well as the rest which was a strong engagement to make him full of love to Christ and though he was admonished of it that he should betray him though he heard our Saviour say It had been better for him he had never been born yet from these admonitions he goeth immediately and consummates all iniquity From this man called here a sonne of perdition yet formerly as eminent as the other Apostles many worthy particulars are to be gathered but for the present I shall pitch on this That there are some men so resolvedly and obstinately given to damn themselves that let what will come in the way they will go on Even as Balaam in his purpose to curse the people of Israel sets forward with great resolutions driveth on his Ass though that speak to him which might have been a terrible astonishment yet for all that he pursueth his wicked design till God stop him whether he will or no Or as Saul was wretchedly bent to murder himself and therefore cals upon his Armour bearer to run him thorow which when he refused he desperately fals upon his own spear and kils himself Thus there are thousands of persons that do with as much obstinacy and desperate hardness of heart throw themselves into hell God commands a man To do no murder and self-murder is rare because the care of life and fear of death is implanted in men but self-destruction and self-damnation is very common for men neither have a love to their immortal souls nor yet a fear of eternal damnation No wonder if some persons are thus when we reade of an whole body of people or Nation ready to do this Matth. 23.37 Christ doth there in a melting manner weep over Jerusalem O Jerusalem Jerusalem thou that killest the Prophets c. How often would I have gathered thee and thou wouldst not This compassionate bewailing of them was enough to turn stones into tears but they would not It is not said they understood not they desired but other things hindred them No They would not There was a pertinacious wilfull obstinacy There are more remedies and means sufficient to have humbled them in sackcloth and ashes but they would not This cursed disposition was of old in them Jer. 18.12 when the Prophet had informed them of Gods purpose to bring evil upon them and that therefore they should return from their evil way See what an obstinate reply they make There is no hope or as some render it it 's a desperate case We will go every one in his evil wayes and after the imagination of our own hearts So truly did the Prophet say Hos 13.9 O Israel thou hast destroyed thy self That as it is from a mans own body diseases grow which afterwards kill him and moths are bred in that linnen which afterwards consume it Thus from a mans one self come those sinnes which tend to his everlasting damnation They will destroy themselves who can stop them or perswade them to the contrary To pursue this because it 's the case of many men who live under the means of grace Let us consider What are the causes that move men thus violently to damn themselves as if they could not do it soon enough And First There are many though glorying in the title of Christians that are prophanely Atheistical They do not believe there is a God or Heaven or Hell they do not firmly assent to Gods Word as true Now what good can all the preaching in the world do though the Ministers were as so many Angels and their voice as terrible as the sound of the trumpet at the last day if men be Atheistical they will not believe what any Minister preacheth They bless themselves in their wicked wayes and will not hearken to any thing Achitophel did not more resolutely go hang himself then those to damn themselves For as faith is the great instrument whereby the Word preached becomes effectual to salvation so unbelief is the great stop and obex in the way This is the door and barre to keep all off which made the Prophet complain Isa 53.1 and the Apostle afterwards alleadgeth it as the cause of mens destruction Who hath believed our report Hence Heb. 4.2 The Word did not profit the Israelites because not mixed with faith A Metaphor from the Physicians potion which doth no good because not mixed with such ingredients This is to be worse then the devils who believe and tremble but thou dost neither As long therefore as men abide in unbelief no Ministry no preaching will do them any good faith is the foundation without this there cannot be any building But though the promises are not made good unless we believe yet know to thy terrour that all the curses and threatnings in Gods Word will be fulfilled upon thee whether thou believe or not Secondly Another cause is Gross bruitish and stupid Ignorance When people have no knowledge or understanding in matters of Religion they fall as easily as blinde men that know not where they go Ephes 4.18 The Apostle speaking of some who gave themselves up to wickedness and were past feeling They had no remorse or sense of conscience as a dead hand though it be runne through with the sword yet feels no pain he makes the cause of this senslesness to be the darkness in their understanding and the blindness which was upon their hearts Thus Hos 4.1 2. when the Prophet complained That the Land was overthrown with swearing lying and murders he makes this the cause There is no knowledge of God in the Land and Jude v. 10. relateth some Who speak evil of those things they know not and what they know naturally they did as bruit beasts corrupt themselves with Is not this the character of many in these dayes Their hellish mouths are opened to rail and deride and so speak malicious words against those that are godly when they are sottish and ignorant in religious things having no knowledge but what is natural and with that they are like bruit beasts corrupting themselves The sottish ignorance and bruitish blindness upon many makes them to venture desperately Oh if their eyes were open Did they but see what the godly see they would not dare to step a step forward in that way which leadeth to death But as mad men feel no pain though instruments be thrust into them so neither do they Men out of their wits venture upon self-murdering practises and thus do those that are void of all spiritual understanding Hence Admonition is called in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.13 Paul commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to warn them that are unruly or to put a minde and wits into them as if they were mad and would destroy themselves not knowing what they did A third cause of such wilfull resolvedness to damn themselves is hardnesse of heart As long as the heart is soft and tender it trembleth at Gods word and is afraid
be full of blemishes yet when we present Christ by Faith then there is no fault to be found Lastly The vertue of this Sacrifice is to make us like Christ himself he thinketh it not enough to be King and Priest himself but he maketh us also Kings and Priests for ever We offer up Praiers and Praises to him and by him we conquer all our spiritual Enemies The devil and our lusts are subdued Such glory have all they that are partakers of this Sacrifice Vse of Terrour to all wicked and ungodly men who by their Unbelief and Prophanesse reject this Sacrifice The Apostle Heb. 10. cals it trampling upon the bloud of Christ and accounting it a prophane thing Oh how many thousand live that have no esteem and make no account of this Sacrifice Oh remember that this is the last and ultimate Sacrifice He that rejects this hath no more hope There remaineth no more oblation for sinne There is not another Christ or another Sacrifice if thou refuse this Vse 2. Of Encouragement to the Godly Come to this Fountain that is set open for Judah and Jerusalem to cleanse in Doe not say because Christ crucified is a stumbling block and foolishnesse to wicked men that therefore thou wilt disesteem him also There is no sore but this blood will heal and cure Oh let the blood of thy soul be stanched with this blood of Christ This blood speaks good and comfortable things better then that of Abel SERMON CI. Of Sanctification as the Effect of Christs Death Shewing That no man truly believeth in Christ for Justification that doth not also for Sanctification JOH 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the Truth WE are now come to the end of Christs Sanctification which is two-fold the finis cui and cujus We shall put them both together for so they are conjoyned in the following clause That they might be sanctified through the Truth Wherein you have 1. The final Cause 2. The Manner of accomplishing it The final Cause That they might be sanctified and from this the Socinian would argue That Sanctification in the former clause was not meant of an oblation by way of Sacrifice because the same word is applied to the Apostles in the Text and they were not to be sacrificed for us To answer this First Some Expositours do expound it of their offering up of themselves by Martyrdom to confirm the truth for Paul professeth his willingnesse herein using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 which was used of some kinde of their Sacrifices but we need not runne to that it 's no new thing in Scripture to use the same word in one verse in different significations and it 's a Rule Talia sunt praedicata qualia permittuntur à subjectis The Apostles then needing not such a Sanctification as Christ applied to himself but that for which he prayed in the former verse We must understand it in the same sense as there It 's true by Sanctification some also will have Justification comprehended and so speak of an imputed Sanctification but we need not stretch the word violently but understand it first Of making inwardly holy and then consequently A setting apart and dedicating our selves wholly unto God by living unto him and thence observe That Christ died not only for our Justification but Sanctification also He made himself a Sacrifice not onely to remove the guilt of sinne but to remove and subdue the power of it not onely to make us happy but also holy Let us consider What is implied in this That Sanctification comes by Christs death And First We are to know that Christ is the Cause of our Sanctification several wayes partly efficiently for not only the Father and the Spirit but Christ himself also is the cause of all the holinesse we have and therefore he is called the life because he gives all supernatural life unto his and is compared to the vine Joh. 15. because as the branch separated from the Vine can bring forth no fruit so neither is a man able without Christ to do the least holy action he is also called the Head and John 1. Of his fulnesse we are all said to receive Thus as God in the course of nature is the authour of every natural gift therefore it 's said In him we live and move and have our being Act. 17.28 So in the way of grace Christ is the authour and finisher as of our faith so of every holy work in us The Author Heb. 12.2 and therefore we cannot so much as begin or meet Christ he must prevent us and the finisher for although we have begun yet we have not the same manutenency and powerfull preservation what we have begun to build would immediately fall to the ground Thus Christ is the Alpha and Omega of our spiritual life 2. Christ is the meritorious cause of our Sanctification and therefore not only remission of sin but holinesse and zeal is made the consequent of Christs death And the Apostle doth not only Rom. 7.8 shew that we are justified by Christ but also that the body of sinne is mortified thereby Thus Heb. 10. what Sanctification that Apostate had is attributed to the blood of Christ Christ then hath as efficaciously merited holinesse as happinesse He died to destroy the workes of the devil now our captivity to him was not onely in respect of guilt but that bondage and slavery we were in to all lusts and therefore those two benefits are like Castor and Pollux one cannot be without the other 3. Christ is in some large and improper sense called the formal cause of the good in us an assistant form not informing that is Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengtheneth us so the Apostle Gal. 2.20 I no longer live but Christ in me Here you see Christ liveth in a godly man for by faith we are united unto him and thus Christ becomes our Head from whom we have all spiritual influx Now an head is a conjoyned and united cause made one with the body and thus is Christ and his Church and therefore is that similitude of an Head and the Body so often used 4 Christ is the final cause of our Sanctification that is we are made holy to this end both that we might shew forth the praises and glory of Christ as our Redeemer as also that we should live to him and set all our affections and desires upon him desiring with Paul To know nothing but Christ crucified 1 Cor. 2.1 Secondly In that by Christs death we are sanctified there is implied That we of our selves are very impure and unclean that we are like so many noisome dunghils For our being unsanctified doth imply 1. Our filthiness or uncleanness this is the state of every man till sanctified by Christ he is like an unclean leper his
God doth not Elect or choose any untill he foresee what every man will do and if he do well and persevere in this then he is predestinated but this doth at once dash out all the Prepositions Prae and turn them into Post it is not prae-destination but post-destination not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this administers a second Argument Secondly If so be that God did Elect and choose to Eternall Life because he did fore-see our Faith then the whole difference of one Beleever from another would be attributed solely to mans Power For to say That this is Gods Decree and his Appointment that whosoever shall beleeve shall be saved doth not in the least work upon any person no more then that Decree of God Whosoever shall do this shall live doth suppose any that will exactly keep the Law so that no man in the world may beleeve for all this Decree And thus when Christ prayed for those who shall beleeve he might have praied for a Non ens a thing which might never have been Therefore all the Question is How come some to beleeve and not others How is it that of many who live under the same means of Grace some are called effectually and others grow more wicked and sinnefull Certainly the Scripture doth not give this unto mans Will but to Gods free-grace and Love as Matthew 13. To you it is given to know the Mysteries of the Kingdom of God and unto others not Thus Christ also Matthew 11. solemnly blessed and thanked God That he had hid these things of Heaven from the wise and prudent ones of the world and that he had revealed them unto Babes And the Apostle expresly Who hath made thee to differ from another 1 Corinth 4.7 Therefore it 's horribly injurious unto the Grace and goodnesse of God to say That under the same Means of Grace I made my Self to beleeve to repent rather than another Certainly such an Opinion as this is so grosse and absurd that well may Arminianism be said not only to be repugnant to many places of Scripture but even to the common sence and experience of all beleevers They have a witnesse within their own breasts That they were as unwilling as froward as opposite to the work of Grace as any That it was God that made them of unwilling willing Even as there were many others that heard Paul yet God is said to open the heart of Lydia rather then others Thirdly Faith and all holinesse is the Effect and Fruit of our Election and also of the Death of Christ and therefore it cannot be an antecedent Condition That is plain that the same thing cannot be an Effect and Consequent of Election and yet an antecedent Condition at least in the same Respects for then it should be considered as before and after at the same time which is a plain Contradiction Now that Faith is a Consequent and an Effect of Election and that we are Elected to Faith and Holinesse not because we have Faith and Holinesse is clear by severall Texts of Scripture as Act. 13.48 They beleeved as many as were ordained to Eternall Life Here is plainly set down the Effect and the Cause They beleeved and why Because ordained to Eternall Life As for that Cavill to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intransitively as if it were no more than dispositi and so did imply some inherent probity that is not worth the answering For how were the Gentiles disposed to beleeve who were said to be dead in sinnes and plunged into all manner of impiety untill Grace had converted them Besides this disposednesse to beleeve whence doth it arise Either from our selves and so all Glory is due to us or from the Grace of God And if so How cometh it to passe that some have it and not others but because of Election And it is further to be added That it is not said in the Text They beleeved that were ordained Or as they say disposed to beleeve but to Eternall Life which doth necessarily suppose an Action of God in whose power alone it is to dispose of Eternall Life Thus also Ephes 1. There are very emphaticall Expressions to shew that we are Elected to be holy and unblameable in the sight and presence of God And whereas they would referre this to our glorious Estate in Heaven that cannot be because unblameable doth properly relate to our being here upon the Earth It is true we will readily grant That both Faith and Holinesse they doe enter into the Decree of Election taken terminatively as it ends in Everlasting Happinesse Therefore it is a meer Calumny to say We hold such an absolute Election to Glory and Happinesse as hath no respect to Christ or to Faith For although we deny that Christ was the meritorious Cause of our Election yet it 's plain by Scripture we are chosen in him as the Head and so the Cause of all the Benefits that come by Election And God had respect unto Faith He chose Beleevers to Salvation onely this Faith was not looked upon as an antecedent Condition in us but as a qualification which God by Election doth work in the hearts of those that shall be saved We say God hath Elected such to Salvation whom in time he will by that Decree make Beleevers For he that wils an end doth thereby will the means that tendeth thereunto only we deny they were supposed Beleevers first and then God Elected them Fourthly God doth not Elect upon the fore-sight of Perseverance in Faith Because the Scripture every where makes Election to be the Originaâ—l and Causall Fountain or Womb of all other Benefits That Ninth Chapter to the Romanes is pregnant to this purpose where Election is made to be that which bringeth about all blessed Effâ—cts in time Election hath obtained and it is not of him that willeth or runneth but of God that sheweth mercy Whereas Austin of old urged by the Adversaries Opinion replied We might as well say according to them it is not of him that calleth but of him that willeth And Rom. 8. The Apostle maketh predestination the cause of Vocation Justification and Glorification not Vocation the Cause of Predestination Fifthly If the humane Nature of Christ was not chosen to the personall Union for any fore-seen merit much lesse may any meer man be Elected to Glory because of any supposed worth This was an Argument urged of old by Austin and is very strong By what Grace that particular man was made Christ by that we are made Christians Now the Apostle saith expresly that Christ 1 Peter 1.20 he was fore-ordained and appointed before the Foundation of the world and all will readily grant that this was not for any fore-seen worth and Excellency in the Humane Nature of Christ Lastly Not to mention all that may be brought If we are Elected upon Faith fore-seen and Perseverance therein then none are Elected until they come to die and
to be considered And they are these 1. It lifteth a man up above his natural reason It addeth many cubits to his stature As reason directs and corrects sense as we see in Astronomy so doth faith direct and correct reason As Zacheus because of a small stature went up into a tree to see Jesus Thus the reason of a man being too low in it self must ascend up to the Scriptures that it may behold divine things so that they wholly overthrow faith and change the nature of it who made it with Abailadus of old to be imagination or with the Socinians strength of reason Certainly Julian and the Heathens of old confound Christian Religion upon this ground because it was faith it was not a science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Julians upbraiding now the Christians they gloried in this and Austin to confirm the Christian under many captious doubts saith thus Nomini te esse fidelem not rationalem To bring then divine truths to reasons comprehension is to put the Sunne under a bushell or to think to fit Goliahs shoe to Zacheus his foot 2. Though this faith lifts up reason yet it doth not contradict it When we say faith cometh by revelation not by reason flesh and blood cannot make such things known to us yet when once this revelation is discovered in the Scripture then reason doth wonderfully help to propugn and maintain this truth revelation must lay the foundation and then reason will build upon it so that inlightned reason and instructed reason out of the Word is of excellent use to explicate and clear divine mysteries Even as the Gold-smiths hammer is usefull to dilate and diffuse his golden mettal in many formes and this use all our learned Divines make against all Heretiques They doe by the help of reason and arguments out of the Scripture illustrate and confirm the Doctrine to be believed 3. This general nature of faith hath two excellent properties put together in one place Heb. 11.1 It 's there called The substance of things hoped for and evidence of things not seen It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not dispute Whether this be a definition of faith it 's enough that two differential marks are given of it And First It 's the substance of things hoped for concerning which word learned men say divers things but it may comprehend these particulars First that Faith is not an empty flying fancy for so Aristotle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some manifestation meerly as the colours of the Rainbow or of birds feathers when the Sunne shines These have but an intentional being there is no reall solid being in them but faith is the substance of things hoped for and certainly this is greatly to be endeavoured after that thy faith be a reall substantial thing how many mens faith are but fickle fancies and uncertain notions and therefore with their dogmatical faith they are like the Apostle James his man without faith tossed up and down with every wave Jam. 1. The Apostle Ephes 4.14 saith Be not carried about with every winde of Doctrine that denoteth the levity and emptinesse of a thing Trees that are well rooted are not blowne up and down like feathers What then is the cause of instability and uncertainty of many mens Religion It 's because they have not faith wheresoever that is it is a solid substantial bottoming of the soul 2. The word substance doth imply that it makes the things hoped for though afarre off yet present to the soul and even to subsist in the soul for faith is not hindred in its actings by distance of place for that receiveth Christ enjoyeth Christ though in Heaven and he that believeth hath eternal life Hence we are said to be already translated from death to life John 5.24 because to faith these things are as sure as if they were already done Thus Paul you see him by faith speaking as confidently as if he were in Heaven already Rom 8. Who shall separate us from the love of God shall things present or things to come Shall life or death c Hence faith is called The beholding of things not seen 2 Cor. 3. Faith makes God present Heaven present Christ present as really and truly as bodily objects are present to sense and truly for want of this it is that we are so cold languishing dejected we doe not by faith make these things present if we did they would more divinely affect us and as it is the substance of things hoped for So of things feared likewise Noah by faith moved with fear prepared an Arke Heb. 11.7 Thus faith makes hell and damnation present it doth not look upon hell as a farre off but is affected as if it did see and hear those dolefull howlings in hell and so dare no more sin then if it were in hell already Oh what a mighty change would faith thus realizing things work upon us 3. The word comprehends Assurance Confidence and so indeed is hypostasis used both in Scripture and by humane Authours now this confidence of faith and assurance is seen in the knowing and assenting acts of faith as well as applicatory witnesse those resolute and confident deportments which the Martyrs had Had not they strong assurance of the truth who could endure such exquisite torments against subtil opposers And certainly the Martyrs in Queen Maries dayes are more to be admired then those in the primitive times for they suffered upon undoubted and clear points which only the Heathens gain-said But now these suffered by them that acknowledged a Christ and pretended the Glory of Christ as well as they So that this heavenly confidence and satisfaction of the soul that they care not for further disputing and doubting in the matters they do believe is a great property in faith And this manifesteth there is little faith now in Religion wherein men are apt to think all Religions alike and that one may do as well as another In these dayes to have such a substantiating reallizing and confident assurance is a great wonder The next word describing the generall nature of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that doth imply First That the things believed bring an objective light with them As the object that is seen brings a visibility though faith in respect of humane reason be obscure and supernatural Arguments be inevident yet compared with the light in the Word it hath much evidence Hence the word of God is so often compared to light and that illumination which God worketh in the minde is partly faith as well as any other grace The things that are believed bring an evidence with them to the soul as the Sunne brings a visibility with it to be seen Therefore this believing is said to be by the Word set home in the demonstration of the Spirit and hence it is a man in some sense is passive
after that heavenly unity to have it with the Church here in grace as it shall be with the Church hereafter in glory And certainly if this were not accomplished in Heaven then there would not be all tears wiped away nor would the reproach of Jerusalem cease Thus you have heard what it is that makes this unity of believers consummate and perfect Now let us consider What is the cause of this and that we shall finde to be no humane strength or outward wisdome and policy but the lively communication of grace inabling thereunto by Christ himself Though the Papist pleades That the acknowledgement of one visible Head in the Church is the onely means to preserve unity yet experience sheweth the falsenesse of it The divisions and breaches of the godly like those of Reuben have made sad workings of heart and many have come running in with their water to quench this fire Several Antidotes have been prescribed against this corruption but yet when all is done It 's the onely power of Jesus Christ as Head of his Church that workes this sweet Harmony It 's true indeed many rules and pacificall means are commended by wise and godly men to make an unity but these work onely morally and swasorily that which doth as it were physically and really worke it is the Lord Christ himselfe as the fountain of this unity And the reason is because this unity among believers is not onely externall but internall and spirituall Now no man can worke this unity in the hearts of the godly any more then he can worke purity and holinesse Therefore we see in the Text That because Christ is in us and the Father in Christ therefore are the godly perfected in one so that it requireth a Divine Supernaturall power to make the godly at heavenly accord even as it doth to make them godly Hence it is that in this prayer Christ commendeth it to God to work it as being beyond all humane power to effect it Now Christs being in a believer is a cause of these things in reference to their unity First He is thereby a cause of the Vnity it self For we told you This unity though externall yet is chiefly spirituall and internall viz. The harmonious knitting and joyning of all the Members of Christ together in him their Head Now this being wholly spirituall none can effect it but God alone for naturally we are dis-joyned from God and full of contrariety to him Therefore to be made a member of Christ and implanted into him cannot be by any other but the Spirit of God As those dry bones in Ezekiel could not of themselves gather together nor can a Cyen graft it self into a stock Thus it is here till the Spirit of God joyne us to Christ we are enemies and adversaries unto him That power therefore which gives grace that onely unites As in the naturall body the same cause which makes a member makes it also a united member Insomuch that in all the fractions and divisions we see amongst the godly we ought to have our eyes up more to God to consider that power which makes them holy must unite them and indeed to make them gracious and holy is the greater work yea unity would flow by a necessary resultancy from our membership in Christ but that still our corruptions are too strong and apt to disturb all Secondly Christs being in us is not onely the cause of our Vnity but also of the harmonious sutable proportion to each other We have an admirable description of this harmonious sutablenesse in the unity of Christs body Colos 2.19 Ephes 4.15 16. For the first It 's a Text full of rich and glorious matter and to understand it consider What it is that the Apostle makes the cause why those false Teachers did advance the worship of Angels introduce humane traditions and all to set up other means and wayes of Justification then the Scripture hath appointed It is saith he because they hold not the Head So that every Christian in the matter of all spirituall concernments is still to look up to Christ as the Head and not to let him goe and this he amplifieth from a two-fold precious effect of this Head The first respects the union of beleevers to Christ and so the body is said by joynts to receive nourishment that as the body hath it's nourishment suppeditated by those natural helpes so hath every Christian from Christ Now the joynt that suppeditates these spirituall helps is chiefly the Spirit of God So Romans 8.9 If any man have net the Spirit of Christ he is none of his So that as that is not a member truely united to the Head which is not informed with the same forme the Head is so neither is that Christian really united to Christ which wants the Spirit of Christ Now the Spirit of Christ is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To administer nourishment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to supply all those ornaments which were necessary to such as kept their sacred dancings and festivities but here it signifieth the supply of those things that are necessary for our spirituall end and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added amplifieth it denoting the full plentifull and abundant supply it giveth So that you see it 's Christs Spirit not ours which doth thus inable us The second benefit flowing from Christ our Head is of the Members themselves They by bands are knit together Now the band here is chiefly also the Spirit of God though gifts and graces doe ordinarily unite So the Apostle 1 Cor. 12.13 For we all by one Spirit are baptized into one body So that the Spirit of God which is in Christ doth also work in all beleevers inflaming and exciting to such graces whereby they have intimate communion one with another Now from these two benefits conjoyned we have the admirable fruit thereof that the body groweth with the increase of God The spirituall growth of Christians as in the body is called The increase of God partly because God onely is the efficient and cause of it partly formally because the nature of this increase is divine and heavenly partly finally because it is to the glory and honour of God So that by all this we see Every true member of Christ is a thriving and growing member and that harmoniously according to it's respective nature and all this comes wholly by the Spirit of Christ so that an unity in the harmonious increase of it depends solely upon him By this Explication the other fore-mentioned Text may also be discovered Lastly Christs being in us is the cause of the perpetuity and constancy of that Vnity the godly have This Union in Christs body can never be dissolved As the Personall Union of Christ could never be divided so neither the mysticall Therefore our sound Divines doe well from Christs in-dwelling in us propugne and assert the perseverance of the Saints Vse of Instruction
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
favour they are to be ashamed that this is an effect of their being given to Christ as you heard Joh. 18.6 To be given unto Christ is indeed a secret Mystery transacted in heaven but to come unto Christ that is the sure effect of those that are given to him and those that come to Christ he will in no wise cast out So that the grieved contrite spirit ought to be so far from having any trouble herein that he ought exceedingly to rejoyce at it for the efficacy of all the promises will be to such They are blessed that hunger and thirst after Righteousnesse Mat. 5. These things premised let us consider what admirable treasures are bound up in this Truth that God the Father hath given and betrusted some with Christ that he should be their Mediatour and some things are considerable from the Father and some things from Christ From the Father First That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father This primary and first Root was so farre from being merited by Christ that Christ himself is a fruit thereof God so loved the world that he gave his only Sonne that he that beleeveth in him should have eternal life Joh. 3.16 Howsoever therefore Christ be the meritorious cause of all the fruits of Election conversion justification and salvation yet of Election it self or that will of God to bestow eternall life on some and for this purpose to send his Son this is only from the Father The impulsive cause was the only good pleasure and counsell of God yet this love you must know was not a Law of reconciliation or amor amicitiae for so God is reconciled with us only in Christ but benevolentiae or beneficentiae a will to doe good and for that end to ordain efficacious means thereunto so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of it will be found the meer good-will and pleasure of God and certainly this should greatly enlarge us in thankfulnesse that when we could not have any thoughts concerning our selves when we could not so much as desire yea when we lay in the womb of nothing that God had a gracious purpose to us yea before the world was made Gods thoughts were upon thee The Apostle doth often mention this Secondly This doth imply that God the Father hath chosen some from others and given them as a charge or trust to Christ so that he doth expect their Salvation and happinesse by Christs means They are called Gods Jewels They are called his hidden ones all the other part of mankinde is but as refuse drosse these are his Pearls These are his Stars his peculiar people Though all the earth be his and all the men in the world under his dominion yet these have a peculiar interest No marvel then if God make such comfortable promises to them if all Angels must be their guardians If all things shall work to their good for God hath set his seal on them Oh the transcendent happinesse of those that are thus dignified Thirdly Hence it is that there is no cause of doubt to be made by the people of God whether God the Father will accept of Christs Mediation for them for it is as amongst men as if he should offer to lay down a sufficient prize to redeem such a captive considering that all this agreement came originally from the Father So that Christ saith The Father gave him these to he a Mediatour to them yea that the Father loveth him because he laid down his life for his Sheep This followeth unquestionably that whom Christ presents to his Father the Father will not refuse Oh then stand and admire at the felicity which the Scripture hath assured thee of Those whom Christ brings to the Father it was his will and antecedent purpose that Christ should mediate and is there any doubt then whether God the Father will embrace thee or no Fourthly Those whom the Father giveth to Christ that they may know this mercy by the effects of it shall assuredly one time or other finde this glorious work upon them that they shall come to Christ Though their temptations be never so great their oppositions never so many Though of all men in the world you would think such were the farthest off from Christ yet Joh. 6. They shall come to him God will so wonderfully change their hearts mollifie and soften them he will so overcome and conquer all contrary resolutions that of unwilling they shall be made willing Oh that is a commanding expression He shall come unto me and lest we doubt of it again it is said None can come unto me unlosse my Father draw him So the Father will draw him to Christ that is he will certainly and surely so overpower his heart that he will not he cannot withstand any longer the motions of grace upon his soul Lastly In that God the Father giveth some to Christ and not other we see all works all merits any supposed good or worth in us fals to the ground No wonder then if the Scripture doth so diligently exclude all the works that we have done giving all to grace for you see the great businesse of our salvation was accomplished between the Father and our Mediatour before we had any being or knowledge of it O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church for though the Scripture pleads the necessity of works yet wholly excludeth the causality of them In respect of Christ the Mediator There is observable 1. The transcendent love of Christ who did willingly undergoe this charge For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation This was a bitter cup for him to drink which made him pray If possibly it might passe away Mat. 26.42 howsoever he submited to his Fathers will What is man or the salvation of man to Christ that he should so prize it Could their salvation have been as easily obtained as Christ made all things by a word it had been something but it cost him many agonies He became a curse for us he seemed to be forsaken both of God and man so then stand and admire the terms upon which these are given to Christ God the Father saith thus to him I will that thou procure the salvation of these men but it can be no otherwise then by thy own bloud whatsoever curses justice would have inflicted on them thou must undergo Oh the tongue of men and Angels is not able to expresse this Were we not such cold clods of earth this love of Christ would set our hearts all on fire who would not part with his lusts with his sins for Christ who hath thus loved us to the death of the Crosse Shall
ignorant man not knowing the one must necessarily have the other hid from his eyes Can there be any hope of that mans cure who knoweth not and feels not his disease Thy Ignorance of Christ argueth thou art also ignorant of thy self for didst thou know thy own poverty and guilt nothing could hold thee till thou mightst get some interest in Christ pain of body will make a man cry out for ease but pain of soul through sinne much more Thus you see the ignorant man is in the plain way to hell Thirdly Grosse Ignorance must needs be damnable because it 's immediatly opposite to the sanctified and appointed means that bring to God and Christ viz. the Ministery The Preaching of the Word is instituted by God to bring us to understanding and faith about these things Therefore they are called the Light and Guides But where there is grosse Ignorance there commonly the Preaching of the Word hath least effect and fruit as the Sunne-beams doe no good to the blinde man For seeing the Word of God is a morall Instrument and though potent by the power of God yet it doth by argument convince and perswade where men are bruitish like beasts what improbability is there of doing good Indeed the Word doth give eyes to the blinde and understanding to the simple where God useth it efficaciously for nothing can resist it then because it takes away the actual obstinacy yet the Ignorance of men is that which of it self would make all Preaching to drop like the water upon the rock where no fruit can grow For what doth the ignorant man understand what can he remember what can he meditate upon when he is gone hence Take a knowing though prophane man in his life yet we have something to work upon we speak to wise men that will judge what we say but to the blinde man day and night is all one Preaching and no Preaching To the deaf man Thunder and a still voice is all one Consider then lest thy ignorance doth not damn thee in that all the means and instituted waies of God become altogether unprofitable unto thee That makes all preaching in vain I shall not further enlarge on this Here is an Objection will presently be made Doth not ignorance quite absolve a man from guilt Is he not to be pitied rather then blamed I â—t doth not excuse a toto yet a tanto He doth not sinne so much as knowing men do which doth greatly encourage and comfort them We may answer this by that known distinction of an Ignorance merae negationis and pravae dispositionis It's true meer negative Ignorance doth excuse The Heathens and Pagans that never heard of Christ though they have other sins they are damned for yet the meer ignorance of Christ who was never revealed to them doth not condemn them Infidelitas negativa non damnat but then there is an affected and wilfull Ignorance this doth not excuse but accuse and aggravate and such is the Ignorance of all those that live under the means of grace and where the Name of Christ is preached It 's thy wilful and wicked disposition in thee that makes thee thus blinde You say as those in Job let the knowledge of the most High depart from you Job 21.14 Seeing you will not see and hearing you will not hear Therefore your condemnation is the greater It 's disputed among Casuâ—sts whether God may not have mercy upon natural fools that cannot know any thing of God or Christ because of a natural incapacity But thou art a voluntary fool and dost wilfully deprive thy self of all knowledge and how then shall God be gracious unto thee In the next place you may say If the estate of an ignorant person be thus dangerous how comes it about that there are so many ignorant persons Why cannot all say with the Apostle We know that we know 2 Cor. 8.1 There are some outward causes or inward causes or causes from the ignorant man himself or in respect of others First Many are therefore so ignorant in matters of Religion because they understand not the damnable estate this ignorance puts them into So that the ignorance of their dangers makes them also ignorant of the remedy As Austin said of Original sinne It was peccatum causa peccati and poena peccati the same is true of Ignorance It 's a sinne in its own nature because contrary to that command of God which doth so often require that we should know him and then it 's a cause of sinne yea of all sinne It 's because men do not know God that therefore they are so bold to transgresse his Laws Lastly It 's the punishment of sinne for all that black darknesse and confusion we are in is because of our revolt from God Ignorance then keeping man off from the true understanding of his misery makes him the more secure and content in it If thou didst know what curses hang over thy head If thou didst know what a gulf is between God and thee In what utter darknesse thou art in here which will be rewarded with utter darknesse hereafter thou wouldst have no rest within thy self 2. Another cause of Ignorance is Slothfulnesse and negligence They strive not they pray not for knowledge whereas this cannot be obtained without praier and diligence Then shall ye know if ye follow on to know the Lord Hos 6.3 and Solomon bids us seek after it more then for gold or the richest treasures Pro. 2.3 8.10 to love it as thy Sister or Mother many people complain they are ignorant God help them for they have little knowledge and where is the fault all this while Is it not thy negligence thy slothfulnesse May we not produce many instances of those who have been very ignorant and stupid yet by praier and hearty endeavour have obtained to a competent measure of knowledge for humane knowledge shall there be so much labour taken sudavit alsit said the Poet and for Christian knowledge wherein is our happinesse and eternel life shall we not be as industrious Why dost thou not rather cry out of thy self every night I goe to bed and yet have got no knowledge I understand such and such things in the world but nothing at all about God and Christ Thus the sluggards Field is full of briars and weeds At the day of judgement when God will call for an account of every day and hour thou wilt bewail thy folly that time was not more redeemed to get knowledge 3. Earthly and worldly affections These do so immoderately possesse the whole man that they regard nothing else Why is it that men ordinary plain men get so much skill and craft in worldly affairs they know the best way for improving every worldy advantage It is because their heart is set upon it They minde and regard this thing They rise with the thoughts of it and so goe to bed If their hearts were thus
What will not men say rather then come out of Egypt 2. Is God the only true God then observe the first Commandment Let us have no other Gods besides him for not only the Heathen that worships Stock and Stone is an Idolater but every Christian that puts this hope and confidence in any creature that placeth the chiefest of his affections and desires otherwise then on God he is a spirituall Idoloter Thus covetousnesse is called Idolatry Col. 3.5 Charge them that are rich that they trust not in uncertain riches but in the living God saith Paul 1 Tim. 6.17 If I have made gold my hope saith Job chap. 31.24 There is no earthly covetous man that placeth his affections and trust in wealth but he renounceth the only true God and yet how hard is it to have wealth and not to put confidence in it for whereas our Evangelist saith It 's as hard for a rich man to be saved as a Camel to go through the eye of a needle another saith for a rich man that trusts in his riches Take heed then of this subtill spirituall sinne Is thy heart inwardly supported Do thy spirits rise because of thy wealth this is Idolatry So likewise the voluptuous man he maketh his pleasures his lusts a God Whose belly is their God Phil. 3.9 Yea no godly man can with such hearty affections and joy constantly serve God as the voluptuous man doth his lusts so that whatsoever a mans heart doth inordinately runne out upon that creature he loveth more then God this makes him an Idolater As he said of Baal Why halt ye between two If God be God serve him If Baal be God serve him So we may say Why halt ye between God and the creature If God be the only true God let him have the only true love and joy of thy soul If riches and lusts be God then let them have all thy heart As there is practicall Idolatry so there is doctrinall Idolatry viz. When we attribute that to our own power or free will which belongs only to God Thus all those proud and arrogant opinions which advance free-will make it able to work with God in conversion this is to derogate from God he shall not then be the God from whom every good and perfect gift doth proceed The Apostle 1 Cor. 8.2 saith To us there is but one God the Father from whom are all things and to him are all things so that God is there made the first cause of all the good things we have and the ultimate end to which we do referre all Certainly if it be a forsaking of God to set up any Authors for temporall mercies and temporall salvations then much more for spirituall for which is greater the work of nature or the work of grace Therefore let us walk humbly and because he is the onely true God from whom are all things and to whom let us say Not to our own power but thy grace be all glory given 3. Is God the onely true God Then let those that know him and obey him walk with all comfort and encouragement He is the true God and so will never fail thee he hath a twofold truth first a truth of his essence he is God and none else beside him and opposite to this an Idol is called a lye and nothing How should this support us that the God whom we serve is God indeed How often did the Prophets bid the Idolaters fly to their Idols pray to their Idols and see if they could help them As he is thus true in his Essence called therefore the living God so he is also true in his Promise in his Word and this the Scripture speaks of often and although his Promise be of it self true that we need not doubt yet he added his Oath also that so we might not be shaken in our minde Though it be said of man he is a liar and there is no trust to be put in the great one of the world yet in God there is no change or shadow of change Though therefore the Olive tree fail and the Fig tree do not blossom Hab. 3.17 though every thing in this world lieth and proveth false yet thou maiest put confidence in God 4. Is God the onely true God Then what cause have we who are called to the true knowledge of him to blesse and praise his Name that he suffered us not to perish in our black and horrible darknesse for what are we more then all those Heathens and Pagans that sit in darknesse and have no light Why should God cause the Sun to shine on thee to pity thee and suffer others to walk and stumble in their darknesse What cause have we Christians to honour God! How great will our condemnation be if we neglect so great salvation Our Saviour would have affected the people of Capernaum Mat. 11.23 and other places with this mercy He was the light that came into the world and men love darknesse rather then light John 1. Now in these respects we shall be found very guilty and sinfull 1. If we do not highly prize and esteem the knowledge of the true God if the means of this heavenly wisdom be not more then any other mercy whatsoever But oh how great is our condemnation in this particular The more and the longer we have enjoyed the light of Gods Word the more we have despised it and contemned it This will provoke God to do with us as he did to the Jews and to other Churches who are now made waste and become a wildernesse he will take the light away and carry it to a people sitting in darknesse that will make better use of it 2. Our condemnation will be great if we do not come to the knowledge of God when we have the means Some have not the knowledge of God saith Paul I speak it to your shame 1 Cor. 15. Oh to how many persons to how many families may we say you have not the knowledge of God! What shalt thou be in the School of Christ and yet know no more then an Heathen how inexcusable is it 3. This also will greatly condemn if we do not live according to the knowledge of this true God If our lives are full of Atheism full of ungodlinesse how shall we be able to appear at the dreadfull judgement seat when God shall say You were no Heathens you were no Pagans you cannot plead Lord we have not known thee we have not heard of thee Oh how should our hearts bleed within us to think it will go worse with us then Jews or Heathens because we have enjoyed more 5. Is God the true God Then how great and hainous a sinne is it to have any communion or commerce with the devil or his instruments and yet this is a sin too commonly practised If men have lost any thing if they be in any pain or disease then they presently run to such as they call wise men though
thus bruitish to worship that as a God which they themselves made That they should have no more understanding The Lord gave them up and as it was with the Jews though our Saviour did all those wonderfull miracles amongst them yet they did not see with their eyes or understand with their hearts Why The Lord had put this Veil upon their eyes and thus the Apostle plainly saith 2 Thes 2.11 God shall send them strong delusions to beleeve a lie a wofull curse when God sends this abroad when men shall be so strongly deluded that that which is a very notorious lye and falshood yet they shall beleeve it so that you are to walk with all fear and trembling lest God deliver you up to such strong delusions and these sins do much provoke God 1. Pride and self-conceit this undid the devil at first and this draweth many into the like condemnation The humble and the meek he will teach his way Psa 25. See you a man proud conceited never look for good from him he is not a fit Scholar for Christ It 's pride that lifts up so many to such high Pinacles of dangerous opinions from which they fall headlong God resisteth the proud and giveth grace to the humble man Jam. 4.6 He resisteth the proud by not giving grace to him The proud man hath no grace to fear and tremble lest he be carried away with the errours of the wicked he thinketh not O Lord Am not I swallowing down poyson now Will not this infect me for ever 2. Vnfruitfulnesse under the Gospel Oh when men live wantonly under the Light They love not the Truths of God They do not conform to the practical power of them this seduceth likewise The Apostle in that mentioned place instanceth in this as the cause of that strong delusion Oh wonder not if the Spirit of giddinesse and errour fall upon many for they never had any true love to the Word of God They never had any saving delight in the waies of God so far as they could carnally advantage themselves by the knowledge of Christ have esteem and applause so long as they could be fed with loaves they followed Christ 3 A neglect of the godly and learned Ministry which God hath appointed he runneth into the Whales belly of all errours that runneth from the Ministry God appointeth and dislikes that The Scripture is plain Eph 4. He hath set Pastors and Teachers in his Church Why That henceforth we should not be carried with divers errours Therefore they are called guides and salt and Heb. 13. twice in one Chapter they are commanded to obey them that rule over them This is so plain Scripture that it's wonder men dare go against it but yet it 's no wonder for some deny the Scripture they say How can you prove Scripture Thus do men wilfully run from the light into darknesse from denying one truth and another till at last they deny Christ and the Scripture Vse 2. Hath Christ thus an eternal being then here we see his immutable and unchangeable affections to those that are his He is not as man subject to changes and alterations loving and then casting off again As God is immutable so also is Christ and therefore though the people of God be subject to many changes and variable affections yet they are to comfort themselves in Christ who is yesterday and to day and the same for ever Though thou art not the same yet Christ is the same Thou art sometimes beleeving sometimes again cast down sometimes thou enjoyest Christ and sometimes thou losest him and knowest not where to finde him O but Christ is alwaies in the same love in the same care over thee and this should provoke thee at last to get to the same disposition To be like Christ whatsoever changes conditions or alterations go over thy head still to be the same as the rock in the Sea the Sunne in the heavens 3. Is Christ Eternal then in the midst of all changes and alterarions here is ground of faith Though Instruments die though Ministers die though all supports of thy spiritual comfort fail yet Christ abideth ever Thus Christ promised his disciples he would be with them to the end of the world Mat. 28. How apt are we to think that the death of such Magistrates or such Ministers will wholly ruine the Church of God not considering that the Church hath an eternal head The people of God have alwaies preferred the welfare of the Church above their own particular Thus David preferred Jerusalem above all his joy Psa 137.6 and the remembrancers of the Lord are to give him no rest till he hath made Jerusalem a praise upon the earth Isa 62.7 As Nehemiah was afflicted though he had all personal honour and advantages while Jerusalem lay waste The affairs of the Church have alwaies affected upon the most eminent in godlinesse When godly learned men have died they have cried as he did to the Prophet The horsemen and charets of Israel but this should support under all Christ is eternal Though the Ship of Christ seem to be overwhelmed yet because Christ is in it it cannot suffer shipwrack Though outward violence should encrease Though heresies and errours overflow yet Christ is where he was he is the same he liveth and so the Church cannot lose her Pilot In what sad exigences were the disciples cast when Christ spake of bodily leaving them but as for his spiritual presence he will never forsake them and this is the reason why the Church of God hath been preserved though the whole world hath combined against it had they not had this eternal head in heaven it could not have been supported Hence he is called Isa 9. the eternal Father because he alwaies hath a spiritual seed Vse 4. Is Christ thus an Eternal God then let those wicked men that despise his Law and disobey his Commandments tremble and be afraid All those Jews and Pharisees that refused him to be their Saviour and all wicked men who do so in their lives they will finde they had to do with an eternal God Psa 2. It 's said he will break the Nations with a rod of Iron as easily as men do an earthen vessell You apprehend nothing but meekness and mercy in him but though a Lamb yet the ungodly are brought in crying to the Mountains to cover them from the wrath of the Lamb Rev. 6.16 Though he be thus a glorious God yet there are men that despise his Word that crample under their feet his bloud that will not have Christ reign over them that say Let us break his bonds O such shall know to their terrour that Christ is an eternal God Lastly Here is a Vse of Exhortation Is Christ thus Eternal then get him for thy self for thy children for thy self because he will bring thee to an Eternity Thy body shall be eternal thy life he will make an eternal life
This should be seriously thought of by thee when thou art dejected and overwhelmed saying How can this be and how can that be Say O Lord what low unworthy thoughts have I of thee Didst not thou create a world and shall I say How shall God help me in this distresse and for this reason is it that in the Psalms and Prophets Gods creating the world is often brought in as an argument to support the Children of God under all miseries Fear not God made the world SERMON XXIX Of Divine Knowledge its Excellency and Rarity Shewing That God is truely and properly known onely by the Godly And wherein their Knowledge of God differs from the Knowledge that others have of him JOH 17.6 I have manifested thy Name unto the men thou gavest me out of the world c. THis sixth Verse begins the second main general part of Christs Petition for whereas before he had praied for himself now he begins to pray for his Disciples as they were in a peculiar manner given to him as afterwards he praieth for all beleevers in the generall so that the words are a beginning of Christs Petition in a peculiar manner for the Apostles for they needed much praier and assistance who were to undertake so great a duty These were set in the forefront of the Battel These were called to labour in the heat of the day therefore there is a peculiar praier for them Now that our Saviours Petition may prevail he first declareth what he had done to them and 2. Their obedience to him in all things what he had done to them is partly related in these words I have manifested thy Name wherein first observe the person or efficient cause spoken of Christ manifested Gods Name to his Diseiples Therefore he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is not to be considered onely as a Mediatour in which none can imitate him but as a Minister or Prophet The chief Shepherd Heb. 13.20 as the Scripture cals him and herein he discharged his duty in that he manifested and made known God to the world which lay in ignorance So that the Ministers duty is to bring people to know God but of that in its time 2. There is the action it self of this person or efficient I have manifested There is a twofold manifestation 1. Objective only in the externall offer and proposal of the grace of God not only to beleevers but to all the unbeleeving Jews but of this manifestation Christ doth not speak 2. There is a powerfull effectual manifestation such as begets knowledge of God and obedience unto his Word and of this Christ speaks and as for the former many have Christ and God outwardly manifested to them in the preaching of the Gospel but they have no eyes to see as the Sunne though it shineth never so gloriously yet the blinde man receiveth no benefit by it 3. Here is the Object of this action Thy Name By Name is not meant the words or Titles given to God as Adonai Elohim Jehovah as the Rabbins call God Leohem the Name but by Gods Name is meant his nature his properties and those relations especially whereby he becomes a gracious Father through Christ to an humbled sinner Lastly Here is the Subject to whom Christ doth thus manifest God and these are described 1. By their original and descent Gods gracious good will and pleasure Whom thou gavest me 2. From the state or term out of which God then gave them Out of the world I shall put Christs action and the Subject together at this time Whereas then we see though Christ preached God and his properties to all that heard him yet to none was God manifested but to beleevers From whence we observe That God is only truely and properly known by the godly Let men have never such parts knowledge or understanding and that in the Scriptures and Divinity yet none know God God is not manifested to any but to the godly This may seem Paradoxall and incredible but yet the Scripture is very clear at v. 25. The world hath not known thee but I have known thee and these have known thou hast sent me Hence Joh. 14.21 you may see Christs manifesting of himself is a priviledge bestowed only upon those that love God He that loveth me shall be loved of my Father and I will manifest my self to him This doth so affect one of the Disciples that out of a sence of Gods great goodnesse and grace to them rather then the world he saith Lord how is it that thou wilt manifest thy self to us rather then the world What are we more then others The world heard Christ preached They saw his Miracles but Christ was not manifested to them Christ likewise Joh. 8.55 telleth the Pharisees who beleeved the Scriptures and acknowledged one God Creator of the world yea and said God was their God that they did not know God so that this truth will stand good that men may have much knowledge in the Scriptures in Religion and yet no◠know God To open this Consider that several waies we may come to have some knowledge of God 1. By inward light of a natural conscience There are imbred notions and dictates about a God which all the wicked affections and lusts of men cannot wholly obscure as the blackest clouds cannot quite darken the Sunne The Apostle Rom. 1. saith God hath manifested this in them There is then a natural manifestation of God in the consciences of men whereby there is an horrour and trembling upon them upon the committing of some evil especially when the stroak of death is upon them Oh the quakings oh the confusions that are sometimes upon men what will become of them what shall they do All this cometh from some generall knowledge of a God 2. Men come to some knowledge of a God by tradition education and hearsay There being no Nation so fierce and barbarous but have told their Children of a God and the Socinians who deny any inward light of nature about a God do make this the only ground of such an apprehension an universal tradition that is upon all Now although this consent of all Nations be a great Testimony yet the other is not to be excluded If then all do acknowledge that there is a God though there be different Religions different opinions yet both Heathen Turk Jew and Christian agree in this the more inexcusable will all wicked men be who live in rebellion and disobedience to him 3. We come to know God by the Creatures All that consider the world aright must needs argue some divine hand made it The Apostle Rom. 1. instanceth in this also Men by reason and science may argue from the effect to the cause we see one man did not make himself but he had a Father and so that Father a Father and because there cannot be an infinite progresse we must stay at one first cause only you must know this Knowledge by the world
appropriated if no man had the light of the Sun but one or few men Oh what a price would be put upon it It 's then proptiety both with God and man that is the Fountain of all good of all care and brings about all the blessednesse that Gods Children have To open this Point and not to fall in with what you have heard already 1. Take notice That a people becomes the Lords peculiar ones his Jewels solely by his grace and goodwill He hath chosen us and not we him he loved us first The great God of heaven who might have made other people other persons his treasure did out of his own meer goodnesse take thee and thee into such a blessed relation The Apostle doth every where in his Epistles reduce it to this cause The counsell of his will and out of his meer grace and certainly if Deut. 9.5 the Lord doth again and again inform the Israelites that it was not for their righteousnesse or any good in them but meerly because be set his love on them that he made them his externall people by an outward Covenant how much rather must it needs be the meer grace of God to make a people inwardly and spiritually his so that whosoever finde themselves thus appropriated to God to be able with the Church to say as she doth many times because our blessednesse lieth in this I am my well-beloveds and my well-beloved is mine Cant. 6.3 Oh let such be deeply humbled and even astonished under the discriminating Grace of God I am the Lords when the devils are not when such men of parts abilities and great Revenues in the world And if the Lord would have looked to any thing in man how many thousands are there that if converted would have been more glorious Instruments of Gods glory then I am 2. As it is the meer goodnesse of God to make a people his so it is not out of any want or any necessity any need that he hath of us that he did thus make us his and this also is a quickning consideration Husbands have Wives because they want such helps Masters have Servants because they need them Even the greatest Monarchs want their people But it is otherwise with God My goodnesse extends not to thee saith David Psa 16.2 And thus Job was told that if he were perfect and righteous he did not advantage God God is the Elshaddai the Allsufficient God blessed and happy enough in himself Though he had never created the world Though he had not appointed one man to Eternal glory yet such was his goodnesse that he would have those Objects to whom he might communicate of his fulnesse And therefore God of many thousands hath made such and such his not that he wanted their graces duties or praiers but that they might partake of his riches 3. When Christ saith here They are thine he doth not exclude himself from having a propriety in them nor the holy Ghost neither For this is the infinite priviledge of the Godly that they are both the Fathers and the Sons and the holy Ghosts not only because whatsoever one person hath the other hath as Christ saith All mine are thine and thine are mine but in an appropriated consideration Thus Christ saith they are the Fathers They are thine in the present tense he had formerly at the sixth Verse used the preterperfect tense Thine they were but now he useth the present tense to shew that though the Father had given them to Christ yet he had not abdicated or quitted himself of his interest in them he had not so given them to the Sonne as that the Father had no dominion or right to them but they did still continue the the Fathers possession though they were given to Christ And as they are the Fathers so they are the Sons purchased people also They belong to Christ in an indeared manner which makes them to be called bone of his bone and flesh of his flesh Eph. 5.30 To be his members and body as he is the head They are also the holy Ghosts and therefore they are said to have the Spirit dwelling in them and they are his Temple and they are led by the Spirit and walk in the Spirit We are the Fathers by meer grace and therefore are given to Christ as a Mediatour We are Christs by merit for he purchased us by his bloud We are the Spirits by operation for he works the holy Image of God in us Oh then that our hearts were enlarged in this matter that we might wonder how and why we who are not worth the owning or the the looking after should yet be made the Lords in such indeared respects 4. When the Godly are said to be the Fathers though it doth not exclude the other persons yet it doth all other creatures By this we are delivered from all other proprieters and interest whatsoever and this makes the phrase to contain in it a Treasure of happinesse as first Seeing we are the Fathers therefore we are no longer the devils We are no more in his possession and under his dominion We may see by the Scripture in what a wofull and cursed state all men by nature are They belong to the devil they are his proper goods The devil hath them as his even as he hath the damned in hell though in this life there may be hope of delivering them whereas the damned have none Eph. 2. The devil who is called the God of this world is said to rule in the hearts of the disobedient Hell is not more the devils place then the heart of a wicked man and therefore 1 Tim. 2.26 they are said to be Captives to the devil to be like tamed birds and our Saviour tels the Pharisees They were of their Father the devil Joh. 8. And why because they did his works So that whosoever doth the works committeth the sins that the devils do the devil is their Father Though they rage and are mad at such a charge and this is the reason in part why the glorious fruit of Christs death is called a Redemption and why he is called a Redeemer because we were wholly in bondage and captivity to the devil We were his he had a proper right to us till Christ redeemed us Oh that the ungodly men of the world should hear this and not tremble Whose art thou To whom dost thou belong Who may challenge thee but the devil There are a cursed sort of men who give themselves to the devil by compact in the waies of witchcrafts Now all wicked men though not by such an expresse Covenant yet implicitely by their wicked waies give themselves up to be the devils Oh what a terrible thing is this to consider that though thou canst say These grounds are mine these Cattell are mine these goods are mine yet thou thy self art the devils Oh consider that the devil will have his own when thou diest he will lose nothing
24.46 It must be so else the Justice of God could not be satisfied else mans Redemption could not be obtained This our Saviour implieth I come to thee but how Even as the Israelites to Canaan through a Sea of bloud That then which our Saviour quickly spake was with great pain and agony undergone I come to thee through fire and bloud The Father doth this to demonstrate the bloudy nature of sinne the unspeakable love of Christ and the order God hath appointed for all beleevers ere they come to glory 1. the bloudy nature of sinne for it was this and nothing else that put Christ to be a Sacrifice for us had not Adam and we in him all apostatized from God There had been no need of his death but now by this transgression and ours superadded without the shedding of his bloud there could be no remission of sinne Yet oh the prophanesse and blindenesse of the world what a little matter do they make of sinne how easily do they think a pardon may be had for it Oh remember the least vain thought or idle word cannot in this world or in the world to come be expiated but by Christs bloud only had there been no other sinne in the world but a vain thought Christ must have undergone all that wrath of God and man ere it could be blotted out Oh think of this you who like Leviathan laugh at the Spear and sport your selves with those sinnes which put Christ to all that Agony Lastly This sheweth the order God hath appointed we must first be on Mount Calvary before we can be on the Mount of Transfiguration As Christ had first a Crown of Thorns here before he had a Crown of glory so it must be with us Rom. 8. We shall be glorified with him if we suffer with him Let this then sweeten all thy afflictions and miseries Though the beginnings of God with thee like those of Joseph to his brethren are harsh and rough yet the endings will be full of sweetnesse and comfort If thou grudest at thy Tribulations say this is to grudge at the Crown of Glory This is to repine at the way to everlasting happinesse In the second general place Consider That when Christ saith he goeth to his Father herein is implied that state of glory and honour he shall have in heaven as if he had said I shall be no more in the state and habit of a Servant no more in a despised and contemned condition but I am going to receive that Majesty and glory which is due unto me Although we told you Christ ascended into Heaven for our good and to pleade our cause yet it was also for his glory and honour This our Saviour excellently presseth Joh. 14.28 If ye loved me ye would rejoyce because I go to my Father The Disciples were troubled and full of fears because they were to lose his corporal presence but saith our Saviour true love to me would make you do otherwise you would regard my honour more then your benefit It is for your good that I abide with you It is for my glory that I go to the Father Now love that is unfeigned lieth in our affections to another not because of the good we have by him but for his own good Thus the Disciples they were to rejoyce because Christ was to be honoured and exalted though they should lose the comfort of his presence See here then who are they that do spiritually love Christ even such as rejoyce in that he is exalted and glorified though it be to their ruine and undoing O Lord Let me have this comfort and that comfort no longer if Christ may be more honoured As Mephibosheth said Let Ziba take all so that King David was returned safe so that the honour and kingdom of Christ may be promoted let good Name wealth and life it self go unlesse we be the true genuine Sons of God we are never able to abide this touchstone Doe not the most holy depend on Christ more for the benefit they receive by him then to honor and glorifie him Hence they bemoan their want of assurance and evidence which is their comfort more then recumbency on Christ which is his glory So then in that Christ went to his Father it 's implied that now there was a period to be put to all sufferings Now he was no more to be like a Servant but to be made the Prince of Glory Therefore observe the reason why he goeth to the Father because the Father is greater then he Not as the Arians would have it essentially but in outward dispensation because Christ here was in the fashion and form of the meanest and most despised of men Thirdly Though this phrase imply Christs Exaltation yet we must know also that in this is the whole Treasury of a Christian The Fountain of all our Comfort is in this that Christ is gone to the Father Therefore let the beleever diligently improve it for the effects are admirable of this his departure 1. Hereby his holy Spirit is given in the more plentifully and abundantly It is said The holy Ghost was not yet given because Christ was not yet glorified Joh. 7.39 The large administration of the gifts of Gods Spirit were reserved till Christ in triumph went up to heaven Ioh. 16.7 If I depart I will send him to you You see the sending of the holy Ghost depends upon Christs departure The Spirit comes to make a spiritual supply of Christs bodily presence There cannot be two Suns together in the Firmament O then let all those who have Gods Spirit dwelling in them enlightening sanctifying and comforting of them acknowledge this the blessed fruit of Christs going to his Father but men are so prophane and sensual that they know not what the Spirits working upon the Soul is no more then a beast knoweth the operations of a rational Soul 2. A second benefit by Christs going to the Father is the enabling of us with all holy and heavenly gifts either in a sanctifying way or a ministerial Thus Eph. 4. Christ when he ascended into heaven gave gifts to men That you have a Ministry and Ordinances with the spiritual effects thereof it 's wholly from this Yea Ioh. 14 12. all miraculous Gifts do descend from this Our Saviour there saith That he who beleeveth on him shall do greater works then he doth that is as some say greater Miracles in themselves for we reade that by Peters handkerchief and his very shadow wonderful things were done which we reade not of Christ or greater in quantity and extension They did them in more places For whereas Christ wrought no Miracles at Ierusalem the Apostles did or greater as others say in regard of the successe because farre more were converted to the faith by the Apostles preaching then by Christs Well let this be how it will Consider the ground why they shall be enabled to do these great things because saith Christ I go to the
Father So that this departure to the Father is the cause of all those dona sanctificantia and ministrantia in the Church Thy Faith thy Repentance thy Love of God and delight in holy things is because of this truth The third Benefit of Christs going to the Father is from one main end of it which is to prepare a place for his Children Indeed heaven was prepared for them from Eternity yet Christ Joh. 14.3 saith He goeth to prepare a place for them in an allusive sence It 's therefore for our infinite Consolation that Christ is gone to the Father for there he prepareth places of glory for us and mark the word v. 2. In my Fathers house are many mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is spoken in opposition to ours here where we are but Pilgrims and strangers In the earth we have only Tabernacles in heaven there are mansion places They continue there to all Eternity and further he saith many Mansion places That they might not think there is not room enough and withall it denotes the readinesse of Christ to entertain us as Rebeccah when she invited the strangers said We have straw and Provender and there is room enough So that Christ is gone to heaven to see that Thrones of glory he provided for his people Oh the Godly man dying if in his temptations is ready to think O my Soul whether art thou going What will become of thee where wilt thou lodge this night To this Faith should answer Christ hath prepared a place he hath provided a Rest and a dwelling-place and though thy Soul cannot be alwaies in thy body nor thy body alwaies in these houses we dwell in yet there is a mansion-place from which we shall never be removed 4. Christ goeth to his Father to be an Advocate and pleade our cause 1 Joh. 2. Heb. 7. He ever-liveth to make Intercession for us Christ is not so affected with that glory and honour God hath put upon him that he should forget the meanest of his children he dealeth not as Pharaohs Butler that forgat poor Ioseph when he was promoted No when we are not and cannot think or minde our selves yet Christ is commending our estate to the Father So that we have this glorious Friend speaking for us in the Court of Heaven whensoever any accusation is brought against us So that the godly soul while it sits sighing I am here sinning and offending of God may also remember at that very time there is a potent Advocate preventing all the dangers that may come by sinne 5. Christs departure from the Father is not an eternal departure He is not so gone as to leave us for ever but he will come again and take us to the Father also Ioh. 14.3 I will come again and receive you to my self that you may be where I am This is the utmost happinesse that a beleever can desire If it be such joy for the childe to be with his Father a wife with her Husband how transcendent is this mercy to be with Christ Therefore in this Chapter our Saviour praieth for it that his Disciples be where he is Now this being where Christ is doth comprehend the communication of all glory and blessednesse which Christ bestoweth on his people and that without any intermission Here in this life we have many clouds to intercept the Sun-beams with the Church through our unbelief and slothfulnesse we have lost our beloved so that many times the soul is straitned and crieth out where is he whom my Soul loveth But then and there we have a perpetual communion with him and if so be the enjoying of him by faith fill the soul with so much joy what will the immediate fruition of him do Thus you see that we are in a jejune speculative manner to say Christ by his death went to the Father but to be affectionately possessed with it as being the treasury of all consolation In the fourth general place By this phrase is signified to us that death could not detain Christ in the grave it could not hold him there so as to hinder his going to the Father By this therefore we see Christ hath triumphed over the devil and sin with all the effects of it The devil that prevailed by his Instrumens to put him to death would much more have kept him alwaies in the grave but his resurrection and ascension to heaven there to be with the Father in glory signifieth that he hath now overcome all his enemies and which is the godly mans comfort all his enemies likewise for Christ and the beleever have the same enemies if Christ overcome they overcome The devil is Christs Enemy and death was Christs Enemy as well as thine and it 's good to observe that death is called Christs Enemy 1 Cor. 15. Christ shall put all his Enemies under his feet The last Enemy that shall be destroied is death See then that death which is so terrible to thee which thou lookest on as an Enemy it is Christs and he hath overcome it Oh then what glad tidings should this be in our ears Christ hath ascended to the Father for that is as much as to say Neither sin or devil or grave could prevail over him and therefore he hath fully discharged the work of a Redeemer he hath paid to the utmost farthing so that the love and justice of God cannot but be satisfied by the atonement he hath made 5. It 's worth the observâ—ng that this expression of Christs I go to the Father doth put an excellent face upon that which is most terrible for that which was death and death in the most ignominious and cruel manner he expresseth in this lovely and desirable manner I go to the Father Those agonies and drops of bloud Those deep and strong cries My God my God why hast thou forsaken me he covers over with this amiable phrase I go to the Father Thus Christ out of the temptation called it so but in the temptation he asketh why he had forsaken him Not that Christ in his temptation was guilty of any sin or was capable of any sinful imperfection only he had not the same experimental feeling as at other times for when he had told his Disciples all should forsake him and leave him alone yet saith he I am not alone for my Father is with me Joh. 16.32 In his sad temptation he had not the experimental comfortable sense of this No marvel then if the godly finde a great alteration of themselves in a temptation they have not the comfortable sense and perswasion of that which they felt when not tempted for it was thus with Christ only without sin Lastly As Christ himself thus cals his death a going to the Father so may every beleever yea he ought to do so for though God be the Father of Christ by Eternal generation yet he is the Father of the beleever by a gracious Adoption Therefore our Saviour puts them togetheâ— I go to my
by the Apostles Diotrephes he loved to have preheminence Others accounted gain godlinesse and had their hearts exercised with covetous practises There was no heretique ever proved a firebrand in the Church but one of these causes for the most part moved him which made Austin put it in the definition of an heretique that he did alicujus temporalis commodi causâ either invent or propagate false Opinions But of Unity more when we come to the following Verses Vse of Exhortation to follow Christ in this Praier give the great God of heaven no rest by praier till he hath given rest to his Church and the guides thereof Cry out as the Disciples did to Christ to rebuke the windes and tempests for the Ship we are in sâ—isâ—nking These divisions are not only sins but sad prognosticks of Gods wrath as if he had a purpose to unchurch us and to make us no more his people as he did to the Churches in Asia SERMON LX. The great Paterne of Vnity The Nature and Properties of the Vnity that is between God the Father and the Sonne against the Socinians That the Ministers of God should endeavour after a perfect Vnity even to be One as the Father and Sonne are Also some Rules guiding thereunto JOHN 17.11 That they may be One as Thou and I are WE are now come to the close of the Prayer which containeth the Example or Patern of that Unity Christ prayeth for It 's not for every kinde of Unity he prayeth for but he would have them imitate that Unity which is most absolute and compleat even the Unity of the Father and the Son Before we raise the Doctrine this particular must be vindicated For the Arians and Socinians think this a pregnant place to overthrow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nature of the Father and the Sonne That therefore here cannot be meant an essential Vnity Thus they argue Such an Vnity the Father and Christ have as the Disciples are prai'd for to have But that is a Vnity and Concord and Agreement not of Essence Therefore Christ and the Father are not Essentially One. This seemeth to be very specious and plausible But First Grant that we should interpret the Onenesse spoken of in the Text of consent in Will and Agreement as Calvin doth yet it doth not follow that other places speaking of their Onenesse should be also understood in the same manner yea from the Onenesse of Will between the Father and Sonne is necessarily inferred the Onenesse of their nature So that although we should understand this principally of Unity in accord yet by consequence it would prove Unity of Nature for in free Agents where there is the same will there there is also the same nature where there is the same humane will there is the same humane nature and where is the same divine will there is the same divine nature indeed with men it 's the same specifical nature not numerical but because there is one God onely therefore it must be the same numerical nature But in the second place We are to take the Unity of the Father and the Sonne in as large a sense at least not to exclude it as in other places it is Now in other places especially John 10.30 there we have undeniable Arguments to prove it is an Essential Unity I and my Father are One. Bellarmine though otherwise a Papist yet in this point against the Arians is Orthodox and doth strongly maintain the truth against them Now these three Arguments he brings That the Unity spoken of in that verse is Essential First Because otherwise our Saviours Argument there mentioned would be insufficient for thus Christ argueth None can pluck my sheep out of my hands because none can pluck them out of my Fathers hands Why doth this follow Because I and my Father are one So then if Christ and the Father had not one power and so one Divine Nature the Argument would not hold A second Reason is Because the Jews did understand him in this sense and therefore they took up stones to stone him and mark the reason vers 33. Because thou being a man makest thy self God If our Saviour had meant no more then Vnity of Agreement with Gods will The Jews knew that every godly man had the love of God in this sense written in his heart Therefore they could not think that blasphemy They did not think that David made himself a God when he delighted in the Law of God making his will to accord with Gods Thirdly Because our Saviour upon this accusation doth not deny the thing or charge them with falshood but further proveth it Because he doth the works of the Father therefore he bids them believe his works if they will not believe him which are to make them know that the Father is in him and he in the Father upon which words it's said again vers 39. They sought again to take him implying he had not corrected but confirmed that more which they called blasphemy In the third place Though our Saviour prayeth the Disciples may be One as he and the Father are yet their Argument will not hold unlesse they can shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is alwayes used as a note of equality and not similitude onely but we can shew the contrary in Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for similitude not equality Luke 6.36 Be ye mercifull as your heavenly Father is mercifull There it 's a note of similitude onely for how can a drop be equal to the Ocean So 1 John 3.2 He that hath this hope purifieth himself as God is pure Here it must be a note of similitude for none can be equal to God in purity and thus here in the Text endeavour to be One as the Father and the Sonne not that you can equalize it but propound that absolute and perfect Rule to follow Insomuch that if this place be well considered it makes against all Arians and so is pro testimonio fidei which they perverted in argumentum perfidiae and Austin's observation is not to be neglected Christ saith he prayeth that they may be One as we are he doth not say that they may be One with us or that they and we may be One as we are One but that they may be One as we are One What more may be said upon this is to be spoken unto vers 21. Observe That it 's not enough for the Ministers of the Gospel to be one but they are to endeavour after the most perfect Vnity to be One as the Father and Sonne are Oh this consideration should make us blush and ashamed to see the contentions and differences that are Did the Father and the Sonne ever shew such discord We should never take our eyes off this patern Let us but consider in how many respects we are to aim at such a Unity as is between them First The Vnity between the Father and the Sonne is a
our head he hath taken the sting out of all They are not judgements they are not to destroy the nature of them is wholly altered through Christ for as Christ would be baptized to sanctifie that Ordinance for us so he would be afflicted and troubled to sanctifie them to us Thus we may argue if no troubles or afflictions could overcome him neither can they us 3. Here is matter of comfort because hereby Christ is fitted to help us and pity us He himself knoweth what the worlds reproaches are and therefore will the more compassionate us This the Apostle urgeth Heb. 5. We have a High-Priest that is tempted like us in all things sin only excepted Vse of Instruction What cause the people of God have to triumph in all their hard usages from the world Say not were ever any thus contemned and abused as I am yea a better then thou even Christ the only Son of God Do thou rather look on it as an honour to be made like unto him he blessed when he was reviled Be like Christ in his graces as thou art in his tribulations thus shalt thou be hereafter like him in glory SERMON LXXXV Sheweth Why God continueth his Children in this world of Sinne and Sorrow and doth not take them immediately to Heaven And also How farre it is lawfull for a man to pray for or desire to be taken out of this world JOHN 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil IN the former verses our Saviour having prayed for the preservation of his Disciples he doth in this verse in a particular manner expresse the Manner of that preservation he prayeth for Not that God the Father needed any such instruction but this is spoken for the edification of his Disciples and the building them up who happily did not yet understand how they were to be preserved Now this preservation is set down two wayes 1. Negatively then Positively 1. Negatively I pray not that thou shouldst take them out of the world 2. Positively but that thou wouldst keep them from the evil In the negative part we may consider the thing denied in his prayer That God should take them out of the world for so God might take them either by a miraculous and sudden translation as he did Henoch and Eliah or by a violent death through the hands of their persecutors or in a natural ordinary course but saith our Saviour I pray not for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is for the most part used of an interrogation to question about any thing but sometimes simply for rogation or a meer bare asking and petitioning as often by this Evangelist From this Negative part we may observe First That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happinesse with himself This is good to be taken notice of for we are ready to think that if God love his children he should presently do that for them which will be their chiefest happinesse especially this being in his power to do it when he will to suffer his children to be grapling and conflicting with troubles in this world when it 's but his word speaking and crowns of glory may be set upon their heads seemeth inconsistent with Gods love as she argued to Sampson How canst thou love me and hide any thing from me So saith humane reason How can God love me when yet he keepeth Heaven and eternal glory from me But Gods love and his childrens calamities in this world may well agree together You see our Saviour when he intended the greatest good for his Disciples in his Petition yet corrects and moderateth his prayer not as if he would have them mediately translated to glory he is content they should be awhile in the fire to have their drosse purged away God could do many things for his people which yet he will not he could immediately upon their conversion crown them with eternal glory or else give them perfect and throughly sanctified hearts that they should not complain and groan under any distemper of soul he could make the world to be a Paradise to them so that the way to Heaven should be no longer straight and narrow but broad and easie Thus God could do but it pleaseth his wisdome to take another course and to appoint a Wildernesse to go through ere we can enter in Canaan Now let us consider Why Gods love doth not immediately take the godly out of this world for seeing God loveth them and they love God we should think that love would not rest till it had the nearest conjunction that could be In this matter we may give several Reasons First Because there is a necessity of the presence of godly men in the world that they may promote the Kingdom of God and bring others to the knowledge of God This is especially true of the Apostles as Apostles and so of all those that have any Office and Ministry in the Church of God These are as necessary as the Sunne to the world as the Starres in a dark night as salt to season and preserve from putrefaction and even all believers in a private way are to use their gifts for the reducing of others and by their examples to give such a glorious light that others may glorifie God in the day of their visitation but this doth principally relate to them as Apostles had they been immediately carried up to Heaven where would have been the leaven put into the three pecks of meal Where the mustard-seed sown that would grow up into a great Tree If the Apostles were the Planters and Founders of the Church it was necessary that they should continue for some time in the world The world was a wildernesse that could not immediately be made a garden It was the Devils habitation he could not suddenly be dispossest So that God having service for his people to do no wonder if they must continue in this valley of misery Paul speaks fully to this Phil. 1.14 To abide in the flesh is necessary for you but for him it was better to be dissolved and to be with Christ and between these two he was in a great straight So certainly it were better for the people of God especially for the Ministers of the Gospel who are like Vriah in the fore-front of the battel and exposed to more hatred to be with Christ in Heaven there they shall be free from all this virulence and oppositions of the ungodly but yet if we regard the world and the people with whom they live then their life and presence is very necessary This then is the first reason Gods people have work to do a course to finish and so they must not look to have wages before they have laboured in the Vineyard Secondly God will not presently take them out of this
true Sanctification as the Apostle speaks 1 John 2.19 They went from us because they were not of us As leaves fall from the Tree when they have no more of their wonted nourishment and this discovers the falshood of those who appear sanctified onely in some fits and upon some sad afflictions on them 4. Truth of Sanctification is discovered by the purity of our aims and ends They love God they obey him from such holy grounds as are suitable to the sanctified nature As the hungry man loveth his food because of his naturall desire to it Thus a sanctified man loveth and doeth that which is holy for holinesse sake 5. True Sanctification is growing and proficient every day more and more That which hath solid root doth not wither but ripens and flourisheth by the Sunne-beams The Apostles though already sanctified yet are still to be more sanctified and certainly such is the sweetnesse and peace which Sanctification brings that it 's no wonder if the heart be never satisfied but still crieth like the horsleech Give Give 6. True Sanctification will make a man diligently and fruitfully improve all the instituted means for the increase of it because the Spirit of God works holinesse Therefore he is fearfull to grieve it Because the Ministry is to make more holy therefore he prizeth it and labours to profit by it yea because afflictions are sent by God to sanctifie the heart therefore he is humble under them and prayeth more earnestly for the Sanctification of them then the removal of them 7. This Sanctification though inchoate and imperfect here yet shall be perfected hereafter in Heaven Christs prayer Christs Spirit Christs merit will at last obtain their compleat and ultimate effect which is full Sanctification in Heaven when there will be no more need to pray for further Sanctification Vse Hath Christ thus merited and pray'd for Sanctification Then know Christ hath done nothing to encourage prophane and ungodly men Christ died not neither is he a Redeemer or Saviour but to such who are made holy This may amaze and astonish all such as divide the effects of Christs death yea and divide Christ himselfe They look upon him as a Saviour but not as a Sanctifier They would have his blood to wash away the punishment of their sinnes but not the filth and pollution of them Oh let the ungodly know They set up an Idol-Christ There is no such Christ as pardoneth but sanctifieth not also Come then more earnestly to be healed of thy soul-pollution then they did of bodily diseases SERMON CII Sheweth Why Christ who could do all things yet put up Prayers What difference there is between his Prayers and ours And the great advantage Believers have by Christs Praiing for them JOH 17.20 Neither pray I for these alone c. HItherto our Saviour hath praied for his Apostles as they were Apostles But because many things in his Petition for them did aâ—so concern all Beleevers and lest it should be thought that none but the Apostles were the Object of his Praier he therefore comes to a third part in his Petition which relates to the Catholique Church even the whole number of those who in time by Gods Spirit shall be enabled to beleeve Christ doth represent in his Praier to God the weakest beleever as well as the most Eminent Apostle So that here begins the third principall part of this Chapter Now in this Context we may observe 1. The Object of Christs Praier 2. The Final Cause of it 3. The Reasons enforcing it The Object of the Praier is set down 1. By a Negative limitation Not for these alone 2. By a Posiâ—ive explication or description But for those who shall beleeve Through their word In the Negative limitation Consider Who it is that is here said to pray The Person is Christ God und man As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we need say no more to that only we are to adde a further Consideration about Christs Praying Seeing therefore that this is the last place wherein he mentioneth his praying I shall now supply what hath been defective in the consideration of this Point and so Observe That Christ though God yet as man did pray unto the Father as other men This Point about Christs Praying is worthy of our knowledge and right understanding For the Arians and Socinians did from hence argue that Christ was not God it being absurd they say for him to pray who could do what he pleased even as it 's absurd to say that God can pray seeing he is omnipotent and hath no Superiour Yea some of the Ancient Fathers have not spoken so soundly in this Point Hilary makes it to be but a kinde of holy simulation that Christ praied and generally it 's made a reason why he praied that he might give us an example But although this be one subordinate end yet there were other more principal ends 1. Therefore let us Consider upon what ground Christ did pray 2. The difference between his Praier and ours He praied then for himself and his Church 1. Because as man he was not omnipotent and so his humane will was not able to accomplish the things he desired for although as God he could do all things in which respect he wrought Miracles and did them not by Petition as the Apostles but by his own power and in his own Name yet as man so what he desired by his humane will by that he could not simply accomplish it so that in this respect it was that Christ as man did pray 2. As man Christ was subject to the Law of God and so was bound to give that worship and Religious Service to God which the Law did require so that when Christ praied he did it as fulfilling a duty he had voluntarily submitted unto Even as when he came to be baptized he told John it behoved him to fullfill all Righteousnesse Matth. 3.15 It was part of his Righteousnesse to be baptized because as man he was made a member of the Church Therefore Matth. 4. he brings that command of worshiping and serving God alone as reaching to him intimating he was bound by that Command as well as other men So Joh 4. he tels the Woman of Samaria We worship we know not what He puts himself in the Number of Worshipers So that Praier being part of Gods worship and a chief part of it no wonder if Christ was constant in it Hence we reade of spending nights in Praier yea in his Troubles his Prayers were accompanied with strong Cries and Agonies and the more they encreased the more earnestly he praied 3. He praied because though all things were due unto him yet by the Ordination of God he could not be partaker of them but by Praier So that though the Glorification of his body was due unto him from the beginning of his Incarnation yet he is to come to it by way of Prayer Hence in this Chapter he doth by many
for our comfort that every believer though yet unborn was in Christs purpose and intention when he laid down his life as if they had been existent in the land of the living In the sixth place By this intention of Christ in his prayer and death it will inevitably and immutably be brought about that they shall in time be converted they shall believe and be brought into communion and fellowship with Christ For seeing as we have heard Christ could not but be heard in what he prayed for and the Father alwayes granted his Petition therefore it cannot be but that all those who are given to Christ shall one time or other be wrought upon by the Word Thus it 's said They believed Act. 13.48 as many as were ordained to eternal life and the Apostles were to go and preach in such places because God had much people there Act. 18. and Rom. 9. the Apostle doth fully shew That Election is the cause of all mercies vouchsafed in time and those who were not elected they were hardened and given up to a spirit of slumber Oh then the admirable love of God to those that are his there shall not be one of them but the Word of grace will finde them out They that were not his people shall be made his people Joh. 10. I have other sheep saith Christ that are not of this fold and those he will bring home Hence Rom. 8. we have that golden Chain which all the Arminian subtilties can never dissolve Whom he hath predestinated he hath called and whom he hath called he hath justified and those he hath justified he hath glorified To expound calling only of vocation to afflictions and to the cross and Justification only of the vindicating of their persons and cause against the calumnies of the world is too dilute and repugnant to the scope of the Apostle in that place we may then absolutely conclude of the conversion and believing of such who belong to Christ and that the Word preached will sometimes or other be effectual upon them In the last place It 's plain from hence That Gods Election and so Christs dying for us is not conditional or upon the supposition of our believing but our belief is the true and genuine effect of Election and Christs death For whereas Christ here prayeth for those who shall believe The Question may be Whether this belief be supposed as a Condition Antecedent to Election and Christs death or as an absolute Effect of both so that Christ doth not only pray for believers but also that they may be believers There is a great Controversie between Arminians and the Orthodox for they say God elected some such persons to eternal life indeed and gave them to Christ as a Mediatour but it was upon a supposition and fore-sight that they would believe and persevere in that faith to the end But the Orthodox do more consonantly to the Scripture and to the greater exaltation of Gods grace and magnifying of Christ affirm That God by one single act of the same time did elect a man both to grace and glory both to salvation and faith So that God did not elect us because he foresaw we would believe but he did elect us to believe as well as to salvation So that faith is not a condition but the effect and fruit of our Election This is a necessary truth to be proved and therefore the next day it is to be considered for the present I take it for granted That those who shall believe are such not who by their own power shall either believe or dispose themselves to it but who by the grace of God shall be inabled thereunto For the present consider the aggravation of this love of God in Christ to us before we had a being And 1. There is remarkable freenesse in it of grace if positively and absolutely considered For what could there be in us to move God to this mercy when we could not think or cry or pray or do any thing for our good even then God set his love upon us It was nothing in us seeing we were in the womb of nothing 2. This freeness is aggravated if comparatively considered for it 's the grace of God that makes some to believe and leaveth others in their natural corruption The Apostle considered this discriminating love of God to Jacob and Esau Rom. 9. before they had done either good or evil Oh then sit and admire the depth of grace the unsearchable riches of grace for what art thou to so many learned and noble men in the world to so many of thy own kindred and family that God hath past by yet took compassion on thee Didst thou not lie equally in the same mass of corruption and bondage to all sin 3. There is the Eternity of this love it was before the beginning of the world So that we cannot imagine any moment of time wherein Gods thoughts were not upon thee Lastly The unchangeablenesse of this love for the Councels of God and his purpose are immutable There is no change or shadow of change in him and therefore if once loved alwayes loved he predestinated thee before the world called thee out of the world justifieth thee in the world and will glorifie thee after the world Vse What infinite cause of praise and glory the people of God have Well mayest thou call upon thy soul and all within thee to praise God Well may this be the burden of every Psalm For his mercy endureth for ever yea if thou hadst the hearts of all men and Angels this were not enough neither can Eternity be long enough to glorifie God in this particular SERMON CVI. Of both the Moving Cause and Effects of Election and of Christs Prayer and Death Against Arminians and others JOH 17.20 But for them also who shall beleeve in me through their Word WE come to a Second Observation from the circumstance of the future tense Who shall beleeve in me For as was intimated there may be a twofold sence of these words 1. That this future Faith is mentioned as an effect and fruit of being given to Christ as also of Christs Prayer and Death for them So that he doth not only pray for them which shall beleeve but also that they may beleeve and in this sense the Orthodox interpret it Or 2. It may be interpreted as if Faith were here supposed as a condition on our part antecedaneous both to Gods Election and also Christs Intercession and death So that the sence should be These were given to Christ and Christ he praied and died for them because it was foreseen by God that such would beleeve upon the means of grace offered and others not In this sence Meisner a Lutheran urgeth it and thus all Arminians and others must take it who hold that we were Elected from a foresight of our Faith and perseverance therein But that this cannot be the meaning of our Saviour is evident because the ground of
that we may say as Musculus there is a good Schism and a bad Schism a good schism is when we divide malè unita things evilly joyned a bad when benè unita things well united 2. If there be many corruptions in government and administrations yet thou art not to make sinfull Breaches and Rents for these do plus perturbare infirmos bonos quam corrigere animosos malos as Austin well Therefore two things thou hast to do First As thy calling and relation is so to reprove and oppose the corruptions that abound Thus the Prophets of old and Christ with his Apostles they did with great Zeal rebuke the corruptions then prevailing and although carnal and Athiestical Politicians call this Schisme and Faction yet this is to condemn the generation of all the godly Prophets in their ages and to justifie Ahab as if not he but Elijah had indeed been the troubler of Israel 2. When you have thus done your Duty and still corruptions are suffered leave your Complaints with God who hath promised at last to take all scandals out of the Church and in the mean while patiently sigh and groan under that burthen for we may have a sinfull impatience in this kinde as Elijah in part had and those Disciples who would needs have fire immediatly consume the Samaritans because they would not receive Christ Lastly To prevent Schism in the Churches order take heed of pride ambition and seeking great things in the Church It 's reported that most of those who made the greatest Rents in the Church did it upon discontent missing of that preferment they looked for The spirit of Diotrephes who loved preheminencies made great divisions Even the Disciples began to quarrell with one another de primatu Who should be the chiefest Therefore doth our Saviour so often presse humility and enjoyn every one to become like a little Childe The last particular wherein divisions are amongst the godly is in their particular civil deportments and those are the quarrellings and wranglings the Apostle James speaks against Now to prevent these first remove the cause kill the Serpent in its Egge and that is the lust of the soul The Apostle asketh From whence comes jars and fightings Is it not from your Lusts James 4.1 There is warring within against your own souls first and then one with another Dry up this Fountain of lust and then the streams will quickly runne no more Now any kinde of lust unmortified is spark great enough to set the Church on fire a covetous lust when men are immoderately given to the world that causeth great discord As the Philistims and Isaac strived about the Well till at last Isaac came to a place which he called Rehoboth that is Rome Gen. 26.22 Thus here on earth we fall out about earthly things because the creature is too scant to give content to all but in heaven there will be room enough So a proud envious lust that breaks all Union insomuch that till there be a mortification of coveting within there will never be Union without We might mention the excellency of this Union to prevent heat but that hath been done already Let the Sum of all be as much as in us lieth to put this prayer of Christ into practise Peace is so great a matter that it 's called the peace of God and God is called the God of peace and Christ is called our peace seeing Christ praieth for it We see it 's not all the Sermons all the irenicall books can do any good till God give one heart Be importunate therefore with God and strive with him for this unspeakable mercy SERMON CXVII Of the Distinction of Persons and Vnity of Essence in the Deity against the Socinians JOHN 17.21 As thou Father art in me and I in thee THe second thing considerable in this Text is the Patern and Example of Vnity It 's not all kinde of unity he prayeth for but that which is the most absolute and perfect even such unity as is between the Father and Sonne Not as if this did denote equality but similitude only Because this patern was mentioned in the prayer for the Apostles unity I shall not repeat what then was delivered Only this must be acknowledged That there is a two-fold Interpretation of this being of the Father in the Son and the Son in the Father The Ancients they understand this of the Divine Nature as if the unity here spoken were homeousial But Calvin saith Huc eos abripuit contentio cum Arianis the heat of dispute with the Arians carried them off from the sense So that he giveth a second interpretation making the speech to be understood not of the son in respect of his Divine Nature but of his Mediatorship for by that he is made one with God the Father and one with us For whereas before Christs Mediatorship there was a miserable confusion and dissipation of mankinde God the Father against man and man against God Through Christ there is an happy unity obtained So that in Calvins judgement this unity is that of a Mediatour whereby Christ as Head of his Church being joyned to us doth thereby also joyn us to the Father In this sense also he explaineth that known place John 10. I and my Father are one Neither may we think as some have calumniated that Calvin doth Judaize or Arianize for though he deny this to be the sense of these places yet otherwise he doth firmly propugn the true Doctrine about Christs Divine Nature But there is no solid ground to make these interpretations distinct for one doth necessarily suppose the other Christ could not be our Mediatour and Head to make us one with the Father unlesse he were God and so of the same nature with the Father and therefore the unity of their Nature must be understood as the foundation So that we have in the words The distinctions of their Persons by their peculiar proprieties and the unity of their Nature Their personal proprieties are Father and Sonne The oneness of their Nature is in those words Thou in me and I in thee From whence observe That the Father and Sonne are two distinct Persons yet one in Nature and Essence I speak not of the holy Ghost which in other places is made the third person but of these two only because they alone are mentioned in the Text. To open this Consider some things in general and then what is implied in their peculiar relations 1. That God is absolutely known as God 2. Relatively as in these three Persons God absolutely considered may be known by the book of nature relatively only by the Scripture and revelation By the creatures we only can come to know that there is a God maker of all things but that this God is distinguished by three personal proprieties is not matter of investigation but faith only Therefore howsoever some learned men have endeavoured to illustrate this mystery from humane Philosophers especially
others but for a season onely The summe then of this speech amounts to this Christ therefore prayeth that believers may be united amongst themselves because hereby a wide door is opened for the progresse of the Gospel Hereby the world may be perswaded that Christ was the true Messias because he had brought such true peace amongst his Disciples From whence observe That Vnity amongst believers is a special means to enlarge the Kingdome of Christ There is no such obstruction to the Gospel and scandal to the world keeping it off from faith in Christ as to see those who professe Christ divided and subdivided into many Sects and opinions Is it not imbred in all to think that truth cannot be contrary to it self That Christ cannot be divided That the Spirit of God is the same Spirit and therefore men do very speciously conclude certainly these men are not of Christ have not his Spirit they are so contrary to one another No wonder therefore if Christ thus earnestly pray for believers unity as being the most effectual means to propagate and preserve the Gospel which made the Apostle Rom. 16.17 when he had spent the Chapter chiefly in saluting of the Saints an expression of dear love he doth in a most fervent manner break out thus I beseech you Brethren mark them which cause divisions and offences and avoid them We are in a special manner to take heed of such turbulent and dividing persons The Apostle gives this general character of all such They serve not Jesus Christ but their own lusts and ends But to open this Consider First That though our Saviour presse Vnity of believers as a sign of his Disciples and a means to winne others to the Faith yet Vnity simply as so is not an inseparable note of the true Church The Papists indeed they professedly maintain this That where we see a Church in it's members all united together and that under one visible Head and Pastour there we are to conclude is the true Church and on the contrary when we see divisions and multiplicities of Sects and Opinions as they say there are almost an hundred amongst the Protestants there cannot be any true Church And indeed they have no fairer way to intangle men and to fill the hearts of people with prejudices against the truth then because of the many opinions that are amongst us But to this we answer these things First Vnity as Vnity without true Doctrine cannot be any distinctive Note of a true Church A whole Church as that of Israel may be universally corrupted so that neither the Worship or Truths of God were in any visible way received and yet in this universall corruption they were all as one man Thus the Jewes and Turks they have wonderfull unity amongst themselves yet who will conclude the Truth is amongst them Although the Heathens had multiplicity of Gods and religious wayes yet the Jewes are at great consent in the main things amongst themselves It is necessary therefore that to Unity there must be joyned true and sound Doctrine In the second place We say There is no such cause for Papists to boast of Vnity amongst themselves For our Divines doe abundantly shew That these Philistims doe not onely fight against the Israelites but even one with another Their Swords are often set one against another witnesse the Jesuites and Dominicans and that in great controversal points so also between Thomists and Scotists Now to this Bellarmine hath these answers First That their differences are not in substantial things they are only in secondary points But First So we say The Protestants truly so called for we cannot tell how to call the Socinians Christians do agree in Fundamentals so that although there be great disputes in their circa fundamentalia yet the foundation it self they fall not upon Secondly We say They have dissented in Fundamentals for is not that a principle of Religion with them Whether the Pope be above the Councell And yet there have been hot differences amongst them in this point And therefore some have asserted The Pope may be deposed by the Councel and deputed for an Heretique Now certainly with them either the Pope or a Councell is the generall Head of the Church and it 's of the necessity of salvation to be in obedience to such an Head yet they cannot agree who that is In the next place Bellarmine hath this evasion If saith he our Church have any divisions they arise from the meer malice of the Devil not for want of a remedy to keep the unity for we have a visible Judge to determine all controversies whereas saith he among Protestants their differences do arise from the very Genius of their Doctrine because they hold no visible efficacious remedy to such contentions But to this also it s answered easily That all the differences amongst the people of God come from the Devil without and corruptions within The Devil is not wholly conquered nor are our corruptions altogether vanquished and therefore it cannot be but that breaches and wounds will sometimes be made Yet in the second place We have a more sure and efficacious remedy to compose all differences then they have for they indeed alledge the Pope or a Councell as a visible Judge to end all controversies but these being men are subject to ignorance and passions and so cannot perform the Office of an infallible visible Church because not sufficiently qualified thereunto Again They have not de facto silenced all those debates that are amongst them Some of the fore-mentioned Disputes are as fervent as ever Neither hath the Pope yet interposed to decide Whether those Doctrines about scientia media and absolute predefinitions with the dependent controversies thereon be true on the Dominicans side or their adversaries Therefore thirdly We hold The Scriptures to be the infallible and unerring Rule and therefore have a proper and sufficient means to end all controversies And although it be said That many differences arise about the sense of the Scripture therefore that cannot be a Judge but the Church We reply That many controversies also may arise about the Church the Authority of it and it's infallibility and therefore they who acknowledge the Scripture the only adequate Rule of faith do thereby confesse a powerfull remedy to remove all differences Further That Vnity is not de facto alwayes a note of the Church appeareth from the opposition of Satan against the peace and quietnesse of it And therefore as it is in matter of practice peace and quietnesse is not alwayes a signe of a good conscience for our Saviour saith The Devil keepeth all things quiet while he ruleth Luke 11.21 Thus it is also in respect of Churches many times a false superstitious Church hath more plenty and ease then a true one because the Devil will not disturb his own but where the Kingdome of Christ is there the Devil doth also desire to erect his Throne Thus when the good
some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is