Jew after the Spirit would farre esteem the latter Thus it is here No power or works are judged great but what are temporall visible and in civill outward things we are apt more to look upon Alexander the great or Constantine the great because of their civill power then Christ who is the King of Kings and Lords transcending all these but in a spirituall way 1 Tim. 6.15 Christ hath this magnificent Title King of Kings and Lord of Lords It 's observed by Drusius a Learned man that those Titles were usually given to the great Kings of Persia then which there were none assumed more to themselves then they did yet the Apostle attributeth this to Christ to inform us that as God hath exalted Christ above all earthly power so we should magnifie and glorifie him accordingly certainly if we Christians did put forth our faith and meditations about the greatnesse of this power it would work great joy and confidence in us It would work an holy fear and trembling The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it Now this power of Christ is no where more glorious then in sanctifying and preparing an holy people for himself To give them of the same Spirit with him They that were dead and noisome in sinne to make them live in holinesse and to adorn them with all the graces of his Spirit Oh then let not the people of God be dismaiâ—d or discouraged with the apprehension of their own weaknesse and impotency how can they love God bear afflictions die in hope and comfort Alas thou thinkest on thy own weaknesse and not Christs power Remember Of his Fulnesse thou art to receive A thirsty man need not doubt whether the whole Ocean hath water enough to revive him Christ we reade gave wonderful power to his Disciples and other beleevers to work miracles This amazed and astonished all the world but certainly this power of changing mens hearts and reforming their lives is farre above this To open the eyes of the minde is more then to give bodily sight to say Ephatha to the heart is more then to say so to the ear To raise from the death of sin is more then to command out of the grave Austin said To make a man holy is more then to create a world Conversion is not usually called a Miracle yet it 's a greater wonder then a Miracle Let that soul then which hath found Christ thus powerfull upon him admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee Secondly Christs power is seen in that he doth not only give grace but he is able to bestow all that glory and happinesse the Scripture promiseth Now the reward or fruit of grace is either that inward peace and joy of heart here or eternal happinesse hereafter both which are in Christs power and munificence It was alwaies a flower in the chiefest power to be able to remunerate those that did great service and this is part of Christs Jus Regale For the first the peace of conscience and joy which accompanieth well-doing is exceeding great insomuch that if there were no heaven hereafter yet godlinesse brings a present sweetnesse and delight with it It hath present pay Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace Isa 9. yea our peace Eph. 2.14 because he reconcileth God and man If those Peace-makers be blessed that make man and man to agree how much more is he that brings God and man to agreement But this Christ worketh Alas the heart troubled for sinne rageth and is like an hell till Christ bids it be quiet and still Hence he promiseth to send the Comforter and it 's his Spirit which is sent into our hearts making us to cry Abba Father Gal. 4.6 Oh then let the grieved and perplexed soul through the guilt of sin that can finde no rest no ease go to him that hath power indeed to command these waves to be still See with what love and power Mat. 11.28 this is expressed Come to me ye that are heavy laden and I will ease you Christ will give ease See how imperiously he speaks Let your sinne be never so terrifying your conscience never so disquieted The devils never so much troubling and tempting of you yet I will give you ease You shall finde rest for your souls No earthly power in the world can say thus truly Therefore this is to direct the godly in their black temptations They cry out It cannot be I should have peace I should have joy There may as soon come fire out of water as peace and quietnesse out of my heart Oh remember this Text The power Christ hath over all flesh Is thine excepted Christ can ease and quiet every mans heart but thine Be ashamed to think thy weaknesse more then Christs power Thy guilt more then his consolations The other fruit of a godly life is Eternal happinesse and this Christ doth also bestow upon those that are his At the day of judgement we reade of him putting them into possession Come ye blessed of my Father inherite the Kingdom prepared for you Mat. 25. Heb. 5.9 he is called The authour of eternal salvation he cals himself the bread of life he that eateth on him shall never die more so that all that happinesse and blessednesse which is in the life to come is attributed unto Christ both the purchase and authour of it It 's he that will say Well done good and faithfull Servant enter thou into thy Masters joy For those Parables that speak of a great King employing his Servants in such work and then so abundantly rewarding of them is Christ This should be a great encouragement in Christs service What a glorious and powerful Master do ye serve one who is able to requite thee with eternal glory and everlasting happinesse If we suffer with him we shall reign with him Rom. 8.17 The greatnesse and bounty of the Master doth quicken the Servant Haman was glad of Ahashuerus his emploiment because he could put such honour upon him But oh how should our hearts be enflamed to work for Christ what cannot such a Master do for us Ask any thing in earth or heaven he can bestow it on thee How unworthy is it when we grudge at the work Christ requireth when we repine at the Crosse he would have us take up This is not to attend whom we serve how great our Master is what Treasuries he hath out of which he can bountifully reward us Thirdly Christs power is seen in that he can forgive and pardon sinne Which is acknowledged by all that God only can do it Mar. 2.7 You have this power of Christ particularly opposed by his enemies but vindicated by him and that he hath power to forgive sinnes he proveth by his power to work Miracles Not that
called to controle sin and stop the current of it as publike Officers are Therefore let all such as intend to be godly in discharge of their trust not matter the hatred of wicked men Lay that down for a foundation for as the shadow will accompany the Sun so will malice and backbiting the godly actions of holy men yet some are more hated then others Obadiah could live in Ahabs Court for all Jezabels malice when Elisha's Life was greedily sought for Therefore 3. In the hatred of the world God hath a special regard to his Children he laieth no more on them then they can bear The strong Christian God calleth to more dangerous combats All had not such oppositions as Paul had Some are like Vriah put in the forefront of the battel The devil shall cast some of you into prison Rev. 2.10 It 's but some of them Thus James was beheaded and Peter was imprisoned when the other Apostles were not touched God doth wisely order the affairs of this world even wicked mens tongues and hands are bound up and they are let loose as God pleaseth 4. Even amongst wicked men there is much difference Some are farre more bitter and cruell then others Some have more Conviction Some have better Natures Some are of a more noble disposition for although that Seed of Enmity be in all wicked men yet in some it 's more stifled or diverted then in others when Herodias sought the death of John Baptist Herod for a long time preserved him Thus as all weeds have not the like noxiousnesse so neither is every wicked man like to another Every one is not a Cain an Absalom a Nero or a bloudy Bonner But then Lastly Take heed that if thou hast not so much hatred of the world as other godly men have that it be not for want of godlinesse because thou art not so zealous against sin Thou art more complying with or conniving at the wickednesse of others This is to buy the worlds good word at a dear rate Thou hadst better all the world speak against thee then to have God and thy conscience accuse thee for not doing thy duty Vse of Exhortation to the godly Be not discouraged or weakened in thy duty for the malice of the world Let them rage and rave but do thou continue in thy service to God This fear of men and their malicious outrage hath made many a man wound his conscience and grievously dishonour God Oh but consider Am I afraid of a mans tongue that is mortall and shall I not much more tremble at Gods condemnation Can a man damn thee how many have had sad trouble at their Death They did not their duty for fear of displeasing men SERMON LXXXIII The Application of the fore-going Observation both to the Godly and the Wicked tending to Encourage and Rejoyce the one under all their Sufferings and Deterre and Reclaim the other from all their Oppositions JOHN 17.14 And the World hath hated them because they are not of the World THe Worlds hatred you have heard to be the godly mans Portion The one are Sheep the other Wolves I now proceed to shew What is the Duty of Christs Disciples under the worlds hatred For it 's no mean skill to take the poyson from these enemies and to make wholsom medicines of it as Physicians do about Vipers yea it 's one of the great miracles that Christ hath enabled all believers to perform For we reade when an Heathen suprized a Christian and beat him with much cruelty and with great scorn asking him What great wonder his Master Christ ever did The believer replies even this great miracle That though you use me thus cruelly I can heartily forgive you What then was spoken to the Disciples in an external temporal manner may be verified in a spiritual sense That they shall tread upon Serpents and if they drink any deadly thing it shall not hurt them And first Do the ungodly men of the world shoot their arrows against thee Let this make thee examine thy self Whether there be not some sinne thou art guilty of that hereby God would humble thee for The Hebrews call an enemy an observer because his malice puts him upon a diligent observing of all thy wayes and therefore if there be any wickednesse any failing to be sure he will reminde thee of it which made the Heathen say That he who would be good needeth either a faithfull friend or a better enemy It may be then those sins those failings that no friends no Sermons meet with thy enemy may inform thee of So that thou mayest say thy enemy hath been the best friend in the world yea his railing words have done thee more good then many Sermons Not that they intend good no more then the horse-leech but to satisfie their own lusts only thou by heavenly wisdome dost turn their evil into good but if so be that upon examination thou findest thy self free Yet Secondly Consider whether it be not for some other sinnes that such men are made adversaries against thee For you must know God hath a wise ordering of all mens hearts and tongues even in reference to thee and as David when Shimei railed on him said 2 Sam. 16. The Lord hath bid him So whatsoever wicked men do concerning thee thou must say The Lord hath bid him Now though David was not guilty of those sins Shimei reviled him with neither did the Lord bring him in distresse for his quarrel with Saul as Shimei thought yet David had other sins and other transgressions for which he might be afflicted and so looked upon Shimei as a scourge to humble him for them Therefore say Though the things laid to my charge be false yet there are other failings other infirmities that the world knoweth not of which God strikes at by this mans tongue or rather the devil in that man Thirdly Do wicked men hate thee Take our Saviours rule so contrary to flesh and blood Mat. 5.44 Love them that hate you pray for them that persecute you and in other places Be not overcome of evil but overcome evil with good Rom. 12.21 This is that peculiar lesson which the Christian Religion only teacheth Neither Aristotle or Tully thought it a duty but rather a simplicity not to be avenged upon enemies But the Scripture is much in pressing this duty and that as a special sign of grace wherein we shall as children of God represent our heavenly Father who makes the Sunne to shine upon the ungodly as well as the godly All the wicked men of the world they hate God as well as thee and it 's in his power to destroy them all immediately in a moment to send them to hell yet with what patience and loving kindness doth he bear such adversaries he gives them food raiment and manifold preservations so Christ even when we were enemies died for us which the Scripture makes a forcible argument for us to forgive others This is a
is the first and the second and so still all is passing and what is past we have not and what is to come we do not yet enjoy so that there is nothing but the present advantages that we are properly said to possesse now put eternal life to this and it 's the clean contrary even as Eternity is to time for whereas time is in a continual transient being Eternity is an whole and full possession of all together There is no past present or to come in Eternity but Eternity comprehends all these things together even as the greater wheel comprehends at once all the motions of the lesse wheel within it and certainly this consideration is able to swallow us up Thy comforts do not flow and reflow They do not passe and others come but thou art in a stable permanent way of enjoying all happinesse together Thou canst not be lesse happy at one time then at another Thou canst not expect greater joy then thou hast neither canst thou wish for any joy that is past so great a matter is Eternity In the Last place This Life is full of dissatisfaction even in the vertical Point of all its blessednesse The heart of a man morally as well as naturally is alwaies in motion never lieth still It 's alwaies hydropical the more it drinketh the thirstier it is still Solomon you heard that made it his study and endeavour to have content in this world yet it could not be he may as soon think to make an Oistershell hold the Ocean as that these earthly things can fill the heart What man is there who liveth a meer earthly life that can say he is satisfied he desireth nothing Indeed we reade of Paul Phi. 4. saying I have all things and abound but that is through grace because enjoying of God otherwise the Air can as soon fill the hungry stomack as earthly things the appetite of the soul But compare this eternal life hereto and there is all fulnesse and satisfaction They never desire a change they cannot wish it better with them We see Peter but in a taste of it yet cried out It 's good to be here Let us dwell here he would not have parted with joy The soul in heaven is arrived at its haven it 's come to its journeys end it 's now fallen to its center it cannot go any further It now cryeth out Here is enough Lord here is enough yet this fulnesse breeds not nauseating as they were weary of Manna No it exciteth desire and yet filleth it It provoketh love and yet satiateth it so that this particular likewise proclaimeth the madnesse of all wicked men for why is thy soul like the devil compassing about the earth seeking out for this comfort and then for another Even as children cry for this thing and then quickly weary cry for another and in the mean while doth neglect that which would be instead of all Thus have we handled it comparatively the last way is to consider it oppositely for that is an old Rule contraries put together illustrate one another the more The Sunne is most glorious after the breaking out of a black thick cloud Now the contrary to Eternal life is eternal death so that we may apprehend the good of the one by the evil of the other and indeed man is so slavish and bruitish that fear doth more prevail then love Therefore though we propound all the joys of heaven and invite to this eternal life yet few make that Question as he did to Christ Master what shall I do that I may inherit eternal life but if we speak of eternal death in all the terrour of it then fear may for a while at least awaken them Let us then consider wherein the contrary to this eternal life consisteth And 1. That is in the deprivation of God and an utter departure from him and this privative part of eternal death is the great aggravation of it At the day of judgement that dreadful doom runneth thus Depart from me Mat. 25. 41. That is worse then the eternal fire they are cast into you have heard that God was the fountain of all good every creatures goodnesse is but a stream from that Fountain At thy right hand said David Psa 16.11 are rivers of pleasure for evermore So that this eternal death takes thee from the light of his countenance Thou art never to be admitted in his presence and when God departs all comfort all hope departs with him Oh that wicked men would lay this to heart you that now bid God depart from you you will have none of his knowledge none of his commands God will requite you in your own kinde he will then command you to depart from him Were it not that Athiesm and unbelief did reign in your hearts this truth would make your ears to tingle and your heart to tremble while you hear it Was it not death to Absalom to be kept from his Fathers presence Why do ye not kill me saith he to Joab rather then let it be alwaies thus yet he was but an earthly Father he could not give peace and joy to the consciences of men but this heavenly Father is a Father of spirits whom he bids Depart from him all terrour and horrour immediatly seizeth on that man There is no quietnesse in his bones Michah had lost but an Idol-God Judg. 18. and he wringeth his hand and crieth out bitterly Oh but what roarings and yellings when we shall have lost the true God and his favour for ever 2. This eternal death brings all the positive evil that can be feared or imagined upon a man For as here we told you was not one kinde of comfort but an aggression of all therefore the Scripture delights to represent it under severall desirable good things so neither is hell one kinde of misery one kinde of torment but the Scripture represents it under every thing that is terrible Because death is so much feared therefore it 's called death because fire and brimstone are so terrible in burning it 's called that Because a dark dungeon and prison with chains in the darknesse are so miserable It 's resembled to that because men in extremity of pain and misery do use to weep and wail and gnash their teeth therefore is hell set out by all these dreadful things so that as the glorified in heaven have every thing they can desire there is no good they want Thus the damned in hell have every thing they fear There is no torment or pain imaginable but they partake of it and this they are filled with having not the least ease or respite Dives desired but a drop of water to cool only the top of his tongue and he could not obtain so much Oh that men who give themselves up to the pleasures of sin would remember these torments These howlings to all Eternity What are we preaching follies and fictions to you If you beleeve the
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
forsake him Now these things do especially provoke God to leave his people though not totally yet gradually and that both in respect of grace and consolations 1. When they resist the light of God shining upon them There is a natural light and a supernatural now to oppose this to walk against this is to provoke God to forsake us for thus such who enjoy the means of grace and have wonderfull workings upon their soul as Heb. 6. come to be left by detaining the truth in unrighteousness Therefore the Jews were delivered up to blindness and hardness of heart because seeing they would not see and hearing they would not hear and thus by proportion it is in a sanctified person 2. Vnthankefulness for those heavenly and glorious priviledges the effects of grace make us unworthy When God shall by such an arm as this is bring thee out of thy sinnes leaving thousands of others in their cursed and damnable estate and condition and thou dost no more rejoyce in thy Thanksgiving unto God this is to procure frowns and displeasure from God upon thee 3. To walk carelesly and slothfully when this Grace is received is endangering to lose all She that did not strive and stir up her self with Zeal is bid to take heed lest another get her Crown from her Rev. 2. He that was unprofitable and hideth his Talent shall have that taken away which he had The Church because of her great negligence and slothfulnesse lost Christ and with much trouble did at last obtain him again Therefore it 's said by Peter We are to give much diligence that we may make our Calling and our Election sure 2 Pet. 1.10 SERMON LXVI Of the Perseverance of the Saints JOH 17.12 I have kept them and none of them is perished but the Sonne of Perdition THe Doctrine observed was That none of those who are given by God to Christ shall perish To state and clear which Truth we have given in some particulars and some more are now to be added which if well digested will be so many Answers to those many Objections which are made against this Truth And First Consider That though we hold the Godly man will persevere to the End yet this is not to be attributed to his own power and strength but solely to Gods Help This Truth was maintained of old by Austin against the Pelagians who thought a man by his own power might overcome Temptations and persist constantly in what is good In his Book De bono perseverantiae and lib. de correptione gratiâ He makes it his great work to overthrow that proud and presumptuous doctrine and among other Arguments this is often urged That a man prayeth unto God for perseverance which would be absurd if it were in mans own power to give it and he also presseth another Argument of two having equal grace whether he mean true real sanctifying grace is controverted by the Learned Vossius saith he doth but others think not as Rivet He propounds this Question Why one doth persevere and not the other as we may instance why Peter and not Iudas who though he had not Sanctifying Grace yet had many good Gifts of Gods Spirit and none can give a dfference of this but by running to Gods grace confirming one and not the other So then as we see it was with the people of Israel in the Wildernesse travelling to Canaan their shoes and garments did not wax old or their bread moldy God miraculously preserving of it Thus in our way to Heaven God preserveth the Godly so that their Graces which otherwise would quickly perish and decay are yet kept lively and vigorous by him As in Physick there are Medicines to recover out of Diseases and then to preserve and keep health So there is the grace of God out of sinne and Grace to preserve us being thus recovered Hence Austin well observeth that expression Rom 11. I have left to my self seven thousand that have not bowed their knees to Baal It was God that had saved them from Idolatry he kept them from the common corrupt worship not they themselves and Rom. 14. the Apostle speaking of a weak Christian saith he shall be holden up for God is able to make him stand God is able not he himself This Truth that profound Doctor Bradwardine doth solidly maintain against Pelagians lib. 2. De Causâ Dei cap. 8 9 10. where he reproveth Lumbard the Master of Sentences for attributing perseverance to a mans Free-will desiring his Zeal may be excused because it is for Gods Truth In that Discourse he well sheweth how that when God hath infused Grace into a mans heart it is not as when the Husbandman hath prepared and fitted the ground and hath cast his Seed into it then he leaveth it that of its one self it may fructifie and bring forth Corn But as the Air when it is enlightened by the Sun-beams needeth the continuall presence of them so that if but for an hour light be withdrawn it is presently dark Thus if God should from the most holy men withdraw his gracious help but for a moment they would be immediatly plunged into all evil for if the Heavens that are so glorious Creatures and for their firm setling called the Firmament doe yet wholly stand by the Omnipotent power and Word of God how much rather must the eminent and dear Children of God be preserved in their supernaturall Life by the same Grace and divine might Hence 1 Chron. ult David praieth that what good there was for the present in the peoples hearts God would alwaies keep it in them Thus perseverance then is not the fruit of our own strength nor is it bestowed for any antecedent merits of our own but meerly from the grace and favour of God but of this more v. 15. 2. We are alwaies to distinguish between those that are in profession and appearance Godly and such who are indeed so No doubt but the Scripture giveth sundry and plain Instances of the Apostacy and Fall of many who for a while were eminent and admirable in their profession of Religion but yet for all this they were not such as were indeed rooted and grounded in Christ and this proposition will serve to answer many places that are brought to prove the perishing condition sometimes of those that had true grace as Heb. 6.4 5. where some are said to be enlightened and to have tasted the good Word of God and it 's supposed that they may fall away and never be restored again but howsoever the Arminians think there is an enumeration of the best things the godly may have and that none can go beyond those qualifications yet the Apostle plainly speaketh the contrary for when he had reckoned up these particulars yet he addeth I hope better things and things that accompany or hold salvation So then there were better things then these and there are things that hold Salvation that cannot be separated from them but such were not
in the Vine and vers 5 6. he doth not onely speak of our being in Christ but Christs being in us Abide in me and I in you and again He that abideth in me and I in him by which expressions it appeareth that these are two distinct things our being in Christ and Christs being in us and indeed one is the cause of the other the preserver and continuer of the other for because Christ is in us giving daily influence and supply therefore we are kept in him To open this To open this Consider First That the Scripture doth not only say Christ is in a believer but he liveth in him As Paul Gal. 2.20 And this denoteth That Christs presence in us is operative and active for as life in a man quoad actum primum doth alwayes more or lesse sensibly put forth life quoad actum secundum Thus it is with Christ he is in the soul not as he was once in the ship asleep and so ceasing from any action but he liveth in us for even as God in respect of the creatures doth still work by Conservation as at first by Creation so that if he did but for a moment with-draw his influence this whole fabrick would fall into nothing Thus it is also in respect of Grace As Christ did at first put supernatural life into us so did he not continually act and enliven us we should quickly become dead in our sinnes but Christ liveth in us And if you say How then comes it about that so many times Christ seemeth to be gone from the soul that he hath left his habitation that no life or workings of Christ appear That may be answered afterwards Onely for the present know That Christ is the Sunne of Righteousnesse Mal. 4.2 which ariseth with healing in his wings and he is the Tree of Life yea he cals himself in the abstract I am the life John 11.25 And therefore if thy heart be dead dull formal the defect is not from Christ living but by sinfull obstructions by sinne in thee Even as it is said of Christs Countrey He could doe no miracles there because of their unbelief Mark 6.6 But as Christ is said to live in believers so to abide in them and that denoteth more then living for Christ were it not for the Covenant of Grace made sure in his blood might have lived in the godly but his life in us might have passed away as our life and like a shadow As God for a long while was with the people of Israel in a Tabernacle that moved up and down before he was in a Temple fixed Thus God was graciously present in Adam in the Apostate Angels but this presence was ambulatory onely now through Christ he hath fixed his abode with us he comes and so dwels with us that he will never go from us When therefore Christ hath once begun to live in thee he will alwayes abide so Christ is alwayes in thy soul though thou mayest not perceive it yea the Scripture doth not onely say Christ abideth in us but that he dwelleth in us Ephes 3.17 Now dwelling doth denote that intimatenesse and familiarity as also that care and cost Christ is willing to bestow on our souls No man that is able will suffer his house he liveth in to runne to decay and to fall into utter ruines and indeed the house cannot take care for it self but the master doth Thus it is here Christ will not suffer his own dwelling-place to fall into decayes he will see it be repaired It will be Christs losse as well as the beleevers Secondly Because there are erroneous and dangerous conceits about Christs being in his people Let us first remove the false wayes and then assert the true As 1. When Christ is said to be in his people That is not to be understood as if there were a confusion of their beings or as if they were made one reall and physical person with him for thus some have dangerously affirmed That we are Christed with Christ and made one reall person with Christ It is true Christ and his people make up one spiritual and mystical Person They are not to be considered as two no more then the Head and the body yet it 's an hainous errour as also high non-sense to affirm such a being of Christ in us as that we are turned into Christ There are among the Popish devout Writers those that are called Mâ—stiâ—i Theologi as if they onely did enter into the Holy of Holies and all other Writers were but meer literarists and these speak much of such raptures and elevation of the soul that in these pangs it doth lose its own being and is transessentiated into God Many sublime and unintelligible expressions they have such as the Paracelsians amongst Physicians Now what these say about God many have an imitating language of in respect of Christ but when Christ is said to live and dwell in us you must not conceive as if we were turned into Christ or Christ in us we must not fancy such an imagination as the Papists do about Transubstantiation thinking that the bread is turned into the very body of Christ Hence in the second place It 's horrible blasphemy which some would inferre from Gods or Christs being in us That they doe not sinne at all They work not but God or Christ in them Calvin of old wrote against such Libertines affirming That by their horrid doctrines they made God worse then the Devil And of late there have been some who have boldly vomited this poison of the red Dragon let them commit never such abominable and notorious crimes they doe not sinne Why Because Christ is in them But though Christ live in the godly in a spiritual sense yet they do not lose their personall being or operations It 's not Christ that repents or believeth in them but they themselves though he efficiently help to these duties much lesse is it Christ that sinneth or commits iniquity in them Thirdly When Christ is said to be in us this is not to be understood as if he were bodily living in us as if his body were received into our body No the body of Christ is now exalted at the right hand of God in glory And howsoever the Lutherans do hotly dispute for the ubiquity of Christs body yet that is to kick against the pricks The Scripture is clear That his body is so in Heaven that it is not corporeally any where else It 's true all beleevers do partake of whole Christ of his Person and therefore of his body as well as of his Divine Nature but the participation of his body is not after a bodily manner he doth not live and dwell in us bodily It 's true in the Virgin Mariâ—s womb Christ was there once bodily but not so in the wombs of other women Neither had she been happy meerly through that had not Christ even then lived spiritually in her heart Fourthly Neither
prayed to Christ they said Master we will But seeing this prayer of Christs is from him as a Mediator we may well acknowledge that there is more then a meer humble supplication such as meer men make but some powerfull declaration of his will that he will have it so For to this purpose he speaks Joh. 12.26 Where I am there also shall my servant be Christ by his own power and authority will cause it to be From whence I shall touch only on this Doctrine That Christs prayer for his people will certainly and infallibly prevail for them I will saith Christ that they be where I am Though we may many times doubt of the efficacy and successe of our own prayers yet there is no cause at all to question the successe of Christs Intercession and the grounds are these 1. Because he hath merited and purchased at Gods hands those benefits he prayeth for Therefore though whatsoever God doth to us be of grace in respect of us yet it is of justice and right to him so that it can no more be that Christs prayer for us should not speed then that God should be unjust and that not in respect of promise only to Christ for he hath likewise promised to us but of justice So that now Christ may well say Father I will their glory and happiness because I have purchased it at so dear a rate 2. Christs prayer must needs be effectual because it lieth in his power also to do that and accomplish for us which he doth desire Though therefore as man he prayeth yet as God he can fulfill and bring about what we stand in need of If therefore Christ saith Father I will that they be sanctified that they be glorified who shall withstand this 3. Christs prayer will alwayes take effect because his will and the will of the Father are the same So that as Christ argued None could take his sheep out of his hand because he and the Father are one So also it followeth Christs will in prayer cannot be gainsaid or hindred by any because the Father and he are one if indeed the Father had one will and Christ a contrary will to it then we might justly doubt of the successe of it but it is not as Christ wils the Sanctification and glorification of his people so doth the Father also So that all our confidence is to be in Christs prayer and not ours Vse 1 Vse of Consolation and comfort to the children of God who mourn under the sinfull imperfections of their prayers yea are ready to cry out that God shutteth out their prayers Oh let them remember what a glorious treasure is here laid up for them Though their own prayers are weak yet Christs are not Look therefore again and again see the things Christ hath prayed for and then doubt not but they will be accomplished in thee Oh let not thy heart sink and be troubled within thee when thou seest such a remedy provided for thee Urge Christs name urge Christs prayer Vse 2 Vse 2. Of Terrour to wicked men who have no interest in Christs prayer or intercession If it were so terrible a judgement not to have Samuel or Jeremiah pray for some persons it argued their incurable condition how much more may it strike horrour and amazement into the hearts of all wicked men as Christ minded thee not in his death so neither in his prayer I pray not for the world But into the hardned and impenitent heart no terrible woe can enter SERMON CXXXVI Of the State of Glory Shewing what it is to behold Christs Glory in Heaven JOH 17.24 That they may behold the glory that thou hast given me IN these words is contained the final cause or end of our Saviours Petition in behalf of his Disciples He praieth that they may be with him in Heaven and why That they may behold the glory which the Father hath given him In which words take notice of the Act the Object and the Cause of it The act is that they may behold ut videant saith Austin non ut credant because Eternal vision in Heaven is the reward of faith here on earth Here it 's believing in Heaven it's beholding Although there are some that limit the sence to this life as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediatour but the context doth principally relate to the enjoying of glory in Heaven Others they observe Non dixit ut habeant sed ut videant he did not say That they might have but that they might behold for Christs glory is incommunicable but the word is not to be limited for it comprehends 1. To behold and see and that immediatly opposite to the way of faith and knowledge which we have of God in this life which is but darkly 2. It denoteth fruition and enjoyment of this glory for we shall be glorified with Christ and thus the word videre is often used for frui To see life is to live To see death is to die To see the Kingdom of Heaven is to enjoy it So that the godly shall not be meer idle Spectators of this Glory but they shall be taken into fellowship with it 3. It denoteth all the effects and consequents of such a beholding of this Glory which are infinite delight and joy Immortality and Eternity So that there shall never be any end of it all this is comprehended in seeing but the greater Question is about the glory that is mentioned What is understood by that and some relate it to that infinite and incomprehensible Glory which he hath as God but generally it 's understood of that Glory which he hath as Mediatour for so the Father after his sufferings did infinitely exalt him and give him a name above all names So that Christ as Mediatour is glorified in a transcendent manner by God So that Christ hath his essential glory as God and his Mediatory glory as Mediatour Now these two kindes of glory do not differ really but only in several waies of administration for he that is Mediator must needs also be God Obs That the great end of our being in Heaven is to behold and enjoy the Glory of Christ As the Queen of Sheba took a long journey to behold the glory of Solomon which did so ravish her that her spirit even fainted within her which yet was but a temporall fading and earthly glory how much more transcendent and ravishing will that heavenly Glory be to us when we shall behold the Majesty and Greatnesse that Christ shall then be in sitting upon his throne at the right hand of God To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity for our Saviours will to have us where he is is not for any want or necessity that he had of us Christs glory would have been admired by Angels though we should never be
even as man there should be revealed unto him all the thoughts actions and circumstances thereof concerning every man in the world that so he might fulfill the office of a Judge 4. Christ as Mediator God and man is the author and fountain of all the light which is communicated to the Church Hence it is that one of his Offices is to be the Prophet of the Church He is called the chief shepherd of our souls 1 Pet. 5 4. and being our high-Priest he was to offer up himself for us so also instruct and teach us Therefore you heard the whole world is commanded to hear him and therefore it is that he cals himself the truth and the way Joh. 14.16 So that in all matters of Religion we are still to enquire what Christ hath revealed and what he hath manifested now he doth not only reveal the truth to be believed but the duties also that are to be performed and therefore the Apostle makes it so hainous a sinne to refuse Christ speaking above Moses Heb. 12.25 Tremble then all ye wicked men who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties 5. The Scripture doth often as in all actions ad extra attribute the same work of teaching and enlightning both to the Father and to the Son and to the holy Spirit So that this great work of saving knowledge is attributed indifferently to all Thus the Father James 1. is called the Father of lights from whom cometh every good and perfect gift So our Saviour alledgeth that promise They shall be all taught of God Joh. 6.45 So the holy Spirit is said to guide and lead into all truth Illumination being frequently ascribed to the Spirit and 1 Cor. 2.10 God is said there to reveal things unto us by his Spirit And lastly Christ himself is said to be the great teacher of his people as Mat. 23.10 For one is your Master even Christ Hence the Apostle magnifieth the Gospel Heb. 1. that whereas formerly God had spoken by the Prophets in these later dayes he spake by his Sonne So that the geeat sinne against the Gospel and the aggravation of all wickednesse is from hence that though this light be come into the world yet men love darknesse rather then light 6. The Lord Christ doth teach several wayes either immediately when he was upon the earth or mediately by the Apostles and the Ministers that he hath appointed in his Church Therefore he is said still to speak from heaven viz. by the Word and the Ministry so that we are not to conceive as if we had nothing of Christ now because he is ascended to heaven for what the Ministers guided by the Word of God do that is as if Christ himself spake it and you are to receive it with the like faith and obedience Hence our Saviour speaking to his Apostles saith Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me he that despiseth an Embassadour contemneth him from whom he is sent Oh that this truth may be as a two-edged Sword in thy heart What darest thou who livest in thy prophaneness if Christ himself were here upon the earth commanding thee to leave thy sins yet to persevere in them if not How is it that you refuse those who come in his name 7. Though Christ hath appointed a Ministry to teach and instruct people yet the whole efficacy and power cometh from Christ alone It 's God and Christ by the Word that can only open the understanding and give a spiritual knowledge so that conversion is so called the teaching of God John 6.45 Therefore a man must hear and learn of the Father before he can come to Christ onely Christ there addeth that this hearing and knowing of the Father comes by him So Joh. 3.26 27. when Johns Disciples said That all men come to Christ he answered A man can receive nothing except it be given him of heaven attributing it to the power of God that any come to Christ Therefore this Sun exceedeth the bodily one which giveth indeed external light but cannot give an eye to see the blinde remain blinde for all that Lastly Though Christ only do effectually give a knowing heart so that although we had the best Ministry of men and Angels yet it would do no good without his secret power and energie yet we must not from thence inferre the uselesness of the Ministry as some foolishly have done opposing the principal and subordinate For in our natural life although it be not the bread we eat but the word of blessing from Gods mouth that makes it to nourish us yet none casts away his food resolving to depend on God immediately Thus though Christ alone give the seeing eye and the understanding heart yet it 's by and in the use of the Ministry though it was God alone that did give the healing vertue to the pool of Bethesda yet the Angel must move it and every lame man must come into it else he could not be healed Hence although Jeremy prophesie of such abundance of knowledge that they shall not teach one another but be all taught of God which may seem and is brought by some to overthrow the Ministry yet the same Prophet Jer. 3.15 declareth it as a special blessing that he would give them Pastors according to his own heart which would feed them with knowledge and understanding So that Gods teaching and the Pastors teaching do not oppose one another It 's said also of Lydia that God opened her heart Act. 16.14 but to what end To attend to the words of Paul So that you must never oppose Gods work and the Ministry together In the next place Let us consider the Properties of Christs knowledge whereby he makes us also to know As 1. The Authoritative and potestative Nature of it he taught as one having authority not as the Scribes and Pharisees Mat. 7.29 Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law he addeth But I say unto you opposing his Authority to them all It 's true he saith he speaks not of himself but referreth his Doctrine wholly to his Father but withall saith He and his Father are one he doth not speak of receiving his Doctrine in the same manner as Paul and other Apostles did of him by revelation 2. There is the freeness of this he teacheth whom he pleaseth There are none so froward and so contumacious but he can open their hearts and others that are of high and eminent understandings for want of him do remain blind owls Mat. 11.26 27. where our Saviour giving God thanks for manifesting the things of the Gospel to some and not to others resolving all into Gods good pleasure Even so Father for so it pleaseth thee he addeth No man knoweth the Father but the Sonne and he to whomsoever the Son will reveal him So that where