Gods hour will come p. 30. 5. D ctr It hath been the Fathers design and purpose to glorifie his Son Christ p. 32. Confirm 1. From the Titles given to Christ 2. From his names in reference to Christ 3. Place at his right hand 4. Authority and Power given him 5. From his offices of highest honour King Priest and Prophet All good to the Church being by him only 1. Procured p. 34. 2. Revealed p. 34. 3. Dispensed p. 34. 6. From his being qualified with fitting gifts p. 35. Reas As the Recompence of his sufferings 2. That the Father may be glorified in the Son p. 36. 1. Vse Terror to those that dishonour Christ 1. To Unbelievers that refuse him 2. To self-seekers and unsanctified persons p 39. 3. To them that slight the Spirit of Christ 4. His Mâ—ssengers p. 40. 5. To those that forsake Christ and fall away from him 2. Vse Comply with God to glorifie Christ Not only with but against our own honour p. 42. Motives 1. All things made to that end 2. It is the way to be honoured 3. It is most acceptable to God p. 44. 6. Doctr. Christs desire to glorifie the Father is to this end that he may bring glory to the Father p. 46. Reas He was therefore Mediator and the Fathers servant 2. As God he is one with the Father p. 48. Vse Desire good things but in reference to Gods glory 1. Then we may be sure to speed God himself being concerned p. 49. 2. Christ will intercede for us p. 49. 2. Vse Give God the honour of our gifts How Christ hath power over all flâ—sh by his Legislative power p. 53. Judiciary power p. 53. 7. Doctr. All mankind under the authority of Christ as he is man and Mediator of the Church p 52. Christ hath power of passing sentence upon all flesh executing sentence upon all flesh Vse They taxed who submit not to Christs Authority and Law As 1. Unbelievers their 1. Sin Against God Christ p. 56. 2 Danger 2. The Uncharitable or Disobedient p. 58. Arguments against them p. 59. None free from the Law p. 60. Believers are under the power of the Law p. 61 62. The Law how not given to the Righteous p. 63. 2. Vse Christ being our only Lawgiver doth not discharge our obedience to men p 64. Our faith and conscience not subject to men 3 One man not to censure and judge another without Authority 4. Vse Against private revenge p. 66. Direct against self-revenge Put away 1. Carnal lusts 2. Carnal reasons and provocations p. 68 Thereby you 1. Invade Christs property Hinder Christ from doing vengeance 3. Give place to the Devil 4. Provoke Christ to take vengeance on you p. 67. 6. Vse Comply with Christs authority and endeavour to please him p. 69. 7. Vse Terror to wicked men Comfort to the godly p. 70. 8. Doctr. Christs authority over all Fesh is chiefly for the benefit and salvation of his own people p 72. Reas His Mediatorship was to that end 2. The wicked might have been destroyed but not his people otherwise saved p. 74. 3. The Father out of love invested him with this power 4. His authority remains but so long till his people reap good by it p. 75. 1. Vse Our encouragement to stoop to this authority of his 2. Ministers directed how to use their power received from Christs p 76. 3 Vse His Judgements executed not so much for the destruction of Enemies as the preservation of his friends p. 77. 4. Let the wicked have better thoughts of Christ that he came not for their destruction p. 79. 5. Believe the certainty of salvation 6. Vse How we are bound to be thankful to the Father and the Son p. 81. 9. Doctr. They that are Christ's have life from Christ p. 82. Life of Sanctification p 83. Justification p. 83. Vse Examination 1. Quickned by Christ are strangely altered 2. Long after spiritual food 3. Are acted by the principles of that life 4. They live to Christ not unto themselves p. 85. 2. Vse To be thankful to Christ Ver. 2 1. Doctr. The life which Christ bestows upon his people is eternal Confirm 1. For it hath no inward principles of frailty 2. No outward force can prevail against it to destroy it p. 87. 1. Vse Supports us against temptations and fears of failing 2. Comfort against the frailty of natural life p. 89. 3. Vse Not content with this life seek for that which is eternal by 1. Endeavouring for the light of knowledge 2. Saving faith 3. Attending to the Gospel 2. Doctr. Eternal life is Christs free gift p. 91. Reas that life being by those that are his 1. Unbought p. 92 2. Unsought p. 92 3. Unthought p. 92 1. Vse It should encourage all to come to Christ for life 2. Fear not to lose this life Ver. 2 3. Doctr. God the Father gives some to Christ in special manner p. 97. Reas All the world is the Fathers by Creation Vse Strange that the Father should give and Christ should accept of such a gift 2. Vse The Elect cannot perish 1. Such a gift being not vain 2. Christ will not lose or reject such a gift 4. Doctr. Christ as Mediator hath power to give life to such as are so bestowed and to none else p. 101. Reas He being the Fathers Minister and Servant Vse 1. Despair not of those that are dead in sins p. 103. 2. Be not proud of their Prosperity and high condition in the world nor cast down with affliction p. 104. 3. Vse Christ came not to quicken and save all men Ver. 3 Knowledge how life eternal Doctr. The life of Grace which is eternal is begun in holy Knowledge p. 108. Confirm For the great impediment to life is ignorance 2. Christ the Efficient gives it by working in us Knowledge 3. Knowledge and the Gospel the instrumental means of life 4. Gods first work in us is the englightning our understanding p. 109. 1. Vse Learn to value Knowledge 2. Sad condition of the ignorant 3. Labour for holy knowledge Follow Christ in his Gospel Ordinance p. 114. Grace p. 114. Duty p. 114. 4. Vse Do what you can to instruct others Preaching Faith 2. Doctr. The knowledge in which eternal life consists is the Knowledge of God and Christ too p. 116. 1. We must so know God as to fear and obey him 2. That is but vain without the knowledge of Christ p. 117. Reason 1. For that is but the knowledge of our Creation in which we were lost 2. Without this we know not God as reconciled p. 119. 3. Without knowledge of Christ we know him not as ours 4. We do but know him without Faith p. 120. Vse 1. The dangerous state of Heathen people 2. Let Ministers instruct their people in such a knowledge p. 122. 3. Labour to know Christ Motives 1. Till then you can be assured of no blessing from God 2. You can have no blessing in love 123. 3. No
First you have here the nature of it suggested in the name our Saviour gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And then you have the measure and extent of it it is not over some but over all flesh As thou hast given him power over all flesh As for the first of these my Brethren you must know that there are two sorts of power There is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either potentia or potestas Or to be plain either power of ability or power of authority Power of ability by which he that enjoys it is enabled to do things de facto Power of authority by which he that enjoys it is enabled to do things de jure This latter is apparently intended in my Text As thou hast given him saith our Saviour not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our last Translation reads it power it would have been more clear and easie if they had rendred it authority as thou hast given him authority over all flesh Now this authority you see is of a very large extent it is over all flesh You must conceive it over all mankinde It is a usual form of speech as I might give you divers instances out of the Scripture God looked and behold all flesh had corrupted his way Gen. 6.12 The corruption there is sinfull of which no other flesh is capable but that of mankinde only So Luke 3.6 All flesh shall see the salvation of God And in this sense you are to apprehend the same expression in my Text Father glorifie thy Son as thou hast given him power over all flesh over all humane flesh or the whole race of Mankinde And this authority you must conceive him to enjoy and exercise as he is Man and Mediator of the Church for that Authority which he enjoys as God he had from all eternity as co-equal with the Father He had it not made over to him by the Father no it was his own original and primitive and native right together with the Father Whereas the power intended in my Text is that which he received by way of dispensation and donation from the Father As thou hast given him power over all flesh You see the meaning of the Words the Point is clear DOCTRINE That all mankinde is under the authority of Jesus Christ as he is Man and Mediator of the Church His Jurisdiction as you see is of a very large extent no creature is exempted from it he ruleth over all as David speaks Psal 103.19 And he is king of all the earth Psal 47.7 He hath dominion from sea to sea and from the river to the ends of the earth Psal 72.8 His Father the Apostle tels us hath set him over the works of his hands Heb. 2.7 You must conceive it over all without exception and hath put all things in subjection to him as it is added presently So that you see my Brethren there is nothing left that is not under his dominion He hath advanced him far above all principality and power and might and every name not only in the present world but in that which is to come and hath put all things under his feet Eph. 1.22 And in another place His Father loves him and hath put all things into his hands Joh. 3.35 These two may seem to clash and interfere he hath put all things into his hand and he hath put all things under his feet But the fence and meaning is he hath put all things of one sort into his hands conceive it all his people and his friends concerning whom our Saviour saith No man can pluck them out of my hand He hath put all things of another sort under his feet conceive it all his enemies concerning whom the Father saith unto the Son Sit thou at my right hand untill I make thy enemies thy foot stool So that you see apparently Christ hath an universal Jurisdiction he hath all things in his power under his dominion some things in his hand to honour them and some things under foot to shame them Some things in his hand to keep them and some things under feet to tread upon them and to ruine them for ever If any were without the verge of the authority of Jesus Christ the Kings and Princes of the earth might seem to have the strongest plea for this exemption But God hath made him his first-born higher then the kings of the earth as you may see Ps 89 27. Not higher in regard of dignity of nature only for so the Angels as you know are higher then the greatest earthly Princes but higher in regard of Jurisdiction too and hence he hath that name upon his vesture written in great Capitals Apoc. 19.16 King of Kings and Lord of Lords So that the point you see is fully proved That all mankinde c. Now to unfold the point a little to you that you may see it in the latitude and in the full dimension of it There is a twofold power of Jurisdiction or Authority which Jesus Christ as Man and Mediator of the Church is vested with and exerciseth over all flesh A Legislative power and a Judiciary power A Legislative power to give Laws and a Judiciary power to execute the Laws that he hath given First then Christ hath an universal Legislative power a power of giving Laws to all flesh And hence it is that the Apostle stiles him the Law-giver Jam. 4.12 and that exclusively he tels us that here is but one and that is Christ There is one such and no more the universal Legislative power is in himself alone and not in any other either with him or besides him It is his own prerogative it is a flower of the Imperial Crown of heaven which he communicateth not to any other to give Law to all flesh And hence the Law is said in Scripture to come out of Zion as you may see that place fore-instanced Isa 2.3 for out of Zion shall go forth the Law which is the Seat of Christs Kingdom It is not said to be imposed on Zion only to be restrained to Zion only but out of Zion to go forth to all flesh Because our Saviour though he be King of all the earth yet he keeps his Court in Zion in the Church there is his place of residence and thence he dates and sendeth forth his Royal Proclamations and Edicts Witness our self at Zion Now Christ by vertue of this Legislative power of his gives Laws both to the outward and the inward man Both to the members and the conscience and that without restraint of all flesh Christ hath an universal Legislative power a power of giving Laws to all mankinde so as to binde their members and their outward man And hence the Moral Law which is an universal Law which no man is exempted from which takes hold on all flesh which all men shall be judged by as the Apostle tels us is called the Law of Christ Gal.
ground James 4.12 There is one Law-giver saith he that is able both to save and to destroy And what of that Who art thou that judgest another What authority hast thou to pass sentence on thy brother you are both under the power and the authority of Jesus Christ and therefore let him judge you both and do not you judge one another Why you will say may not one man judge another without any derogation from the authority of Christ yes if he do it by authority from Christ and according to the rules prescribed by Christ So one man may judge another and condemn another too having received power from Christ in the Church and Common-wealth But if one man judge another of himself without any Lawfull power and without any real ground if one man judge another in or about such things as are reserved to the authority of Christ as secret things and the final state of men and such like it is a prejudice to the authority of Christ and to the power which God hath given him over all flesh And yet how usual is it with men to judge and censure one another when they are not called to it when they have no right to do it when they have no sufficient ground for it They will judge the hearts of men they will judge the ends of men which are known to none but God having neither evidence nor warrant for these censures If they be out with any man presently he is an Hypocrite a rotten-hearted wretch and what not if he do any doubtful action they will be sure to construe it the worst way if he do any action clearly good then he hath ill ends in it nothing can scape their hard censures Nay some will pass their doom upon the final state of men which none but Christ himself can judge of Now I beseech you my beloved consider whose authority you violate in this and whose office you assume Remember Christ hath power over all flesh he is the Law-giver who is able both to save and to destroy who knows whom he will save and whom he will destroy let him judge all and do not you judge one another John 17.2 As thou hast given him power over all flesh Vse 5 IS it so that all mankind is under the authority of Jesus Christ Then let them not avenge themselves in any case but let them have recourse to Jesus Christ for right when any wrong or injury is done to them Whoever doth it he is under the authority of Jesus Christ he is within the verge compass of his Jurisdiction his Father hath invested him with a power over all flesh so that let the wrong doer be of what condition or estate or place he will let the wrong be what it will it fals within his cognizance and he can right it if he please and he will right it in his own time Indeed if there were none to seek unto when we are injured and abused if there were none to do us justice there were some colour then why we should avenge our selves If there were none but the servants in a Family if such a thing might be supposed and there were no Common Master over all it could not be avoided but they would brawl among themselves For every one in such a case would look to be his own Judge there being none superior to him and his fellow to decide the quarrell But when they have a Master to complain to who hath power to take an order with any of them that offend it were a great indignity to him and his authority for any of them to correct their fellow-servants Beloved we have all one Master we are all under the power and the authority of Jesus Christ and therefore if our fellow-servants wrong us let us not undertake to right our selves but let us patiently commit our cause to him that judgeth righteously I say as the Apostle Romans 12.19 Dearly beloved avenge not your selves Take heed that you be neither overcome of evil in your passions Romans 12. ult nor render evil for it in your actions 1 Thes 5.15 There are not many sins to which we are so mightily inclined as we are to this nor which we are so hardly able to resist And truly I am much afraid that in the prosecution of the great affairs of this time there is in many too much of the private grudge and self-revenge who make the publique cause a cover for their own malice Now I beseech you my beloved let us not study to avenge our selves on any man but let us lay aside all self-respects If we have been abused and wronged by any let us forgive them and forbear them as the Apostle Paul exhorts Col. 3.13 Forgiving one another and forbearing one another if any man have a quarrel against any There is much in that Text forgiving one another in regard of inward malice and forbearing one another in regard of outward revenge And that not only in conceited and imaginary but in true and real wrongs For so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred quarrell or complaint imports Not a quarrell pickt or raised upon no ground at all but justa conquerendi causa as Zanchius reads it a just occasion of complaint So that when we are injured so as the abuse is evident and clear it is our duty to forgive and to forbear And that who ever offer the abuse to us let him be what he will if any man have a quarrel against any of what condition or degree soever none exempted yet we must forgive still and we must forbear still And this because it hath a world of difficulties in it I shall set on with a few Considerations Consider you entrench on Jesus Christ in self-revenge invade his proper and peculiar right you do that which belongs to him which is a very high presumption And this the Psalmist intimates in his petition Psal 94 1. O God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self he speaks it there exclusively vengeance belongs to him and none but him To none but him originally primitively though he make over power to execute it to his Deputies and Vicegerents who though they cannot do it of themselves and by their own authority yet they may do it as the Ministers of Christ as the Apostle Paul intimates speaking of the Magistrate Rom. 13.4 He is the Minister of God saith he and an avenger A Minister of God and by that means by vertue of his deputation a revenger to execute wrath on him that doth evil So that when our abuses are unsufferable and when they wound the name or the estate so deep that they are not to be born if we go to the Magistrate to right us and avenge us we go to Jesus Christ in him because he hath appointed him and set him up for that purpose But if we avenge our selves we wrest the sword out of the hands of Jesus Christ and
to another So his Disciples p. 383. 1. Vse Exam. 1. Strangers to this world are not conformable thereunto 2. Love those of the other world 3. Have another language 2. Vse No wonder that they are made a gazing stock 3. Vse Live like heavenly Citizens 4. Vse Regard not this world nor vanities thereof p. 386 5. Vse Do not desire or phansie long continuance here 6. Vse Why should we be unwilling to part from hence p. 387. 2 Doct. The Word of God is the ordinary means of Sanctification Explicat 1. The work is begun 1. Preparatively by the Law 2. Really by the Gospel p. 389. 2. So it is carryed on 1. Vse Let Ministers be instant and diligent in preaching 1. Though the fruit of their endeavours be not always manifest 2. Though they want success they must labour still 3. So they shall not want recompence 4. The Elect are thereby brought to heaven 391. 2. Vse Let people be perswaded to hear the Word 3. Vse People thrive not in grace because they wait not on this Ordinance 4. Attend upon the Word 5. Vse That ye may profit by the Word Remove 1. Pride 2. Unbelief 3. Strong Passion 4. Prejudice against the Teacher 5. Labour to digest it 6. Use earnest prayer Ver. 17 Doct. The Word of God especially the Gospel is the Truth 1. The Word of God is all Truth 2. The Gospel is the Truth p. 396. Gospel-Truth the most excellent 1. Christ being the most precious subject thereof 2. The most delightful Subject 2. For the maner of revelation most perspicuous 3 For the confirmation 4. For the operation 1. Works grace 2. Infuseth life p. 398. 1. Vse The whole Word to be believed 2. Vse Let us give it the preferment 1. In our Inquisition 2. In our Acceptation p. 401. 3. Vse The Gospel-truth must be accordingly maintained 1. By our Arguments and Reasons 2. By our sufferings 3. Must be obeyed The disobedient reproved Ver. 18 Doct. The Apostles and Ministers of Christ are sent by him Cant. Not only by him But 1. By the Father and Holy Spirit 2. By the Church p. 407 1. Vse They blamed who take this honour upon themselves 2. Vse Therefore the Pastors power but ministerial 3. They must deliver his message p. 410. for his Ends. p. 410. 4. Vse Let the Church prove those that pretend to the Ministery Whether furnished with competent Ability 1. Of Knowledge 2. Of Utterance 3. Whether furnished with propensity and readiness to use their gift 4. Whether qualified with Sincerity p. 412. 5. Vse Entertain his Ministers 1. With double honour 2. Give them audience 6. Vse Bear with their plainess and sharpness of Reproof p. 413. 2. Doct. Ministers Commission not restrained to any Nation or Countrey Reas 1. His Kingdom to be erected 2. Churches to be planted over all the world p. 416. 1. Vse Ministers justified in their propagating the Church in America Promote it with our Prayers 2. Vse Matter of joy and thanksgiving p. 423. 3. Doct. The resemblance of Christs Mission with that of the Apostles The similitude and dissimilitude of their sending In regard of 1. their Authority and Power 2. In regard of Qualification 3. In relation to the Message 4. To the end for which they were sent p. 426. Ver. 19 1. Doct. Christ did willingly set himself a part to be an Offering and a Sacrifice to the Father Reason There was no power able to overcome him p. 432. 1. Vse As the greater was his love so should be our praise 2. Let us learn as willingly to offer up our selves and all we have p. 433. 2. Doct. Christ did offer himself for our Sanctification Reason His Design being not only to preserve and justifie but to save us too and glorifie himself in us 1. Vse Abuse not this grace 2. Be stirred up to strive after holiness 3. A terror to ungratious wretches 3. Doct. Christs Intercession extended to those that shall believe Vse This should encourage us to pray for the unconverted p. 438. 4. Doct. Christ the object of true believers faith Expl. How the Word 2. God 3. Heaven and Salvation the objects of faith p. 440. 1. Vse Be not satisfied with a general assent unto the Word 1. Endeavour to know Christ aright 2. Believe that Christ is such a one 3. Embrace this truth in the heart 2. Vse Hence appears the imperfection of inherent righteousness 3. The perfection of imputed righteousness and Justification 4. Relie on Christs for salvation p. 442 Ver. 20 Doct. The Gospel the instrumental means of faith Expl. The Law prepareth not worketh faith 1. Vse The sad condition of those that want the Gospel 2. Vse Revelations and new discoveries no ground of faith 3. Let unbelievers duly hear the Gospel p. 445. 2. Doct. It is the will of Christ that his Disciples should be one among themselves and one in God Though distant they are one 1. As having one Spirit 2 One faith 3. One heart and affection God and Christ are one 1. By Hypostatical union 2. By dear affection 3. By unexpressible agreement and consent So the Disciples are one in both 1. By mystical union c. 1. Vse Know the glorious priviledge of Christs Disciples It implying 1. Intimate Communion with God 2. Special interest in him 3. It imports great acquaintance with them both 1. They know God more immediately then others do 2. More distinctly p. 452. 3. That they have more easie and familiar access to him 4. More immediate injoyment of all comforts and content 5. The best safety 2. Vse Admire Gods goodness pleased so highly to advance and honour us 3. Vse Walk worthy of such an honour For 1. This aggravates sin committed in him 2. Makes it specially observed by him 3. To be more severely chastised p. 457. 3. Vse Let true believers use this their interest in all exigencies and strâ—ights 4. Let those without God not molest and hurt believers p. 58. 5. Vse Let true believers be knit to God and Christ in love Direct 1. Pray earnestly for it 2. Increase your knowledge of God 3. Have daily more Communion with him 4. Put away the love of worldly things 5. Frequent the company of those that love God 6. Vse Agree with God and Christ in all respects every way Else you are 1. Irregular 2. Undutiful 3. Agreement among our selves is nothing worth Ver. 21 World what it signifies Doct. Unity of Christs Disciples makes the world have better thoughts of their Master p. 466. Vse Divisions of the Church make Christ the Gospel and Religion to be undervalued and little set by Ver. 22 1. Doct. Christ communicates his glory to true believers 1. His Titles 2. Sitting at the right hand 3. Authority and power 4. His three Offices 5. Gifts p. 473. Ver. 23 Christ in believers and God in him for the union of all Doct. This is the perfection of believers union p. 477. Vse The defective union of worldly men 2. Doct.
rest to all his people to stoop to this authority of his and to yield obedience to it If it were managed to their hurt and disadvantage they had reason to avoid it and to decline submission to it to the utmost of their power Who would be under such authority as aims at nothing else but the undoing of the Subject But since the end of the authority of Jesus Christ is the good of his people they have great reason to submit to it Ah my beloved how should this sweeten the authority of Christ and make it amiable and desirable and pleasing to his Subjects How should the Children of Zion be joyful in their King as the Prophet David speaks Psal 109.2 how should the members of the Church triumph and be exceeding glad that they are so well provided that they have Jesus Christ to be their Soveraign that they have such a Governour as he who manages his whole authority for their profit and advantage This is a joyful thing indeed The Lord reigneth saith the Psalmist Psal 97.1 and what doth he inferr upon it Let the Earth rejoyce let the multitudes of the Isles be glad of it And truly we that are the people of the Lord of this Isle as well as other Isles and quarters of the world have reason to be glad of this that Christ rules and that we are his Subjects We are afraid continually of new storms and new troubles but here is our comfort in the midst of all this that the rains of government are in the hands of Jesus Christ who is a King for our sake who is invested by his Father with authority yea with supreme authority such as none can overtop for our good and for our safety We may apply the Prophets speech Isa 33.20 Look upon Zion the City of our solemnities thine eyes shall see Jerusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But the glorious Lord will be to us a place of broad rivers And why so For the Lord is our Judge the Lord is our Law-giver the Lord is our King and he will save us So that however we be rent and torn with sad divisions however we be shaken with continual fears yet when we look to Jesus and consider Is not he out Law-giver and is not he our Judge is not the supreme authority in his hand we may conclude that he will save us that he will do us good and that because he hath received his power and his authority for this End John 17.2 That he should give eternal life to as many as thou hast given him Use 2 IS it so that the authority of Jesus Christ with which c. chiefly for the good c. Then let the Ministers of Jesus Christ be hence directed and advised how to use the power which they have received from Christ As God hath sent the Son so Jesus Christ hath sent his Ministers and his Embassadors It is his own expression to his own Apostles John 20.21 As my Father hath sent me so I send you And as God hath given power to Jesus Christ whom he hath sent so Jesus Christ hath given power to his Embassadors whom he hath sent And therefore it is added presently in the fore-alledged Scripture whosesoever sins ye remit they be remitted and whosesoever sins ye retain they are retained You must conceive it either in the preaching of the word or else in the administration of the censures of the Church And this is that which the Apostle cals the power which Christ hath given him 2 Cor. 13.10 Now all that have this power from Jesus Christ are here directed how to manage it and what use to make of it It is apparent they must use it to the very same end to which Christ doth use his For even as Christ hath his Commission from the Father so they have their commission from Christ And even as Christ hath his authority from the Father so they have their authority from Christ And therefore even as the authority of Christ is managed chiefly for the good and the salvation of his people so must they manage theirs too for the very same end they must not aim at the destruction or the hardning of the people they must not preach the Gospel to them for such purposes as these though this by accident be the effect sometimes No they must make this their business how they may save themselves and them that hear them how they may bring about the conversion and salvation of the people how they may draw in souls to Iesus Christ and make proselytes for heaven this ought to be the great thing which they aim at It is true they must be sons of thunder now and then as well as sons of consolation They must preach the Law sometimes as well as the sweet comforts of the Gospel They must threaten men sometimes with wrath and hell and eternal condemnation But then they must do it so as wishing that these things might might not come upon them but rather that they might avoid them They must threaten them with wrath that they may fly from the wrath to come and they must threaten them with hell that they may escape the damnation of hell They must preach the Law to them with Gospel-purposes and Evangelical intentions They must send out the avenger of blood to dog them at the heels that they may fly to the city of refuge They must use sharpness now and then it cannot be avoided But it must be for the same end which the Apostle speaks of in the fore-alledged place 2 Cor. 13.10 where he mindeth the Corinthians that in case he must use sharpness according to the power the Lord hath given him he hath authority from Christ to do it but mark in the succeeding words to what end to edification and not to destruction According to the power the Lord hath given me to edification and not to destruction And therefore it is very notable that when our Saviour Christ had said to his Disciples All power is given to me both in heaven and in earth and having put a part of this authoâ—ity and power of his on his Apostles he doth not bid them to go out and preach damnation to the people but go and preach the Gospel to them and baptize them that they way be saved And the Apostle speaking of the execution of this power in the administration of the censures of the Church saith he would give a foul offender up to Satan for no other end then this even for his good and his salvation 1 Cor. 5.3 4. I have already judged saith he concerning him that hath so done this deed with the power of our Lord Jesus Christ to deliver him to Satan for the destruction of the flesh the carnal part that the spirit might be saved in the day of the Lord. So that
sent by Jesus Christ 1 Cor. 1.17 Christ sent me what to do not only no not chiefly to baptize but to preach the Gospel And as for ordinary Ministers I take the seventy Disciples to be such And of them it is observed in the story Luk. 10.1 c. After these things the Lord appointed other 70. also and sent them two and two before his face and addeth presently Behold I send you forth as Lambs among Wolves It is a rule that the Apostle Paul lays down Rom. 10.15 How shall they preach except they be sent He doth not say unless they be gifted but unless they be sent How shall they do the work and business of the Ministers of Christ unless they be sent by Christ so that the point is clear you see that the Apostles and the Ministers of Christ are sent by Christ But least I be mistaken here I must interpose a caution You must not understand that they are sent by Christ Exclusively that is by him and none but him Neither as to the sending of the Father and the holy Ghost the other Persons of the Godhead Nor yet as to the sending of the Church Neither of them is excluded when we say That the Apostles and Ministers of Jesus Christ are sent by him They are not sent by him Exclusively as to the sending of the other Persons of the Godhead the Father and the Holy Ghost The works of the Trinity without are undivided and certainly it is their work as well as his to send forth Ministers into the Church and hence it is not only said that Christ when he ascended up on high he gave some Apostles Prophets Evangelists and Teachers Eph. 4.11 Some extraordinary some ordinary Ministers in his Church But it is also said That God hath see some in the Church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12.28 God hath sent them and that not God the Son only but God the Father and Holy Ghost too Indeed the Scripture is express for this that all the three concurred in this business The Father thrusts forth Laborers into his Vineyard Mat. 9.38 The Son gives Ministers in the fore-cited Text Ephes 4.11 The Holy Ghost makes Over-seers Act. 20.28 Take heed to your selves saith the Apostle to the Elders of Ephesus and to all the flock over which the Holy Ghost hath made you Over-seers So that you see Christ sends not Ministers exclusively as to the sending of the Father and the Holy Ghost 2. Nor doth he send them in the second place exclusively as to the sending of the Church She also hath a hand my Brethren under Christ and by authority from Christ in this mission Election appertains to her according to the rule of Christ she chooses out fit men Act. 6.3 So Ordination appertains to her I mean she doth it by her Officers as Act. 14.23 And Ordination as it is a Designation to the Ministry so it is at least a virtual and implicite sending forth to the work of the Minstry And therefore Ministers are called the Messengers of the Churches 2 Cor. 8.23 Not the Messengers of Christ alone but of the Church of Christ too They are not only sent by him but they are sent by her also she is the Wife the Spouse of Jesus Christ and so he suffers her to have a hand in sending of her own servants For so are Ministers the Churches servants though in some respects the Rulers in other some the servants also the servants of the Wife and not the servants of the Husband only as the Apostle insinuates 2 Cor. 4.5 We preach not our selves but the Lord Jesus Christ and our selves your servants for Jesus's sake This shall suffice for clearing of the Observation by way of Application here are some things that concern the Ministers and some things that concern the people I shall proceed with them in order Vse 1 Is it so That the Apostles and Ministers of Jesus Christ are sent by him This then may serve to let them see their great mistake who take upon themselves the Office of the Ministers of Christ and yet are not sent by him Concerning whom he may complain as God complains of those in Israel Jer. 23.21 I did not send them yet they ran faster then a good pace They were forward of themselves but they were never sent by me Brethren men may not call themselves or send themselves because they think themselves sufficient No Jesus Christ will call and send whom he pleases For though he call not men immediately from heaven now as in the times of the Apostles he calls and sends them mediately still by the Churches suffrages as you may see Act. 6.3 and by the laying on of the hands of the Presbyters as the Apostles phrase is 1 Tim. 4.14 And as it was a rule to the Levitical Priesthood under the Law Heb. 5.4 No man takes this honour on him no man doth de jure take it but he that is called of God as was Aaron So to the Ministry under the Gospel no man takes this honour on him but he that is sent of Christ There may be many private Souldiers in an Army that may be fit to be Commanders every way it may be fitter then some of them that do command and yet they may not take upon them to be so without a regular and due admission There may be many in the Common-wealth that may be fitter to be Justices of Peace then some of them that bear that Office and yet they may not take upon them to be so until they have received a Commission Or if they should it were impossible that their sufficiency should advantage the Army or the Commonwealth so much as the ill president which they would give and the disorder and confusion they would make would do it hurt and so there may be many private Christians that may be fitter to be Rulers and Pastors of a Congregation then many that do rule and teach and yet they may not take upon them to be either until they be sent by Christ For if one may call himself and send himself a second may and so a third and then they may be all Teachers which is the thing that the Apostle implicitely at least forbiddeth 1 Cor. 12.19 And if all were one member where were the body as the same Apostle speaks And indeed if any man put himself into an office meerly upon this account because he thinks himself sufficient the weakest will be most forward and most conceited of their own sufficience and on the other side the ablest men most modest because they best know their own weakness And if you look on those who call themselves to be the Teachers of publick Congregations and who impose themselves upon them by force and by a strong hand as some have done in these times you shall not find them of the ablest and the most judicious sort of men No not of those who are it may of their own
neither do believe nor shall believe Now all the question is which of these three sorts of people our Saviour Christ denoteth by the world in this place There is no colour to conceive that the world should here be taken for believers for such as did then believe when Christ spake these words the very next word that he adds doth evidently cross and dash that That the world may believe that thou hast sent me So then the world in this place apparently importeth unbelievers But whether such as beleived not for the present but should believe in after times Or such as neither did believe nor should believe Whether elected unbelievers or reprobated unbelievers will need a little briefly to be enquired and resolved Some of no small authority conceive that by the world is meant elected unbelievers such as did not then believe but should believe in after times conceive it with a saving and a justifying faith and that the rather for Christs Disciples unity among themselves And hence he prays That they may all be one as thou Father c. that the world may believe that thou sent me But if our Saviour had intended justifying faith in these words in probability he would have said that the world may believe in me They are but poor believers that come no further then barely to assent to this that Jesus Christ is sent of God the Father a reprobate may do this Besides which carries me exceedingly me thinks the world is here apparently opposed to such as did believe and should believe with a justifying faith Our Saviour mentions it as opposite to both these In the first place you know he prays for such as did believe when he made this prayer and then for such as should believe in after times Neither pray I for these only but for them also that shall believe on me that they may all be one c. That the world who neither do believe nor shall believe with a justifying faith may yet by this means be so far convinced as historically to assent to this That thou hast sent me q. d. This is that which I desire that they who shall in after times believe by my Apostles word may by their unity so far convince and work upon the world that never shall believe as that they may be brought to this at least to acknowledge that thou hast sent me For so believing here is nothing else but knowing or acknowledging and therefore in the 23. verse that word is used I in them and thou in me that they may be made perfect in one that the world may know that thou hast sent me You see the meaning of the words The point to be observed is this DOCTRINE The unity of Christs Disciples is one especial means to cause the world to have the better thoughts and apprehensions of their Master Though this will not convert the world and bring them to be true believers yet this will very much convince the world and make them look with a better eye on Christ and on the Doctrine of the Gospel when they that teach it and profess it harmoniously agree among themselves And hence is this Petition of our Saviour here that they may all be one c. that so the world although it be an enemy to me yet seeing the consent and love and unity of my Disciples of them that own me and profess me may be even forced to acknowledge and confess that I am sent of God that my Doctrine is of God and that I am not as the world is apt to think a seducer and impostor q.d. If my Disciples be not one among themselves if they be rent asunder by a spirit of division the world will never yield that I came forth from thee who art the God of love and peace That thou hast sent me down to be a Mediator and a Peace-maker to make up all the breaches and the differences between thee and thy people They will look strangely upon me and they will never be perswaded to acknowledge that I am come on such an Errand as this is And therefore I beseech thee Father that I may be entertained under the notion of a Mediator and that I may be looked upon as sent by thee do thou take care that my Disciples be at unity among themselves Now here I shall a little more distinctly shew you that the unity of Christs Disciples in Doctrine and Opinion and in Affection and in Conversation is one especial means to cause the world to have the better thoughts of Christ himself The unity of Christs Disciples in Doctrine and Opinion is one especial means c. If they maintain and hold the same things if they teach the same things they will the sooner gain the approbation and assent of those that are without But if they wrangle and contend this will make them more averse from Jesus Christ from the Gospel And truly no one thing almost hath kept men more aloof from Christ and the Doctrine of Salvation in and by through him then the perpetual hot and endless controversies and Disputes that have been among the Teachers of the Gospel Nay if they be not able to agree among themselves say they that are without even let them all alone we will carry till they do And therefore the Apostles still were very circumspect to manifest agreement and consent among themselves in that which they delivered to the people because they knew of how great consequence it was to further the success efficacy of their Doctrine It is observable that Paul joyns one or two together with himself in his Epistle sometimes Sylvanus sometimes Sylvanus and Timotheus who were not inspired men as it is probably conceived and so could not add a whit to the divine authority of his Epistle But yet he shews how they accorded all together for the better satisfaction of the people So the Apostles and the Elders and the Brethren go joyntly all together in the Resolutions of the Synod at Jerusalem Acts 15.23 that their decrees might find the readier entertainment among those to whom they sent them And though it be a certain and confessed truth that the agreement and consent of teachers neither doth nor can work saving faith in any The word it self my brethren as it is the Object so it is the instrumentall cause of faith yet it may prepare the heart and work it up to better thoughts and apprehensions both of Christ and of the Gospel The unity of Christs Disciples in affection and in conversation is one especial means c. If they live in unity and love and sweet accord together they that are Aliens to religion strangers to Jesus Christ and to his Gospel will think the better of them for their sakes But if they be continually brawling and opposing one another this keeps others off from Christ If he be owned and followed by none but by a company of wrangling quarrelsome contentious people they will
Baptist Joh. 1.18 No man hath seen God at any time conceive it with the outward eye The Son of man who is in the bosom of the Father he hath declared him He hath discovered him in some respect to that eye because he is so very like him So that if you see the Son you shall see the Father in him the resemblance is so great that in seeing one of them you see the other And hence saith Christ to Philip once Joh. 14.9 He that hath seen me hath seen the Father also So that our Saviour both as God and Man is like the Father and so in that respect is fitted for his Fathers love And as there is Proportion so Propriety as he is like the Father so he is the Fathers own and therefore meet to be beloved of him Indeed there is an interest on both hands God is Christs God God even thy God hath anointed thee saith David Psal 45.7 And Christ is Gods Christ Psal 2.2 The Kings of the earth set themselves and the Rulers take counsel together against the Lord and against his Christ Indeed he is the Fathers Chosen the Fathers servant the Fathers Son He is his Son as God by eternal generation as man by union He is his in all capacities and under all considerations take him which way you will he is the Fathers So that no marvail though the Father love him and love him dearly too We that are men are wont to love our own yea many times we dote upon them though they have little lovely in them But Christ who is his Fathers own is altogether lovely so that he hath cause to love him And this for clearing of the first branch that God the Father loveth Jesus Christ Now for the second branch that he hath loved him from everlasting This is expresly taught us also in the Text Thou hast loved me saith Christ before the foundation of the world that is before time was As the time will never be when God will not love Christ So the time never was when God did not love Christ That place is notable to this purpose Prov. 8.22 The Lord possessed me in the beginning c. I was set up from everlasting c. I was as one brought up with him and I was dayly his delight Observe it well I was dayly his delight I you will answer he was so as God But how was he so as man Object How could the Father love the Son as Man from everlasting since he was not from everlasting God is one pure act Answ he doth not that in time as to internal immanent acts which he did not from everlasting Though things are past present and to come with us yet they are not so with God All things are present with him at the same time as Jesus Christ in reference to God and his decree was slain so he was incarnate too before the foundation of the world and so he was beloved as man and as incarnate before the foundation of the world and under this consideration he speaks especially to his Father in my Text Thou hast loved me saith he viz. as Man and Mediator before the foundation of the world Now is it so That God the Father dearly loveth Jesus Christ Use then surely it is ill with them that hate him and it is well with them that love him If God love Jesus Christ so dearly certainly he hates them that hate Christ and he loves them that love Christ 1. If God love Jesus Christ so dearly he hates them that hate Christ and he will surely be avenged on them to the very utmost The love he bears to Jesus Christ will stir him up to execute his fiercest wrath and to take most severe revenge upon them Believe it brethren God will not spare them in the day of vengeance he will shew no bowels of compassion to them who hate his dear Son Christ to whom he bears such infinite affection The more he loves Christ the more he will hate them that hate him and the more sharply will he deal with them But you ask me Are there any such that hate Christ and if there be Quest which way may they be discovered Some there are that hate Christ Answ and that not in Hell only the Devil and the damned ghosts there but on earth among men yea in the very bosom of the Church it self He is not hated only of a company of men that are but forraigners and strangers to him as the Heathen are for that is no such admirable thing that they that know him not should hate him but of his Citizens who are acquainted with him and who are under his immediate Rule and Jurisdiction Luk. 19.14 He is refused not of the Heathen people only but of divers in the Church and some of them of greatest note authority and learning there to wit the builders of the Church He is the stone which they that would be counted Workmen Master-workmen stumble at and set aside Psal 118.22 There be that live in opposition and hostility against him even where his Kingdom is set up he ruleth in the midst of his enemies as his Father speaks of him Psal 110.2 Where our Saviour hath a Church there the Devil hath a Chappel yea it may be a Cathedral I know thy works and where thou dwellest saith our Saviour to the Church of Pergamus even where Satans seat is Apoc. 2.13 Observe it well where Satans seat is that is where he is Bishop where he keeps his residence where his Episcopal Cathedral and his chair is Christ can never want his enemies where Satan hath such interest and such authority as this is Indeed the greatest Enemie that Christ hath in the world conceit it among mortal men is in the Church and that is Antichrist a Bishop too who hath his name from being opposite to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who should say against Christ He sitteth in the Temple in the Church as the Apostle Paul speak 2 Thess 2.4 There were false brethren in the Church of the Philippians who notwithstanding all their glorious protestations were enemies to Christ as the Apostle tells them plainly Phil. 3.18 and he tells it them with tears he was so much affected with it And surely there are many everywhere and in every Congregation who pretend much worship and submission and Ceremony and respect to Christ And yet such is the damnable hypocrisie and falseness of the hearts of men they swell with inward ranck or rage and hate against him It is not every one that calls him Rabbi Master as the false Herodians did that kisses him and bows before him and salutes him with Hayl Master as deceitful Judas did that is indeed a friend to Christ No men may make a flourish and profess they love the Lord and say that he is infinitely dear unto them and yet may be as real enemies to him and to his Kingdom as Judas that betrayed him the Judge and Officers