection against the Christians that they urged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only believe they did not bring reasons to demonstrate So that if Papists when they deny faith to be knowledge did mean no more then this that it is not a scientifical knowledge that it 's not a
A second real effect of the Fathers love is Glorification of Christ The glory that Christ was to have after his sufferings is often mentioned in the Scripture In this Chapter we see our Saviour earnestly praying for it and after his Resurrection we reade how highly he was exalted and what glory he was lifted up into now the Father loveth all believers with the same efficacy as they suffer with Christ so they shall reign with him here they are said not only to be sons but heirs and co-heirs with Christ they shall sit on thrones of glory with Christ Thus Gods love runs in the same effects to Christ and us SERMON CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Believers whom they hate and persecute are beloved of God JOH 17.23 That thou hast loved them as thou hast loved me THe glorious priviledge of a believer hath been considered from this priviledge viz. that they and Christ are imbraced with the same love and are made co-heirs with Christ Now before we conclude this an Objection doth present it self to this purpose It may seem that the Father loveth us more then Christ for he giveth him to be a ransom and price for us Christ is made a curse dieth an ignominious and a painfull death not for himself but for us by which it may appear that the Fathers love is more to us then to him for he delivers him to death that we might live he is made a man of sorrows and full of grief to provide consolation for us so that Christ seemeth to be but the means and we the end and the end hath more amability and appetibility in it then the means But to this these things may be returned by way of answer First That Christ when he died for us and procured our salvation he did it as an efficient cause by his own inward worth and power So that our spiritual mercies are not so much to be considered the end of Christs death as the effects of it So that we may truly say what the people did to David in an higher manner to Christ Thou art worth ten thousand of us yea then all believers So that Christ died not for us in such a way as when a Martyr dieth for the truth or a private person for the Common-wealth for these die to preferre a greater good above the less The truth of God is more worth then any mans life The publique good is more precious then the temporal advantage of any one man and in these instances the lesser good is lost for the greater but when Christ was thus afflicted by the Father for us this was that a greater good might obtain a lesser for in Christs blood there was plenty and all fulness to redeem his people so that we are not to look on Christ dying as a meer passive means ordained for us but as an active means by the causality and vertue whereof our eternal good is accomplished Secondly The Father doth not love us more then Christ though for a while he was made miserable for us for Christs willing offering up of himself to this Sacrifice did infinitely draw out the love of God to him So that the Father loved him the more because he would out himself from the exercise and actual enjoyment of his Fathers love for a season that he was contented for a time to be in those agonies and conflicts grapling with the sense of his Fathers displeasure for this very reason his Father did infinitely love him so Christ himself witnesseth Job 10.17 Therefore doth my Father love me because I lay down my life for my sheep and herein was the Fathers love and acceptance seen that upon his sufferings the Father exalted him to such transcendent glory exalting him above every name that is named So that although many Divines say Christ merited nothing for himself yet others say with great confidence That the Covenant which was made with Christ as our Mediatour did promise him all that mediatorial honour and glory which he enjoyed upon the discharge of his Suretiship and this they make to be the principal and great thing intended by God viz. the exaltation of Christ and giving of him such transcendent glory onely they confesse this glory of Christ doth redound for our good but that which was principally aimed at in the Fathers agreement with Christ was the glorious rewarding of him Thirdly Though Christ was given for us yet this doth not follow that we were loved more then Christ Because the Father laid no more upon him then he was willing and able to bear So that Christ conquered all his enemies neither sinne nor death were able to over-master him and therefore he was for a season under these sufferings that we might be made happy to all eternity If indeed the Father had left him in a perpetual desertion and suffered his body to see corruption for ever to procure our peace then it would have followed that he preferred us before his Sonne but that could not be What was ordered to befall him was no more then he could bear and quickly remove and therefore Christ lost nothing by becoming our Saviour and yet we also are made happy thereby Fourthly Therefore Christ was loved more then us though he died for us Because the ultimate end of his death was that we being redeemed by his death might acknowledge him our Lord and for ever live to his praise and glory So that the salvation of believers is but a proxim and immediate end of Christs death that which is ultimate that which was principally intended was that we being thus ransomed might to all eternity set forth the praises and glory of him who thus loved us to death Vse of Exhortation To behold and admire the unspeakable love of the Father to all believers That he joyneth Christ and them in the same love the same heaven the same glory for kinde that Christ hath all believers likewise shall partake of Even as for wicked men the same hell the same damnation and torments which are prepared for the devil and his Angels are also appointed for the ungodly If Dâ—vid said Seemeth it a light matter to be made a son-in-law to the King then yet Sauls purpose was not to make him like Jonathan and co-heir with him of that temporal Kingdom How much more should this affect us which the Father doth for us Oh say and often say Blessed Father is this a little matter for such a poor weak sinner to be taken into the same chariot of glory with Christ to have love like his glory to his as Abigail said to David when he sent for her to make her his wife she acknowledged her unworthiness Make me one of thy hand-maids said she So O Lord if I have a drop of water a morsel of bread this is enough for me but to be taken into fellowship with Christ and co-heir with him This
compleat perfection of a Christian Who is made righteousnesse wisdome and all things and therefore this is the character of those that are spiritual They have no confidence in the flesh and rejoyce in Christ Jesus Phil. 3.3 Lastly We glorifie Christ really in our lives and conversations when we walk as Members sutably to the Head when we order our conversations answerably to the rule of the Gospel For how often do wicked men reproach and dishonour Christ by their ungodly lives as if Christ taught them no better or as if Christ died not to deliver us from all ungodly and sinfull lusts Therefore on the other side then we honour Christ when we are holy as he was zealous as he was humble and meek as he was as Paul said He carried the marks of Christ upon his body so do thou the graces of Christ upon thy soul We come in the next place to a brief description of the subject described Those that thou hast given me Now this is the opposite description to such who are of the world By giving unto Christ some understand by a Metonymy of the effect for the cause Gods decree to give as 2 Tim. 1.9 The grace given us in Christ Jesus before the world began that is decreed to be given to us So some expound the fore-going place The glory which thou hast given me that is which thou hast decreed to give even as in this Chapter he saith I come to thee I sanctifie my self and as John 6.33 Every one that my Father giveth shall come to me where by giving must be understood a decree to give for actual giving is the very coming it self unto Christ Though this be true yet we must adde that in respect of those who were to believe so it 's a decree of giving but in respect of the Apostles and others who did then believe it was an actual giving Now whereas we see the original and fountain of all grace formerly prayed for and now all glory here is because some are given to Christ by the Father we may observe That it 's no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God I shall but touch at this because handled before only as our Saviour thought fit to use this description of believers so often in one Chapter so it should also inform us that it 's a truth of absolute necessity which ought constantly to reign in our hearts that we did not prevent God but Gods grace did prevent us that we did not choose him but he chose us Therefore it 's a violent wresting of the words by Arminians when they will have this giving of some to the Father to be understood for the consequent mens obeying and receiving of the grace offered and so we give our selves to Christ and are not given by the Father That the initials of all good is from grace only and not of us is abundantly convinced by that wretched sinfull and wofull pollution that we are all born in like that miserable infant spoken of by the Prophet Ezekiel chap. 16. I shall not doctrinally inlarge this only let the Use be 1. Admonition to take heed of all those proud and self-advancing Doctrines that magnifie the power of nature that think not grace absolutely necessary that if it be required it 's only ad facilius operandum or that grace doth onely excite and stirre up the natural abilities within us Oh take heed of swallowing down this deadly poison Vse 2. Of Exhortation to the people of God with all humility and astonishment to admire the grace of God in Christ that mollified thee that prepared thee that began first upon thee Alas thou wast wallowing in thy bloud thou wast hotly pursuing thy sins thou didst violently refuse the grace of God till at last he opened thy heart and saved thee against thy will making thee of unwilling willing SERMON CXXXVIII Of Gods love to Christ as Mediatour and in him to all believers from all Eternity JOHN 17. â—4 For thou hast loved me before the foundation of the world THis last clause is brought in as a Reason of that which went before Some make it a Reason of Christs Petition why the Father should hear him viz. because he alwaies loved him and so nothing could be denied to him others referre it to the gift of Glory mentioned immediatly The Father gave Christ glory because he loved him from Eternity but these do not oppose but may include one another The only doubt is In what sense the Father is said to love Christ before the Foundation of the world Many understand it of Christ as the natural and only Son of God That as he had alwaies the same glory with the Father so likewise he was alwaies loved of him and from hence they prove the Deity of Christ But Calvin and others expound it of Christ as Mediatour That the Father did love him from the beginning in appointing of him to be a Mediatour and preparing him thereunto Now this seemeth the more genuine Interpretation and doth not exclude but include the former also So that by direct consequence the eternal god-head of Christ is asserted Indeed Piscator referreth those words before the foundation of the world to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast given As v. 5. implieth but there is no necessity to make such a trajâ—ction The sum is that Christ as Mediatour doth referre all the glory and honour he hath to the Fathers love Now you must know that when the Father loveâ—h him as Mediatour It 's not absolutely terminated upon the person of Christ but the whole number of beleevers in him and therefore this loving of Christ is to be extended unto all Beleevers for the Apostle saith the same thing of them because of Christ Eph. 1.4 where we are said to be chosen in him before the foundation of the world To be holy and without blame before him in love where that love is referred to Gods predestinating and electing of us by some Interpreters So that from the words we may observe That God the Father loved Christ as Mediatour and thereby all beleevers in him from Eternity This Truth deserveth explication and application And 1. Let us consider wherein the love of the Father was shewed to Châ—ist as Mediatour as that will appear in the designing of him to it and approbation or complacency in him while discharging of it The love of God in preparing him thereunto is seen in these things 1. In appointing and ordaining the second person as the only begotten of the Father to come into the world and take our nature upon him For herein did the Father love the Son because when mankinde was lost and justice could no waies be satisfied by any meer creature that in this exigency Christ should offer himself and so readily professe Behold I come to do thy will O Lord Thus when he formerly had said I sanctifie
sufferings indear them more to God He accounts what is done to them to be done as to himself and therefore he will not let their sin go unpunished 2. To be godly in a wicked and crooked generation doth indear to God because thereby is manifested our sincerity and uprightnesse of heart That there are no carnal and earthly advantages we look after for if there were our earthly policy would suggest us to take some other way and for this reason it may be thought our Saviour did upon all occasion to such who proffered to be his disciples still inform them of the hardship of the troubles and miseries they must meet with That so they might not apostatize afterwards that they might not say this is more then ever was told us we would never have taken up the profession of Christ upon such terms And certainly this is a rock many have splitted at they begin to be disciples of Christ before they throughly consider how much it will cost them to be so indeed they do not take our Saviours advice Luk. 14.31 to sit down and consider whether being now to go to war with such lusts and sins as formerly have been sweet to them they can endure or no whether their lusts will not prove too strong for them and so they compound at last to be their servants again they consider not whether being now to rear up a strong and enduring building they can be at so much cost or no whether they can extend so much from their former time and cares and worldly thoughts and businesses so as to make this building their great work for want of these considerations aforehand it is that so many have dealt foolishly in the way of Religion They began but could not make an end Oh but now when the heart is sincere and upright there it accounts no fiery triall strange whatsoever difficulty and trouble it meeteth with It saith this I looked for this I expected this I must undergo and by this we discover our uprightness to God and thereby we are more indeared to God that it is not any outward thing but himself only that makes us profess our obedience to him and this indeareth us to God 3. Those that believe in Christ in the midst of a wicked and ungodly world are esteemed of by God because such have the image of God restored in them and so become like him now then where God seeth his own likenesse there he will tenderly respect and protect He that hath put such bowels into a Father that he will lay up for his children and take more care of them then all other children in the world must much more have such bowels in himself towards those that are his Hence it is that we are so often exhorted to meditate on that relation of a Father which he hath so graciously assumed to himself for what Father is there that seeth his good and obedient childe maintaing his credit striving for his honour against all those that shall oppose him will not inwardly be moved to take part with his childe and defend him all he can and shall not our heavenly Father much more shew his love herein to us our Saviour would convince believers Mat. 6.8 not to be troubled under any exercises from the transcendent affection that is in him as an heavenly Father to all earthly parents Seeing therefore believers do resemble God and he seeth his own likeness upon them Insomuch that God saith it 's not so much for their sakes as my sake that they are thus maligned how can it be but that God will take care of them 4 Such as believe in Christ they are become the Lords in a more peculiar propriety They are his people they are his jewels they are the apple of his eye and this propriety is that which prevaileth with God to keep them though all the world be destroied Psal 4. all wicked opposers of the godly are exhorted to know this that God hath set apart the godly man for himself That as the godly man sets God apart for himself leaveth all the world to take him for his portion So on the other side God passeth by wicked men they are not in his favour or special protection but the godly are They are his and therefore he will love them as his and delight in them as his In Isa 43.34 we have a glorious promise Since thou wast precious in my sight I will give men for thee and people for thy life that is God will give up many to destruction to save his children As they said to David Thou art worth ten thousand of us Thus God speaketh concerning his choice ones they are worth more then many thousands of wicked men and it 's better thousands of them perish then few of the godly So that this propriety Gods children have in God is that which will be a sure protection for them to passe safe through all calamities 5. To be faithful to God amongst wicked men indeareth God to them because this demonstrateth many excellent and choice properties in the godly which make them lovely and precious in his sight As first here is demonstrated Gods grace already begun in them and therefore where God hath begun there will he also preserve to the latter end for when our Saviour here saith the world hath not known thee but these have known thee he doth not commend them for their own strength and abilities as if they had differenced themselves from others but he discovers how much God had loved them hitherto he chose us and loved us first and therefore we choose and love him again So that when believers accept of Christ they do not herein discover any worth in themselves but the infinite grace of God to them that made them to be discriminated from others Now then where Christ hath begun to love there will he consummate and finish one degree of Gods love cals for another and he hath so chained his graces together that the link shall not be broken if then you see the godly laboring and working after God when all the world is contrary Do not so much admire them as the grace of God given to them Even as the people did when they saw the Apostles work such wonderfull miracles 2. Here is manifested their magnanimity and courage for God that they dare confesse his Name and promote his kingdom to such exceeding hazard of all they have Will not this also make God have a special regard to them It 's most acceptable to God to be good in evil times and amongst evil men as Obedmelech in Ahabs Courts and some of Caesars houshold This magnanimity was admirable in the Confessors and Martyrs of old who despised death yea triumphed over it insomuch that though the Heathens speak of a vertue called fortitude and another named magnanimity yet they are never able to shew the hundredth or thousandth part of any heathens suffering for their sect as we can do
millions of Christians for the Christian Faith If then David did so much prize his Worthies and those who were valiant men venturing their lives for him were so indeared how much more will God highly esteem such as are couragious and venturous for him Therefore there is such encouraging promises made to such as are willing to lose for him Mat. 19.29 he shall receive an hundred fold and shall inherit eternal life Is not this plain that God is very tender of and remunerative of such who are couragious and ready to lose any thing for his sake 3. Herein the godly manifest their love to God In this time of adversity they discover their kinde affections towards God Now love of God is abundantly rewarded with love from God What a happy exchange is this for thy poor finite creatures love which is not able to make God more blessed and happy to have the infinite effectual and unspeakable love of God towards thee If we love the inanimate creatures they do not love us again Thou lovest riches riches do not love thee again Thou lovest honours but honours cannot love thee again but if we place our love upon God then God will powr out his love abundantly upon us again love obtains love and where God loveth his love is infinite like himself and withall it 's efficacious his love while we are sinners made him send his Son to die for us much more will his love be operative since reconciled with us Lastly All such true believers who acknowledge Christ in the midst of an ungodly world they do betake themselves to Gods faithfulness and rest only upon that They take up this resolution all the world will prove malicious and ungrateful they cannot expect better measure then what Christ himself had who yet did so much good where he came Now having these expectations they fortifie themselves with Gods promise and fidelity he will not leave them nor forsake them You see how often David professeth his trust in God making him his fortresse and strong tower We see among men if any one betake himself to another mans fidelity and say he will trust on him he will depend upon him if such an one have any ingenuity or spark of goodness in him to be sure he will not fail such he will not deceive how much rather then will God abide sure and faithful to all those that depend on him Vse 1. of Exhortation not to be infected or poisoned with the common iniquity of others though others grow wicked yet let not thy love grow cold for this will be a remarkable aggravation of grace when the world was obstinate and would not know God yet thou didst Do not think that multitude of sins can be any patronage to thee at all Though thou art but one man or one Family for God in the whole Parish do not shrink at this but think that God doth the rather take notice of thee It 's a more difficult task to be godly in some places then others It will cost more there will be more sufferings but still remember never did any lose by losing for God Vse 2. of Comfort to the godly Though they have so little from the world for God he takes notice of all the hard speeches all the hard practises that ungodly men are guilty of towards them but let them know the more this Pharaoh this Egypt doth oppress them the more graciously will God at last hear all their groan and they shall enter into a Canaan that will make amends for all Think not of thy conflicts and fightings but of the Crown of glory Oh that the godly would consider who it is that looks on them while they run in this race while they are striving for an holy victory SERMON CXLIII Of Christs teaching Believers Shewing what great need the most illuminated Christians have still to be taught JOH 17.26 And I have declared unto them thy Name and will declare it c. OUr Saviour having in the former verse affirmed himself to be the cause of all that saving knowledge beleevers have he doth in this verse manifest that he is the conservant cause as well as the efficient that as God is both the Authour of Creation and Preservation in the order of nature So Christ is in the order of grace We have therefore in the words 1. The gracious action of Christ toward his people 2. The efficient cause 3. The Subject to whom 4. The final Cause hereof The gracious action of Christ is set down both by the Preterperfect and Future tense ushered in with the part cle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some make causal in this connâ—xion They have known thou hast sent me for I have declared thy Name unto them And thus it may very well be taken in this place and thence we may observe That the saving knowledge of Christ cometh not by our own natural strength or abilities but by the meer revelation and will of Christ But I shall not insist on that In the next place the Benefit ascribed to us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the sixth verse he used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is sometimes used of Gods making a thing known to us Luke 2.15 Sometimes of our making a thing known to God as Phil. 4.6 Let your requests be made known to God Not that God is ignorant of any thing but as much as lieth in us we spred them in Gods presence to take notice of them Sometimes of one mans making known a thing to another as 1 Cor. 15.1 Ephes 6.21 In this place it 's attributed to Christ as the efficient cause I have declared In the next place there is the diversity of time I have and will declare it Austin referreth this to the present life and the life to come but it rather denoteth the constant and daily revelation or manifestation of Christ himself and his truth to belevers 3. There is the Object declared thy Name that is God himself 4. The Subject to whom that is not the Apostles but to all believers Now I have already handled the benefit mentioned Christs declaring the Name of God to believers I shall onely take notice of the Necessity of continuing this Benefit even to Believers though Apostles though never so eminent in gifts and graces yet Christ doth still keep up and encrease their saving knowledge Observ That believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God There is none can learn so much in Gods School that God himself can teach him no longer This truth will be of great use to keep the most knowing Christians very humble and low in their own eies as also to make them continually depend upon Christ in the Word and Ministry that they may grow in knowledge This truth is abundantly confirmed by that notable prayer of the Apostle for
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
or because that can adde any thing to his happiness but because thereby thou art made capable of his love and so he can communicate of his goodness to thee do not then take comfort so much from thy graces as the evidence of Gods love to thee thereby 5. Take notice that it 's most acceptable and well-pleasing unto God that thou shouldst walk in such sense and feeling of his goodness to thee For why are all those commands to rejoyce in him and to bless his name continually Why doth he invite thee to call him Father And why are there such thunderbolts in the Scripture against unbelief and distrust Why is it the main scope of the Scripture to represent God under all love and loving considerations but that all our thoughts of him should be hopefull and comfortable Do not therefore think thou goest beyond thy bounds or it's presumption in thee to draw nigh to God upon such assured apprehensions of his grace No the Scripture expresly commands the contrary Heb. 4.16 Let us come boldly unto the throne of grace and Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Hearken not then to all those doubting temptations within nor all those deceitfull arguments of humane reason without but consider what the Scripture saith and certainly it 's preposterous humility as in Peter refusing to let Christ wash his feet to keep off from the Throne of grace when we are commanded to come to it Besides without this sense of love how can our hearts be raised up to bless and glorifie God It was Davids apprehension of Gods goodness to him that made him call upon his soul and all within him to bless Gods holy Name 6. Consider that this sense of Gods love is the proper and genuine effect of faith in Christ as a Mediator Thus our Saviour doth here make it the consequent of it They have known me whom thou hast sent that the love whereby thou lovest me may be in them It 's not enough to believe in the general That Christ is a Mediator to such as believe in him but with Paul Gal. 2.20 we are to appropriate him who loved me and gave himself for me with this Evangelist John we are to lean our heads as it were in Christs bosom with Thomas we are to say My God and my Lord. Now the genuine but not the necessary and inseparable effect of such an appropriating faith is the sense and assurance of Gods love to me in particular which love of God is so attentive to one believer as if there were no more in the world As they say of the soul it 's tota in toto and tota in qualibet parte so is the love of God totus in universis fidelibus and totus in singulis God loveth a particular believer as much as if there were no more believers in the world Though the objects of his love may be diversified yet his love is not divided or by division diminished Lastly Fix this alwayes upon thy heart that Christ hath prayed for this sense of the Fathers love upon thy soul You see in this prayer where he mentioneth all the great and consequential things unto believers this is brought in at the last as the adorning and sweetning of all the rest for if sanctified if hereafter to be glorified if Christ be in us and we in Christ yet if the experimental knowledge and assurance of this be absent we are as the Disciples under storms and tempests crying out We perish we perish Let the summary Use of the whole be by way of Exhortation to all believers to hunger and thirst yea to have their souls break in longing after the enjoyment of this love of God in us Oh bid all things stand aloof off till thou art made partaker of it Say How long Lord how long is it that thou absentest thy self When shall I have the imbracements of thy love When will the glorious Sunne break out and dispell all the dark clouds that are upon my soul Give not over importuning for it Because of this very prayer of Christ know to thy encouragement that this prayer abideth for ever Though it was once uttered by him upon the earth and he ceased to pray any further yet it still liveth in the efficacy and power of it yea that continual intercession of his in heaven what is it but the reviving of this prayer So that by the vertue of this prayer through his blood we are sanctified we are justified and shall hereafter be for ever glorified FINIS AN ALPHABETICAL TABLE OF THE Chief Heads contained in this TREATISE A Afflictions IT 's a greater mercy to be kept from sinne and evil in our Afflictions and troubles then from the afflictions themselves 444 The Grounds and Reasons why it is so 446 Antichrist That Antichrist should prosper and prevail in the shedding of the blood of so many Martyrs is a dangerous temptation c. 388 A two-fold Antichrist ibid. Apostasie Apostasie and decay in grace may be in several particulars 350 c. Those that plead for the Apostasie of the godly grant there is a distinction to be made 354 Apostats That men may be eminent for a while in the Church of God and yet afterwards prove dreadfull Apostats 372 Arians Arians confuted 73 149 Ascension The benefits of Christs Ascension 291 Assurance Assurance may be attained 356 Astrology How vain and wicked it is to go to Astrologers or Witches or be such 396 Arguments against Astrology and witchcraft 396 397 Atonement Christ was a Priest to make Atonement for us 507 Attributes It is a necessary duty in a Christian in his approaches to God to think to those Attributes and relations in him which may excite and stirre up holy confidence and boldnesse 657 B Beginnings THen Beginnings are hopefull when the Spirit in the Ministry or other means of grace did work upon us 382 Then will Beginnings and endings be alike when grace is radicated and enters deep enough into the soul 383 Good Beginnings will have bad endings when men professe Christ out of sinister and worldly respects ib. Hot Beginnings will end coldly 383 Behold What is that glory which they shall Behold shining in Christ 663 Beholding How much is comprehended in this expression of Beholding Christs glory 662 Belief Our Belief is the fruit and effect of Christs death and our election 537 Two opinions about this ib. The state of the Question in some particulars ib. Arguments to confirm us in the truth 538 Believe Why Gods children are so hardly brought to Believe 211 Why prophane men think it easy to Believe in Christ 213 Why Believing in Christ is so acceptable to God 213 214 Believer In what respect Christ did as much for one Believer as another 525 In some particulars the poor weak Believer hath more love and affection from Christ then a stronger 528 The particulars wherein ib. Wherein God sanctifieth their weakness and
infirmities 529 That such is Christs care to Believers that they are remembered in his prayer and death before they had a being 532 This truth is full of consolations ib. The aggravation of the love of Christ to Believers 535 God the Father loveth Believers even as he loveth Christ Vide Loveth 642 It is an indearing respect of Believers to God that they do own him and cleave to him when the whole world goeth quite contrary 685 Propositions clearing the point 686 Believing The Believing of Christ being sent into the world is the foundation of our conversion to God 595 Distinctions premised about Believing 596 Blessed It 's a Blessed thing truly to say at death I have glorified God and finished the work I was to do 103 Introductory particulars about Blessednesse 103 104 The Grounds of this Blessednesse 105 Bloud Christs Bloud washeth away not only the guilt of sin but the filth of it 512 C Call A Lawfull Call in those that preach is necessary and profitable both in respect of Minister and people 494 Children Children of God are of two sorts 226 Christ How Christ being God could pray 8 All the godly are under Christs Mediatory prayer 8 The matter of Christs prayer in four things 9 The nature of Christs praier by way of Mediation 10 The dignity of Christs person praying ib. His relation to God the Father ib. Q. Whether Christ was heard in every thing he prayed for or no 11 Qualifications of Christs prayer ib. The condition of Christs prayer ib. Christs prayer sanctifieth our prayers 12 How Christ who is God can be glorified 24 Christ hath power over all men 36 Six particulars to clear the nature of Christs prayer ib. The dominion of Christ appears in nine particulars 38 c. Christ compar'd to many things 45 Six practical inferences from Christs power 47 48 Three Consolations thence 49 Christ had that glory he pray'd for with the Father before the world was 149 Christ had an eternal being proved by three Arguments 150 151 Whence it is that any deny Christ to be eternal 152 Christ hath all things the Father hath 262 This appeareth in seven particulars 262 263 How all Christ hath is the Fathers 264 Christs protection and preservation to eternal life is to be improved 344 This Doctrine is opened in a fourfold principle ibid The effects of this preservation 346 Christ though God yet as man did pray unto the Father 519 Vpon what grounds Christ who was God as well as man did pray 520 The difference between Christs prayer and ours 521 What advantages believers have by Christs prayers 521 Christ is said to be in believers several waies 620 That Christ is in believers and believers are in him ibid. How Christ lives in believers 621 How Christ is in his people more particularly 624 The fruits and effects of Christs being in his people 626 As Christ is in us so the Father being in Christ is also thereby in us ib. How the Father is in Christ ib. How the Father and Christ can be in believers and yet they have such great remainders of sin in them 630 Christs prayer for his people will certainly and infallibly prevail for them 660 Christ is the original and fontal cause of all the knowledge that believers have 681 Propositions about the point 682 Church Christ is the head of his Church 45 Four things implied therein 46 c. There is a great difference between a Church under persecution and not constituted and a Church constituted 495 Church-office Christ hath a peculiar love of those that are in Church-office according to his rule and way 485 In what particulars this love is shew'd ib. The Grounds of this particular love 486 Comfort The Comfort of being like Christ in suffering 438 Condition Reasons why God sometimes changes his peoples Condition from better to worse 332 It is a very sad thing to fall into such a Condition that draws out our peculiar corruptions we are most prone unto 383 This is opened in several considerations 383 c. Try your Conditions 384 Conformity There is a two-fold Conformity to Christ 437 Conscience Often rebelling against the light of Conscience 368 Conversion Conversion is a greater wonder then a miracle 41 Corporal There is no Corporal improvement of Christ 334 Wherein mens proneness appeareth to know Christ after a Corporal manner 335 D Damn THat there are some men that are wilfull set to destroy and Damn themselves c. 364 The inward Causes that move men to Damn themselves 365 The outward Causes 371 Damnation The everlasting Damnation of men is determined 51 Dangers The greater the Dangers are Christs people are in the greater is Christs care of them 272 This is opened in four particulars 272 273 The godly mans life is full of spiritual Dangers 277 This is explained in eight particulars 278 c. Day Day of grace is to be improved 24 Day of Judgement The Day of Judgement is the greatest day that ever was or shall be ib Death Christs Death is in it self sufficient for all yet he gave himself a ransome for some only 241 Four grounds for it 242 Christ by Death went to his Father 289 The particulars implied in the point 290 Whether it be lawfull to pray for Death 442 Vide Blessed Delusions vid. Sins Depend Depend on Gods gracious power only in the way to heaven 313 Devils Devils are in subjection to Christ 3â— The Devil may foretell some things to come 395 Divisions Divisions are the fruit of the flesh 570 Remedies for preventing and healing Divisions in the Church 575 What those proper sins are that Divisions among the godly are apt to breed in the world 393 Doctrines Free-will and merit are dangerous Doctrines 125 Dying Why the expressions of Christ Dying for All is to be taken indefinitely and not universally 235 236 E Elected THat none of those that are Elected shall perish 349 Introductory Propositions to clear the same ibid. Election Election is the gift of God 250 Four Reasons of it 251 End What things do diminish the comforts of the gody at the End of their day 109 c. The End Christ propounded in his doing and suffering 116 Errours Men are prone to be lead aside to Errors 318 Errors of judgement are damnable 318 Eternal Death Eternal Death 65 Wherein it consisteth 65 66 The difference between Eternal Death and eternal life 66 It is Eternal Death not to know God 77 Eternal Life Christ gives it to those that are his 56 What it is 57 It consists in three things 57 58 It hath six properties 57 60 Eternal Life compared with this present life 63 Conclusions upon this subject 67 68 Helps to be affected with Eternal Life 70 Examples We are not to live by Examples but by precept 379 F Faith FAith in Christ as Mediator is acceptable to God 211 Why Faith is called the work of God ibid. Five Grounds why Faith in a Mediatour should be pressed 223
are reduced to one Quest Seeing God hath promised one heart and way and Christ praied for it how comes it to passe there are so many breaches among the godly Answ 1. True unity is from Christ and terminated in him There is a wicked unity 2. A directed and ordered unity 3. It is consistent with such graces that yet have an outward appearance of dissolving unity Remedies for the preventing and healing divisions in the Church False wayes of unity 1. By Papists 2. By Socinians The true uniting principles As to true Doctrine II. Rules to keep up unity in Church-order and to prevent Schism III. Rules for Unity in respect of love to prevent wrath and quarrellings Observ The Father and Son are two distinct Persons yet one in Nature and Essence Consider 1. God considered absolutely and relatively 2. There is notwithstanding but one God 3. This Doctrine of the Trinity is an object of faith and cannot be demonstrated by reason The characteristical properties of the Persons in the Godhead Observ That all believers are united to Christ and in him to the Father I. Consider those Scripture-expressions to represent this Unity II. There must be an unition before there can be an union III. There is a naturall union with Christ and a supernatural IV. This union is wholly spiritual V. It 's also reall VI. The necessity of this union with Christ VII The excellecy of it VIII IX X. XI Observ That Unity among believers is a special means to inlarge the kingdom of Christ Consid I. That notwithstanding the Doctrine yet unity simply as such is not an infallible note of the true Church The Papist answered Unity without true Doctrine no note of a true Church The Papist no such cause to boast of Unity Why Unity is an attractive loadstone to bring others unto the faith What those proper sins are that divisions amongst the godly are apt to breed in the world Observ That the believing of Christ being sent unto the world is the foundation of our conversion unto God Of the nature of Faith as it is dogmaticall or historicall 1. It 's wrought by the grace of God By means of the Word 3. The heart of man is naturally not only unfit but contrary and opposite to the way of beleeving heavenly truths 4. This faith may be without sanctification of the inward man 5. Where this faith is there will be some kinde of pious disposition of heart 6. The motive of it is divine 7. It s grace though but common grace 8. It s the foundation of conversion The properties of it 1. It lifts a man above his natural reason 2. It contradicts not reason 3. It s the substance of things hoped for c. 4. It hath universality in its assenting Observ That the glory which Christ hath he communicates one way or other to his people Consider I. Christs personal glory is incommunicable II. What are those effects of that glory which Christ vouchsafeth to his III. None are made partakers of that glory of Christ but by union with him 1. No man till he be united unto Christ hath any true and solid glory In what respects humane and earthly glory comes short of heavenly Corollary II. That the meanest Christian surpasses Solomon in all his glory Corollary III. IV. It consumes all love and desire of vain-glory V. Let them faithfully do Christs work notwithstanding all reproaches wicked men load them with VI. Admire the bounty of his grace VII Doct. Christ though God had many things given him of his Father There is a twofold giving What things were given Christ of the Father Observ Unity among believers is part of that glory which Christ as Mediator hath obtained for them Consid I. Unity is the Churches glory Their glory actively and passively II. Christ purchased as Mediator this priviledge as well as others Christ said to be in believers several wayes 1. By communication of the same nature with us 2. Sacramentally 3. By his Spirit 4. By a gracious inhabitation and sanctifying presence Doct. How Christ lives in a believer The false ways of Christs being in his people How or in what manner Christ is in his people How Christ is in his people more particularly The fruits and effects of Christs being in us Doct. As Christ is in us so the Father being in Christ is also thereby in us How the Father is in Christ Quest How the Father and Son can be in believers and yet they have such great remainders of sinne in them Answ Doct. The Father and Christs being in believers is the cause of that perfect and consummaâ—e unity which they ought to have of themselves What is implied in their being made perfect in one The causes of this unity Doct. That faith is knowledge What knowledge faith is not 1. Not a knowledge by sense 2. Not a perfect comprehension and intuitive vision of the thing we believe 3. Nor like those imperfect acts of the soul which are called Suspicion opinion or doubting 4. Nor is it from the evidence of any internal principles What knowledge the knowledge of faith is Reasons why faith must be knowing or have knowledge accompanying of it Observ God the Father loveth believers even as he loveth Christ I. Wherein the love of God to Christ and believers is not alike II. Wherein Gods love to Christ and believers is alike 1. In loving Christ and them as one mystical person 2. In the properties of it 3. In regard of the effects of it Obj. Answ Doct. It 's of great consequence to the world to know how greatly believers are loved of God The usefulness of the worlds knowing how greatly the Saints are beloved of God will appear in these particulars How difficult it is for the world to be so perswaded Observ Without grace here there is no glory hereafter What we mean by grace Doct. 2. Glory is a gift Observ The greatest part of our happinesse that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with the Lord. Of immediate communion with Christ in heaven Consider these things The grounds why Gods presence in heaven is that which makes the happinesse of a glorified beleever Doct. It is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stirre up holy confindence and boldnesse Consid I. No wicked man is in a condition fit to pray or approach unto God upon these terms II. It s of great consequence for the humbled Christian in his prayer to improve this relation of a Father Doct. 2. Christs prayer for his people will certainly and infallibly prevail for them Doct. The great end of our being in heaven is to behold and enjoy the glory of Christ How much is comprehended in this expression of beholding Christs glory What is that glory which they shall behold shining in Christ Doct. Christ as Mediator had his glory given him Propositions aâ—out this point Christ as God cannot have any thing given him unless by way of manifestation and external celebration Obj. Answ Doubt Sol. Doubt Sol. Doubt Sol. Socinians Argument Answered How many wayes we may glorifie Christ Doct. 2. That it s no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God Observ That God the Father loved Christ as Mediatour and thereby all believers in him from all Eternity How righteousness may be attributed unto God Observ God whether considered as a Judge of the world or a Father to beleevers is righteous in all his wayes I. God is just in all his administrations to devils and wicked men II. The righteousnes of God as a Father to his people in all their afflictions Observ The world is ignorant of God in a saving manner Demonstrations of the Point The causes of salvation Observ Christ is the original and fontal cause of all the knowledge that believers have Propositions about the point Doct. That it 's an indearing respect of believers to God that they do own him and cleave to hint when the whole world go quite contrary Propositions clearing the Point Doct. That Believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God I. In respect of the object II Observ That it is not enough for the people of God to be loved by him but they are to endeavour after the sence and apprehension of this in their own hearts Conside I. The love of God is taken two waies in Scripture II. God may love a man and he know it not III. The sence of Gods love to be laboured for IV. The sence of Gods love may be immediate or mediate V. The love of God to his is incomprehensible The advantage a believer hath by having the powerful feeling of Gods love Propositions to inform in this point I. II. It s possible for the sense of Gods favour to consist with some doubtings III. The sense of Gods love may consist with a feeling of a spiritual combate within us Helps to get and keep this favour of God
unity is seen in the sympathizing that all believers have one with another and that in respect of mourning and rejoycing In respect of those that mourn So we are to weep and mourn with them We are to bear one anothers burdens We are to be affected with the Churches calamities as being also of the body As the Apostle said the care of all Churches lay upon him 2 Cor. 11.28 Who was afflicted and he did not burn the same proportionably is to be in every believer Therefore this unity of believers should be vigorous this way what evils what exercises befall others they should be affected with them as their own This discovers they are lively members of the body for if Christ though in Heaven was sensible of the persecutions done by Paul against the Church saying Why persecutest thou me how much rather should every particular member account the temptations of others as his own As it is thus for mourning so also for rejoycing there ought to be such an unity among believers that we are to rejoyce in the gifts graces and good things that others have as if they were our own But O the self-love the envy the repinings that are apt to be in one godly man against another The spirit in us lusteth to envy saith the Apostle even in believers Hence are those daily exhortations against grudgings murmurings and envyings one against another and these are made the fruit of the flesh because where the Spirit of God worketh and enliveneth there is joy peace and long-suffering all graces contrary to such unquiet distempers Now this is very difficult to flesh and bloud that those parts and gifts which obscure thine and those good things in others that seem to hinder thine yet to rejoyce and blesse God for them as if it were to thy own self but this spiritual and mystical unity will enable thee thereunto Neither is the Sun or air more requisite then this union no wonder if our Saviour doth thus affectionately pray for it 6. This union is seen in their mutual striving together in promoting the Kingdome and glory of Christ They all have the same heart the same shoulders the same tongue to blesse and praise God They are like so many servants in the same house all promoting and furthering their masters work That as the Apostle 1 Cor. 3. saith all the Officers are one He that plants and he that waters are one because they agree in one end which is to set forward the work of God Thus it is here Though there be never so much variety in the gifts and graces and conditions of Gods people yet they are all one in this work The Glory of God is the end they all look upon Thus you see in how many particulars this Unity diffuseth it self In the third place We are to know that the invisible unity doth extend it self farther then the visible For this is to the visible Church only but that to the invisible So that in this respect there is an unity between all believers that ever have been with Enoch Abel Abraham and all that of old ever were This is believed in that which usually is called the Apostles Creed I believe the Catholike Church Sometimes there was added the one Catholike Church and this is believed and not seen but by this it is that all the godly who have been are and ever shall be make up one body All Christs sheep will have one sheepfold So that there is an invisible Union where there cannot be a visible one In the fourth place Concerning this visible Union for we make these all one you are to know some are of this unity both visibly and invisibly externally and internally and in appearance Now such only who are both waies of this Unity enjoy God are indeed members of Christ and receive benefit by him but the other are only in name and title like a withered branch in a Tree or an artificiall eye or leg which though joyned to the body yet receive no life or nourishment thereof Think it not therefore enough to be of this unity many have gloried and rested on this that they are of such and such a Church yet their condemnation is greater then those of Sodom and Gomorrha In the fifth place This unity therefore when it 's true and advantagious doth first terminate on Christ and then descends to others Hence it 's added That they may be one in us There must be first an unity with Christ the Head and then it extends to other members So that this is to be looked upon as the foundation and cause of all there must be first an incorporating into Christ He that is joyned to the Lord is made one spirit with him Lastly This Union visible is not interrupted in some effects of it by distance of place For in regard of praier there every one is remembred when the Churth is praied for So that the poor Christian who cannot pray for himself yet hath the praiers of the whole Church of God what a comfortable refreshing should this be to every godly soul Vse of Exhortation to lay to heart more the divisions differences and breaches that are among the godly Learn of Christ here to be affected with the unity of the Church and again and again he commended peace to them We are commanded to pray for the peace of Jerusalem God is the God of peace the Gospel is the Gospel of peace Believers are called the children of peace Take heed of being a Jonah in this Ship Let not thy pride thy conceits thy discontents make thee tear and rend the Church that Jerusalem may be as a City compact together SERMON CXIII Of Vnity among Christians the Benefits and Necessity of it And the mischief of Division JOHN 17.21 That they all may be one as thou Father art in me and I in thee c. WE have declared the Nature of this Unity Let us now consider the Excellency Benefit and Necessity of Union amongst the godly and the mischiefs of breaches and differences amongst them First The Excellency and Necessity of it appeareth in the vehement and affectionate prayer for it made by our Saviour When he puts the whole company of believers together he pitcheth upon this as the most eminent That they may be one And although our Saviour had not the Spirit in measure and so could not vainly repeat the same thing often yet within a little space he doth four times mention this vers 21 22 23. Now certainly that thing which our Saviour in whom the treasures of all wisdom are did much press and urge must needs be of very great moment here is not pardon of their sins Justification Adoption Glorification mentioned but Vnity as if the whole kingdome of grace and glory did consist in this obtain this and you have all and our Saviour as he pray'd then so he preached Love and Unity so that whereas in matter of Justification he commended Faith above