Christs Prayer even in respect of those who shall beleeve is because They were given to him by the Father as appeareth vers 9. I pray not for the world but for them which thou hast given me Seeing therefore the Foundation of Christs Intercession is because they were given by Election to Christ as a people to be saved through him it 's plain that Christ praied not because he foresaw that they would beleeve but because they were Elected It 's true the Arminians do in a most violent and strange manner wrest that phrase of being given to Christ They understand it not of an action of the Father but of the disposition of the Subject Hence it is they speak so much of a probum ingenium or a docilis indoles as if it were some towardly disposition in man that fitted him for grace but thus it would be rather who have given themselves to Christ rather then that the Father had given them and indeed this is such a thorn in their sides that they cannot pull out if by such who shall beleeve were to be understood those that upon Gods foresight were known to improve the means of Faith better then others then all the difference from others and the utmost resolution of salvation yea and Election would be unto a mans self when yet the Apostle doth expresly stop such mouths What hast thou that thou hast not received and who made thee to differ from another 1 Cor. 4.7 The Text thus vindicated and explained I gather this Observation That Christ died not and so we were not Elected because we will beleeve but our beleef is the effect and fruit of Christs death and our Election Our Faith is not a condition upon which our Election or Christs Death stands suspended and indeterminate but these do make us infallibly and effectually to beleeve in time There are two common Opinions The one holding That God from all Eternity knew who would beleeve in time and persevere therein and thereupon they were Elected and Christ died for us This way go Arminians and others But 2. The Orthodox they affirm that God did from all Eternity choose some out of the corrupt masse to Eternall glory and for this end to give them Faith and holinesse as the means thereunto So that God did not elect us because we did or would beleeve but that we might beleeve we beleeve because we are Elected not Elected because we beleeve This Doctrine is very useful because it tends to humble and debase man and wholly to exalt the grace of God and therefore the more diligently to be confirmed because of late so greatly opposed And before we bring Scripture-Arguments Let us Consider some few things that will clear the state of the Question As 1. There is a difference of those who hold our Election and so Christs Death to be upon the foresight of something in us Some are more grosse then others For there are some that hold a man is Elected to glory upon the foresight of his cooperation with the grace of God as a true merit deserving this Election so that with them God did behold who by his free will would improve the offer of grace and for this as a meritorious cause they say God did Elect them unto Eternal Glory But this is so highly injurious to the Grace of God that though some Papists have maintained it yet Bellarmine Valentia and other Jesuites wholly disclaim it at least in words making no other cause of predestination in respect of all the effects of it but the sole and meer good pleasure of God 2. There are others and they say the foresight of the good or better use of our free-will then others is not a meritorious but a moving cause with God of our Election to Happinesse So that our Faith and Holinesse though they were not a meriting Cause yet were a moving Cause of our predestination but this is also too grosly repugnant and contradictory to Scripture 3. There are those who refine it more subtlely and that is That God did foresee who would beleeve and persevere therein to Death and such are peremptorily chosen to Eternall Life not that their Faith or Perseverance is any merit or moving Cause but a Conditio sine quâ non without which God would not choose such to happinesse so that say they it 's not for any intrinsecall Dignity or excellent worth in Faith but because of the many possible waies and means to Salvation God appoints this way of beleeving rather then another and thus the Arminians Only they acknowledge Holinesse of Life and Obedience to God to be thus a Condition foreseen as well as Faith though they would seem utterly to deny it 4. There are the Lutherans and they indeed hold Faith fore-seen as a Condition in our Election Only they say It 's not considered as a merit or a Cause no nor as a work but as an Instrument apprehending Christs merits and therefore make Election to be by Faith in the same sence as we are justified by Faith Hence they deny Holinesse or Obedience to be a condition ingredient to Election because Christ is not laid hold upon by that as by Faith although herein they contradict themselves because they acknowledge not Faith singly as so but Perseverance in Faith to be the Condition and that must be necessarily looked upon as a work not as an Instrument receiving Christ But the Orthodox they affirm consonantly to Scripture and sutably to the Glory of Gods Grace That God did from all Eternity choose some men out of that corrupt masse in which all were to Eternall Glory and by the same Act did prepare and appoint all those means which would effectually produce the same So that this Election is the Originall and Fountain of all Spirituall mercies because Elected Christ is appointed a Mediatour Because Elected they are called and enabled to beleeve in time So that we deny there are two Elections One to Glory another to Grace But God by the same single Act doth will both and therefore that there is not the same Reason of Election and of Justification or Salvation for these being Acts done in time do require Faith and Holinesse as antecedent but Election being an Act of God from all Eternity cannot presuppose any thing in us Now the Arguments to confirm us in this Truth they are these following First Because the Scripture when it speaketh of this great and wonderfull work of Election it doth still resolve all into the Counsell of his will not into any thing fore seen in a man Ephes 8. Roman 8. Roman 9. and in many other places it is still said He hath chosen us according to his Will according to his purpose Now if so be it were for any thing foreseen in us it would be rather according to the Counsell of our will and according to our purpose There cannot any rationall Answer be given unto this Argument for according to the Adversaries
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
sorts of Joy and the Nature of Spirituall Joy shewing also how farre it transcends and differs from worldly joy SERM. LXXIX The excellent effects of Christian Joy SERM. LXXX John 17.14 I have given them thy Word and the world hath hated them because they are not of the world That the Word of God preached and received doth inrage the wicked world and Reasons thereof SERM. LXXXI Of suffering for Christs Cause and how it ingageth God for to take care of such as so suffer also the duty of Ministers about preaching Gods truth SERM. LXXXII Of wicked mens hating the Godly the Causes Effects and Properties of it SERM. LXXXIII The Application of the foregoing Observation both to the godly and the wicked tending to encourage and rejoyce the one under all their sufferings and deterre and reclaim the other from all oppositions SERM. LXXXIV Of Conformity to Christ in not being of the world and in his sufferings SERM. LXXXV John 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Sheweth why God continueth his children in this world of sinne and sorrow and doth not take them immediatly to Heaven and also how farre 't is lawfull for a man to pray for or desire to be taken out of this world SERM. LXXXVI That 't is a greater mercy to be kept from sinne and all evil in our afflictions and troubles than from the afflictions themselves SERM. LXXXVII That God hath determined a precise time to every particular man in the world how long he shall live SERM. LXXXVIII JOHN 17.16 They are not of the world even as I am not of the world The Heavenly man much improved by much considering that he is not of this world SERM. LXXXIX JOHN 17.17 Sanctifie them through thy Truth thy Word is Truth Of Growth in Grace Shewing that and how many waies a Godly man may be sanctified SERM. XC The Contraries of Growth in Grace A Comfortable Advertisement to such as mourn under their sense of not Growing with Reasons of the Necessity of Growing in Grace SERM. XCI Of the Causes of Sanctification and in particular of God as the Instrumentall Cause SERM. XCII Of the Truth of the Scriptures SERM. XCIII The transcendent Properties of the Scripture SERM. XCIV JOHN 17.18 As thou hast sent me into the world even so have I sent them into the world How requisite a sound minde and a holy life are to a Minister of the Gospel and Christs peculiar love to and care of such SERM. XCV Of Christs Mission to the Office of a Mediatour SERM. XCVI Of the publick Office of the Ministry some distinctions concerning it and the Necessity of a lawfull Call thereunto Also shewing wherein private Christians should exercise their Gifts both ordinarily and in extraordinary Cases SERM. XCVII That the Scripture appoints a distinct Office of the Ministry Sheweth wherein the Call to the Ministry consists and that none may enter into that Office without an Authoritative Mission also what the Ministry of Preaching is and whether Reading be Preaching SERM. XCVIII JOHN 17.19 And for their sakes I sanctifie my self that they also might be sanctified through the Truth Of Christs sanctifying himself to be a Mediatour Shewing what is implied in it how pure willing and fit he was for that Great undertaking SERM. XCIX Sheweth further what is implied in that phrase of our Saviour I sanctifie my Self Handling chiefly the Priestly Office of Christ in opposition to the Socinians and for the Comfort and Direction of Penitent sinners SERM. C. Of Jesus Christ as Priest Sacrifice and Altar The Properties of that Sacrifice The way how men come to partake of the Benefit of it Its Efficacy as to Sanctification as well as Justification SERM. CI. Of Sanctification as the Effect of Christs death shewing that no man truly beleeveth in Christ for Justification that doth not also for Sanctification SERM. CII JOHN 17.20 Neither pray I for these alone but for them also that shall beleeve in me through their word Sheweth why Christ who could do all things yet puts up prayers What difference there is between his prayers and ours and the great advantage Beleevers have by Christs praying for them SERM. CIII In what respects the Benefits of Christs mediation extends to all Beleevers alike and in what not for the comfort of weak Christians and such of them as are most contemptible in the eyes of the world SERM. CIV That in some particulars the poor weak Christian hath more respect from Christ then the strong one SERM. CV Of Christs love and care of every one of his before they had a being SERM. CVI. Of both the moving causes and effects of Election and of Christs prayer and death Against Arminians and others SERM. CVII Of Faith the severall kindes of it and especially of Justifying Faith its object and seat c. SERM. CVIII Of Justifying Faith shewing what things are necessary thereunto and how or in what method the Spirit of God inableth the humble soul to Beleeve SERM. CIX Of Justifying Faith SERM. CX Of Justifying Faith that it is a fiduciall Recumbency in Christ SERM. CXI That a Gospel Ministry is to continue to the end of the world and for what ends SERM. CXII JOHN 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Of Unity among Gods people the Nature of it SERM. CXIII Of Unity among Christians the Benefits and Necessity of it and the mischief of Divisions SERM. CXIV Of Unity among the Godly More particulars setting forth the excellency of it and mischief of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ prayed for it How comes it to pass that there should be so many breaches amongst the Godly SERM. CXV Of Unity among Beleevers Cautions about it Also setting forth some good uniting Principles with a censure of some bad ones SERM. CXVI Of Christian Unity setting forth some Rules for Unity in Doctrine Church-order and Affection for the preventing of Errour Schism and Wrath. SERM. CXVII Of the distinction of Persons and Unity of Essence in the Deity against the Socinians SERM. CXVIII The Glorious mystery of the Saints Union with Christ and with the Father by him opened SERM. CXIX Sheweth what a speciall means Unity among Beleevers is to enlarge the Kingdom of Christ and yet notwithstanding that Unity without true Doctrine is no Infallible Mark of the true Church against the Papists SERM. CXX A Consideration of Faith in its Generall nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority SERM. CXXI Of Dogmaticall Faith the Properties of and Contraries to it SERM. CXXII JOHN 17.22 And the Glory which thou gavest me I gave them that they may be one even as we are one Of the Glory which Christ communicates
Election that supposeth mans fall and that we are all in a corrupt lump and masse and hereby the grace and free favour of God is made more illustrious Hence the Apostle to the Ephesians is large to shew what they are by nature and how corrupt of themselves that so the grace of God may be made more manifest Such thorns as we are cannot bear any grapes Such polluted Fountains as we are cannot send forth sweet streams Reasons 4 4. Our Election must needs be free and gracious because all the good we are able to do and all the holinesse we have is the fruit and effect of Election He hath chosen us to be holy and unblameable Eph. 1.4 So some beleeved because they were ordained to Eternal Life to be holy not because we were holy They were not ordained to Eternal life because they beleeved but they beleeved because they were ordained to Eternal life Thus you see that godlinesse being the effect of our Election it cannot be the cause and therefore the godly have cause to cry out oh the depths and unsearchable riches of grace Lastly If we consider Election comparatively so it must be wholly of Gods meer gift That is why God chooseth some and not others yea why sometimes the vilest and worst of sinners are taken and others more civill and better moraliz'd are left The Apostle 1 Cor. 2. aggravateth this Not many wise not many noble hath God chosen but the foolish things of the world to confound the wise And thus our Saviour Mat. 11. Thou hast hidden them from the wise and prudent and revealed them to babes And it must needs be thus amongst men for so it was with the Angels The Scripture speaks of Elect Angels Now why did some Angels fall and others are confirmed in their eternall happy abode it cannot be any other cause but their Election Therefore when all things are duely considered we must say with the Apostle Eph. 1. That we are predestinated before the foundation of the world that we should be to the praise of his glorious grace The second step of that Ladder whereby the grace of God descends upon us is Vocation and Regeneration That whereby the Lord doth graciously repair his lost image in us and of dead in sinne makes us live a spiritual life Now that this also is wholly of grace appeareth Reasons 1 1. From that original sin defiling the whole man with all the cursed effects thereof for we are not meerly deprived of all good but positively inclined to all evil and filled with a cursed opposition to what is holy The Scripture is very plentiful and emphatical in describing this sinful misery of ours We are brambles and briars in the Wildernesse till he plant us goodly plants in his Garden We are compared to all manner of beasts for the sinful qualities in us till he make us Sons of God so that we would wonder to see the presumption and arrogancy of those Doctrines that would make man free to do good Whereas our Saviour said Then are we free when the Son hath made us free Joh. 8.36 Tunc arbitrium est liberum quando liberatum Reasons 2 2. It 's all of grace because the Scripture attributeth this work solely to God That famous promise I will take away an heart of stone Eze. 11.19 I will give an heart of flesh I will write my Law in their hearts do argue he must be wilfully blinde that will not acknowledge this to be Gods work alone Now then if it be Gods work it cannot be ours also unlesse subjectively not causally Hence it 's called the New Creature because God immediatly gives us such a being and indeed the experience of the godly soul doth evidently witnesse this How long should I have wallowed in my lusts how unwillng to leave them till God changed my heart If God had staied for my consent and cooperation I had still been in the gall of bitternesse It 's God then and not man who laieth the first stone in this spiritual building Doth not the heart of a godly man inform him of more Orthodoxy in this Point then most Books will do Didst thou not keep thy lusts with all might Didst thou not wage open war against God Didst thou yield thy self by agreement or not rather by full conquest Lastly That our vocation and conversion is wholly of grace appeareth if we consider many persons who are thus called as many prophane and wicked persons Men in league with divers temptations to sin such as Paul Mary Magdalene Matthew the Publican What condignity or congruity which the Papists speak of so much could be in these men And therefore observe how Paul upon all occasions doth willingly enlarge himself to speak of the grace of God to him the chiefest of all sinners Austin in his Confessions doâ—â— excellently acknowledge the unwillingnesse in himself to be turned from his lusts till God had overpowerd him and therefore he cals grace verticordis very emphatically The third step of these eminent gifts God giveth his people is Justification from their sinnes This is so great a matter that the Apostle makes our blessednesse to consist in it And David Psa 32. out of the sense of this mercy overlooks all temporal comforts though never so great and admireth this Now this is wholly of grace Rom. 3.24 Being justified freely by his grace The Apostle puts two words to shew that it is altogether from the meer grace of God that we partake of such a priviledge Now the Grounds why Justification and pardon of sinne must needs be of Grace is 1. Because the Justice of God is like himself infinite and so all the tears and grievances we may put our selves upon are not able to recompense God We see the damned in hell are therefore detained in those chains of darknesse to all Eternity because they are not able to satisfie the justice of God if they could pay to the last farthing then they would be set at liberty Every sin then even the least hath an infinite guilt in it in respect of Gods infinite Majesty against whom it is committed so that neither one man no nor all men or Angels are able to expunge the least blot Oh then tremble under the least sinne rhou art guilty of Little dost thou consider how insupportable the guilt of it is how impotent thy self and all the world is to cancell and wipe out this debt 2. It must needs be of grace because Christ made himself an expiatory atonement and sacrifico for our sinnes God made our iniquities to meet upon him Isa 53. yea he was made a curse for our sakes so that the doing away of our iniquities is wholly of grace to us for that was Christs work he undertook this load which would have crushed us into the lowest hell If he that was God as well as man did yet sweat drops of bloud under this Agony and cried out My God My God why hast
the flames and yet expect Gods power to keep thee this is to tempt God Peter will be in the High-Priests hall and where wicked company is and no wonder if it prove a Temptation to him he that handleth pitch shall be defiled with it He that cometh near an infected person may blame himself if the plague seaze on him Thirdly Be thankefull unto God for every daily assistance Be much in praise and acknowledgement of this his gracious power Unthankfulnesse makes God withdraw his mercy how often hath God assisted thee both by preserving in what is good and from what is evil yet thou hast not called upon thy Soul and all within thee to blesse his holy Name Therefore thou shalt to thy woe finde what a sad thing it is to be left to thy own self and not to have his grace to help in time of need The second Interpretation takes Name for the Knowledge of God and Faith in him So that the sence is Keep those thou hast given me by Faith as 1 Pet. 1.5 This is part of the meaning and from thence we observe Obs That the people of God are kept to Salvation through Faith Faith is a special Instrument to preserve us We are not only justified but sanctified and preserved through Faith hence the Apostle John cals faith our Victory over the world 1 Joh. 5.4 And Eph. 6. when we are exhorted to put on the whole Armour of Christianity he saith Above all take the Shield of Faith he giveth the preheminency to that To open this Consider 1. That whatsoever priviledge is attributed to Faith either in respect of Justification or Salvation it 's not for any merit or dignity in Faith Therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is through faith not for Faith for if it were for Faith as a work then the Apostle Rom 4. would not oppose working to beleeving and the worker to a Beleever so that to put any confidence in our Beleeving to trust in our trusting is to give that to Faith which the Jews did to works and in this sense not only those that seek to be justified by the Law or works fall from Christ and make him to die in vain but also those that set up Faith in this Consideration 2. Therefore though Faith be instrumentall thus to our Conservation yet Faith it self needeth Gods help as well as other Graces We need his help to beleeve as well as to love God and arise from sinne Therefore though the power of God keeps us by Faith yet it also keeps Faith Vt nos custodiat per fidem ipsam custodit fidem We should fall from our Faith as well as other graces did not God strengthen and confirm that Onely when that is established God by it doth preserve us in the exercise of other graces so that being confirmed by God this confirmeth and establisheth us rather then other graces and that in these particulars Faith is that grace to which the promise of Gods power is made preheminently To him that beleeveth all things are possible Mar. 9.23 So that as all the promises are yea and amen in Christ as the Foundation and meritorious cause so they are yea and amen to Faith as instrumentall It 's of Faith that the promise may be sure Rom 4.16 What promises then or deeds of gift God hath made over to his people They are all made effectuall to the beleever No Faith no help no assistance 2. Faith only receiveth into the Soul Christ who is the authour and procurer of all strength Paul saith He can do all things through Christ that strengthens him Phil. 4.13 But how shall we make Christ ours How shall he come to dwell in us The Apostle saith By Faith Eph. 3.12 So that herein Faith is greatly instrumentall to keep us because it brings Christ with all his power into our soul It deriveth all ability from him It 's not Faith but Christ by Faith received that doth thus enable It was not Sampsons hair the weakest part about him but Gods power whereof that was a Symbole or sign that did confirm him No wonder then if Faith be thus serviceable to preserve us Seeing that by it Christ is wholly made ours in whom all Fulnesse both of grace and power dwels 3. Faith doth instrumentally preserve us in that it renounceth all our abilities and carrieth out to God onely This Faith hath peculiar to its nature above all other graces it emptieth a man of himself it makes a man renounce whatsoever priviledge and righteousnesse he may seem to have Thus Phil. 3 Paul refuseth all priviledges accounts all gain losse in respect of Christs Righteousnesse which is by Faith As the Criple cast his eye upon the Apostles hoping to be healed he had no thoughts of his own Sufficiency but their power only So it is here Faith makes a man cast his eye upon God and look up to him only for ability Oh then prize and nourish this grace of faith which doth so nullifie thee and omnifie God 4. Faith is serviceable to keep us by improving and making effectuall those instituted means appointed by God for to preserve us Such is the Ministery of the Word preached c. These are ordained by God to keep a man in holinesse Those that think they are above these and can be kept without them Let them think as well that they can live without food But how come these iustituted means of grace to be effectuall in us the Scripture attributes it to beleeving The Word did not profit when it was not mixed with faith Heb. 4.6 So that as the Word preached is used by God to beget Faith in us at first so afterwards Faith doth improve the means of grace for all encrease If therefore we would expect to have the Ministry and the holy means of grace to keep us in the way to heaven it must be faith that makes all these profitable 5. Faith is a means to preserve us because by that the devil who doth most sollicite our undoing is repelled No grace but Faith doth so immediately and formally repell him Whom resist stedfast in the Faith 1 Pet. 5 9. And by Faith we overcome the wicked one for Faith is not strong with its own strength and therefore it must needs overcome the devil as David overcame Goliah not by his own valour but in the Name of the Lord. 6. Faith is therefore helpfull to our preservation because in some sence it stirreth up and acts all other graces What the Papists say of Charity that it is the assistant form of all other graces we may say of Faith That it doth direct act and stir up all other graces to work Therefore faith is said to work by love Gal. 5.6 Thus it works by patience it works by repentance Therefore Heb. 11. all the glorious atchievements that those Worthies wrought are attributed to Faith Thus we see how many
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
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
the grace of God No Christ doth not call to men that sin yet laugh and make merry but that are weary and loaden to come unto him and then he will ease them Answ 2 But 2. This Doctrine of special and particular Faith doth not encourage to presumption because it cals not upon sinnâ—rs abiding and wickedly persevering so to rest on him but mourning over and abhorring their sins Therefore no man is commanded to believe this first that Christ died for him but to believe the word of God threatning and discovering the horrid pollution that is upon us as also the generall contagion in every part the insufficiency and inability to help himself the necessity of hungring thirsting and seeking out after a Saviour So that in this order and method he must by Faith lay hold on Christ Answ 3 3. This special Faith cannot be presumption or encourage thereunto because the object of it is whole Christ a Lord and Soveraign as well as a Saviour The presumer he divides Christ looketh upon him as a Saviour not as a Lord and Law-giver and therefore takes Christ but upon his own terms not in the Scripture-way and so indeed he takes not Christ but an Idol of his own making and by this it is discovered that he doth not truly believe but presume It 's true Christ as the Object of our justifying faith is to be considered as our Surety and Mediatour as a Gift of the Father to us yet he cannot truly be received as a Saviour but as a Lord and King also So that God having inseparably joyned these two together Faith dare not Faith will not divide So that this will prove Jealousie-water to the Hypocrite he professeth a belief on Christ but it is Christ divided or a part of Christ he looks upon the Atonement he made as a Saviour but not on the Obedience he owes to Christ as a King Christ doth not only promise but command he doth not only offer precious Gifts but enjoyneth strict and exact duties and faith taketh in all these Answ 4 4. Faith cannot be presumption because it doth not only receive Christ but this particular doth also cleanse and purifie the heart Act. 15. When Peters Faith was kept up then all his other graces were enlivened therefore Heb. 11. all those notable acts of high Righteousnesse and Obedience are attributed to faith so that the same Faith hath two hands one inward whereby it receiveth and embraceth Christ the other outward whereby it stirreth up and quickeneth to other Graces Justifying faith though it only justifyeth as it embraceth Christ yet at the same time also it worketh by love by patience by zeal by heavenly-mindednesse So that the exercise of all other graces is imperately from Faith though not elicitely It 's true there is a dead Faith and as Luther called it an incarnate faith a dead faith The Apostle James speaketh against c. 2. which is a bare assent and profession without any lively operation and such a kinde of believer is placed by Sebastian Franco in the Catalogue of Heretiques a luke-warm believer but that faith which doth justifie carrieth a man not only to Christ but is a general exciter and promoter to all holy duties and obedience 5. Faith special cannot comply with presumption because it doth not only believe in Christ as the special object but includeth an assent to the whole Word so that it 's as general as the Word is if therefore the Word of God doth not beget security and carnal encouragements to sin neither can Faith For presumption properly consisteth in this to divide the means from the end to think of obtaining one without the performance of the other can never be admitted by faith which in the special application of Christ is guided by the universal direction of the Scripture Vse of Instruction to humbled sinners Be well informed in this that you are not to stand in generals which are accompanied with great fears and dejections of spirit but in a particular manner to lay hold on Christ Oh let thy necessities drive thee that easelesse and restlesse condition thou art in be like a stone from the center like a bone out of joint till thou art fully united to the Lord Christ Know it is a duty That thou sinnest in an high manner while thou dost thus frowardly keep off from him Vse 2. There is the happiness of believers They receive Christ and so in him all things He that hath the Sun hath all the Stars He that hath the Fountain hath the streams if he hath given us Christ with him he will give all things Now God looks on thee in Christ The devil that seeks to devour thee must devour Christ first And O what a poor weak thing is it to doubt about earthly provision when thou hast received Christ for all things SERMON CXI That a Gospel-Ministry is to continue to the end of the world And for what ends JOHN 17.20 That shall believe through their word I Shall now finish this fruitfull Text. The last thing considerable in it is the instrumental cause of faith and that is the Apostles Ministry This faith is wrought by their word To open this Consider 1. That the word which begets faith is called Gods word vers 6. and here the Apostles word in a different sense It 's Gods word originally and efficiently because revealed by him It 's the Apostles word ministerially because they are the Embassadours to publish it Thus Paul cals it his Gospel as in other places it 's the Gospel of God because the Ministers of God are Stewards to whom is concredited the dispensation of the Word therefore it is called their word 2. Whereas Christ prayeth for all that shall believe even to the end of the world and yet they are said to believe by the Apostles word when yet thousands and thousands have believed since the Apostles death and departure It s necessary that by the Apostles we do not understand only their persons but the succeeding Ministry unto them which is to be perpetual in the Church all that now or hereafter shall beleeve though by the present Ministers that lived many hundred years after the Apostles yet may be said to obtain faith by the Apostles word because they sit in the Apostles chair they deliver the Doctrin which they delivered and succeed the Apostles though not in personal and extraordinaries yet in ordinaries in which sense Christ promiseth to be with them to the end of the world The words thus explained we may observe That God hath appointed a perpetual Ministry even to continue as long as there shall be a Church in the world All that shall beleeve are brought thereunto by the Apostles word now they being long since dead it necessarily followeth either that none can now beleeve or else that there is a Ministry to be perpetually succeeding them for this spiritual effect That the Ministry and Word preached is the means of faith
Justification with whom Vorstius and Grotius in this Opinion associate themselves as also one or two late English Writers Doctor Hammond Pract. Catech. lib. â— Sect. 3. Now when I had endeavoured to state the Question in a most candid and fair way between those that deny Works to be a Condition sine quâ non of our Justification and those who affirme A Reverend and Learned Brother judging himself to be concerned in this Opinion likewise doth complain of the want of candor and truth Confess Preface in my stating of the Question wherein I rather expected thanks for my ingenuity For first I said All Merit and Efficiency was with great distaste removed from these works of Grace in our Justification Therefore the Question was Upon what account these are required in Justified persons Whether in some Causality or Concurrence as Faith is onely not with such a Degree of Excellency Now let any Judicious Reader that is acquainted with this Controversie decide wherein any candour or truth may be desired herein For I say Causality which is a general word not Efficiencie or Merit Againe I say Some Causalitie Causalitas quaedam which is Terminus diminuens Yea I added the word Concurrence which might easily satisfie any how low I brought the Question Yea as if this had not been enough I propounded it in other termes Whether good Workes be required as well as Faith Yet when I had done all this he complaineth as if wrong were done I am still more confirmed and that by this instance in what I delivered in that Preface That it is not a compendious or proper way to finde out truth and discover an Errour by dealing with persons according to their particular expressions or to attend to personall reflexions but to abstract the Question and to handle it in Thesi For how many words upon words may be multiplied in this very particular My Reverend Brother saith He vehemently disclaimeth all Causality of Workes in Justification Surely his meaning is all Proper Causall Efficiency and so did I in the stating of it but to deny Causality in a large sense is plainly to contradict himself For in his Aphorisme 74 Thesis They both viz. Faith and Works justifie in the same kinde of Causality viz. as Causae siâ—e qâ—ibus non or mâ—dâ—ate and improper Causes Or as Doctor Twiss Causae diâ—positivae but with this difference Faith as the principall part Obedience as the lesse princâ—pall Here is Causality though improper Here is a Causa dispositiva and yet shall I be blamed after I had removed Efficiency and Merit to staâ—e it with a Causalitas quaedam some Causality or Concurrence And therefore all the Arguments I produce are not against any supposed Causality but that Faith onely is that which justifieth and that good Works quâ Workes let them be Meritorious Efficient or Conditions onely are excluded as to the Act of Justification Grotius in cap. 2. Jacobi who maketh this Promise of Justification and Salvation Ad donationem sub conditione quam ad proprie dictam locuâ—ionem conductionem propius accedere happily this may occasion such great recourse to the Lawyers about the Nature of Conditions doth yet notwithstanding on the 2â—th verse of the 2d Chapter of James from that expression of the Apostle Faith did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre Docemur non male fidem opera fidei posse dici causam Justificationis modo non intelligamus cauâ—am primariam sed conditiones quae saepe cauâ—ae sine quibus non aut sui generis causae dicuâ—tur But I need not runne to this for my Arguments militate against Workes as Workes justifying under any pretended Notion whatsoever And this maketh me admire how my Learned Brother could let â—f all one Passage wherein he may be so pâ—lpâ—bly and ocularly convinced to the contrary by the first looking upon my Arguments That which he saith is The strength of my Arguments lieth upon a supposition That Conditions have a moral Efficiency not to examine how freely he manageth his Answer to such a supposition Now this is that which I affâ—rme That there is not one oâ— these ten Arguments brought against Justification by Workes as a Conditio sine quâ non that is built upon this suâ—position or hath any dependance on it onely in the fourth Argument after the full strength thereof is delivered then I do ex abunâ—anti and by way of amplification shew that a Condition in a Covenant strictly taken I put in that limitation hath a moral Efficiencie and is a causa cum quâ not a causa sine quâ non But this is onely by way of addition The Argument did not depend on this Assertion And my Learned Brother saith Some conditions and most among men are Morall Impulsive causes I finde another thing urged likewise as not fair dealing and that is To fasten upon his Opinion that we may say a Justifying Repentance as well as Justifying Faith and also Justifying Love Indeed in my Book it is Law and that was the Printers fault which I am sorry for because I see my Learned Brother so much moved at that as if he were charged to hold a justifying Law it should have been Love But why doth this offend my Reverend Brother He doth not say It is not true to say justifying Repentance or justifying Love but it is not fit to say Confess in the Pref. Why is it not fit if it be true It may be such an expression would be offensive to godly eares and therefore not fit Can Love be a Condition of Justification and yet not Justifying Love as a Condition This seemeth very strange But it 's said Faith hath a peculiar fitnesse and aptnesse to receive Christ which Love hath not It is true and therefore Faith onely Justifieth and not Love Thus it maketh against him and not for him Besides with him Faith justifieth as a Condition not from its peculiar aptnesse and therefore Love and Repentance being Conditions must justifie aequè with Faith though not aequaliter Faiths aptnesse is the remote reason as it is a Condition that is the proxime and formall reason Now Repentance and Love have this formall reason for they are Conditions Certainly if Brutum were Animal rationale he would be Homo as well as man is Some other minute and inconsiderable Objections are also brought in but they are not worthy of a contest I therefore return again from this Digression to the Subject in hand which is to take notice of the great Usefulness and Excellency of the matter contained in this Prayer of Christs Luther did justly call John the Evangelist for this Book Malleus Pelagianorum the hammer of Pelagians we may adde also of Socinians and Arians Hence Sixtus Senensis speaketh of some Heretiques called Alogi a name that Epiphanius did justly put upon them because they rejected this Gospel of John and could not endure this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word so often mentioned by
unto all his Disciples even in this life and of Union with him as the ground of it SERM. CXXIII Practicall Conclusions from the foregoing Doctrine SERM. CXXIV That Jesus Christ though God co-equall with the Father had many things given him by the Father and how that can be SERM. CXXV Unity among Christians is part of that Glory Christ hath purchased for them SERM. CXXVI JOHN 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Of Union with Christ Shewing how or in what respect Christ is in every Beleever and how he is not SERM. CXXVII Shewing somthing of the Nature Manner and Effects of Christs being in Beleevers SERM. CXXVIII Of the Fathers being in Christ of both their being in Beleevers and how that can be and yet they not quite freed from sin and sorrow SERM. CXXIX Of the Unity of Beleevers of the cause and nature of it and what makes to the perfect consummation of it SERM. CXXX Sheweth that every one that beleeveth knoweth the thing that he beleeveth Against the Popish implicit faith and what Knowledge the knowledge of Faith is SERM. CXXXI Of the unspeakable love of God to Beleevers shewing wherein Gods love to Christ and Beleevers is alike and wherein it differs SERM. CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Beleevers whom they hate and persecute are beloved of God SERM. CXXXIII JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Of the Connection between Grace and Glory and that Glory even to the most Godly is the free gift of God SERM. CXXXIV Of immediate Injoyment of and Communion with Christ in Heaven as the Complement of mans Happiness SERM. CXXXV Of an humbled Christians improving in his prayers the sweet Apellation of Father SERM. CXXXVI Of the state of Glory shewing what it is to behold Christs Glory in Heaven SERM. CXXXVII How Christ as Mediatour had his Glory given him although as God he could not properly have it given him except by way of Manifestation Against the Socinians SERM. CXXXVIII Of Gods love to Christ as Mediatour and in him to all Beleevers from all Eternity SERM. CXXXIX JOHN 17.25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Of the Righteousness of God as Judge in his Administrations to Devils and Wicked men and as a Father unto his own people SERM. CXL That every unregenerate man whether in or out of the Church is destitute of the true saving Knowledge of God SERM. CXLI Christ is the great Teacher of his Church SERM. CXLII Setting forth the singular Christian cleaving to God though the multitude go another way and how his Godliness in that case endears him to God SERM. CXLIII JOHN 17.26 And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Of Christs teaching Beleevers Shewing what great need the most illuminated Christians have still to be taught SERM. CXLIV Of the powerfull sense and feeling of the Love of God How it is attained and what a great advantage it is to him that hath it both in reference to Duty and Comfort SERM. CXLV Directions how to obtain and alwaies to preserve the Knowledge and Assurance of Gods Love in our Hearts IF any thing in the Contents of this Book appear incongruous either to the Author or his Work let it be hereby known that not the Author but a Friend of his gathered them as well as he could T. U. CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by St JOHN SERMON I. The Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of cause the Word is of Conversion And what are the requisites of Heavenly and Spirituall Prayer JOHN 17.1 These words spake Jesus and lift up his eyes to Heaven and said c. MY Purpose is God assisting to go through this Chapter being the Praier of Christ immediately before his Passion If the words of a dying man are much to be regarded how much more of a dying Christ And words put up in a Praier way which came from the most serious and heavenly affection within Christs love was sincere and naturall Now as in naturall motions the nearer the body comes to the center the swifter the motion is Thus Christs Love though great alwaies yet the expressions of it were overflowing most at last His best wine was at last And certainly if it be lawfull to preferre Scripture before Scripture we may say Though all be gold yet this is a Pearl in the gold Though all be like the Heavens yet this is like the Sun and Stars Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject Not onely parts but great grace is required both to preach and hear this Subject But let us enter into this Land of Canaan The Apostle John of all the Evangelists is compared to an Eagle because he treateth of the highest and most sublime matter For as it is commonly received He outliving all the other Apostles there were damnable Hereticks risen up that denied Christ to be God at the Churches entreaty therefore he wrote this Book mainly asserting Christs Godhead and handling those things especially which the other Evangelists had left out especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees As also those divine Instructions and consolations he gave his Disciples at his departure from them of which the other Evangelists record nothing at all Now when our Saviour had been large in instructing and confirming them he bends himself to earnest praier for them that what he had said might take place in their hearts so that in the Chapter you may take notice of 1. The Introduction to the matter and 2. The Matter it self The matter is Christs earnest prayer and that for a threefold Object 1. Himself 2. His Apostles 3. All others who in time should beleeve in him For the Introduction there we have 1. The order of Christs Praier and 2. the description of his gesture The Order is These words spake Jesus that is after Christ had finished those admirable and comfortable Instructions then he betakes himself to praier From whence observe That to all Instructions and Consolations Praier is necessary for their good effect Christ himself doth not think it enough to plant but he prays there may be a watering from above Thus all Ministers and all hearers are to take Christs way Even as at other times we reade that Christ spent the day in Preaching and the night in Praying For
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
Christian ought to have particular applicative ones It 's not enough to beleeve in the general God is the God of those that fear him that trust in him but also in particular with Thomas to say My Lord My God Ioh. 20.28 Hence are those expressions frequent I am thy God and the Lord your God The childe that walketh in darknesse having no light is exhorted to trust in his God Isa 50.10 Oh it cannot be well with thee while thou art in generals only if God be a stranger to thee if apprehended to be none of thy God or if doubted of all this while thou art in a wildernesse not in the Land of Canaan thou art but in the porch not taken into the presence-chamber It 's a great sin of the godly that they are not more particularly here In other things you take no delight unlesse it be yours a pleasant garden if not yours health if not yours makes no comfort Propriety is the cause of joy Oh then let not Satan nor the black doubts of thy own heart make thee keep at a distance from God Let not Popish or Arminian Doctrines that presse no more then a general faith any waies move thee but as God is thine so labour to beleeve and know he is thine Vse 2 Vse 2. Is God the godly mans God May he say I am thine Lord then what a comfortable support is here what enlargement of heart may this make several waies 1. It should cause holy boldnesse and earnest fervency in praier Thou art not praying to God that is an adversary a stranger or unknown to thee It may be he will hear it may be not Oh such diffidence is very sinful it 's very pleasing to God to pray to him in this propriety because hereby thy hope to speed will be greater Thy thankfulnesse will be more Thy delight and joy in him will encrease and flourish and tormenting fears will be overcome 2. It will uphold against all temptations within in desertions in blackness of soul yet if thou trustest on God as thy God though thou dost not feel him to be so this is good O Lord thou dost but seem to withdraw thy self O Christ thou art my brother Joseph though thou speakest thus roughly 3. In opposition from the world O Lord though all the world hate me yet I rejoyce because I am thine And why do the devils and wicked men hate me Is it not because I am thine If I were one of theirs they would love me Lord am I not thy treasure thy Jewell and if the devil or the world destroy me is it not thy losse as well as mine 4 Contentation in every condition Is God thy God what needest thou more If a man have the Sun doth he need the Stars Oh our froward hearts in this particular If God deny not himself will he deny other things necessary 5. Here is a great argument to duty If God be thine and thou his Oh then live to him why is not thy heart Gods thy tongue Gods Wouldst thou be the Lords in counsel and not in duty Oh think all I have is not mine but Gods Lastly It 's terrour to wicked men this is the Fountain of all their calamity and ruine God is not their God and then mercy is not their mercy pardon is not their pardon heaven is not their heaven Oh it 's a beggarly thing to boast in the wealth thou hast in the pleasures thou hast but as for God he is none of thine That Criples case was miserable who when the Pool stirred had no man to help him Oh but thine is more miserable that hast no God to pity thee no God to pardon thee The God you will cry to the God you will pray to at death the God you must appear before is none of your God SERMON XXXIII The truly Godly man onely is obedient to Gods Word Or The Great Character of a Christian JOH 17.6 And they have kept thy Word WE passe over the second description which is Gods giving of some of mankinde to Christ as a Mediatour so that they are his trust and it lieth upon his faithfulnesse to procure salvation for them Only it 's good to consider that within six Verses he doth thrice use this expression They are given him by the Father for this laieth the Axe to the very root of Arminianism It 's not their free-will nor their good improvement of the means of grace but Gods gracious giving of them to Christ that makes them have an Interest in salvation and the phrase doth imply that there is a stint number and defined of such There cannot be more or lesse so that the Arminian Dagon must needs fall before this Ark but this is spoken to already I therefore passe on to the effect of both these divine causes of our Salvation There was you heard the efficient cause Gods Election the meritorious cause Christ and now we have the effect of these which is by way of signe to describe who they are that are the Lords and thus given to Christ for they being hidden causes and every one apt to pretend to them This is the differencing and evidencing mark They keep the Word of God So that by this we see who are truly and indeed given of God to Christ even such as keep his Word He doth not say that heareth it or remembers it or that understands it but that keeps it The Scripture hath equivalent expressions to this sometimes John 8.31 it 's called continuing in his Word because it 's not enough for a while to cleave to it unlesse we persevere The Scripture giveth sad Instances of many that did not only hear but with joy for a season did receive Christs Word yet they did not hold it fast to the end they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is Mat. 13. against all opposition whatsoever The contrary to this is in the same Chapter v. 37. My Word hath no place in you Our Saviour speaks it there as the cause of all the wickednesse that the Jews committed because his Word had no room in their hearts You seek to kill me because my Word hath no place in you This expression seemeth to denote such as are hardened and given up to a reprobate sence for the godly sometimes may not understand or delight and receive the Word but that the Word should at no time finde any place in a mans heart that is the mark of an hardened sinner look to it then and tremble all you who have many years lived under the Word preached and yet to this day it hath had no place in your hearts This is the dreadful condition of many thousand hearers sometimes this keeping of the Word is called hearing of the Word as in the same Chapter v. 43. Ye cannot hear my Word because ye are not of God where hearing the Antecedent is put for the consequent obedience and the reason is because Faith and Obedience comes by hearing and
what Enemies are we to our selves because ignorant herein SERMON XXXIX Further sheweth How acceptable unto God it is to beleeve in Christ the Mediatour And setteth forth the dangerous Nature of Trusting in our own Righteousnesse JOH 17.8 And they have known assuredly I came from thee and have beleeved thou hast sent me WE are prosecuting this Evangelical Point That Faith in Christ as a Mediatour is acceptable unto God as well as obedience to a command That as love is the fullfilling of the Law so Faith of the Gospel Several Reasons have already been laid down we now proceed to give you more 1. Therefore Faith in Christ as a Mediatour is acceptable because of the difficulty of and opposition to it When we are seriously sensible of sinne yet to rely on the love of God in Christ is like Esthers venturing into Ahashuerus his presence If I perish I perish or like the Lepers into their enemies the Syrians Camp Thus saith the afflicted soul If I lye despairing under the burthen of my sin I am sure to be undone I cannot finde any hope within my self It 's therefore venturing on Christ It 's good to go to him I am like that woman of the bloudy Issue that had spent all she had on Physicians but yet could not be cured I have run to every refuge tried every conclusion but still my soul cannot have any safe bottome to stand upon Let me therefore by Faith fly to him as a Mediatour In the midst of these depths and agonies of heart to trust in Christ is an high heroical disposition like that of Job Though he kill me I will trust in him Job 13.15 Like that of the Canaanitish woman whose faith Christ so commended Though she were put off and called dog and told the bread did not belong to her Mat. 15.27 the promises of grace and pardon were not her due yet for all that she will hold upon Christ and not let him go Oh then consider that if thou like Peter wilt venture to go though upon the waters to him here is a special discovery of the noblenesse of thy Faith That thou regardest Gods command and his promise more then all Satans temptations and the sence or suggestions of thy own soul As it is with love to God when God doth afflict and chastise us yet to keep up a tender fervent love to God argueth the greatnesse and purity of thy love so in the midst of broken bones and trouble for sinne to depend upon the grace of God in Christ argueth the excellency of Faith Our Saviour when he said Blessed are they that beleeve and see not sheweth that he who beleeveth Joh. 20 9. when he hath the least prop of sence and encouragement from outward things doth put forth the purer and nobler acts of Faith Now for Abraham to beleeve though Sarahs womb was a dead womb argued stronger Faith then if she had been a fruitful woman Thus the difficulty and opposition in such temptations makes faith the more acceptable 2 Faith in Christ must be as acceptable as Obedience because there is great Obedience in Faith For although Faith in Christ doth not justifie us as it 's an Obediential act for then we should be justified by a work but as it 's an Instrument receiving the Righteousnesse of Christ an hand to take that inriching Treasure yet there is very great Obedience in every act of beleeving go over the several acts of it knowledge assent and fiduciall application all these are therefore put forth by a beleever because God saith it Hence it 's called the Obedience of faith Rom. 10.26 And we are said to captivate our understandings herein 2 Cor. 10.5 For a man in beleeving walketh not by sence or humane reason or principles of the world but the meer revealed will of God so that whether we regard the doctrine to be beleeved or the promises to be embraced we must conclude that faith is a spiritual Martyrdom It 's not reason but Gods Word moveth thee as we told you in the Jews They went about to establish their own righteousnesse and would not submit themselves to the Righteousnesse by Christ Rom. 10.3 You see by that expressien how a man must be much humbled and captivated ere he can yield up himself to Christs Righteousnesse Oh then think not that Faith is not an high degree of Obedience It 's a renouncing of all humane thoughts apprehensions and whatsoever seeming worth or righteousnesse may be in us Oh how deeply was Paul humbled ere Phil. 3. he would come to account all things dung and drosse and to be found not having his own righteousnesse but that which is by Faith in Christ So that although Faith as it is a work doth not justifie yet it 's a great work and that of pure and meer obedience For whereas in all other moral duties Love and Patience there is some ingrafted notions within that convince of that In beleeving there is nothing but the command of God and his promise that inviteth to this duty 3. Faith must needs be acceptable to God because that only of all graces hath a relative fitnesse to receive Christ and his benefits Rom. 3.23 and in many other places Remission of sinne and so the Spirit of promise and also Justification is still said to be by Faith not by Love or Zeal or any other grace because they are of an active nature and go out to God This of a passive nature and receiveth Christ so that the Scripture useth a peculiar phrase to expresse the nature of Faith making it a supernatural Instrument or organon to receive Christ as the hand of all parts of the body taketh a Treasure when given and thereby a man is enriched It 's true it 's not for the dignity or merit of Faith that we are justified Therefore the Learned observe well that it 's never said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for Faith as a cause but by Faith as an Instrument so that it 's not properly Faith in Christ that justifieth but Christ apprehended by Faith as it is not the hand but the treasure taken by the hand that enricheth or as the Scripture excellently describeth it It was not the bare seeing of the brazen Serpent or any excellency in the eye but the brazen Serpent that did heal Seeing that Faith hath that aptitude of all other graces to apply Christ and God makes use of it and appoints it for this end no wonder if that be so well-pleasing to him 4. Faith in Christ as a Mediatour is well-pleasing because by this we also are enabled to all obedience to all duties of mortification and holinesse so that this Faith which receiveth Christ as a Mediatour receiveth him in his fulnesse of grace as an head and thereby we have strength and ability to every thing that is holy Act. 15. purifying their hearts by Faith That implieth both our Justification and our Sanctification Hence
was afraid to fall into the hands of such men and David in many Psalmes complaineth of this more then any thing That there were men who had teeth like Lyons and a tongue like a sharp Razor So true is that Homo homini Lupus homo homini Daemon Because therefore this is such a strong Tempest ready to shake the tallest Cedar Our Saviour again and again bids them expect it for it 's a great-quieting of the heart to be able to say This is no more then I looked for I thank God I am one that the world hateth I should suspect my self if wicked men loved me our Saviour therefore tels them they shall have trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such trouble as squeezeth and oppresseth tribulation a word that comes from a Thorn or Thistle that pricketh or else from the Flail that beateth out the Corn This you must look for but then mark the cordial Be of good comfort I have overcome the world You are sure of Victory before you begin to fight· To Consider this more exactly Let us take notice of the several waies whereby a Godly man fals into trouble in this world and it ariseth from many Springs 1. Seeing that the most holy and godly that are have many imperfections and divers sins therefore God he brings many troubles on them God in the first place he troubleth them though his troublings be like the troubling of the Pool it 's in mercy and that healing might be vouchsafed Thus God troubled David and made him encounter with grievous calamities because of sin Thus whom God loveth he chasteneth Heb. 12.6 This is Gods judging of us that we might not be condemned with the world And certainly it is this that so deeply wounds the Godly that wicked mens tongues are but Gods Instruments of his displeasure as David when Shimei railed on him The Lord hath bid him saith he 2 Sam. 13. But besides those troubles which come mediately from God by Instruments there are immediate exercises which are more difficultly born then any outward troubles Thus God troubled Job when he complained The arrows of the Almighty stuck fast in him Job 6.4 Thus David often complaineth God doth hide his face from him and he was troubled These are temptations the carnal man is ignorant of he was never in these deeps where there is no trouble like this If it were Plague Famine Diseases the Soul could bear them but a wounded Spirit who can bear Prov. 28.14 So that herein the world is a place of trouble and misery that God many times exerciseth his own people for their sinnes leaveth them in darknesse yea in an hell that they are weary abroad and weary at home Whereas when once arrived in heaven there shall be no more night but bright day alwaies 2. The trouble of Gods people in this world ariseth from Satan He is their professed Enemy and so creates them all the misery he can that because he cannot torment them in hell he will do what he can in this world Thus Peter compareth him to a Roaring Lion 2 Pet. 5.8 How can a man but be troubled to be in the danger of many Legions of these unclean Spirits Eph. 6. We are said to wrestle with these Principalities and Powers in darknesse This our Saviour meant in part when he told Peter Luk. 22.13 That Satan had desired to sift them as Wheat In sifting there is a commotion and a great agitation Thus the devil intended not the separating of the Chaff from the Wheat but to trouble and to confound them that so they might the easier sinne Was not Paul exceedingly troubled when 2 Cor. 12. he complaineth of the bufferinge of Satan against which he praied often so that there is scarce any godly man but the devil doth immediatly cause trouble in his Soul by sad temptations heavy suggestions he comes and takes the good Seed away as soon as it is sown his Temptations are like so many Egyptian Frogs alwaies croaking and troubling the Believer that he cannot pray cannot beleeve in a promise cannot walk in faith and peace as he ought to do The devil makes it a troublesome world 3. The godly mans trouble ariseth from the wicked and prophane in the world And this is the proper meaning of the Text This is the world that hateth them viz. the ungodly and wicked men which are the greatest part in the world This therefore the godly must make account of Think it no strange thing to have wicked men malice thee deride and trouble thee David though a King yet Drunkards would make Songs of him Psa 69.11 Christ though never any walked so holily and unblameably as he did yet they slandered him and said He had â—n Devil Mat. 12. The whole Nation cried Crucifie him Crucifie him and they would have Barrabas a Murderer spared before him Now our Saviour tels us that the Servant must not expect to be above his Master Joh. 13 16 If they abused derided and reproached Christ thinking he was not worthy to live Dost thou think to escape Did ever any Wolf or Lyon love the Sheep Can the Serpent but have enmity to a man Will not Cain kill Abel Ishmael persecute Isaac No darknesse cannot agree with light nor Christ with Belial The Sheeps bloud is sweetest and they finde a kinde of sweetnesse in their scofts and malicious plots against thee Let the godly then not give place to any discouragement for a moment Let the world rage revile oppose thus must thou enter into Glory Wicked mens tongues are like those Dogges tongues that licked Lazarus whole Their reproaches their malicious words will help to make thee more Godly and make thee walk so watchfully that thou mayest put them to shame which thus speak evil and disgracefully of thee 4. The Godly mans trouble in this world ariseth not only from professed wicked men and open enemies but many times even from those who really or apparently look towards the same Heaven with them And this is the worst trouble that can come from men Some are only Friends in shew and it 's no wonder if they at last appear without their vizor David makes sad complaint of his familiar friend with whom he took sweet counsell that this man should rise against him Psa 41.9 and Paul also complaineth of the perill he was in by false Brethren 1 Cor. 11.26 So that this is no new thing even for those who professe the same Christian way and that in a most intimate manner yet to become Enemies and Adversaries to those that truly fear God was not Christ betrayed by Judas one of his own Company that had left all to become his Disciple yea not only from apparent and seeming Friends but even from those who doe truly look towards Heaven yet there is many times great trouble created by them Was there not a Paroxysme between Paul and Barnabas Did not the Corinthians go to Law and
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
We see by degrees men were prepared to this Apostolical Office in the Church and Judas was one of these Now this was the highest pinacle of the Temple There was not a greater place of honour and trust then to be an Apostle they are called the pillars and the foundations Hence Paul begins his Epistle with this Title Paul an Apostle of Jesus Christ which is as great a glory saith Chrysostome as when any Officer under the Emperour writes himself next in place to the Emperour It would be impertinent at this time â—o expatiate in the dignity and excellency of the Apostolical-Office The Ancients said they were Pedes Christi oculi Dei and Ecclesiae mammae Christs feet Gods eyes and the Churches breasts These had infallibility in Doctrine had power to work miracles to expell devils to open and shut heaven as it were and yet the son of perdition is one of these Apostles Thirdly He had not only the Apostolical-Office but the gifts and qualifications of an Apostle He was one of those that returned with joy saying The very devils were subject to them He prophesied he wrought miracles he confessed and published the name of Christ he prayed he performed all the heavenly duties that others did neither do we reade of any neglect in his Apostolical-Office nor is he blamed for defects in any religious duty and certainly if he had been guilty of any such omissions the Apostles would have suspected him but we see when Christ said One should betray him they did no more suspect Judas then themselves Fourthly Christs carriage was as full of sweetness love and respect to him as full of comfort and encouragement to him as to the rest in an external dispensation When they returned from their spiritual circuit Rejoycing as you heard because the devils were subject to them our Saviour speaks indefinitely to them all Rejoyce not in this but because your names are written in heaven Luke 10.20 he speaks here as if Judas his name were written in heaven and Luke 22.30 Christ tels his twelve Apostles They should sit upon twelve Tribes judging Israel Little did men think that Judas would be cast out and one put in his room Now lay all these together and thereby will appear his eminency and esteem in Religion yet for all that he was a sonne of perdition for whereas Chrysostom and others from the fore-mentioned Texts would conclude that Judas was once a true godly man but afterwards fell from his grace that is contradictory to the Scripture as you have heard And when our Saviour condescended to that low humiliation of washing the Disciples feet mentioned onely by John so that the same Evangelist who doth relate in most perspicuous manner the sublimest things of Christ as appeareth Cap. 1. so he mentioneth this action which was of the lowest debasement now in washing of their feet Judas is not excepted Those hands of Christ which wrought so many miracles cured so many diseases bestowed so many blessings yet even these wash not the face or the hands but the feet the meanest part and that of Judas who was immediately to betray him But no wonder he layeth aside his garments and girded himself with a towel and poured water in a bason seeing he formerly laid aside the manifestation of his Divine Nature being in the form of a man and poured out his bloud for us yea it 's thought by many and those learned both by ancient and learned Writers though opposed also by many learned men that Christ gave Judas the Sacrament also Neither say they will this prove that scandalous men may be admitted to the Lords Supper because his sinne was as yet secret and not publick and although Christ as God knew him to be such a secret sinner yet Christ did not in his outward Office of the Ministry act according to the knowledge of God but as a Minister under God in his Office Whether Judas received or no the Lords Supper Those that affirm are many Those that deny are also many Raynardus the Jesuite Lib. cui Titulus vitae optimae finis pessimus at large quoteth the Authors of both sides Some make it a probleme and therefore condemn Prateolus as too rigid who noteth those with heresie that deny his communicating with the other Apostles in this Sacrament In the next place Though thus eminent yet consider these things to debase him 1. In all this eminency and profession of Christ he was an hypocrite he had no true love to Christ nor saving faith as John 6. where at the beginning of all Christ said One is a devil the present tense is not to be neglected and the text saith Even then he did not believe viz. in a saving manner Oh what cause of fear and trembling is this Who can hear of Judas that preacheth that worketh miracles that is often in duties with Christ yet he is not sincere and therefore you may observe that our Saviour in all his Sermons and Parables did press this as the summe of all to look we build upon a Rock to see that we dig deep in our building that we be good ground receiving the seed in a deep and honest heart No subject did our Saviour so much insist on as this when yet we would think in those dayes when Christs teaching and miracles were so visible and outward encouragements to profess him wholly wanting that none should follow him but upon sincere and upright grounds 2. In this time of his profession and communion with Christ he liveth in a secret sinne though the Apostles knew it not yet his own consceence could not but condemn him He was a thief saith the text Christ had many contributers to his sustenance and that was put in a common bag for the maintenance of himself and his Apostles Now Judas he carried the bag how this came about it 's disputed Whether he desired it or no or Whether it was put upon him as judged a fit and faithfull man the Scripture tels not Howsoever we see by this as is to be shewed That it 's a terrible thing to be in such a condition of life as is sutable to draw out the sinnes we are given unto but of that afterward Judas having this great opportunity he stealeth part of the treasury and keepeth part of it for himself What made him to do this whether because he was married and had a charge of children as some conjecture or whether because he had a covetous worldly heart as the Scripture seemeth to encline is controverted So that now Judas becomes a gross hypocrite for the very light of nature taught him not to impropriate that which was common to others he knew it was Christs goods not his own yea many learned Authors say This was not simple theft but sacriledge for what was given to Christ and his Ministry was to an holy use and therefore Judas was guilty of both and the grosseness of his hypocrisie is the more aggravated if
is so useful must not be laid aside But then that joy in the Creatures which at another time would be lawfull is in such a season sinful It 's not lawful then to joy in Wives in Children in outward comforts but to mourn before God as those who by their sins have deserved the losse of all So then there may be a time when this outward worldly though lawful joy is to be denied and in this sence Solomon saith It 's better to go to the house of mourning then of laughter because such sad objects may be sanctified to spiritual meditations 2. Consider this That spiritual Joy may then most abound when that soul-humiliation and godly mourning is put in practise No grace of Gods Spirit is contrary to one another The same spirit that worketh joy doth also prove the spirit of Supplication and mourning on his people Now as joy and trembling may stand together Psa 2. and joy and fear Act. 9.31 So may godly sorrow and joy consist together so that it is never unlawful to rejoyce in God no more then to love or to beleeve in him Vse of Instruction To inform us of the great concernment of spiritual Joy We may say it 's the life and marrow of Religion It 's the Spurre and goad to all holinesse Therefore how deceived is the world that looketh for joy and consolation some other way Honours Wealth and Greatnesse will afford thee no true solid joy yea all these things will turn to gravell and wormwood in thy belly As the Manna that was preserved for the Sabbath day did onely last If any kept that which fell in one of the six daies above the Command it turned to pollution immediatly and thus it is here Whatsoever Joy is treasured up in reference to heaven that will alwaies abide it will never forsake thee but what is only in reference to these earthly things it will vanish Oh then say thy Beloved is the chiefest of ten thousand above all other worldly Comforts whatsoever SERMON LXXX That the Word of God preached and received doth inrage the wicked world And Reasons thereof JOHN 17.14 I have given them thy Word and the world hath hated them because they are not of the world IN this 14th verse our Saviour urgeth a special and powerfull reason why God the Father should in a peculiar manner keep them which was hinted vers 11. and that is the worlds hatred of them So that this Petition hath a great deal of equity and righteousnesse in it They will be exposed to the malice of the world and that for thy cause because they have believed in thy Word The world will be no preserver or conservator of them therefore do thou keep them In the words therefore we have 1. The Argument of the Petition The world hateth them 2 The Causes of this which are two-fold 1. Their Receiving of and Obedience unto Gods Word 2. Their Segregation or Separation from the world the life and manners of it which is amplified by the patern or example thereof Even as I am not of the world I shall take the Heads in their order And First The Cause of their hatred in the world in those words I have given them thy Word where by the antecedent is necessarily meant the consequent for Christs giving or preaching the Word of God unlesse they received and obeyed it was not enough to procure hatred Therefore they are both expressed vers 8. Christs giving them and their receiving of the Word For the Pharisees and many enemies to Christ who were of the world and the greatest part of those that did oppose did yet hear The Gospel was tendered to them though they made themselves unworthy thereof And thus when the Orthodox say That the pure preaching of the Word is a note of the Church By that they understand also a visible external accepting of it otherwise the Word may be preached to Barbarians and Heathen who may hear but scorn and reject the Gospel and therefore cannot be a Church This then being supposed we see the cause of the Apostles miseries and oppositions in the world not because they were thieves robbers or seditious persons But because they did imbrace the Doctrine of Christ all the words of this reason are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have delivered them so that Christ herein doth faithfully discharge his duty he did not neglect it And 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given or delivered them which implieth that the Apostles themselves could never by their own strength have found out this heavenly Doctrine There must be a revelation of â—t from above Christ must come from the bosome of the Father to give it unto them They themselves could not have invented it No though in stead of illiterate Fishermen they had been the Grandees of knowledge the Platoes and Aristotles of the world 3. I have given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God doth deliver Gods Word and he saith not mine but thine partly because Christ in his mediatory administration referreth all to God to the Father My Doctrine is not mine but his that sent me and I come to do my Fathers will and partly hereby to engage God the Father more for being it was because of his Word and in reference to him the more was he to preserve them From the words explained observe That the Word preached and received by people doth greatly enrage the wicked of the world No other reason is here mentioned of the worlds hatred but this Who would think that the men preaching of so holy a Doctrine and such glad tidings of salvation and men obeying it not wronging injuring or troubling others yet should meet with so much opposition But thus it hath been and thus it will be In Tertullian's time To be a Christian was to be a Publicus hostis and though as that acute Father pleaded The Christians were no Albinians or Barutians such as embroyled the Civil Estate with warres yet because they were Christians this was enough The very name was a crime and this made so many Fathers make such excellent Apologies in their behalf Of this opposition from the world our Saviour informeth them when he first gave them their Commission to preach They should be hated of all men Never any went about such an unwelcome and unthankfull peece of service as they did Therefore they were as sheep amongst wolves and whereas it might be thought That the Apostles being men though greatly assisted by God might miscarry through ignorance inconsiderate passion c. We shall finde it befell even Christ himself that he in his Ministry though he wrought such wonderfull miracles that might astonish them yea though those miracles were usefull and profitable not for curiosity yet what reproaches what slanders did they cast on him calling him a wine-bibber a friend to sinners yea an Imposture one that had a devil and never ceased
make it an opposition to Legall Customs For whereas the Priests of the Old Testament being to enter into the Sanctuary did not only first wash their hands and their feet but put on glorious Garments Thus say they Christ prayed that those Apostles whom he was commissionating to preach the Gospel over the whole world might be though not externally sanctified yet internally by a more plentifull and copious enjoyment of the holy Ghost But this is too much restrictive Others there are that understand it finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctifi◠them to the Truth that they may be fitted and furnished to publish it Others by truth understand Christ who is the essentiall Truth but the words following demonstrate what is meant by Truth even The word of God So that our Saviours purpose is to informe what is that saving Medium and instituted Organ of our Sanctification even The word of God From hence observe That the word of God made known to us is the instrument of God to our Sanctification It 's by this waters side that a godly man being like a tree planted doth bring forth much fruit Are any lusts too strong for thee Are any corruptions too powerfull This is a two-edged sword to be the death of them Art thou dull cold and lukewarm in matters of Religion This is the fire to inflame thee Art thou fainting and dejected with divers temptations This is the Apothecaries-shop that hath all kinde of refreshments for thee no disease but may be cured no doubt but may be answered Hence the Scripture is commended unto us 2 Tim. 3.16 for that which is profitable to instruction correction so as to make a man of God much more a private Christian perfect and thorowly furnished to every good work But this Point deserveth some Explication First We say the Word of God made known unto us is thus an instrument and this bringeth in the necessity of Officers in the Church who by their Gifts and Ministry are to interpret and publish the Word of God to us For if the Scriptures be kept in the Originall Tongue they are unknown to most people and so are like a Candle under a Bushell or like a Fountain sealed up God therefore who hath appointed his Word as a Rule hath also given gifts to men that there may be such who shall divide this Word aright and give his children fit meat in their due season So that if a man ignorant of the Tongues should have a Bible in Hebrew and Greek What good could he get by it till translated and interpreted This is like a veil upon the Scripture and therefore doth as much hinder our understanding as if we had a veil upon our hearts Hence it hath been the good Providence of God to raise up such able and willing men who have been ready to translate the Scripture into all kinde of Languages that so every Nation might have it in their known Tongue We say therefore the Word of God made known to us is thus powerfull Secondly We say it 's Instrumentall Now there is a two-fold Instrument as to our purpose both which meeting together the Word produceth it's compleat effects There is Gods Instrument that which he hath appointed on his part And then There is that which is Instrumentall on our part and that is Faith As in the fore-mentioned place of 2 Timothy 3.16 The Scriptures are able to make thee wise to salvation through faith So that as Christ who is the essentiall Word of God dwels in our hearts by faith Thus the Scriptures the revealed Word of God become effectuall to us by believing The Word did not profit the Israelites because not mingled with faith Heb. 4.6 So that as the Word of God is a necessary instrument on Gods part Thus faith is a necessary instrument on mans part Whensoever God causeth his Word to be published be thou ready to prepare a believing heart This is that which diffuseth the Word through the whole soul The Word is Bread but it 's faith that eats it and digests it No Sermon can ever doe thee the least good unlesse Faith write it down in thy heart Goe home believing such places of Scripture and this will antidote against sinne If humane Faith can turne a man wholly upside downe How much more may divine Faith Thirdly We say it 's Instrumentall therefore the Word of God preached is not the principall or the efficient No though we have ten thousand Teachers and they all like Angels yet truth could never sanctifie us unlesse God give a blessing to it and therefore you see here Christ prayeth to God that he would sanctifie them by his truth intimating That though they understood it never so clearly and remembred it never so firmly yet if God blesse it not to this sanctifying use they are like a Rock under much rain that never brings forth any fruit and in three particulars we must necessarily acknowledge Gods efficiency First Though men be never so expert and diligent in the Scripture yet if God blesse them not with a seeing eye and a spirituall understanding in stead of being sanctified by the Word they are through mis-interpretations corrupted Doth not the Apostle Peter tell of some who through their ignorance did wrest the Scripture to their perdition 2 Pet. 3.16 There are many Heretiques and erroneous persons who are full of Scripture will alledge many places of Gods Word but putting their corrupt glosses upon it it 's no more Gods truth but mans errour and therefore are not sanctified by it in which sense Luther called the Bible The Heretiques book because they would all confidently boast they grounded their opinions upon that Book when indeed it was upon their own corruptions Oh then besides frequent knowledge and excellent memory of the Scripture know a further thing is requisite even the Spirit of God to lead thee by this Rule into the truth else it is with the Scripture as it was with that pillar in the wilderness it was light to the Israelites to guide them but darkness to the Egyptians 2. The Word of God is not blessed to sanctifie our affections and reform our corruptions unlesse God come in as the principal cause As the Prophets servant could do no good in raising the dead childe till the Prophet his Master came so though thou take up the Scripture reade such a place an hundred times over against that very sinne thou livest in yet it doth not sanctifie till God set it home upon thee Nicodemus was grosly ignorant about the work of Regeneration yet no doubt being a Master in Israel he had often read that promise That God would take away an heart of stone and give an heart of flesh and doth not sad experience tell us of many that have great knowledge in Scripture yet they live prophanely and grosly It 's true such men are to look for greater condemnation then others
at this time to prove the Verity of the Scriptures I am only to shew in what sence and wherein it is true and the nature of this Truth We take it for a principle granted by Christians that the Word of God is true and although Learned men have by unanswerable Arguments demonstrated the Truth of the Scriptures yet that was to Heathens and Pagans or that were not Beleevers of it It is true the work is necessary also to those that are Christians to make their faith more solid certain and clear and the rather because there are some wretched men rose up of late that cry down the Scriptures and that pretend to be above them yea that bid us prove the Scriptures to be Gods Word but I am not to deal with such at this time Certainly every good Christian having received this principle into him doth finde such authority and Divine Majesty coming from the Word that he doth no more desire Arguments to prove the Scripture to be the Word of God then he would have another Sunne to see this Sunne-shine Austin long agoe speaks of such a disposition with great Indignation O Lord Thou hast taught me to abhorre all such who say Vnde scis hos Libros esse Canonicos This then being laid down as a sure Foundation Let us proceed to shew in how many particulars Gods Word is true And First It 's Truth in regard of the Efficient Cause God and Christ who are the Authour of it so that the Scripture can no more lye then God or Christ could The Scriptures then are the Truth of him who is the Supream Truth So that as Truth it self cannot be false so neither can Gods Word Humane Truth is Truth but yet because every man may erre Therefore we cannot have such a Faith in it Cui non potest subesse falsum but when we come unto Gods Word and his Truth it is impossible that there should he any Errour Secondly It is the Rule of all Truth That as God is the primum principium essendi of giving being to all Truth so the Scripture is the primum principium cognoscendi the first principle to teach and inform us The Scripture then is true because all Divine Truth floweth from that and every thing is true so farre as it is commensurated according to that Rule Whatsoever men say whatsoever Reason saith whatsoever Traditions and Customes say yet if against Scripture away with all This is the Standard of all Truth all Truth I say necessary to Salvation It is the Christians Metaphysicks Ethicks and Politiques the Rule of all Speculative and Practicall Truth To the Law and to the Testimony if they speak not according to this it is because there is no light in them Isaiah 8.20 Therefore it is so often called a Light unto our Feet If this principle were kept too Neither Superstitious Traditions on the one hand nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church Thirdly It 's true materially that is all the matter contained therein is true The Historical part The Dogmatical part The morall part The predicting part all contain un-erring Truth in them Whatsoever Doctrine is there revealed it is to be received without any further disputing or asking How can it be so The first Truth hath said it therefore the Understanding must submit If it be made clear Thus saith the Lord then all must yeeld and so for the Threatnings of it whatsoever God saith against the wicked man all the evil that is there said to come upon him doubt not of the Truth of it though for the while a wicked man may live in all ease and jollity It is not so much a Threatning as the Truth of it that makes it so dreadfull what were the Names of Hell and Damnation of a Day of Judgement if there were not Truth in them and thus the promissory part is full of Truth Though a Godly man be cast down with many Temptations weaknesses and Discouragements yet the Truth of Gods Promises should be a Pillar of Marble to him and a brazen wall He may sooner fear the falling of the Heavens and the removing of the Earth out of its place then doubt in the least of the Truth thereof Hence Gods Word is said to be like Silver seven times refined So that there is no errour no drosse or falshood mixed with it It it true in the matter of the Scripture in the Historicall part especially there are some appearing Contradictions and to some Learned men they have been insoluble but this ariseth from the weaknesse of our Understanding not from the Scripture it self As there is no defect in the Sunne because the Owles Eye cannot stedfastly look upon it yea as God himself So the Scriptures because they have most Truth in them so are most intelligible if there were capacious Subjects as the Sunne is Maximè visibilis if there were a fit Eye to behold it Fourthly It is true in respect of the Adjunct or quality of it Truth is an affection cleaving to a Proposition and thus the Word of God is true qualitatively yea the Truth of the Scripture is affirmed by all to be more firm and strong though not so evident then any thing in the world Those things we receive by Reason or by Sence are nothing so true and firm as those that we receive by Faith It is said indeed that all Truth consists in indivisibili and so nothing can be truer then another This is graeted in respect of Truth it self But then if you do regard the Foundation or the Cause of Truth so is one more certain then another Thus all the Truths of Faith are transcendant to those of Reason and Sence We are more securely to rest in what God saith then in what we know or feel and the reason is because the Truth of these latter things is founded only upon a Creature but of the former upon a Creator upon God himself Oh that we did thus beleeve Gods word what manner of persons should we be who could terrifie the Godly who could trouble their Spirits if this were received And for the wicked with what Fear and Trembling would he go up and down Oh the Scripture is true that speaks against such sins that discovers my wickedness it is so true I cannot deny it Fifthly It is true Instrumentally Because the Spirit of God directs us into all Truth and this is chiefly the intendment here The Scripture is in Gods hand and by the Spirits working leadeth us into all Truth we are all in darknesse till the Scripture like the Sunne doth arise Man liveth in Errours he is nothing but a Lye till the Scripture inform but though the Scripture doth shine yet as the Sunne cannot make a blinde man to see so neither doth the Scripture of it self till God give a Seeing Eye The Scripture works onely Objectively but the
say here is a greater then a Pythagoras here Deus dixit Therefore observe the Prophets they do often repeat this Thus saith the Lord because nothing could amaze and humble their hearers so much as that God said it and indeed when once it 's received as Gods truth then the heart doth readily obey as 1 Thess 2.13 you may there see wherein the truth preached doth work in it's due and proper manner even when it 's received not as the word of man but of God Divine truth will have divine operations but when received as mans truth it hath but humane effects such as Tullies Orations or Demosthenes had upon their auditors which is like the influence of the Moon that doth not give true heat and life but the word of God works like the Sun not only in respect of penetrating light reaching into all the inwards of the soul but also vivifical heat It makes men live a spiritual and heavenly life whereas moral truths help only to an external honesty It 's true that which Ambrose said Omnis veritas est à Spiritu sancto Every truth is of the holy Ghost even natural and humane truths are But as God is the author of nature and yet of grace in a more special way so the Spirit of God is the author of all truth but in a more peculiar manner of Scripture truths Therefore all Scripture is said to be given by inspiration 2 Tim. 3.16 Consider then the truths we deliver you out of Gods word are his truth Thus saith the Lord against the heretical person Thus saith the Lord against the prophane person Oh if it were only men that say thus it might be easily rejected but it 's God that speaks it and therefore none may oppose 2. Because it's Gods truth therefore it 's infallible it 's so certain that we can never be deceived whosoever believed according to Scripture and lived according to Scripture that a man was never confounded or ashamed he will never have cause to wish Oh that he had taken another way Oh that I had done otherwise Thus David Psal 119. Then I shall not be confounded when I have respect to all thy Commandments Have a conscientious respect to Gods Word in thy Religion and in thy conversation this will prove infallible this is the Israelites cloud and pillar upon their Tabernacle we are to go when that goeth we are to stand still when that stands still This is the Star that will certainly guide us to Christ All divine faith is infallible in Philosophy in humane Authorities we may be deceived but in the Scripture we cannot Venture all upon the truth of Scripture it will never deceive thee when thou wilt finde Satan and the world liars 3. It 's an eternal Truth Even as God doth abide for ever so will his truth Mat. 5. Heaven and earth shall sooner pass away then one iota or tittle of it Truth will abide when these heavens and earth shall not abide at least not in the same manner as they are now and excellently to this purpose speaks 1 Pet. 1.23 24 25. being born of the incorruptible word of God for all flesh is grass but the word of God abideth for ever and this is the Word which by the Gospel is preached to you Scripture-truth abideth for ever whereas all errours and false ways though they have overflowed for a while yet presently they withered again What is become of the Manichees Arrians Pelagians Nestorians and those thousands of Heretiques They had a time of glory a shew in the world but then died neither lamented nor desired Scripture-truth will prevail even as Christ the essential Truth As the Sun will at last get the better of all clouds and foggy mists and cannot alwayes be in an eclypse so it 's with the truth of God All errors are like men mortal they pass away if any error be so strong as to hold to threescore years it begins like man to be full of pain and sorrow They are compared to hay and stubble these will not long continue They are like Davids rich and great men in the world like the grass upon the house top not only homo but haereticus est bulla Truth will continue in the field when all errours will lie prostrate and conquered and have no other burial but that of an Ass as that despised King had 4. It 's an universal Truth within the bounds of Religion I do not say that all philosophical and mathematical truths are in the Scripture but all soul-saving truths are as 2 Tim. 3. The Scriptures are able to make thee wise to salvation There is nothing for doctrine or for practice but that can guide thee This sufficiency and perfection of Scripture-truth we do justly maintain against the Papists who as they foolishly set up their lighted tapers at noon-day so they add their traditions to the Scripture but it 's often said we may neither adde to it nor detract from it therefore it 's abundantly sufficient Now it 's good with Tertullian to adore this fulness of the Scripture for thy faith and doctrine to believe as thou readest to worship God as thou readest As the childe in the womb is nourished only by the mother through her nourishing Thus the Church of God is instructed nourished and enlivened only from God by the Scriptures We read the Manna fell from heaven but there fell a dew before it to constringe and bind the earth Thus truth fals from God but the Scripture is like the dew to keep it together that it may be for our use Let not then tradition custom antiquity multitudes nor such Gorgons heads lifted up by men terrifie thee but follow the word in thy faith and worship where that stands still do not thou go further where that goeth do not thou stand still And as for faith so for thy life know that hath all practical truth in it necessary to salvation that teacheth and that only how to repent how to be converted how to believe in Christ how to pray how to hear how to be in the world yet to have a conversation in heaven That teacheth thee how to be godly in thy relations a godly father a godly childe a godly master a godly servant Now this most people are greatly faulty in they will be of no Religion but what the Scripture commands yet they will live otherwise and do otherwise When thou seest an heretick thou will bring Scripture against him And is not Scripture against thy prophaneness and impiety as well as there are damnable heresies so are there damnable wickednesses in mens lives 5. It 's a supernatural Truth Many of the truths revealed in Scripture are such as no Plato's no Aristotles no wisdom of man though raised beyond Solomons could ever have attained unto such as the doctrine of the Trinity of the Nature Person and Office of Christ of the Resurrection of a day of Judgment and the
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
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
that History many things are remarkable For 1. In the raising of Lazarus though he could have done it by an immediate Word yet he wept and was sorely troubled yea he groaned twice which were not simply groans of his Body in a natural way but such as were accompanied with Praier Therefore he addeth I know that thou hearest me alwaies Though we do not reade of any Praier of Christs at that same time yet the groans and the desires of his Heart they were Praier 2. It is Observable how thankfull Christ was for having his Prayer heard The same Person who is obliged to give thanks is also bound to pray Thus John 6. Christ gave Thanks about that Refreshment though it was by Barley and some small Fish Christ himself giveth God thanks for that poor and course Diet Oh what Thankfullnesse should this teach us and stirre us up to expresse And so in this History though the good he praied for did not immediately redound to him but to Lazarus and his Sisters yet Christ giveth thanks for it so that Christ who prayeth for the good of Beleevers as his own good So he giveth thanks likewise to God for Mercies and Blessings bestowed on them as though they were his own mercies If thou canst not give God Thanks large and hearty enough for his discriminating Mercy in opening of thy Eyes and passing by and leaving the Eyes of more prudent and honoured in the world blinde and shut up Know that Christ hath also thanked the Father for this Luke 10.21 Christ that praieth for all thy spiritual blessings doth also praise the Father for them But 3. That for which I brought this place is That Christ doth not only say That the Father heard him but I know demonstrating the Assurance of this and that he heareth him alwaies This supposeth Christ is alwaies praying for he that is alwaies heard is supposed to be alwaies powring forth his Petitions And further If you say that Christ praied That the Cup might passe away yet he was not heard in that prayer it is easily answered That was not Christs Absolute but his Conditionall prayer It was an Expression of his Will ut natura not ut ratio Therefore he addeth Not my Will but thy Will be done Hence Hebrews 5.7 it is said He offered up Prayers with strong Cryes to him that was able to save him from Death and was heard in what he feared Though he dyed yet was heard in that Prayer because Death had not any Dominion over him Now Christ must needs be heard alwaies 1. Because he is the Mediatour and High Priest and so powreth out his praiers in his own Name If Christ should not be heard for himself then he would need another Mediatour for himself and he must also pray in anothers Name which is highly derogatory unto his honour to imagine or think of 2. His Prayer is meritorious as well as his death and so in justice nothing can be denied him 3. He is infinitely beloved of the Father and so when he appeareth nothing can be denied him Lastly He doth not absolutely pray for any thing but what is conformable to his Fathers Will and if so be we who are the Sonnes of God by Adoption only are sure to speed and to prevail when we keep close unto that Rule how much more then shall the Naturall Sonne of God! Vse 1. To reprove those who either through pride think themselves above praier or else through prophanesse neglect it Christ praied alone and with his Disciples and thou hast neither Family-Praier or private prayer Christ gave thanks though for barley bread and thou constantly eatest thy Food without acknowledging God to be the Authour of that mercy Vse 2. of Direction To the Godly Make up the Defects and Insufficiency of thy own prayers with the Fullnesse Excellency and infinite worth that is in Christs Prayer Christ prayed not with such defects and failings as thou dost they are thy prayers for thy good farre better then if thou hadst offered them up for thy self SERMON CIII In what respects the Benefits of Christs Mediation extend to all Believers alike and in what not For the Comfort of weak Christians and such of them as are most contemptible in the eyes of the World JOHN 17.20 But for them also which shall believe in me through their word FRom the Negative Limitation we come to the Positive Explication and Description of such as are the Object of Christs prayer And in this Description we may take notice First Of the adversative particle But also Not onely the Apostles such as were eminent and pillars but even for all the rest though never so mean and inconsiderable Secondly There is the Description of the persons 1. By their inherent properties that shall believe 2. By the Circumstance of the future time That shall believe though not yet born and so could not think or desire good for themselves yet Christ doth here pray for them 3. There is the Object of this belief Who shall believe in me 4. The instrumental Cause Their word All these particulars have their respective usefulnesse And First Let us consider the adversative particle not onely the Apostles but every believer also Obs That Christ in his Mediatory-Office had respect to the meanest and weakest believer as well as to the choisest and most eminent Even as the High-priest was to pray for all the people the poorest as well as the greatest so doth Christ regard the soul of the most contemptible believer as well as of such who are more conspicuous This might be represented in that custom amongst the Jews when the soul of every man whether rich or poor did pay the same ransome Exod. 30.12 Though among men there be poor and rich learned and unlearned yet in respect of Christ and grace there is no such difference To this purpose notably the Apostle Gal. 3.28 There is neither Jew or Greek bâ—nd or free but all are one in Christ Jesus Christ in his Mediatory works looks upon all as one Even as it is with Gods providence in this universe It 's fully intent upon every one creature There is not the lest worm or flie but Gods providence preserveth it as well as it doth the most glorious Angel and as it is said usually Gods providence is so intent upon all the whole Word universis as if he did not attend singulis to every particular and yet on the other side it 's so incumbent on singulis as if it were not to the universis Even thus it is with Christ his care and love is so indulged to any one beleever that you would think there were no other believers you would think his thoughts were not upon the Church in general but on this particular and yet at the same time Christs inspection â—nd watchfulnesse is so over the whole Church that one would think that he had not time or leisure to minde the condition of every private Christian To
an evident comprehensive knowledge for then it would be science strictly so called but it hath a plain knowledge of the testimony or authority that revealeth it and also some apprehensive though not comprehensive knowledge of that we do believe Hence Paul saith I know whom I have believed 2 Cor. 4.13 And again How shall they believe unlesse they have heard Rom. 10. And this discovers the sad condition of thousands who say they believe in Christ and yet have no true knowledge about him 2. There is required to this justifying faith a firm and lively assent to the whole word of God For unless this be laid as a foundation there cannot be any building upon it Insomuch that we see the Scripture sometimes attributing salvation to the belief that Christ was able and that God was powerfull not that by that object they were justified only that was the particular in which the doubt and difficulty did seem to be so that it was not exclusive of that special act of faith but inclusive of it and indeed this is necessary to be known that justifying faith doth carry a man out even to Historical or Dogmatical matter respectively to Justification So that when a justified person believeth any temporal promise or the power of God it doth not simply and ultimately believe them as such but as they represent God a Father in Christ so that he believeth the power of God as of a Father in Christ and all the temporal promises are looked upon as Yea and Amen in Christ so that this is to be observed by the believer There is nothing true in the Scripture but justifying faith fetcheth filial arguments from it and makes him sensible of that peace and reconciliation with God in Christ And indeed to believe all the truths in Scripture doth beget fear and horrour unless this justifying faith qualifie it The devils believe and tremble so the meer dogmatist he believeth but hath cause to tremble for till every thing be brought to Christ that as God reconciled all things in heaven and earth through him so if thou reduce all things in the Scripture to Christ even the threatning part to him because fulfilled by him thou wilt have solid comfort Thus as it 's with man because he is rational all those animal acts which are common to him with beasts yet are reductively and participatively rational so in the godly man all those general acts of faith are reduced to justifying as the summe of all SERMON CVIII Of Justifying Faith Shewing what things are necessary thereunto And how or in what method the Spirit of God enableth the humbled soul to beleeve JOH 17.20 But for them also who shall beleeve on me SEveral particulars have been given in to the clearing of the nature of justifying Faith The last we were upon was to inform what goeth to the being of it and two Ingredients have been dispatched viz. Knowledge and assent Proceed we therefore to a third thing and that is 3. A deep sence and feeling of the burthen of sinne with some sorrow and humiliation thereupon The Law must work in the discovery of the disease before the Gospel doth in manifestation of the Remedy There must be the pain and smart of a sting felt ere there be any earnest beholding of the brazen Serpent Our Saviour said The sick needed the Physician When Paul by the light of the Law found himself out of measure sinfull then he began to seek after the unsearchable Riches of Gods grace Come unto me all ye that are heavy loaden and I will ease you saith Christ Mat. 11.28 Faith that is the easing and reposing of the troubled Spirit It is disputed whether Repentance go before Faith and indeed there is an Evangelical Repentance whereby the heart is melted with grief for sinne because God is so gracious a Father in Christ and this must necessarily follow Faith but then there is a Legal sorrow for sinne arising from Gods just hatred against it which breeds great trouble and confusion in the soul before it hath laid hold on Christ and this precedeth Faith Of this our Saviour speaks Mat. 21.32 Ye repented not that ye might beleeve And so Peters hearers Act. 2. were pricked at the heart before they were directed into Evangelicall Repentance and Faith There is then a fence of our undone estate going before this justifying Faith whereby a man findes himself utterly lost all his desirable things perish sinne that was once so beloved by him is as Tamar to Amnon hated more then ever he loved it Now he would throw it out of doors the sight and memory of it is grievous to him I presse not such a measure or degree of sorrow it worketh so much in all that there is a displacency and abhorrency in sinne as that which is the cause of all misery Hence in the 4th place followeth a conviction and perswasion of minde that there is no Creature in Heaven or Earth no nor nothing that he can do is able to justifie him or bring Reconciliation with God The Spirit of God Joh. 14. that doth convince of sinne in the first place doth afterward of a Righteousnesse That there is no Righteousnesse to be had but in Christ only If so be a man be no further convinced then of his sinne and disease thinking to make medicines and plaisters of his own thereby to heal himself This man will alwaies be kept in a wandring Wildernesse What was it that made so many run into Monasteries undertake strict waies of Discipline and mortification They had but an half Conviction They felt wofull troubles and agonies in their Souls for sinne They could not tell what to do as Luther professed of himself while a Papist but not being convinced of true Righteousnesse They ran to miserable Comforters and so skinned the Soar when the putrifying humour was still within but that Soul which the grace of God will carry on to Justification doth not only finde sinne manifested but the insufficiency of all Creature Righteousnesse he seeth with Noah that unlesse he get into an Ark there is nothing but overflowing waters every where While then this stone is squaring for an Heavenly building he is instructed in his own lost and undone Condition Being therefore thus fully perswaded that in himself he is a dead and a damned man In the 5th He proceedeth to an actual renouncing of every thing but Christ He seeth there is no remedy in the world for him but by Christ He abhorâ—eth all those Doctrines and practises in Religion which he did put confidence in as if they could save him Phil. 3. You see this method in Paul when once his eyes were opened then all the priviledges that were formerly counted gain he looked upon them as losse yea as dung in comparison of the Knowledge of Christ Now certainly this is a great work of Gods Spirit not only to make a man renounce his sinnes but his works of Righteousnesse also for this
Faith is not wrought by the Spirit of God neither is it upon divine motions but experience and manifest conviction They feel in part the torments of hell and therefore it 's experimentally evident to them that there is a God who is also just and terrible in his vengeance But the historical faith in an unsanctified man as it is the gift of God so it works some inclining disposition to God yea in the temporary believer who goeth beyond a meer dogmatist it works as appeareth Mat. 3. Some reformation and some joy so that the word makes some hopeful ingresse into him though at last it passe away as our lives even as a tale that is told having no setled continuance 6. This historical faith as it is wrought efficiently by the Spirit of God so the motive of it is Divine Authority and Revelation That as by the light of the Sun we see the Sunne so by God we come to know every thing of God This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle 1 Thess 2.13 They received the word not as the word of man but as the word of God Hence the Prophets begin with Thus saith the Lord and Paul discovers himself to be called by God So that every thing hath but a weak ineffectual operation till it hath a maker a divine stamp upon the soul Oh when we once believe a threatning as it is Gods when we once believe a promise as it is Gods it must bear down all before thee What if the world come What if Satan come What if thy companions come telling thee this and this Oh but saith the believing soul God that cannot lie saith the contrary And truly herein is discovered that in Religion we have but an humane faith yea not so much for an humane faith will make great changes in our life when yet our divine faith doth not If a man tels thee of such danger of such evil in the way doth it not presently make thee turn out of that path But now when Gods word tels thee there is death and damnation in such paths that doth not at all move thee SERMON CXXI Of Dogmaticall Faith the Properties of and Contraries to it JOHN 17.21 That the world may believe thou hast sent me WE are discovering the nature of faith in the General as it is carried out to Scripture-truth because of Divine Authority We are to adde more particulars to clear this And First Though this Faith be not a peculiar saving grace yet it is a common grace of Gods Spirit It 's a common grace of God to be inabled to believe How many Pharisees and Jews saw the miracles of Christ as well as the Apostles yet did not believe so much as a Simon Magus did It 's the grace of God that makes a man to have a sound minde in Religion witnesse the many heresies and blasphemies divers are fallen into yet it 's a common grace not peculiar common I call it not in that sense as some plead for an universal grace which indeed is no grace but because an unregenerate man may have it as well as a regenerate so that no man may conclude this is enough for his salvation that he doth believe such and such principles of Religion unlesse also he hath that peculiar effectual purifying work of faith upon his soul As therefore those extraordinary gifts of Gods Spirit to work miracles to cast out Devils were common to such who yet were workers of iniquity Thus it is with this ordinary gift of Historical faith many men may believe the truth of those things the goodnesse whereof they never felt upon their hearts And many may maintain the Doctrine of Regeneration orthodoxly who never felt the power of it experimentally upon their own souls There is a faith that is common to the elect all the children of God have the like precious faith Tit. 1.1 in regard of the essentials yet there is a faith common to elect and reprobate so that no man may conclude his salvation because he is no Jew no Pagan no Papist Secondly Although this dogmatical Faith be common to the regenerate and unregenerate yet it 's the foundation of our conversion and in the regenerate when improued doth wonderfully provoke the increase of grace And this is good to be observed for though we make it not saving faith yet it is the foundation of saving faith He can never believe on Christ for his Mediatour that doth not believe Christ to be a Mediatour Therefore the Apostle describing the general nature of faith saith Heb. 11. He that cometh to God must believe that he is and that he is a rewarder of those that serve him No spiritual building can be made without this foundation as it is thus the foundation so if improved it doth wonderfully promote justifying faith The general acts of faith if vigorously prosecuted do mightily strengthen the peculiar and proper acts of it The more strongly we believe Christ to be a Mediatour the more will this help that he be so to me and therefore it 's observed that our Saviour put them so often upon the trial of their very historical faith Dost thou believe that I am able and doest thou believe that I am the Messias Partly because that was the great Question then Whether that individual Person was the Messias or no and partly because if it was believed that he was the Saviour then there was no such cause of doubt Whether he would be a Saviour to them that truly sought to him Insomuch that it may be questioned Whether it be a greater act to believe Christ to be a Mediatour or to believe him a Mediatour to me Although indeed there are more Objections against the latter for there are not only Objections against the truth but against the application of it because of the many sins and infirmities which I perceive in my self yet we would think the harder task were then over when the soul could believe such great things and transcendent to humane reason for when a man believeth that Christ is both God and man united in one Person whose office is to redeem the oppressed sinner may not then he conclude easily that he will redeem him For which is greater to believe such a Person God and man or that this Person whose Office it is to save will save thee Howsoever if we do not make comparisons between these acts of faith yet certainly the more strong and powerfull thy acts of faith are about the truths of Christ the more will they conduce to apply him to thee Even as in man the more vivid his senses are which do accompany his common nature with a beast the more strong and quick are his rational acts likewise So that this Dogmatical faith is the root as it were which if not thriving those peculiar acts of faith will wither Distinct III Thirdly The general properties of this faith are
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
is Christ in the godly as if he did possesse our souls and bodies in the same sense as we reade of the Devils being in some persons for the Devil was so in them that he wholly possessed their bodies sometimes tormenting of them and in others strangely raising them up to speak in strange tongues and to do many wonderfull things above the ordinary course of mans ability Christ is not thus in beleevers and no wonder if Christ be not seeing that the Learned observe Though the Devil be suffered to possesse mens bodies yet we never reade of any good Angel that possessed the body of any man whereas God might have suffered the one as well as the other if he had pleased Let us then take heed of affirming any indecent or false wayes of Christs being in us These latter dayes give instance of sad delusions in this kinde men perswading themselves of Christs being in them after such a palpable and bodily manner that at last they are delivered up to think they are Jesus Christ himself and whereas there is but one Christ now there are many that say themselves to be the Christ Fifthly Neither may we conceive of Christ being in us as if he were a forme inwardly informing or inclining us as if our actions were Christs actions Though the Apostle Galat. 2. useth that expression I no longer live but Christ in me yet that is to be understood onely metaphorically you must not take it strictly and philosophically as if Christ were either the forme assisting or informing of beleevers not assisting as when Angels assumed bodies and did speak or act in them and by them or as some Philosophers tell us of an intellectus agens that is the common form to all mankinde nor as a form informing for that is made part of a man but Christ is not so and this is the reason why though it be Christ living and working in us that makes to repent and to believe yet we cannot say it 's Christ that repents or believes because these actions come from us vitally and formally whereas Christ is the efficient cause of them and it 's a Rule Efficiens non potest supplere vicem formae materiae So that as in respect of our naturall consideration though by God we live and move yet we cannot say it 's God that speaketh it 's God that walketh because these are vital formall actions so neither can we say it 's Christ that believeth that repenteth that liveth in us So that the believers work is to be distinguished from Christs work in him Lastly It 's one thing for Christ to be with us another thing in us When Christ promised to be with his Apostles to the end of the world that is in respect of divine assistance protection and successe and thus he was with Judas while he preached the Gospel and wrought miracles for as God is providentially with many men in whom yet he is not graciously present as in Cyrus Nebuchadnezzar Jehu and others Thus Christ is also operatively with many in whom he doth not graciously dwell So that we are not to conclude Christ is in us because of many gifts and extraordinary abilities It is true John 15. Even a branch not bringing forth fruit is said to be in Christ and so may hypocrites and reprobates be said to be in him but this is onely externally and by profession not internally and really SERMON CXXVII Sheweth something of the Nature Manner and Effects of Christs being in Beleevers JOH 17.23 I in them and thou in me CHrist you have heard is in his people and they are in him But how to understand this precious but sublime doctrine rightly that is the great difficulty We have discovered the false and grosse Imaginations about it We now come to the positive and affirmative manifestation of it Although it is to be acknowledged that as concerning God we may easilier conceive what he is not then what he is So in respect of this inhabitation of Christ in beleevers we may more easily remove false and erroneous waies then assert the true and proper manner of it But the light of the Word and the experience of a godly man subordinate thereunto will greatly conduce to make some profitable though not comprehensive discoveries of it And 1. In the general Christ being in his people is after a spirituall invisible and mystical manner It is in an invisible manner yea in no waies corporally sensible We cannot with the eye see him the ear hear him or the hand feel him but all is invisible And this is the reason why natural men who are carried away only as brute beasts by sensible Objects are not affected with Christs being in his Children for they say as the disciple in another case unlesse we may put our fingers in Christs wounds and feel his bones we will not believe he is in us but as God though he is omnipresent and filleth all places yet is not seen by the bodily eye No man hath seen God at any time Joh. 1.18 So though Christ fill his whole Church and the Apostle expresseth it Col. 3.11 he is all in all yet this is after an invisible and corporally indiscernable mannes so that though the Apostle who lived with Christ in a bodily manner and was eye-witnesse of all that he did and suffered could say 1 Joh. 1.1 That which we have seen with our eyes which we have looked upon and our hands have handled yet beleevers cannot now say so As it is invisible so it is spirituall and therefore above a carnal apprehension This is one of those things of God a natural man cannot perceive because spiritually discerned Go to any natural man though never so cultivated and adorned with rationality yet can he no more understand or conceive of Christs being in the soul then a worm can reach to the understanding and discourse of Angels with one another and the reason is because there is no habitude or sutable proportion between this truth and their capacities So that as the Eye cannot see a Spirit because of the dissoâ—ancy between that Object and the visive faculty So neither can a naturall man though walking in the high stilts of all moral endowments ever reach unto any satisfactory knowledge in this Point for this Truth cannot be found in Aristotles or Platâ—â—s works neither can flesh and bloud reveal it but by the Scripture as a guide and the spirit of God as an efficient we come to know what it is Therefore it 's often by Divine called mysticall Christs Marriage with the soul is mystical Christs living and dwelling in us is mystical it being a great mystery and such as the doctrine of Christ is and therefore none but Christs Friends have this secret revealed and made known to them Therefore when Christ is thus in the soul of a beleever there are clear discoveries and manifestations of himself Even as when the Sun ariseth in our hemisphere the
knowledge from the inward reason of things we would grant it and think it to be only a strife about words for this is plain as Austin well Non ratio dicti sed dicendi autoritas suadet It 's not reason from the thing but the authority of the speaker that is the cause of faith Now for want of right understanding herein the Socinians they go too farre on the other hand The Papist thinks faith defined better by ignorance then knowledge the Socinian will have such knowledge as shall be fetcht from the inward reason of things and this is the cause why the Trinity and Incarnation of Christ are denied because reason is made the Judge of these things but the knowledge of faith is not like that of the Philosophers who searched into the causes and inward principles of things for then the Scriptures would not be commended to us but the Platoes and Aristotles of the world Therefore fifthly The knowledge faith brings is a knowledge respecting the testimony and revelation of a thing and the authority of him who doth reveal it that he is the supream verity and therefore cannot lie We see in an humane faith a man cannot believe that which he doth not know witnessed a thing that he never heard spoken of and this is that which we justly blame the Church of Rome for That it teacheth an implicit faith viz. That we believe what the Church believeth but now what is it that the Church believeth they know not and it may be never heard of it Therefore that is the way to lead men blindfold to hell for this implicit faith is indeed nothing but a simple grosse ignorance but faith divine knoweth the testimony or that word which revealeth such truth not that they only can believe who can reade for Faith cometh by hearing as well as reading so that they may know the truth confirmed in the Scripture though they cannot reade it Faith therefore is not blinde nor is the obedience of it in this sense blinde as if it did not know what it did believe with such blinde Sacrifices God is not well-pleased and the woman of Samaria is reproved because she worshipped she knew not what Joh. 4. and it 's no lesse guilt when we believe we know not what 2. There is not only a knowledge of the testimony but some though imperfect knowledge of the very things themselves Thus Paul I know whom I have believed 2 Tim. 1.22 and so in many places the people of God are said to know God to know Christ There is an apprehensive knowledge though not a comprehensive Therefore though God doth not give perfect knowledge in this life yet he could if he please turn faith into vision He that made the corporal blinde to see can also take away mental blindness but he is pleased to let us have but imperfect knowledge and that partly because we ought to be humbled in our selves for we see the pride and sinfull corruption of man when it gets any knowledge in the Scripture how ready to be lifted up to despise others to think we are wiser then Solomon which makes the Apostle say Knowledge puffeth up 1 Cor. 8.1 not that it doth so of it self for of it self it would rather humble and debase but such is our corruption and vanity that without the special grace of God as we grow in knowledge so also we grow in pride Again God keepeth us in imperfect knowledge here that so we might be in constant prayer and dependance on him to beg for knowledge and an understanding heart as also that we might study and meditate to be alwayes growing in knowledge as the Apostle exhorts Hence it is that there are so many difficult places in Scripture which will exercise the thoughts of the most learned and those things the ablest men do know yet they may grow in a more firm distinct and powerfull knowledge This Sun may arise upon them by degrees till at last it comes to its vertical point Now that our faith must either be knowing or have knowledge accompanying of it is plain 1. Because the word of God is given as a Rule and therefore compared to a light and a lantern because it doth direct and order our conversations If then faith had not knowledge to what use should the Word enlighten To what purpose also are those frequent exhortations to all private persons as well as Officers to attend to the reading of it to prove all things to try all things Can the Scripture be made use of Can these duties be put in practice and yet there be no knowledge 2. As the Word is light objectivè so the believer himself is light subjectivè Hence they are called light in the Lord light in the very abstract Eph. 5.8 and the Scripture speaks often of their illumination having their understandings and hearts opened insomuch that the soul is a meer chaos and confusion till God create this light in it faith then is accompanied with internal light as well as it requireth external 3. The obedience of a Christian is to be rational it 's called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable service Rom. 12.1 and all the Pharisees worship is rejected because it had no word to be grounded upon we are to answer God when he shall say Who hath required you to believe thus to worship thus And how can this be without knowledge Though in Popery a blinde obedience is commended yet Christ requireth a seeing and knowing obedience 4. The just is to be saved by his faith Now if faith hath no knowledge this properly is another mans faith if faith hath no knowledge but believeth because the Church believeth so or a Councel believeth so then it 's not so much his own faith as the Churches faith that must save him Lastly If faith hath not knowledge then it 's impossible to discharge all those effects of faith that the Scripture speaks of as to cleave and adhere to the truth to refuse falshood and all cunning deceivableness of errour Now how can this be if faith hath no eyes of knowledge to discern Trees and men are all one to a blinde man Any Camel will quickly be swallowed up if there be not a knowing faith 2. How can we suffer martyrdom and lose all the dearest comforts we have if we have not knowledge Can a man be banished undone suffer death and all for that which he doth not know whether it be true or not 3. He cannot be thankefull unto God under the truth he enjoyeth neither can he make that practical improvement of them as he ought to do As Christ told the Samaritan woman If thou didst know who it is that asketh thee c. Joh. 4. so if thou didst know what Christ is what the Covenant of grace is thou wouldst make an heavenly use of it whereas now thou knowest no more what to do with it then a swine with a pearl Vse of Exhortation to get out
prayed to Christ they said Master we will But seeing this prayer of Christs is from him as a Mediator we may well acknowledge that there is more then a meer humble supplication such as meer men make but some powerfull declaration of his will that he will have it so For to this purpose he speaks Joh. 12.26 Where I am there also shall my servant be Christ by his own power and authority will cause it to be From whence I shall touch only on this Doctrine That Christs prayer for his people will certainly and infallibly prevail for them I will saith Christ that they be where I am Though we may many times doubt of the efficacy and successe of our own prayers yet there is no cause at all to question the successe of Christs Intercession and the grounds are these 1. Because he hath merited and purchased at Gods hands those benefits he prayeth for Therefore though whatsoever God doth to us be of grace in respect of us yet it is of justice and right to him so that it can no more be that Christs prayer for us should not speed then that God should be unjust and that not in respect of promise only to Christ for he hath likewise promised to us but of justice So that now Christ may well say Father I will their glory and happiness because I have purchased it at so dear a rate 2. Christs prayer must needs be effectual because it lieth in his power also to do that and accomplish for us which he doth desire Though therefore as man he prayeth yet as God he can fulfill and bring about what we stand in need of If therefore Christ saith Father I will that they be sanctified that they be glorified who shall withstand this 3. Christs prayer will alwayes take effect because his will and the will of the Father are the same So that as Christ argued None could take his sheep out of his hand because he and the Father are one So also it followeth Christs will in prayer cannot be gainsaid or hindred by any because the Father and he are one if indeed the Father had one will and Christ a contrary will to it then we might justly doubt of the successe of it but it is not as Christ wils the Sanctification and glorification of his people so doth the Father also So that all our confidence is to be in Christs prayer and not ours Vse 1 Vse of Consolation and comfort to the children of God who mourn under the sinfull imperfections of their prayers yea are ready to cry out that God shutteth out their prayers Oh let them remember what a glorious treasure is here laid up for them Though their own prayers are weak yet Christs are not Look therefore again and again see the things Christ hath prayed for and then doubt not but they will be accomplished in thee Oh let not thy heart sink and be troubled within thee when thou seest such a remedy provided for thee Urge Christs name urge Christs prayer Vse 2 Vse 2. Of Terrour to wicked men who have no interest in Christs prayer or intercession If it were so terrible a judgement not to have Samuel or Jeremiah pray for some persons it argued their incurable condition how much more may it strike horrour and amazement into the hearts of all wicked men as Christ minded thee not in his death so neither in his prayer I pray not for the world But into the hardned and impenitent heart no terrible woe can enter SERMON CXXXVI Of the State of Glory Shewing what it is to behold Christs Glory in Heaven JOH 17.24 That they may behold the glory that thou hast given me IN these words is contained the final cause or end of our Saviours Petition in behalf of his Disciples He praieth that they may be with him in Heaven and why That they may behold the glory which the Father hath given him In which words take notice of the Act the Object and the Cause of it The act is that they may behold ut videant saith Austin non ut credant because Eternal vision in Heaven is the reward of faith here on earth Here it 's believing in Heaven it's beholding Although there are some that limit the sence to this life as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediatour but the context doth principally relate to the enjoying of glory in Heaven Others they observe Non dixit ut habeant sed ut videant he did not say That they might have but that they might behold for Christs glory is incommunicable but the word is not to be limited for it comprehends 1. To behold and see and that immediatly opposite to the way of faith and knowledge which we have of God in this life which is but darkly 2. It denoteth fruition and enjoyment of this glory for we shall be glorified with Christ and thus the word videre is often used for frui To see life is to live To see death is to die To see the Kingdom of Heaven is to enjoy it So that the godly shall not be meer idle Spectators of this Glory but they shall be taken into fellowship with it 3. It denoteth all the effects and consequents of such a beholding of this Glory which are infinite delight and joy Immortality and Eternity So that there shall never be any end of it all this is comprehended in seeing but the greater Question is about the glory that is mentioned What is understood by that and some relate it to that infinite and incomprehensible Glory which he hath as God but generally it 's understood of that Glory which he hath as Mediatour for so the Father after his sufferings did infinitely exalt him and give him a name above all names So that Christ as Mediatour is glorified in a transcendent manner by God So that Christ hath his essential glory as God and his Mediatory glory as Mediatour Now these two kindes of glory do not differ really but only in several waies of administration for he that is Mediator must needs also be God Obs That the great end of our being in Heaven is to behold and enjoy the Glory of Christ As the Queen of Sheba took a long journey to behold the glory of Solomon which did so ravish her that her spirit even fainted within her which yet was but a temporall fading and earthly glory how much more transcendent and ravishing will that heavenly Glory be to us when we shall behold the Majesty and Greatnesse that Christ shall then be in sitting upon his throne at the right hand of God To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity for our Saviours will to have us where he is is not for any want or necessity that he had of us Christs glory would have been admired by Angels though we should never be
are reduced to one Quest Seeing God hath promised one heart and way and Christ praied for it how comes it to passe there are so many breaches among the godly Answ 1. True unity is from Christ and terminated in him There is a wicked unity 2. A directed and ordered unity 3. It is consistent with such graces that yet have an outward appearance of dissolving unity Remedies for the preventing and healing divisions in the Church False wayes of unity 1. By Papists 2. By Socinians The true uniting principles As to true Doctrine II. Rules to keep up unity in Church-order and to prevent Schism III. Rules for Unity in respect of love to prevent wrath and quarrellings Observ The Father and Son are two distinct Persons yet one in Nature and Essence Consider 1. God considered absolutely and relatively 2. There is notwithstanding but one God 3. This Doctrine of the Trinity is an object of faith and cannot be demonstrated by reason The characteristical properties of the Persons in the Godhead Observ That all believers are united to Christ and in him to the Father I. Consider those Scripture-expressions to represent this Unity II. There must be an unition before there can be an union III. There is a naturall union with Christ and a supernatural IV. This union is wholly spiritual V. It 's also reall VI. The necessity of this union with Christ VII The excellecy of it VIII IX X. XI Observ That Unity among believers is a special means to inlarge the kingdom of Christ Consid I. That notwithstanding the Doctrine yet unity simply as such is not an infallible note of the true Church The Papist answered Unity without true Doctrine no note of a true Church The Papist no such cause to boast of Unity Why Unity is an attractive loadstone to bring others unto the faith What those proper sins are that divisions amongst the godly are apt to breed in the world Observ That the believing of Christ being sent unto the world is the foundation of our conversion unto God Of the nature of Faith as it is dogmaticall or historicall 1. It 's wrought by the grace of God By means of the Word 3. The heart of man is naturally not only unfit but contrary and opposite to the way of beleeving heavenly truths 4. This faith may be without sanctification of the inward man 5. Where this faith is there will be some kinde of pious disposition of heart 6. The motive of it is divine 7. It s grace though but common grace 8. It s the foundation of conversion The properties of it 1. It lifts a man above his natural reason 2. It contradicts not reason 3. It s the substance of things hoped for c. 4. It hath universality in its assenting Observ That the glory which Christ hath he communicates one way or other to his people Consider I. Christs personal glory is incommunicable II. What are those effects of that glory which Christ vouchsafeth to his III. None are made partakers of that glory of Christ but by union with him 1. No man till he be united unto Christ hath any true and solid glory In what respects humane and earthly glory comes short of heavenly Corollary II. That the meanest Christian surpasses Solomon in all his glory Corollary III. IV. It consumes all love and desire of vain-glory V. Let them faithfully do Christs work notwithstanding all reproaches wicked men load them with VI. Admire the bounty of his grace VII Doct. Christ though God had many things given him of his Father There is a twofold giving What things were given Christ of the Father Observ Unity among believers is part of that glory which Christ as Mediator hath obtained for them Consid I. Unity is the Churches glory Their glory actively and passively II. Christ purchased as Mediator this priviledge as well as others Christ said to be in believers several wayes 1. By communication of the same nature with us 2. Sacramentally 3. By his Spirit 4. By a gracious inhabitation and sanctifying presence Doct. How Christ lives in a believer The false ways of Christs being in his people How or in what manner Christ is in his people How Christ is in his people more particularly The fruits and effects of Christs being in us Doct. As Christ is in us so the Father being in Christ is also thereby in us How the Father is in Christ Quest How the Father and Son can be in believers and yet they have such great remainders of sinne in them Answ Doct. The Father and Christs being in believers is the cause of that perfect and consummaâ—e unity which they ought to have of themselves What is implied in their being made perfect in one The causes of this unity Doct. That faith is knowledge What knowledge faith is not 1. Not a knowledge by sense 2. Not a perfect comprehension and intuitive vision of the thing we believe 3. Nor like those imperfect acts of the soul which are called Suspicion opinion or doubting 4. Nor is it from the evidence of any internal principles What knowledge the knowledge of faith is Reasons why faith must be knowing or have knowledge accompanying of it Observ God the Father loveth believers even as he loveth Christ I. Wherein the love of God to Christ and believers is not alike II. Wherein Gods love to Christ and believers is alike 1. In loving Christ and them as one mystical person 2. In the properties of it 3. In regard of the effects of it Obj. Answ Doct. It 's of great consequence to the world to know how greatly believers are loved of God The usefulness of the worlds knowing how greatly the Saints are beloved of God will appear in these particulars How difficult it is for the world to be so perswaded Observ Without grace here there is no glory hereafter What we mean by grace Doct. 2. Glory is a gift Observ The greatest part of our happinesse that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with the Lord. Of immediate communion with Christ in heaven Consider these things The grounds why Gods presence in heaven is that which makes the happinesse of a glorified beleever Doct. It is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stirre up holy confindence and boldnesse Consid I. No wicked man is in a condition fit to pray or approach unto God upon these terms II. It s of great consequence for the humbled Christian in his prayer to improve this relation of a Father Doct. 2. Christs prayer for his people will certainly and infallibly prevail for them Doct. The great end of our being in heaven is to behold and enjoy the glory of Christ How much is comprehended in this expression of beholding Christs glory What is that glory which they shall behold shining in Christ Doct. Christ as Mediator had his glory given him Propositions aâ—out this point Christ as God cannot have any thing given him unless by way of manifestation and external celebration Obj. Answ Doubt Sol. Doubt Sol. Doubt Sol. Socinians Argument Answered How many wayes we may glorifie Christ Doct. 2. That it s no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God Observ That God the Father loved Christ as Mediatour and thereby all believers in him from all Eternity How righteousness may be attributed unto God Observ God whether considered as a Judge of the world or a Father to beleevers is righteous in all his wayes I. God is just in all his administrations to devils and wicked men II. The righteousnes of God as a Father to his people in all their afflictions Observ The world is ignorant of God in a saving manner Demonstrations of the Point The causes of salvation Observ Christ is the original and fontal cause of all the knowledge that believers have Propositions about the point Doct. That it 's an indearing respect of believers to God that they do own him and cleave to hint when the whole world go quite contrary Propositions clearing the Point Doct. That Believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God I. In respect of the object II Observ That it is not enough for the people of God to be loved by him but they are to endeavour after the sence and apprehension of this in their own hearts Conside I. The love of God is taken two waies in Scripture II. God may love a man and he know it not III. The sence of Gods love to be laboured for IV. The sence of Gods love may be immediate or mediate V. The love of God to his is incomprehensible The advantage a believer hath by having the powerful feeling of Gods love Propositions to inform in this point I. II. It s possible for the sense of Gods favour to consist with some doubtings III. The sense of Gods love may consist with a feeling of a spiritual combate within us Helps to get and keep this favour of God