appropriated if no man had the light of the Sun but one or few men Oh what a price would be put upon it It 's then proptiety both with God and man that is the Fountain of all good of all care and brings about all the blessednesse that Gods Children have To open this Point and not to fall in with what you have heard already 1. Take notice That a people becomes the Lords peculiar ones his Jewels solely by his grace and goodwill He hath chosen us and not we him he loved us first The great God of heaven who might have made other people other persons his treasure did out of his own meer goodnesse take thee and thee into such a blessed relation The Apostle doth every where in his Epistles reduce it to this cause The counsell of his will and out of his meer grace and certainly if Deut. 9.5 the Lord doth again and again inform the Israelites that it was not for their righteousnesse or any good in them but meerly because be set his love on them that he made them his externall people by an outward Covenant how much rather must it needs be the meer grace of God to make a people inwardly and spiritually his so that whosoever finde themselves thus appropriated to God to be able with the Church to say as she doth many times because our blessednesse lieth in this I am my well-beloveds and my well-beloved is mine Cant. 6.3 Oh let such be deeply humbled and even astonished under the discriminating Grace of God I am the Lords when the devils are not when such men of parts abilities and great Revenues in the world And if the Lord would have looked to any thing in man how many thousands are there that if converted would have been more glorious Instruments of Gods glory then I am 2. As it is the meer goodnesse of God to make a people his so it is not out of any want or any necessity any need that he hath of us that he did thus make us his and this also is a quickning consideration Husbands have Wives because they want such helps Masters have Servants because they need them Even the greatest Monarchs want their people But it is otherwise with God My goodnesse extends not to thee saith David Psa 16.2 And thus Job was told that if he were perfect and righteous he did not advantage God God is the Elshaddai the Allsufficient God blessed and happy enough in himself Though he had never created the world Though he had not appointed one man to Eternal glory yet such was his goodnesse that he would have those Objects to whom he might communicate of his fulnesse And therefore God of many thousands hath made such and such his not that he wanted their graces duties or praiers but that they might partake of his riches 3. When Christ saith here They are thine he doth not exclude himself from having a propriety in them nor the holy Ghost neither For this is the infinite priviledge of the Godly that they are both the Fathers and the Sons and the holy Ghosts not only because whatsoever one person hath the other hath as Christ saith All mine are thine and thine are mine but in an appropriated consideration Thus Christ saith they are the Fathers They are thine in the present tense he had formerly at the sixth Verse used the preterperfect tense Thine they were but now he useth the present tense to shew that though the Father had given them to Christ yet he had not abdicated or quitted himself of his interest in them he had not so given them to the Sonne as that the Father had no dominion or right to them but they did still continue the the Fathers possession though they were given to Christ And as they are the Fathers so they are the Sons purchased people also They belong to Christ in an indeared manner which makes them to be called bone of his bone and flesh of his flesh Eph. 5.30 To be his members and body as he is the head They are also the holy Ghosts and therefore they are said to have the Spirit dwelling in them and they are his Temple and they are led by the Spirit and walk in the Spirit We are the Fathers by meer grace and therefore are given to Christ as a Mediatour We are Christs by merit for he purchased us by his bloud We are the Spirits by operation for he works the holy Image of God in us Oh then that our hearts were enlarged in this matter that we might wonder how and why we who are not worth the owning or the the looking after should yet be made the Lords in such indeared respects 4. When the Godly are said to be the Fathers though it doth not exclude the other persons yet it doth all other creatures By this we are delivered from all other proprieters and interest whatsoever and this makes the phrase to contain in it a Treasure of happinesse as first Seeing we are the Fathers therefore we are no longer the devils We are no more in his possession and under his dominion We may see by the Scripture in what a wofull and cursed state all men by nature are They belong to the devil they are his proper goods The devil hath them as his even as he hath the damned in hell though in this life there may be hope of delivering them whereas the damned have none Eph. 2. The devil who is called the God of this world is said to rule in the hearts of the disobedient Hell is not more the devils place then the heart of a wicked man and therefore 1 Tim. 2.26 they are said to be Captives to the devil to be like tamed birds and our Saviour tels the Pharisees They were of their Father the devil Joh. 8. And why because they did his works So that whosoever doth the works committeth the sins that the devils do the devil is their Father Though they rage and are mad at such a charge and this is the reason in part why the glorious fruit of Christs death is called a Redemption and why he is called a Redeemer because we were wholly in bondage and captivity to the devil We were his he had a proper right to us till Christ redeemed us Oh that the ungodly men of the world should hear this and not tremble Whose art thou To whom dost thou belong Who may challenge thee but the devil There are a cursed sort of men who give themselves to the devil by compact in the waies of witchcrafts Now all wicked men though not by such an expresse Covenant yet implicitely by their wicked waies give themselves up to be the devils Oh what a terrible thing is this to consider that though thou canst say These grounds are mine these Cattell are mine these goods are mine yet thou thy self art the devils Oh consider that the devil will have his own when thou diest he will lose nothing
God We act with subordination and dependance on him we keep our selves because God inableth us to do so as the less wheel is moved by the greater as the greater orbmoveth the less so that here is no glory or praise due to us no more than the pen that writeth or the hatchet that cuts for we depend wholly upon God both quoad esse the essence and being of grace would not continue did not he uphold it as also quoad posse and quoad operari Therefore our keeping is not contra-distinct or separate keeping from God as if he were one partial cause and we another as when two lift one burden but ours is from him by him and under him as the Master guideth the hand of the Scholar to write Hence in the third place We may acknowledge Gods power to help us and that several wayes and yet not not give the full glory that belongeth to him All the Erratical Starres that have been in the Churches firmament have at last acknowledged some power some auxiliary help of grace but yet justly condemned by the Orthodox as robbing grace of its due praise for if a man should say It 's Gods power that helpeth us because he created us at first with a rational soul so giving of us understanding and will whereby we are inabled to choose what is good here Gods power is acknowledged but at a remote distance Here like some Heathens we sacrifice the wax to God but keep the honey to our selves thus Nature and Grace is confounded Pelagius at first thought this would serve But if a man should go further acknowledging Gods power in revealing the object though he worketh nothing upon the subject Here God is acknowledged but at a low rate Thus also Pelagius said It was the grace and power of God to make known and reveal the objects of faith but when revealed then we have power to believe them as a man cannot see till the Sunne arise but of himself he hath perfect eyes to behold the light Here is power given to God but not enough who doth not onely prepare the object but fit and sanctifie the subject Further If a man confess the power of God to help Not absolutely to do that which is good but to do it more easily and willingly as Pelagius at last did yeeld Here is Gods power acknowledged but still here is not glory enough ascribed to God God will have all the glory or else none Lastly If we acknowledge the help of God to keep us necessarily yet if we make it a general indeterminate cause and not efficacious till by mans will it be particularized Here is something attributed to God but yet still much ascribed to man Therefore though the Jesuites have many large Tractates De auxiliis gratiae yet because they do not make Grace efficacious in it self antecedently to our will but our will to improve that Therefore still we say They advance not Grace for it 's not Grace unlesse it be Gratuita omni modo Thus then you see a necessity of informing your judgements in this Point That no subtill Hereticks under fair pretences and acknowledgements of Grace do deceive you For Pelagius deceived the Eastern Bishops by this means yea Sulpitius was seduced by the Pelagians who had been a long enemy to them which when he perceived he was so grieved that he enjoyned himself perpetual silence as the Centuriators observe In the next place Let us consider How many waies the power of God doth thus keep us and let it not be thought tedious if I be long on this Text I do not compell the Text to go one mile one Sermon further than it would The honey drops from the comb without any crushing of it And First The power of God keepeth his people in the way of grace inspirando by inspiring and breathing into the Soul such holy thoughts and quickning meditations that thereby we are kept in the fear of sinne and love of God alwayes The Apostle saith We are not able to think of our selves any thing tending to our own good or the good of others but our sufficiency is of God 2 Cor. 3 7. How vain idle and distractive would our thoughts be if the Spirit of God did not suggest and put in other things Therefore that is promised as a remembrancer to bring to our mindes such things as we let slip when the Church prayeth Arise O North and blow O South Cant. 4.6 that her garden may give a smell it 's a prayer for the heavenly and holy breathings of Gods Spirit into the soul Secondly The power of God helpeth excitando by stirring up and quickning those habits and principles of grace which are in us Our faith our love are apt to lie dormant in the soul till they be awakened Thus David though in the state of grace prayeth often That God would quicken him that he might keep Gods Commandments Psal 119. And this the Church prayeth for Cant. 1. Draw me and we will run after thee so that were there not this drawing this quickning the people of God would be like so many lumps of earth they would be very Idols in all their duties seeing they would not see and though knowing yet not understand This exciting grace is as necessary every moment to thee for spiritual life as the air is for thy natural Thirdly The power of God keeps inclinando by inclining and determining the heart For though the heart have grace in it habitually yet the world and sin tempt strongly so that these habitual principles work not till God incline and determine the heart as Ezek. 36. besides an heart of flesh God promiseth to cause him to walk in his statutes David prayed That God would incline his heart to keep his Law This determining grace is that which Pelagians Arminians and Jesuites object against whereas if the power of God doth not this our power will have the greater part in our Salvation Fourthly The power of God keeps us dirigendo by directing and ordering our steps so that we do not fall We are very weak and unskilfull and like babes who are said Heb. 6. to be unskilfull in the word of righteousness Christ and the way of faith is unknown to us a strange thing to us As Sampson being blinde needed one to direct him where the beams were Thus we need direction concerning the Author of our strength and how we may be made partakers of it When David was in Saul's armour he could not tell how to weild or manage it The Lord Christ he it is that strengthens his people a kinde of omnipotency is communicated to them by him I can do all things through Christ that strengtheneth me Phil. 4.13 But there is much skill and an heavenly act required to make use of Christ and to derive power from him Therefore the Lord helpeth us by directing our hearts unto the love of Christ and faith in him 1 Thess 3.5 Hence David many
affectionate towards God and Christ they would be as labourious for heavenly knowledge They would know how to improve Christ To make the best advantage of the means of grace They would not let any truth go till they did fully understand it but the Scripture complaineth men are wise to do evil but to do good they have no understanding These Moles that live and delight onely in the earth they must needs be blinde These are internal causes External are twofold 1. A negligent ignorant and carelesse Ministry For seeing the Ministry is appointed to be a light to be a guide if that be not light then all the people must be darknesse If they are not salt the people have no seasoning An Idol-Shepherd makes Idol-sheep This God often complaineth of and Christ also when he saith The blinde leade the blinde Mat. 15.14 and that some took away the Key of knowledge And 2. Negligence of Parents and Masters All Governours who have Inferiours under them they are to teach the principles of knowledge Parents are often required to do it and truly hence is the Original of all Ignorance even the rudenesse and wicked orders that are in Families There is no praying no catechizing no instructing and when these are Nurseries of blindenesse and impiety what good can be expected Oh that Parents and Masters would remember how much God requireth of them in this particular It was the commendation God gave Abraham that he would teach his Family and make them worship him Gen. 17. I shall no longer insist about this Point but come to the application for men will hear and hear and never set about the work Let it therefore be a Use of importunate Exhortation to follow you as closely as that Widow did the Judge that if nothing else importunity might prevail with you Let the ignorant pray that they may receive their sight Let them not give over day and night those means that may help them What though thou canst say I am no thief no adulterer no unclean person yet if ignorant thou art upon the brink of hell and so you that are Parents and Masters bring up your Inferiors in the true knowledge and fear of God It 's said of Constantine who was truly great in this that he would have his whole Court gathered together and the Scriptures read to them with Instructions from it to them What you see me do at the Church that let the Master of the Family do at home said Austin Let your Families be Christs School Thou wouldst not have a Servant that knoweth not how to do his proper emploiment much lesse then shouldst thou have one that knoweth not his Christianity Now there are many pregnant arguments to enforce this duty 1. The necessity of a competent knowledge This is eternall life You cannot expect heaven There is no way for thy salvation whilest thou art in this dark night so that this is the one thing necessary Be like Mary to choose the better part Martha was shewing much love in entertaining of Christ yet because Mary was wholly busie in hearing of Christ and learning from him Therefore she chose the better part Oh then thou that art more carefull to know God and Christ then to get any worldly mercy thou choosest the better part This undoeth you you are not possessed with the necessity of it you will not beleeve this text of Scripture you hope to do well enough for all this though the Word saith He that made them will not save them Isa 11. 2. Be stirred up hereunto because there cannot be any godlinesse any true holinesse in thee till this knowledge be in thee Ephes 4. Those that are to have the Image of God restored in them by righteousnesse and true holinesse they are to be renewed in the spirit of their minde As God created light at first in the world so he doth in the new creature hence they are called light in the Lord Ephes 5.8 and conversion is a translation from a state of darknesse into light Oh what a goad should this be in thy side to get knowledge There cannot be any grace not the least degree of holinesse till God renue my minde Though all that have knowledge are not renued yet none are renued with out knowledge and men are said to escape the pollutions of the world through the knowledge of the Gospel 2 Pet. 2.20 3. Consider what pains men take to get humane knowledge these will condemn Christians at the last day There is no Art or Science can be obtained without much study and daily consumption of the body and men have not thought it too much to impair the health of their body by perfecting their minde and yet how much uncertainty was there in that knowledge did not one of the wisest say This only he knew that he knew nothing so confused and unsatisfied were they in their studies But this knowledge is certain and that which will greatly quiet and satisfie the heart Fides non tantum est apprehensiva sed quietativa 4. Consider how bitterly and wofully thou wilt cry out of all thy negligence and abuse of the means of knowledge hereafter as Prov. 1. God often called and you would not hear Wisdom daily invited you How long will ye passe by O ye simple ones and void of understanding When thou shalt fall into hell that is like thy soul utter darknesse and there remember The time was when Manna fell and I might have gathered it There was a time to have gotten knowledge and understanding but I desperately refused it and now I am suffering the just punishment of my ignorance This must perpetually torment thee It s made an heavy curse in Job chap. 36.12 when a man shall dye without knowledge Therefore it 's not only a sinne but a curse because you would not see God gives you up to a blinde eye and this is the more terrible under the Gospel when a promise of plentifull knowledge is spoken of by the Prophets SERMON XVI Sheweth what Saving Knowledge is in its Concomitants and Effects JOH 17.3 This is Eternall Life to Know thee the only true God KNowledge you heard is necessary to every mans salvation We now come to discover what kinde of knowledge this must be and as for the comprehending of Faith under that knowledge I shall not treat of that notion but referre it till further opportunity offer it self in this Chapter That therefore the knowing man may not presently blesse himself as if his eyes were enough to carry him to heaven though he hath no feet to walk in Gods waies I shall now manifest what knowledge it is and raise this Observation That knowledge which brings to eternal life ought to be accompanied with the true and proper effects of it This is grounded upon the use of the word know which doth denote the affectus and effectui concomitatis frequently in Scripture and that this knowledge must be so here is
doth not make it to be true but the Truth of it makes it to persevere So that where true Grace is there Perseverance will certainly follow as where the Sunne is there will be Sunne-beams Therefore that distinction though applauded by the Learned Vossius of a threefold Truth of Essence To which is opposed no Faith or a seigned Faith Truth of intension or degrees to which is opposed a weak and remisse Faith Truth of radication or perseverance to which is opposed a temporary abiding is well called by Amesius futilis destinctio a meer frothy distinction for the least degree of true grace hath perseverance annexed to it and the good ground and the bad are distinguished not only by their perseverance but by the very nature of the soil and therefore the good Ground only is called a good and honest heart so that we are not to say Grace if it be rooted but if it be true will be brought to Eternal Glory 6. Though the Godly shall surely be saved yet this doth not exclude a great deal of difficulty and many dangers in the way The Apostle saith The Righteous is scarcily saved 1 Pet. 4.18 which by consequence at least relateth to a spiritual â—alvation Hence the way to heaven is a streight and narrow way and they are to strive to enter in Luk. 13.24 It is compared to all the hard and difficult things as are It is called crucifying and mortifying of sinne It is often compared to fighting and conflicting Thus they are wrestling Jacobs ere they can obtain the Blessing many Iebusites and Enemies must be conquered ere they can possesse Canaan Lastly The Godly are not only to be preserved thus to Eternal Salvation but they are to be assured and perswaded of it So that two Priviledges God vouchsafeth 1. Their Perseverance 2. Their assurance and powerfull perswasion of this As Paul Rom. 8. I am perswaded neither things present or future shall separate us from the love of God in Christ As Paul doth not speak only of himself from some speciall Revelation he had but from such common Arguments that agree to all that are holy Not that this assurance is such an assurance is such an absolute one that though I walk in all prophanesse and drink down the deadly poison of sinne that it shall never hurt me but it 's a well-ordered assurance in the constant and diligent use of the means So that as we give all diligence to make our Election sure to us so commonly our assurance is It is true the most tender and exact godly ones as Iob and David are sometimes in desertions and cry out God hath forsaken them but ordinarily the more formal and carelesse we are in our approaches to God the more are our doubts and fears As in standing Pools croaking Frogs are generated By this Doctrine then or Perseverance we may see two Graces ought to be conjoyned which the Godly by their weaknesse make one oppose another They are to beleeve firmly on Gods promise and yet to be humble in themselves They are to rejoyce and yet with trembling when thy confidence devoureth an holy trembling then take heed of presumption When thy fear devoureth thy Faith and Joy then take heed of despair But as in nature there is the humidum and calidum radicale both which preserve life Or as to the heat of the heart there is the pericardium to cool it Thus in our way to heaven These are the two Mill-stones by which we are made pure bread And as in the Old Testament so here neither of them may be taken to pledge because one cannot work without the other SERMON LXVII Arguments proving That Every One that is in the State of Grace shall be preserved to Eternal Life JOH 17.11 Not one of them is perished WE have been delivering several particulars to state and clear this necessary Truth viz. That every one in the state of Grace the weak as well as the strong shall by a divine power be preserved to Eternal Life The next thing is to produce those Reasons and Arguments which will confirm it for when it shall appear to be Gods Truth and not mans bare Opinion then we may the more confidently rest on it Argum. 1 And the first Argument shall be from Gods Election Those whom God hath ordained from all Eternity to Everlasting Glory they shall never perish but such who have true grace though in the least degree God hath thus predestinated and appointed to happinesse So that this Argument stands firmer then Heaven and Earth for it 's built on Gods Election and it 's good to observe how the cause of all good and preservation from a perishing condition is reduced to this as the Original of all Mar. 13.22 The false Apostles are there said to seduce if it were possible the very Elect If it were possible therefore the Elect can never be seduced into a perishing estate if it be said that Elect is to be taken adjectively for as much as good and precious as the Septuagint sometimes useth the word in which all Israel is sometimes called Gods Elect Isa 45.4 Isa 65.9 This cannot stand for in the same Chapter v. 20. These Elect are said to be those whom God hath chosen So that the word is not to be taken adjectively as denoting some inward excellency but as a participle relating to Gods action The Elect whom God hath chosen If again it be said that the phrase if it be possible doth not denote an absolute impossibility but a great difficulty as in some other places it is used Neither will this serve the Arminians turn for though it be used so in some places yet unlesse they can prove it 's alwaies used so and therefore in this place they do nothing Now we say that we are not to depart from the literal meaning when there is no absurdity yea in this Text we are to stand to it because it is brought in by way of aggravation of the deceitful waies of False Teachers They were so insinuating so specious that had not the Elect a firmer ground then their own prudence and knowledge viz. Gods Election they would be undone so that Grotins his illustrations in his Exposition on Mat. 24. from Galen who useth this Proverb to expresse a pertinacious adherent man to his Opinion You may sooner unteach a man Moses and Christ or out of Austin when they can write in the water c. then they may perswade a Christian to forsake Christ are but fair paintings to his deformity The Scripture intends a full impossibility and not a difficulty because brought in to aggravate and indeed it would be frigid and jejune to make this the sence They shall come with such lying wonders that they shalt difficultly and very hardly seduce the Elect Besides the Arminian who holds that indifferency in a mans power that when all pre-requisites on Gods part are put yet he can will or not will cannot say it's difficult at
p 532. l. 35. r. antequam p 543. l. 32. adde of them p. 554. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 579. l. 35. r. sapiens p. 581. l. 19. r. room p. 590. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 600. l 40. r. Abailardus l. 53. r. Noveris p. 615. l. 21. r. darkness p. 617. l. 20 r. diligent p. 64â— l. 23. r. be loved p 644. l. 17 dele dayes of his suffering p 646. l. 39. r when p. 670. l. 19. adde nature p. 682. l. 17. r. shine l. 30. r. them p. 688. l. 5. r. Obadiah p. 690. l. 53. r. ancient p. 690. l. 53. dele we are THE CONTENTS SERM. I. JOHN 17.1 These words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 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 SERM. II. The transcendent excellency and efficacy of Christs Prayer in respect of the matter and nature thereof as being Mediatory his person and Relation c. held forth as a ground of unspeakable Comfort to Believers SERM. III. Sheweth how prevalent the Prayers are that are poured out to God as a Father and what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God SERM. IV. Of Gods appointing an hour a set time for the dispensing his Mercies and Judgements in reference to particular persons and his Church and Churches Enemies SERM. V. Of the Nature and Manifestations of that Glory which Christ prayed for and is invested with And how comfortable it is to all his Members SERM. VI. Of Heavenly-mindedness Shewing that we should seek both earthly and heavenly Blessings chiefly for this end viz. That God may be Glorified SERM. VII JOHN 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him The Text vindicated from Arians Ubiquitarians and Papists and the power and dominion of Christ observed and applied to the Comfort of his Disciples and Terrour of his Enemies SERM. VIII The Effects and Appearances of the Kingly power and dominion of Christ SERM. IX Christ under the notion of a Head applyed to the Terrour of his Enemies and Comfort of his Members SERM. X. Of Predestination or Gods giving some of mankinde to Christ not all for him to Redeem and what unspeakable grounds of Comfort to Gods people flow from thence SERM. XI Treateth of Eternall Life in the Nature and Properties of it SERM. XII A Consideration of Eternall Life compared with this present Life and with its contrary viz. Eternall Death SERM. XIII Weighty Considerations upon Eternity SERM. XIV JOHN 17.3 And this is 〈◊〉 â—ternall that they might know thee the â—ly true God and Jesus Christ whom thou hast sent The Necessity of Divine Knowledge and arraignment of Ignorance SERM. XV. More Reasons of the Necessity of Divine Knowledge and the Causes of Ignorance SERM. XVI Sheweth what saving Knowledge is in its Concomitants and Effects SERM. XVII Of the Knowledge and Worship of the One true God and the contrary thereto viz. Idolatry SERM. XVIII The Necessity of the Knowledge of Christ Jesus as well as of God the Father SERM. XIX JOHN 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do Sheweth how a Godly life though it merit no good is a ground of comfort at the hour of Death SERM. XX. Sheweth who they are that cannot at the close of their daies take comfort in this That they have finished the work God gave them to do As also what things if not avoided will much diminish the comfort of the Godly ones at that day SERM. XXI Of Gods being Glorified by mans Salvation Christs chief end in what he did for man was the Glory of God which bespeaks both our imitation and unspeakable Consolation SERM. XXII Of Christs Finishing the work he undertook with the end and properties of it and the great Comfort of iâ— to Beleevers SERM. XXIII JOHN 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was Of a holy working life the Excellency Equity and Necessity thereof in order to Glory SERM. XXIV Of vain Tautology in Prayer and what Repetitions in Prayer are such and what not shewing also what things are absolutely necessary to a good Prayer SERM. XXV Of the Promises and of Prayer SERM. XXVI Of heavenly Glory as opposed to earthly and how the hopes thereof earnestly sought and prayed for will comfort a man against the fear and in the midst of all trials and afflictions SERM. XXVII The Eternall Deity of Christ proved and whence it comes to pass that there are any so vile as to deny it shewing also what sins do much provoke God to give men up to such Blasphemy SERM. XXVIII Proveth That the world was not from Eternity but had its beginning in time and reduceth that Consideration into Practice SERM. XXIX JOHN 17.6 I have manifested thy Name unto the men which then gavest me out of the world thine they were and thou gavest them me and they have kept thy word Of Divine Knowledge its Excellency and Rarity Shewing that God is truly and properly known only by the Godly and wherein their Knowledge of God differs from the knowledge that others have of him SERM. XXX The great End of the Ministry and what should be the End of both Ministers and people in their Preaching and Hearing SERM. XXXI That Gods people are not of though in this world Wherein is also shewed the vast difference between them and the men of the world SERM. XXXII Of the peculiar propriety Gods people have in Him and He in them SERM. XXXIII The truly Godly man only is obedient to Gods Word Or the great Character of a Christian SERM. XXXIV JOHN 17.7 Now they have known that all things whatsoever thou hast given me are of thee Of Growth in Grace the Duty Necessity and Glory of it SERM. XXXV Of Faith in Christ the Mediatour with the Ingredients or Concomitant acts of it SERM. XXXVI JOHN 17.8 For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Of Obedience to all the Commandments of God shewing That that only is truly Obedience and the property of a Godly man SERM. XXXVII Sheweth That Gods people are ready and willing in Obedience Whence it is that they are so Tending to rouse men up from dulness and formality in Gods service SERM. XXXVIII Of the Excellency and Necessity of Beleeving in Christ as a Mediatour That it 's acceptable to God as well as Obedience to
unto all his Disciples even in this life and of Union with him as the ground of it SERM. CXXIII Practicall Conclusions from the foregoing Doctrine SERM. CXXIV That Jesus Christ though God co-equall with the Father had many things given him by the Father and how that can be SERM. CXXV Unity among Christians is part of that Glory Christ hath purchased for them SERM. CXXVI JOHN 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Of Union with Christ Shewing how or in what respect Christ is in every Beleever and how he is not SERM. CXXVII Shewing somthing of the Nature Manner and Effects of Christs being in Beleevers SERM. CXXVIII Of the Fathers being in Christ of both their being in Beleevers and how that can be and yet they not quite freed from sin and sorrow SERM. CXXIX Of the Unity of Beleevers of the cause and nature of it and what makes to the perfect consummation of it SERM. CXXX Sheweth that every one that beleeveth knoweth the thing that he beleeveth Against the Popish implicit faith and what Knowledge the knowledge of Faith is SERM. CXXXI Of the unspeakable love of God to Beleevers shewing wherein Gods love to Christ and Beleevers is alike and wherein it differs SERM. CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Beleevers whom they hate and persecute are beloved of God SERM. CXXXIII JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Of the Connection between Grace and Glory and that Glory even to the most Godly is the free gift of God SERM. CXXXIV Of immediate Injoyment of and Communion with Christ in Heaven as the Complement of mans Happiness SERM. CXXXV Of an humbled Christians improving in his prayers the sweet Apellation of Father SERM. CXXXVI Of the state of Glory shewing what it is to behold Christs Glory in Heaven SERM. CXXXVII How Christ as Mediatour had his Glory given him although as God he could not properly have it given him except by way of Manifestation Against the Socinians SERM. CXXXVIII Of Gods love to Christ as Mediatour and in him to all Beleevers from all Eternity SERM. CXXXIX JOHN 17.25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Of the Righteousness of God as Judge in his Administrations to Devils and Wicked men and as a Father unto his own people SERM. CXL That every unregenerate man whether in or out of the Church is destitute of the true saving Knowledge of God SERM. CXLI Christ is the great Teacher of his Church SERM. CXLII Setting forth the singular Christian cleaving to God though the multitude go another way and how his Godliness in that case endears him to God SERM. CXLIII JOHN 17.26 And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Of Christs teaching Beleevers Shewing what great need the most illuminated Christians have still to be taught SERM. CXLIV Of the powerfull sense and feeling of the Love of God How it is attained and what a great advantage it is to him that hath it both in reference to Duty and Comfort SERM. CXLV Directions how to obtain and alwaies to preserve the Knowledge and Assurance of Gods Love in our Hearts IF any thing in the Contents of this Book appear incongruous either to the Author or his Work let it be hereby known that not the Author but a Friend of his gathered them as well as he could T. U. CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by St JOHN SERMON I. The Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of cause the Word is of Conversion And what are the requisites of Heavenly and Spirituall Prayer JOHN 17.1 These words spake Jesus and lift up his eyes to Heaven and said c. MY Purpose is God assisting to go through this Chapter being the Praier of Christ immediately before his Passion If the words of a dying man are much to be regarded how much more of a dying Christ And words put up in a Praier way which came from the most serious and heavenly affection within Christs love was sincere and naturall Now as in naturall motions the nearer the body comes to the center the swifter the motion is Thus Christs Love though great alwaies yet the expressions of it were overflowing most at last His best wine was at last And certainly if it be lawfull to preferre Scripture before Scripture we may say Though all be gold yet this is a Pearl in the gold Though all be like the Heavens yet this is like the Sun and Stars Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject Not onely parts but great grace is required both to preach and hear this Subject But let us enter into this Land of Canaan The Apostle John of all the Evangelists is compared to an Eagle because he treateth of the highest and most sublime matter For as it is commonly received He outliving all the other Apostles there were damnable Hereticks risen up that denied Christ to be God at the Churches entreaty therefore he wrote this Book mainly asserting Christs Godhead and handling those things especially which the other Evangelists had left out especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees As also those divine Instructions and consolations he gave his Disciples at his departure from them of which the other Evangelists record nothing at all Now when our Saviour had been large in instructing and confirming them he bends himself to earnest praier for them that what he had said might take place in their hearts so that in the Chapter you may take notice of 1. The Introduction to the matter and 2. The Matter it self The matter is Christs earnest prayer and that for a threefold Object 1. Himself 2. His Apostles 3. All others who in time should beleeve in him For the Introduction there we have 1. The order of Christs Praier and 2. the description of his gesture The Order is These words spake Jesus that is after Christ had finished those admirable and comfortable Instructions then he betakes himself to praier From whence observe That to all Instructions and Consolations Praier is necessary for their good effect Christ himself doth not think it enough to plant but he prays there may be a watering from above Thus all Ministers and all hearers are to take Christs way Even as at other times we reade that Christ spent the day in Preaching and the night in Praying For
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
all honour and glory shall be given by the Saints in heaven to all Eternity to the Sonne only it shall be to him as the meritorious and procuring cause whereby we are brought to enjoy the Father Having thus considered Christs intentions in all his works that the Sun cannot be free◠from spots then his holy will was from all oblique and sinister respects Let us consider man who being a meer creature having all both in being and continuation from God as the beams from the Sun and the streams from the Fountain it lieth as unavoidable upon him to be affected more with Gods glory then his own good This is a very hard task to flesh and bloud but self-love and de-ordination of the faculties of the soul hath made it thus difficult Now we may divide the good of a godly man into two sorts Either that in heaven his treasure laid up there in the upper Region Or all the good he can have in this life in the lower Region And of both these we commit a kinde of horrible Idolatry when we desire them upon any other terms then in tendency to God If it be so great a sinne to alter the bounds and change the Land-marks which the Laws of a Nation have set how much more to break that good and excellent order which God hath appointed between him and the creature Let us consider the first kinde of a godly mans good his eternall felicity and salvation even this glory he is to desire in subordination to Gods glory For if Paul could make a conditionate wish and veleity that he might be accursed from Christ Rom. 9.3 to serve his brethren how much rather might this be done for the glory of God yet take heed of a mistake here some have gone so farre as to say that a godly man is never truly humbled till he can be willing to be damned for Gods glory and that it 's unlawful to look at the reward in heaven This is dangerous as well as false for it 's not lawfull but a duty to seek our salvation Rom. 2.7 To them who by patient continuance in well-doing seek for honour and glory and Moses is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a fixed earnest eye upon the reward Heb. 11.26 So that it 's a Speech full of vanity and no man can speak it truly that he is willing to be damned for Gods glory for such a thing cannot be and our salvation we are bound to desire so that we must take heed lest by overmuch wringing a good truth we make bloud come out instead of milk yet though this be so it 's no contradiction to say that a godly man hath such an holy principle within him that would carry him out to the obedience of God though there were no heaven and that the glory and honour of God is his principal end that it 's dearer to him then his own soul and truly if we see in nature God hath so ordered it that every particular denieth it self to preserve the universall The water will ascend upwards that there may not be a vacuum and the particular orbes are carried about against their own motion according to the power of the first mobile how much more must this hold in man and God all his life comforts and happinesse it self is to give place for Gods honour and glory Let God be glorified and ruat mundus but I shall not insist on this Let us descend to those particular good things we have in this world riches honour greatnesse and parts We shall see it 's the greatest reason in the world that we should not desire these things to advance our selves to satisfie our appetites but only thereby to glorifie God but who doth this yea who is able to bear this truth to take this yoke till a renewed nature hath made it easie And therefore let us first consider the causes procreant or principles constituant of such a gracious disposition as to be able to say O Lord I begge for health for a good name for outward comforts in this world but it 's not for my own sake so much that I do this as that hereby I might glorifie thee And 1. He must necessarily be born again or from above he must be partaker of a divine nature that can ascend thus high He that is of the earth is earthy he that is of heaven is heavenly Till a man have the Image of God and be made like him he cannot but minde earthly things When men are made godly you cannot say O Curoae in terras animae No then their souls as well as their bodies are made streight up towards heaven A worm can never do as the Lark soar up on high singing as she goeth but when descending towards the earth silent as if she were grieved Till then God hath made us new creatures given us new hearts and a new spirit within us we cannot desire these worldly comforts for any other end but our selves To be rich to be great to be wise only for our selves 2. There must be great love to God that can make us relate all things to him Jacobs great love made him do every thing to obtain Rachell and so a strong love to God will make us sacrifice all to him insomuch that our love is of so great an operation that God in a speciall manner commands that for himself and that not a meer love but love with all the heart and might Mat. 22.37 Nothing is to be left out love is fire and where that is it will burn separat heterogenea it divides all heterogeneous matter if riches if honors if friends oppose this it trampleth on them all and for this reason it is that our Saviour saith If a man hate not Father and Mother he is not worthy of me Luk. 14 20. so that the love of God is not kindled in mens hearts if it were as fire assimilateth all things into it self so would this love make us referre all things to him whom our souls love Thus David Whom have I in heaven but thee and Paul the love of Christ constraineth me 2 Cor. 5. Oh that we had the experience of this more Dost thou not see what the love of money puts the worldly man upon What the love of pleasures puts the voluptuous man upon They doe all things in reference to such corrupt ends Thus where there is an heavenly love that makes use of every thing to glorifie God that studieth and meditateth how may I advance and set up the honour of God by these things This love would quickly put out all carnall and worldly love as the beams of the Sun will put out the materiall fire 3. Mortified affections to every thing here below when we can perform the Apostles commands To buy as we bought not to weep as if we wept not 1 Co. 7. This duty of mortification the Scripture often speaketh of as a
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
What will not men say rather then come out of Egypt 2. Is God the only true God then observe the first Commandment Let us have no other Gods besides him for not only the Heathen that worships Stock and Stone is an Idolater but every Christian that puts this hope and confidence in any creature that placeth the chiefest of his affections and desires otherwise then on God he is a spirituall Idoloter Thus covetousnesse is called Idolatry Col. 3.5 Charge them that are rich that they trust not in uncertain riches but in the living God saith Paul 1 Tim. 6.17 If I have made gold my hope saith Job chap. 31.24 There is no earthly covetous man that placeth his affections and trust in wealth but he renounceth the only true God and yet how hard is it to have wealth and not to put confidence in it for whereas our Evangelist saith It 's as hard for a rich man to be saved as a Camel to go through the eye of a needle another saith for a rich man that trusts in his riches Take heed then of this subtill spirituall sinne Is thy heart inwardly supported Do thy spirits rise because of thy wealth this is Idolatry So likewise the voluptuous man he maketh his pleasures his lusts a God Whose belly is their God Phil. 3.9 Yea no godly man can with such hearty affections and joy constantly serve God as the voluptuous man doth his lusts so that whatsoever a mans heart doth inordinately runne out upon that creature he loveth more then God this makes him an Idolater As he said of Baal Why halt ye between two If God be God serve him If Baal be God serve him So we may say Why halt ye between God and the creature If God be the only true God let him have the only true love and joy of thy soul If riches and lusts be God then let them have all thy heart As there is practicall Idolatry so there is doctrinall Idolatry viz. When we attribute that to our own power or free will which belongs only to God Thus all those proud and arrogant opinions which advance free-will make it able to work with God in conversion this is to derogate from God he shall not then be the God from whom every good and perfect gift doth proceed The Apostle 1 Cor. 8.2 saith To us there is but one God the Father from whom are all things and to him are all things so that God is there made the first cause of all the good things we have and the ultimate end to which we do referre all Certainly if it be a forsaking of God to set up any Authors for temporall mercies and temporall salvations then much more for spirituall for which is greater the work of nature or the work of grace Therefore let us walk humbly and because he is the onely true God from whom are all things and to whom let us say Not to our own power but thy grace be all glory given 3. Is God the onely true God Then let those that know him and obey him walk with all comfort and encouragement He is the true God and so will never fail thee he hath a twofold truth first a truth of his essence he is God and none else beside him and opposite to this an Idol is called a lye and nothing How should this support us that the God whom we serve is God indeed How often did the Prophets bid the Idolaters fly to their Idols pray to their Idols and see if they could help them As he is thus true in his Essence called therefore the living God so he is also true in his Promise in his Word and this the Scripture speaks of often and although his Promise be of it self true that we need not doubt yet he added his Oath also that so we might not be shaken in our minde Though it be said of man he is a liar and there is no trust to be put in the great one of the world yet in God there is no change or shadow of change Though therefore the Olive tree fail and the Fig tree do not blossom Hab. 3.17 though every thing in this world lieth and proveth false yet thou maiest put confidence in God 4. Is God the onely true God Then what cause have we who are called to the true knowledge of him to blesse and praise his Name that he suffered us not to perish in our black and horrible darknesse for what are we more then all those Heathens and Pagans that sit in darknesse and have no light Why should God cause the Sun to shine on thee to pity thee and suffer others to walk and stumble in their darknesse What cause have we Christians to honour God! How great will our condemnation be if we neglect so great salvation Our Saviour would have affected the people of Capernaum Mat. 11.23 and other places with this mercy He was the light that came into the world and men love darknesse rather then light John 1. Now in these respects we shall be found very guilty and sinfull 1. If we do not highly prize and esteem the knowledge of the true God if the means of this heavenly wisdom be not more then any other mercy whatsoever But oh how great is our condemnation in this particular The more and the longer we have enjoyed the light of Gods Word the more we have despised it and contemned it This will provoke God to do with us as he did to the Jews and to other Churches who are now made waste and become a wildernesse he will take the light away and carry it to a people sitting in darknesse that will make better use of it 2. Our condemnation will be great if we do not come to the knowledge of God when we have the means Some have not the knowledge of God saith Paul I speak it to your shame 1 Cor. 15. Oh to how many persons to how many families may we say you have not the knowledge of God! What shalt thou be in the School of Christ and yet know no more then an Heathen how inexcusable is it 3. This also will greatly condemn if we do not live according to the knowledge of this true God If our lives are full of Atheism full of ungodlinesse how shall we be able to appear at the dreadfull judgement seat when God shall say You were no Heathens you were no Pagans you cannot plead Lord we have not known thee we have not heard of thee Oh how should our hearts bleed within us to think it will go worse with us then Jews or Heathens because we have enjoyed more 5. Is God the true God Then how great and hainous a sinne is it to have any communion or commerce with the devil or his instruments and yet this is a sin too commonly practised If men have lost any thing if they be in any pain or disease then they presently run to such as they call wise men though
death truly to say Lord I have glorified thee in my life I have finished all the work I was to do This Subject will be very profitable and necessary you cannot expect health and life alwaies in this world your time is running your daies are decaying you are hasting to the grave who knoweth how soon God will put a period to thy life in this world What then should be more in your hearts and thoughts then this Whether have I lived to Gods glory whether have I faithfully discharged the work put upon me It 's not riches wealth greatnesse or any earthly advantages will then do you good This or nothing will then be a reviving to you We have two pregnant examples for this 2 Kin. 20.3 When that sad message was brought to Hezekiah that he must set his house in order for he must die and not live What is a comfort and a cordial to him under this bitter news Remember O Lord that I have walked before thee With an upright heart and done what was good in thy sight Hezekiah had great outward prosperity he had many earthly delights as a King but see how every earthly comfort vanisheth away That he had served God in the uprightnesse of his heart comforted him more then all earthly honour or greatnesse The other Instance is in Paul 2 Tim. 4.7 I have fought a good fight I have finished my course a Crown of glory is laid up for me If all the glory of the world had been given Paul would it have comforted him like this Testimony of a godly conversation Oh how many dying men may say I have served the devil I have fullfilled his lusts and now I goe to my everlasting torments To quicken and affect you in this Point take notice of these Introductory particulars First That there is a day of Judgement when God will call every man to account We are not to live here as we list and to do all things without controul No God hath appointed a time when every man shall appear before him and he must give an account of all his time all his Talents all his actions all his thoughts of all things in this world that have been his The Scripture is very clear in this formidable Truth 2 Cor. 5. We must all appear before the Judgement Seat of Christ to give an account for what hath been done in the flesh Mat. 12.36 yea of every idle word we must give an account yea of every secret thing Eccl. 12.16 The Parable of the Talents Mat. 25.15 where the man with ten with five with two are called to give an account of their improvement doth evidently shew that there is no good thing we have let it be health wealth riches but we as Stewards must be reckoned with concerning the good improvement of them Oh beloved what an overwhelming consideration is this to think the time is coming when every thought every word every hour every day every opportunity every penny every thing I have had will be called for who can hear these things and not tremble Never think all thy sins are forgotten no the Scripture attributes a Book to God God writeth down every thing and those Books will be opened what manner of persons should we be who beleeve these things Rev. 20.11 Is it for you to live riotously to follow all vain pleasures and delights or not rather to pray and mourn and bethink your selves what is to be done at this time 2. Take notice That there is no man or woman though never so inconsiderable but they have their severall Talents They have their peculiar work to doe and their proper relations to serve God in There is none but they have their course to finish they have the work of God to do and therefore let no man think it may be for Magistrates for Ministers for great men for rich men to look to those things but not such inferiour persons as they No he that had but one Talent that is the least ability and opportunity to glorifie God yet because he was negligent he is called an unprofitable servant and is cast out where there is weeping and gnashing of teeth So then barrennesse and unprofitablenesse in our places and relations will be a damning sinne yet who considers this Do I promote the glory of God Is God honoured by me in my place and calling Do not I hide my talent in a Napkin Am I able to answer for my great neglect For thy health who can speak for that For time and many daies given to repent who can speak for that These things will be fire in your bones They will be thunder in your ears and arrows in your heart though for the present thou dost not matter them Thirdly Though it be the duty upon all thus to glorifie God and do our work commanded yet none is able to be perfect in this None ever lived that could challenge a Crown of glory for his perfect service Indeed Christ he being God and man did all these things without sinne therefore he was a full Mediatour for us God had nothing the Law had nothing to object against him but every meer man hath a woe belonging to his best life to his best duties if God judge him in strict justice· Hence David praieth that God would not enter into judgement with him that he would not mark every thing done amisse Why because in thy sight no flesh shall be justified Psa 143.2 So David doth not only exclude himself for he had murther and adultery and many other things amisse in his life but no flesh shall be justified None though preserved from such fals And Paul whom you have heard acknowledging the good fight he had fought and looking for a Crown of glory yet doth not challenge any perfection for at another time he accounts all things dung and drosse and would be found in Christ Phil. 3. having the righteousnesse by faith so that all doctrines of perfection and a possibility to be without sinne in this life are but the proud dreams of carnal men Therefore Fourthly No service or works that we have done are any waies meritorious or have any causal influence upon our Salvation It 's very hard to preach the necessity of all holy and good works and not presently to look on them as merits and causes of Salvation but we see the Scripture doth both and therefore we are to reconcile them in our practise To be zealous of good works yet to rely only on Christs merits It 's not my purpose here to give you several grounds why the best holy action we do comes short of all kinde of merit It 's enough to inform you Rom. 4. that beleeving and working are opposed and so works and grace and indeed to hold the fulnesse of Christs merits and yet to pleade our own is to think that the light of the Sun is not able to make perfect day unlesse we light a candle
also There cannot be any more two meritorious causes of salvation then there can be two Suns in the Orb Christ will not have a copartner under any distinction whatsoever in the work of our Redemption As for the doctrine or thoughts of perfection let those be abandoned Let us walk humbly and lowly under our imperfections yet breathing after perfection Fifthly Because no works we do can be perfect hence at the end of our daies when we look over all our former life we may not put any trust or confidence in what we have done Paul that knew nothing by himself yet was not thereby justified The Pharisees are condemned for this that they trusted in their own righteousnesse yea the whole Nation of the Jews that they went about to establish their own righteousnesse and would not submit to the righteousnesse of Christ Rom. 10. Though self-righteousnesse be not a grosse scandalous sinne making men abominable and noâ—some in the world yet it is as damnable and as dangerous as those sins yea more damnable partly because it overthroweth all the principles of being cured None being more miserable then those who are so yet do not feel or think so This is like the Psalmists arrow that destroieth at mid-day and then partly because it doth so immediatly oppose Christ revealed as a Mediatour and Saviour for they that trust in their own righteousnesse are a Christ are a Saviour to themselves Lastly Though all this be true our godlinesse is no merit no ground of confidence yet a faithful zealous performing of those duties God hath required of us may as a sign and evidence wonderfully comfort and imbolden our hearts As the Rainbow is not a cause but a sign that God will never destroy the world more by water so this tendernesse and diligence of thine in all the waies of God are not a cause but a sure signe that Gods eternal love is placed on thee and that thou art in the number of those who are prepared for glory our rejoycing is this saith Paul the testimony of a good conscience 2 Cor. 1.12 and 1 Joh. 3.21 Hereby we are sure he heareth us if our hearts condemn us not Hezekiah and Paul did not mention their good life as a cause or means Neither did they put confidence in them only they took this as a comfortable signe they were in the favour of God and they looked upon these things as inseparable qualifications Even as Rahabs thred hanging out of the window was not a cause but a signe that she was in the number of those who were exempted from destruction and in this sence we maintain the doctrine That it 's a blessed thing at the end of our daies to have this testimony this cordial in our hearts Let us consider the grounds of this blessednesse 1. At the time of death all our earthly comforts they vanish away they continue with us no longer Now if thou think how rich thou hast been what pleasures and delights thou hast had this is so farre from comforting that it torments the more but a drop of this heavenly assurance of our endeavour to please God will be more precious then all the world Oh foolish people and unwise that do no more consider your latter end Can you but look on your body and say this face these arms this body will one day moulder in the dust Can you but look on your houses and habitations and say These dwellings will know me no more must every thing break thy heart thou lookest upon thy husband thy Children thy friends mourning by thee must there be such a sad and dolefull time and dost thou provide no comfort no hopes to encourage thee The Psalmist saith not as the horse and mule without understanding whose mouth must be held in by a Bridle Psa 31.9 Alas thou art worse here is a bridle put on thee to keep thee from rushing upon sinne any more and yet it will not stop thee If then all these earthly comforts will fail thee and thou shalt look back upon thy life and that torment thee that torture thee also thou art twice and thrice miserable 2. It 's a blessed thing to have this Testimony and Seal upon our hearts that we have glorified God and done his work because Conscience if ever is then awakened and the devil he is most busie to tempt and trouble He that formerly shewed only the pleasant bait of sinne will now manifest the hook He that before said you should not be damned now makes it necessary he that made pardon easie now makes it impossible and as the devil is thus a roaring Lion so conscience is a roaring witnesse within Thou hast stopt the mouth of it and muzled it a long time but now 't will speak and thou canst not make it quiet Indeed too many die like beasts rather then men They think not of their sinnes they consider not Eternity but drop into hell before they consider any thing but yet when death comes commonly there is some terrour and trembling upon the conscience and if ever any sinne did formerly sting it will then Oh then how blessed a thing is it to have such an argument in our mouths that shall quiet conscience and confound the devil when they tell thee there is no hope thou hast been an hypocrite thou canst bring this testimony out of thy bosome O Lord thou knowest though I was overtaken by many infirmities yet my heart was set to glorifie thee I was tender and careful to discharge all my work though I failed in many things this will make thee like Adamant and marble how much did the consciousnesse of the integrity which Job had strengthen him under those powerfull storms and blasts that fell upon him 3. It 's a blessed thing to be able to say thus upon just grounds because of the terrour of death to flesh and bloud We cannot be willing and ready to die all the while the worms of conscience are gnawing the soul before worms be gnawing the body When Simeon had seen Christ and taken him in his arms then he saith Lord let thy Servant depart in thy Peace Luk. 2. When Paul hath thus discharged his trust then I have fought a good fight and there is laid up for me a Crown of glory It hath been the case of many good men to have uncomfortable sicknesses and an uncomfortable death and what makes it sometimes so but want of this assurance this good testimony about themselves oh their life troubles them such sins and such barrenesse They know not what to do Their hearts are within them They think of death and their soul is troubled so that it 's a most desirable thing to have this in thy heart when thou art dying Oh thou thinkest Would I might have such a Minister such a Friend by me when I am dying I tell thee this is the best friend It was Augustus his wish that he might have an 〈◊〉
who by their sins have made themselves as a barren Wildernesse and the heavens like brasse In the next place let us consider why God who hath purposed and promised to do such things yet requireth our praiers for the accomplishment of them And the first may be generall from the goodnesse of God who loveth to communicate himself and therefore though he could do all things without second causes and means yet he is pleased to use them not from indigence but indulgence So that as we see in all natural effects that are produced God doth not those things immediatly himself but hath second causes and means whereby they are compleated So it is here God in the wonderfull things he hath predestinated or promised for his people hath appointed means for the performance of them Hence as he converts by the Word so he bestoweth his mercy upon a praying people This reason is common with all other his works in the world but then the more proper and peculiar Reasons for praier are 1. God will be sought to because hereby he is acknowledged the authour and fountain of all the good we have Did we not pray were we not commanded to come to him it might be doubted whether he was the cause of the good things we desire and this is the reason why we may not pray to Angels or Saints but God only because he alone and none else is the Authour of all good things Jam. 1. From him cometh every good and perfect gift So that if we take praier away we do in effect take God away He that liveth without praier liveth as if there were no God as if all things came by a natural necessity or uncertain chance and not from a wise God so that to pray is to give a solemn Testimony unto the world that we beleeve there is a God who governeth in the world with whom are the treasures of all good things and that there is not the least mercy we want we can have a supply of but from him That as the Scripture saith he hath the Key of the Heavens he shutteth and no man can open so he keeps the Key of all other mercies No wonder then that though God will give us good things yet we must earnestly pray for them for otherwise God would not be owned there would not that glory be given to him as is due 2. As God hath appointed this for his honour so likewise for our honour that we may be admitted into his presence and have holy Communion with him It 's the greatest honour that we are capable of that we are allowed at all times to make our requests known to him For Praier is an heavenly commerce with God God and man cannot meet together unlesse they be agreed how can the consuming fire and stubble be near one another Might not God say to all which he doth to some What hast thou to do to take my words into thy mouth Psal 50. As Christ rebuked the devils and would not own their confession of him though it was true so might God abhorre our Petitions and account it a dishonour for us to come near him yea and that though we had no sinne because we are but finite creatures and so not able to do any thing sutably to his great Majesty Oh then let us not look upon a praier as a burthen as a task farre be it from us to be haled and pulled to it when any such listlisnesse and unwillingnesse is on thee Oh consider can there be more glory and honour put on me Did Haman grudge to come in Ahashuerus his presence and to the Royall Banquet Did he not rather glory of it to his Wife and Friends 3. God will have us pray because Praier is an appointed means by him as well as Faith and Repentance Now Gods purposes and promises they must never be opposed to or seperated from the means so that as God promiseth pardon of sinne and salvation but it is if we repent and beleeve so likewise it is if we earnestly pray and seek to him and this is the very reason why Divines say that though God hath absolutely decreed and promised such mercies yet Praier is not uselesse and unnecessary because God hath decreed and promised praier as well as other things so that it 's a prophane cavil to say What need I pray I cannot alter Gods purposes what he hath purposed shall be whether I pray or no This is false reasoning For as God hath appointed such mercies so also such means whereof Praier is the chief without which they cannot be had as Austin said If Steven had not praied for his Persecutors the Church had never had such a glorious Doctor as Paul was 4. God hath appointed Praier not only for our honour but also for our spirituall advantage and profit By praying fervently the heart is raised up made more heavenly and lifted up even into the third Heavens If there were no other end of Praier but this it were precious that hereby the soul is put into a glorious transfiguration That as it was with Christ while he was praying his countenance was changed and there was great glory fell upon him So it might be with us did we in a right manner draw nigh to God as it was with Moses we see upon his talking with God his face did shine and Saul when he came among the Prophets the Spirit of Prophecy fell upon him so when we come into Gods presence and pray effectually a divine Spirit an heavenly frame of heart may come upon us we shall go from Praier ravished with the Church saying My Beloved is the chiefest of ten thousand It will be like the food that Eliah had from the Angel enabling him to go a long journey How patient in afflictions how heavenly in worldly employments We see those we company with in the world we love and admire we are apt to imitate them and become like them By going in the Sun we get the colour of the Sun By going where oyntment is we get the sweet smell of it May we not say the prophane earthly and carnall life of most men argue they have not Communion with God They are not often in his presence 5. God will have us pray because hereby we must testifie our desire and high esteem we have of the mercy praied for Do we not say that is little worth which is not worth asking Now then should God do all our good things for us and we not pray the desire and esteem of the mercy would not be expressed Hence it is that God loveth wrestling and fervent praiers God loveth importunity and an holy violence as we see by the Parable of the unjust Judge yea the fervent praier of the righteous and that only availeth much Jam. 5.16 Now why doth God delight in such praiers of agony only because hereby we discover our earnest desires hereby we shew our strong affections and hence it is
because they were under an outward administration of grace when other Nations of the world were not so Lastly A people are his by Election and the gracious effects thereof and so only those that are the true Disciples of Christ are his and in this sence it 's said Thine they are and they have kept thy Word which cannot be understood of Judas for he perfidiously forsook Christ Doct. That the truly godly are Gods people in a peculiar manner They have an indeared propriety in God They may say with Dauid Psa 119.94 I am thine save me This propriety is the ground of all comfort of all boldnesse at the Throne of grace I am thine pardon me I am thine sanctifie me I am thine leave me not To open this Consider the distinction before premised That we may be said to be the Lords either generally by right of Creation and his absolute Soveraignty or 2. Peculiarly in a gracious manner In the former sence all mankinde is said to be in Gods hand as the clay in the hand of the Potter so that if God from wise and most righteous ends have chosen some and left others in their damnable estate if we cannot say that all are by Gods Election and Christs by the execution of it yet we have no cause to grudge or repine because all are Gods to dispose of at his pleasure For although his holy and righteous nature is the cause that he cannot do any thing that is evil or unjust yet the dominion and soveraignty he hath may make him dispose of all things as he pleaseth and if the Apostle in matters of Election and Reprobation doth urge this to stifle mans presumption how much more may it hold in inferiour things if God deny thee this or that mercy and giveth it to others who art thou O man that arguest against God We are his to be disposed of as he pleaseth But 2. That which we are now to speak to is the propriety and right God hath in some more then in others by his grace and meer love Alas the former propriety argueth no comfort the damned in hell yea the very devils may pleade the former Lord we are thine by creation and dominion but that is no ground of comfort only this latter is an unanswerable argument God himself cannot deny this when we can pray Lord we are thine by thy peculiar grace and purpose of love We did not of our selves become thus it was thy goodnesse to make us thy own It was free for thee to have done with us as thou pleasest but now we are thine it belongs to thee to save thy own Secondly This right and propriety is mutually reciprocal God is theirs and they are Gods only Gods propriety in them is the cause of their propriety in God You have not chosen me but I have chosen you saith Christ Joh. 15.16 So that this is very comfortable to observe that this right is mutuall God is their God and they are his people God challengeth them as his and they may claim God as theirs as you see the Covenant of grace runneth reciprocally I will be their God and they shall be my people Jer. 31.33 this is expressed under those similitudes of a Vine and a branch of an husband and a Wife The wife hath power over and right to her husband as well as the Husband to the Wife The Vine hath a relation to the branches as well as the branches to the Vine only as the good of the branch lieth in being in the Vine but the Vine doth not fetch succour from the branch So it 's here we are the Lords and the Lord is ours only the Lord hath no advantage nor hath he any good in that we are his but the cause of our happinesse is that he is ours so then let the people of God know that the ground and rise of all their spirituall advantage is because God hath a propriety in them not so much because they have a propriety in God It 's because God loveth them God will not loose what is his that they are preserved from sinne and hell Indeed till we be actually Gods by beleeving though we be his by Election yet we cannot make use of our Interest That is hidden and secret Paul though he was the Lords by Election before the foundations of the world yet till brought home till beleeving he cannot say the Lord is his Therefore till God be ours both by Election and the saving effects of it we cannot say I am my Beloveds and my Beloved is mine Cant. 2.16 Therefore Thirdly Our comfort and joy lieth in the discovery of our propriety and interest in God for though we be his yet if we beleeve it not it is as if we did not belong to him It 's said David encouraged himself in his God 1 Sam. 30.6 The evidence of his propriety was his encouragement and Paul acknowledgeth an appropiration when speaking of Christ he said Who loved me and gave himself for me Gal. 2.20 Hence it is that our Saviour upon his departure out of the world doth so fully inform his Disciples that he will be theirs still though he bodily leaveth them That the propriety and interest they have in him is not taken away Hence also it is that an elected man while unconverted can take no more comfort from God or his promise then a reprobate because as yet his propriety is not evidenced As yet there is no ground of any claim or holy boldnesse at the Throne of grace Therefore it 's a main duty of the people of God to study this Point above all viz. their propriety in God Am I the Lords or no It 's not impossible to finde out the truth of this though Satan and our hearts are very much tempting to the contrary there are few that can escape the storms and tempests that arise in this matter and quietly anchor their souls on God Fourthly There are two special and eminent causes of our being the Lords treasure and peculiar people The one is the Lords power and might the other his infinite grace and love That which is the Sun and giveth heat and warmth more especially is the mercy and love of God for we by sin though we could not make our selves no creatures of his so that he should not destroy or damn us yet we made our selves no children of his we cast our selves out of his favour of a loving Father we made him an enraged enemy and so accordingly we pulled down all vengeance upon our heads we forfeited every mercy we know not the least drop of comfort that belongs unto us but all the curses of God threatned in his Law this and no other could we expect we ere no more the Lords then the devils and damned in hell Therefore it was the meer goodnesse of God not to cast us off but to make us his a second time upon better Covenants of mercy so that if any soul comes
faithfull for one as well as for many 2. All that Christ did it was not in reference to himself but for us All the Miracles he wrought it was for Beleevers he did them not for his glory and honour as he speaks about Lazarus his being dead Joh. 11. I was glad for your sakes because that Miracles might tend to their Confirmation in the Faith Thus Christ became obedient to the Law and fulfilled the righteousnesse thereof for our sakes Oh what an admirable overwhelming Point is this that all the labour and obedience which Christ performed of which he said It was meat and drink to do his Fathers will Joh. 4. That all this should not be for himself but in reference to us How may this fill our hearts and mouths with joy and confidence at the Throne of grace O Lord why did Christ fulfill all righteousnesse why did he perfectly obey the Law So that no fault should be found in him Was not all this for me Did he need this himself 3. His sufferings and rendring up himself as an atonement and Sacrifice upon the Crosse This also was wholly of God for us The Prophet Isaiah is affected with it He laid upon him the iniquities of us all and by his stripes we are healed Isa 53.5 Thus every where his death is said to be for us he died for us he gave himself for us and it must needs be so for in him was found nothing worthy of death There was no sin or guile found in him he was not under that Sentence pronounced upon Adam and his posterity And here again the people of God may lift up their heads wiih joy Christ died he became a Sacrifice to the justice of God not because of himself but of us Hence it 's said His bloud speaks better things then that of Abel Heb. 12.24 Abels bloud cried for vengeance this for mercy and if Abel though dead speaketh how much more must Christ who though dead is risen again May not this be an Axe laid to the root of all thy unbelief Shall the godly heart be any more bowed down when he shall remember all those Agonies which Christ did undergo were for us Shall thy sins be accounted great and Christs death not greater Go thou troubled and grieved Soul we will give thee leave to aggravate thy sins to the highest Let them be never so bloudy yea hadst thou committed more then thou hast done yea all that all the wicked men of the world have done Were all their sins thine yet here is the Red Sea to drown that great Egyptian host Oh that men could have as good cause to judge that they are ingrafted in Christ and are such to whom Christ belongs as they may conclude that if such Christs death doth overcome all their sins It was nothing In Christ but in thee that made him a Curse upon the Crosse 4. The fruits and benefits of Christs Mediation did not redound to him but to thee Justification and remission of sins Sanctification of our natures Victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour he needed none of these priviledges no more then the heavens where the Sun and Starres are do need rain Oh then set open the gates of thy Soul wide through faith that thou maist be satisfied and made happy with these mercies In this dead Lion thou maist finde much honey for thy self Oh Lord why are all these priviledges annexed to thy death Is it because thou hast any want or thou hast any need of them No but that my emptinesse may be filled my dark heart enlightened my naked soul covered Thus you see what is implied Secondly The second particular is That all this is of God the Father It 's his will and gracious appointment that Christ should do all these things for his They have known that all I have is of thee and thou hast sent me So the Apostle It pleased the Father that in Christ all fulnesse should dwell Col. 1.14 And here is admirable ground of hopes and confidence for it 's not against the Fathers will yea all this is of his gracious appointment that Christ should be thus a Mediatour for his Children Doubt not then whether the Father will accept of what Christ hath done or not Do not question whether he will receive thee in Christs Name for the Father hath manifested as great willingnesse for thy Salvation as the Son Say then Oh holy Father here is sure a wonderful way for my acceptance at the Throne of grace that I am astonished at it and it 's of thy goodnesse and grace that such a way is procured Oh what then can hinder but that I be justified The Father willing and the Son willing yea the Father loving Christ because he laid down his life for the Sheep Joh. 10.17 All this makes for the encouragement of the godly The third particular is That it 's the duty of all Gods Children to know and beleeve this fulnesse in Christ for them and to look upon Christ with all his benefits as for them Now faith thus fixed on Christ hath these either ingredient or concomitant acts and effects 1. There is a knowledge and a sound discovery of this sufficiency in Christ You see here knowing and beleeving put together Ignorance of this Point that all in Christ is for the beleever breedeth much dispondency and takes off the wheels of thy Chariots They look upon Christ as a Fountain sealed up as a garden enclosed They apprehend it 's not for every godly person to go and drink of this fountain unlesse attaining to such an high measure of grace Whereas a true knowledge of the end and use of Christ would quickly dispell all such black thoughts 2. To beleeve doth imply a relying and resting of the soul upon this fulnesse Christ with his righteousnesse is the center of his heart He trusts and puts his whole confidence in it He need go out no further to seek here is enough he fears no breaking no shaking as long as Christ will last and endure so long shall he As a man that treads on the firm ground he fears not as he that walks on slippery Ice Thus the godly man leaneth on a firm foundation but he that trusteth in his own righteousnesse or works melts as Ice before the Sunne 3. There is a full satisfaction of the soul in this beleeving So that it removeth all cares and fears Have I enough or no Is it sufficient to carry me out He is therefore said to save to the uttermost Heb. 5. and it 's called The riches of grace by Christ the unsearchable riches He therefore that beleeveth in Christ thus as sent of God he may say Return O my soul into thy Rest for the Lord hath dealt bountifully with thee what can satisfie if a Christ with all his benefits cannot
thou forsaken me If the green Tree burn thus what shall the dry do For thee therefore to think by thy tears and Repentance to expiate thy sinne is wholly to mistake the necessity of Christ a Mediatour This is to put an Atlas his burthen upon a Pigmies shoulder See what the weight of sin did upon Cain and Judas though they would have given a world yet they could not obtain the lest drop of water to ease their spirits but like Dives were tormented in hell while here on earth Oh then that wicked men would consider more they lay load upon load but who at last shall take it off Thou thinkest not that though sin for the present be sweet yet it hath an eternal sting with it What wilt thou do when at last thou shalt cry out with Cain My sinne is greater then I can bear Lastly The last and utmost step of Gods mercy to us is glorification and making of us happy for ever When he hath done this there remaineth no more to be done and even this Crown of Glory is put upon our heads because of grace Rom. 6.23 The gift of God is Eternal Life And Tit. 2. We are saved by grace not by works The Apostle doth in that place with exact diligence shut them out from any share in our Salvation Now that all this from the first to the last even salvation it self is of grace will appear 1. From the imperfection that cleaveth to the best things we do Insomuch that they need grace to pardon so farre are they from having any worth in them for heaven This made the Apostle Paul account all that he had and did dung and drosse for the Righteousnesse of Christ This made David pray that God would not enter into judgement or be strict to mark what is done amisse When we have done all we must say we are unprofitable Servants how much more when we come farre short of all 2. If we consider the transcendant dignity of that glory God will bestow on us It must needs be solely of grace For the Apostle tels us The eye hath not seen it nor the ear heard it nor hath it entred into the heart of man to conceive of is 1 Cor. 2.9 It 's no lesse then enjoying God himself The immediate fruition of himself is the only happinesse we shall have Now what comparison is there between our graces and God himself Again the Transcendency is seen in the duration Suppose our graces were present yet are they but for a season They are transient expressions Whereas our happinesse doth endure for ever 3. If we are enabled to do any good thing we are so farre from deserving at Gods hand That we are the more obliged to him and ought to be the more thankfull Coronat dona sua non merita nostra The more thou art enabled to repent or beleeve the more thankfull art thou to be to the grace of God Thus all is of grace But you will say Is not heaven called a reward At the day of Judgement doth not God pronounce a blessing because of the good works they have done Are they not called Blessed that die in the Lord because their works follow them Rev. 14.13 All this is true but this proveth no more then that an holy life and godly works they are via Regni not causa Regnandi as Bernard long since If we do not strive and labour we shall never have this Crown If we use not violence we shall never get this Kingdom So that grace doth not encourage to sinne or maintain slothfulnesse but we as the Apostle urgeth Phil. 2. are encouraged to work out our salvation because that it's God who giveth us to will and to doe Vse 1 Vse of Instruction to the godly Are they wholly the gift of God in Christ Is all from the grace of God then let the people of God walk humbly and thankfully Oh it 's a close secret sinne to have self-dependance self-confidence and yet there is no sinne hath greater enmity to the Gospel of Christ then this Neither do thou think to divide the matter between grace and thy duties as the Papists make our hope to be coming partly from our merits and partly from the grace of God What shall David Shall Paul such eminent Cedars in Lebanon fear their own selves and dost thou a low shrub boast of thy self Herein commonly is the difference between a true godly man and a civil vertuous man the one hath a secret hope in himself but the other looks for and expects grace as meerly from God as if he never had done a good work in his life Vse 2 Vse 2. Let this grace of God quicken thee to all life and zeal for God Grace is like fire to melt thee If mans kindenesse worketh upon a good nature how much rather should Gods kindenesse upon a sanctified and a renewed nature SERMON XLVII Of Gods Propriety in his People as the Ground of all the Good that accrueth to them JOH 17.9 For they are thine THis is the third and last description which our Saviour useth of those who are the objects of his praier viz. The propriety that God hath in them They are his own I have handled this Point formerly but then I did it under an absolute notion shewing you how many waies the people of God were his People but I shall now treat on it relatively as it 's an Argument used by our Saviour why he should be heard in his praier for his Disciples And certainly here is much of strength in it They are thine I pray not for thy Enemies nor for strangers but such as are near thee that are of thy own houshold such upon whom already thou hast placed thy love and delight so that our Saviour makes the propriety God hath in his Disciples and so in all beleevers to be the ground of his praier for them And indeed this must needs be very effectual for the Apostle argueth If any man provide not for his own 1 Tim. 1.0 he is worse then an Infidell If then God doth so greatly abhor him who takes not care for his own Shall not the Lord himself provide for his Thus Ephes 1.29 the Apostle urging the duty of Husbands to Wives argueth from propriety Their own Wives and no man ever hated his own flesh Now then God takes this relation of an Husband to his people and because they are his therefore he will hear their praier and vouchsafe all good to them Propriety is so great a matter that Aristotle makes it the cause of all the labour and trading that is in the world insomuch that he saith If all things were common the world would be filled with idle persons but because it 's their own ground their own wealth their own riches therefore they are so diligent to encrease in these things None regard the air the light of the Sun because it 's common to all Whereas if they could be
Neither soul or body shall escape him if thou continue his Be thou awakened out of thy desperate estate If thou art not Gods Inheritance thou art the devils possession and thy tongue thy eyes thy body thy whole life proclaimeth to whom thou dost belong 2. In being the Fathers as we are no longer Satans so neither the worlds or mens in the world Hence we are commanded not to be Servants to men 1 Cor. 7.13 or please men and to call none Father on earth Mat. 23.9 The sense of such commands is that we are not to put our hopes and trust in men not to give up our selves to their commands when contrary to God yet this is a sinne that all are prone unto It 's the Favour of men the power and greatnesse of men that swayeth us more then God Alas thou wert not created or redeemed or regenerated to make man thus a God unto thee Whence is it that our fear is a mans fear yea our Religion a mans Religion but because we are not yet delivered from mans thraldom so neither are we the worlds For our Saviour saith We are given out of the world to Chrict Why then are we so immoderate in our cares and affections about these things It 's not the world that is ours The Church was seen clothed with the Sunne and the Moon under her feet Rev. 12.1 God hath made the earth under us and Gold and Silver to be in the bowels thereof implying the low esteem we ought to have of them and that we look not on the world as a resting place but seek for heaven Lastly We are none of our own in being the Fathers Thus the Apostle We are none of our own Therefore we are to glorifie God both in soul and body 1 Cor. 6.20 Our Tongues our Body our Affections are not our own We may not love as we list nor desire as we list It 's thset and Sacriledge thus to steal from God Why should it be a wound in thy Conscience to detain that which is another mans and not rather that which is Gods My Son give me thy heart If sinne hath it If the world hath it these are not the right owners Remember whose thou art and this will keep thee solely and wholly for God These things premised let us now see How the Propriety we have in God is the cause of all our good And in the generall there is no temporall or spirituall good we have but our propriety in God is the Foundation of it If the Apostle argue that because he hath given us Christ how shall he not with him give us all things else Rom. 8. How much rather if God give us himself shall he not give us all things The marrow and whole substance of the Covenant of grace lieth in this That God will be our God and we shall be his People God doth not finde us but make us his and when so made then all good things are bestowed on us We will select some choice particulars and that two waies 1. Of those good things we have from God 2. Of those good things we have by approaching to good our active and passive good And first Pardon of sinne in which the Psalmist speaks our blessednesse to consist is given us because we are hiâ— Thus Heb. 8. when God promised to be the God of his People in the Covenant of Grace Then followeth the Forgivenesse of their sinnes And he will remember their Iniquities no more And this they must necessarily enjoy For Guilt of sinne separateth between God and the sinner it makes him at a distance and in a state of Enmity But this propriety takes away all Ground of Condemnation Rom. 8. Because they belong to God therefore they are pardoned Davids sinnes were fouler then Sauls But besides that David had a better heart then Saul David had a propriety in God and so had not Saul Oh the Encouragement that Gods Children have upon this account to pray for pardon It 's more in God then in thy Repentance or Tears That is the surest Refuge they have they are the Fathers Therefore 2. Because they have more choice and intimate Fellowship and Communion with the Father then the world They have the Light of his Countenance assurance of his Love They have the hidden Manna They have a peculiar Enjoyment of him which is more as David saith Psal 4. then the wicked men have when their Wine and Oyle encreaseth They are called Friends in opposition to Servants by Christ Joh. 15.15 And therefore are admitted into that presence and those heavenly Secrets which wicked men know not which made the Church repeat this so often She was her well beloveds and her well beloved was hers Cant. 6.3 And from this followeth that holy and heavenly Communion with Christ which the Church hath Oh if the world did but know what the Godly have from God Other meat Other Riches Other Comforts then they understand How would they lament their distance from God They have Husks onely when there is the fatted Calf in our Fathers House Insomuch that though the Godly have not the good things of this Life alwaies yet they have the good yea the better things of Heaven and Happinesse as a Viaticum in their Journey thither 3. Because they have a Propriety in Christ therefore they are protected and preserved The Eye of God is said to runne up and down the Earth to stand in the behalf of the upright in heart They are Gods Treasure and so his heart and love must be towards them I am thine save me saith David Psal 119.94 Propriety engageth God all Creatures look to their own yea they venture their lives to save their young ones The cruell and most wilde Creatures are fierce to defend their own Now at the Psalmist argueth He that made the Eye shall not be see He that planted the Ear shall not he hear Thus he that hath put into the nature of all creatures to protect their young ones Will not he do the like This Argument the Church useth when she saith Isaiah 63 9. We are thine and are called by thy Name Insomuch that there is a wonderfull expression in Zech. 2.8 He that toucheth you toucheth the Apple of my Eye How carefully hath nature defended that as being a precious and dear part in a man Yet thus God is pleased to account of those that are his And therefore he is said to be afflicted in all their afflictions Oh then that the Godly would improve this propriety more They fear this danger this Triall this Calamity Art thou not the Lords Will not he look to thee more then thou couldest thy self Thou art more his then thy own It 's indeed no such matter for thee to lose thy health thy Comforts thy Life but for God to lose his goods his Inheritance his Jewels would highly redound to his dishonour Therefore the Lord is said to know how to deliver those that are Righteous 2
24.46 It must be so else the Justice of God could not be satisfied else mans Redemption could not be obtained This our Saviour implieth I come to thee but how Even as the Israelites to Canaan through a Sea of bloud That then which our Saviour quickly spake was with great pain and agony undergone I come to thee through fire and bloud The Father doth this to demonstrate the bloudy nature of sinne the unspeakable love of Christ and the order God hath appointed for all beleevers ere they come to glory 1. the bloudy nature of sinne for it was this and nothing else that put Christ to be a Sacrifice for us had not Adam and we in him all apostatized from God There had been no need of his death but now by this transgression and ours superadded without the shedding of his bloud there could be no remission of sinne Yet oh the prophanesse and blindenesse of the world what a little matter do they make of sinne how easily do they think a pardon may be had for it Oh remember the least vain thought or idle word cannot in this world or in the world to come be expiated but by Christs bloud only had there been no other sinne in the world but a vain thought Christ must have undergone all that wrath of God and man ere it could be blotted out Oh think of this you who like Leviathan laugh at the Spear and sport your selves with those sinnes which put Christ to all that Agony Lastly This sheweth the order God hath appointed we must first be on Mount Calvary before we can be on the Mount of Transfiguration As Christ had first a Crown of Thorns here before he had a Crown of glory so it must be with us Rom. 8. We shall be glorified with him if we suffer with him Let this then sweeten all thy afflictions and miseries Though the beginnings of God with thee like those of Joseph to his brethren are harsh and rough yet the endings will be full of sweetnesse and comfort If thou grudest at thy Tribulations say this is to grudge at the Crown of Glory This is to repine at the way to everlasting happinesse In the second general place Consider That when Christ saith he goeth to his Father herein is implied that state of glory and honour he shall have in heaven as if he had said I shall be no more in the state and habit of a Servant no more in a despised and contemned condition but I am going to receive that Majesty and glory which is due unto me Although we told you Christ ascended into Heaven for our good and to pleade our cause yet it was also for his glory and honour This our Saviour excellently presseth Joh. 14.28 If ye loved me ye would rejoyce because I go to my Father The Disciples were troubled and full of fears because they were to lose his corporal presence but saith our Saviour true love to me would make you do otherwise you would regard my honour more then your benefit It is for your good that I abide with you It is for my glory that I go to the Father Now love that is unfeigned lieth in our affections to another not because of the good we have by him but for his own good Thus the Disciples they were to rejoyce because Christ was to be honoured and exalted though they should lose the comfort of his presence See here then who are they that do spiritually love Christ even such as rejoyce in that he is exalted and glorified though it be to their ruine and undoing O Lord Let me have this comfort and that comfort no longer if Christ may be more honoured As Mephibosheth said Let Ziba take all so that King David was returned safe so that the honour and kingdom of Christ may be promoted let good Name wealth and life it self go unlesse we be the true genuine Sons of God we are never able to abide this touchstone Doe not the most holy depend on Christ more for the benefit they receive by him then to honor and glorifie him Hence they bemoan their want of assurance and evidence which is their comfort more then recumbency on Christ which is his glory So then in that Christ went to his Father it 's implied that now there was a period to be put to all sufferings Now he was no more to be like a Servant but to be made the Prince of Glory Therefore observe the reason why he goeth to the Father because the Father is greater then he Not as the Arians would have it essentially but in outward dispensation because Christ here was in the fashion and form of the meanest and most despised of men Thirdly Though this phrase imply Christs Exaltation yet we must know also that in this is the whole Treasury of a Christian The Fountain of all our Comfort is in this that Christ is gone to the Father Therefore let the beleever diligently improve it for the effects are admirable of this his departure 1. Hereby his holy Spirit is given in the more plentifully and abundantly It is said The holy Ghost was not yet given because Christ was not yet glorified Joh. 7.39 The large administration of the gifts of Gods Spirit were reserved till Christ in triumph went up to heaven Ioh. 16.7 If I depart I will send him to you You see the sending of the holy Ghost depends upon Christs departure The Spirit comes to make a spiritual supply of Christs bodily presence There cannot be two Suns together in the Firmament O then let all those who have Gods Spirit dwelling in them enlightening sanctifying and comforting of them acknowledge this the blessed fruit of Christs going to his Father but men are so prophane and sensual that they know not what the Spirits working upon the Soul is no more then a beast knoweth the operations of a rational Soul 2. A second benefit by Christs going to the Father is the enabling of us with all holy and heavenly gifts either in a sanctifying way or a ministerial Thus Eph. 4. Christ when he ascended into heaven gave gifts to men That you have a Ministry and Ordinances with the spiritual effects thereof it 's wholly from this Yea Ioh. 14 12. all miraculous Gifts do descend from this Our Saviour there saith That he who beleeveth on him shall do greater works then he doth that is as some say greater Miracles in themselves for we reade that by Peters handkerchief and his very shadow wonderful things were done which we reade not of Christ or greater in quantity and extension They did them in more places For whereas Christ wrought no Miracles at Ierusalem the Apostles did or greater as others say in regard of the successe because farre more were converted to the faith by the Apostles preaching then by Christs Well let this be how it will Consider the ground why they shall be enabled to do these great things because saith Christ I go to the
spiritual Vnity Insomuch that some have called the Spirit of God the holy bond of the Trinity It 's not a carnal bodily Unity but spiritual and thus ought the Ministers of the Gospel to be though they be of the same nature of the same flesh and bloud yet if they have not the same spirit composing and sanctifying of them they will be like ropes of sand This the Apostle urgeth admirably 1 Cor. 12. 4 c. and vers 13. where enumerating the several gifts and operations of Gods Spirit he still addeth It 's the same Spirit and by one Spirit we are all baptized in the same bond This then ought to be our Unity the holy Spirit of God is to move work and guide all our hearts and affections As it 's the same Soul that informeth all the parts of the body or as some Philosophers said There was one intellectus agens that was universal to all men There may be agreement for civil and political considerations but this will never hold till there be a spiritual Unity As Tully observed That all friendship founded upon bonum utile or jucundum would never endure unlesse they added bonum honestum We may adde further Even that moral honest good is not ground enough unlesse it be bonum spirituale If then the Spirit of God did work the same measure of illumination and sanctification in all there would not be any disagreement but though all godly men have the same Spirit yet not the same gifts or graces or degree of graces and for want of this cometh contention Secondly The Vnity between Father and Son is constant and individed There can never be a separation between them The Father and Sonne were alwayes one though the manifestation of this is more under the Gospel-light then it was under the Law and thus ought the Ministers of the Gospel to agree constantly perpetually for if at any time contention breaketh forth it proveth like a dead flie in a box of ointment it makes all the other good they have to be ill spoken of Let them never be so learned so godly so zealous yet discord will scandalize all and this constancy of Unity is to be preserved against all outward or inward causes of difference outward is the persecution and opposition of enemies to the Church of God inward is from our own corruptions and distempers Against both these we are to watch that so our peace be not weakned Thirdly The Vnity of the Father and the Sonne is an holy Vnity They are one in that which is holy and heavenly They onely will what is good and the Sunne may sooner become a dunghill then they will what is evil such an Unity let the Ministers of God endeavour after An unity in errour an unity in mischief and wickedness is such an unity as the devils have amongst themselves That unity amongst Papists which they boast of is it not like the unity of Herod and Pilate both agreeing against Christ Fourthly The Vnity of the Father and Sonne is full of love and bowels to mankinde They both are one in this to procure the salvation of believers The Father he wils to send his onely begotten Sonne to die that reproachful death and to be an atonement for mans sinnes The Sonne doth voluntarily and readily undertake this bitter cup then they are one to procure the salvation of man If the Father and the Sonne had disagreed no salvation had been possible Oh then that the Ministers of the Gospel would make this use of their Unity that they might all as one man endeavour the conversion and edification of souls How happy would it be to lay all differences and disputes aside that they might bring people to the saving knowledge of God What a spur should this be to us Shall the Father not think his Sonne too dear Shall the Sonne not think his bloud too dear for mens souls and shall we ruine souls by contentions Do we not take the devils work then upon us and not Christs Fifthly The Vnity of Father and Son is a well-ordered Vnity Though there be a Unity of Nature yet this breedeth not a confusion of the Persons The Father is the Father and the Sonne is the Sonne for all this Unity they are not unus though they he unum and thus the unity amongst Gods Ministers and the people must not degenerate into confusion The difference between shepherd and sheep between Governours and governed in the Church must be maintained When the Devil cannot divide then on the contrary he would bring unity into confusion The difference of gifts and offices shall not be kept up as Corah and his Company told Aaron They took too much upon them all the Congregation was holy as well as they But the Apostle though he presse unity fervently and that because we are one body yet he sheweth a difference between the members in that body every member is not the eye so neither is every one a Preacher an Officer in the Church This unity ends in all schism and disorder at last Lastly The Vnity of the Father and the Sonne is most perfect and absolute It 's an essential Unity and although we cannot have this Unity yet this should teach us to aâ—m at the highest degree of unity we can not to suffer the least grudging and repining thoughts not the least proud or envious thought against one another to love more then father or children then husband or wife or any kinde of relation that causeth unity for they are but one flesh This calleth for an higher unity We have heard the duty and necessity of unity as also the causes that break it what good remedies may be prescribed to keep this excellent harmony Although I shall not lanch into this whole point deferring it till vers 21. yet I shall name some First We are earnestly to pray to God to bestow such a spirit of concord It 's not the industry or policy of all the Conciliators Moderators and Pacificators in the world to bring this about but God onely can bend mens hearts for it Hence we see our Saviour praying to the Father for this agreement and God is called The God of peace because he only can make it in the Church and State It 's from Gods anger and wrath when an evil contentious spirit is amongst the Prophets as well as when he sends a lying spirit amongst them when the Temple was to be destroyed the rending of it was a prognostique of the desolation thereof and when God will unchurch a Church and make a Garden a Wilderness commonly divisions are the antecedent causes of it A second Rule is To rejoyce in the parts and gifts of others as much as our own when God is glorified by them and to be compassionately affected in the weaknesses and failings of others These two are necessarily joyned together and they are able to cement and unite all differences The former is to
was a corporal visible keeping but now spiritual 4. We are to avoid the Socinian reason given why Christ speaks thus in the Text It is saith he because Christ had not yet obtained that power and soveraignty to keep them after an invisible manner for they say Christ had not that Divine power and authority till it was given him after his resurrection then God gave him the universall dominion over all say they But our Saviour had sufficiently before shewed that what the Father did he also did Lastly When Christ saith Hitherto I have kept them in thy Name attributing the power of keeping them to the Father it is not as if he were not also God but he speaks here as Mediatour as in the form of a servant and an Embassadour doing all things in the Fathers Name Hence in other places he saith it 's not his doctrine but his Fathers and so he seeketh not his own glory but the Fathers Thus much for explication Whereas then our Saviour for a while was in a corporall sensible manner with them providing for them and protecting of them but at last is to leave them to greater hardship and stronger temptations Observe That though God may afford his people for a while many comfortable and sensible supports yet they must not look to enjoy them alwaies As the childe must not think alwaies to hang on the breast or to be dandled on the knee so neither must Gods children alwaies think to have comforts mercies and whatsoever their souls desire but they must expect changes and severall trials Hence the Apostle saith 1 Pet. 4.12 they are not to think any fiery triall strange The godly are to be prepared in the midst of their mercies that if God on a sudden raise the clean contrary this should not seem a new or an hard thing to them John 21.18 Christ tels Peter when he was young he went whither he would but in his old age another should girt him and carry him whither he would not In his younger years he had liberty and freedom but in his old age he should meet with bonds and imprisonments Thus God saith to many in thy younger years thou hadst health comforts but afterwards thou shalt have diseases pains and many sad afflictions To open this Doctrine let us consider what those visible supports are that God for a while may vouchsafe to his people And 1. They may have for a while many outward comforts and mercies They may abound in wealth in riches and honours â—o that they want nothing they may have an heaven here and then at last God gathers black clouds and so there are sudden storms and lightnings that spoil their sun-shine day It was thus with Job he tels us in what plenty honour and ease once he lived in but God had made a sad change upon him Even as Jonah had got a gourd whereby he defended himself from the scorching heat and he began to think himself now very well and presently God prepared worms to devour this defence Oh then if there be any of Gods children on whom he thus smiles they have riches when others are in the depth of poverty they have plenty when others are pinched with want remember all thy wealth is but like a little dust if God breath on it it is scattered away All these things runne on a wheel and that which is uppermost may quickly be lowest As the Grecians say There are no beggars but their ancestours have been Kings and no Kings but their ancestours have been beggars such a change and mutation are all these earthly things subject unto 2. Gods children may for a while enjoy many sweet consolations and have good assurance of Gods love and this is a speciall sensible support When David hath no cause to complain that God hid his face from him when he said his mountain was strong when he could bless God because he had forgiven his sinnes so that he could with heavenly boldness call him his Lord and his God all this while David was happy but this fair weather doth not last alwaies God hideth his face and then he is troubled then he crieth out Why art thou cast down and troubled within me O my soul It is a gross error to say assurance cannot be lost yea we may lose it by our careless and lazy walking and God may deprive us of it for wise and holy ends If then God gives thee these soul-sensible supports that thou knowest and feelest his love upon thy soul make much of this mercy faith of evidence will not be alwaies There will be a time when faith of adherence and dependance will be all in all 3. Then have the people of God carnall and sensible supports when they are preserved from the outward malice and persecutions of men so that they live honoured and prosperous lives here below Such a time Joseph had at last David Mordecai Esther and many others yea we see in Ahabs daies when there was such an hot persecution of Eliah the Prophet and other godly Prophets yet Obadiah a godly man lived in great favour with Ahab so that although the rage and malice of the world be prepared against every holy man yet for a while they may be the worlds darlings they may have the Kingdoms the Powers and the Honours of the world so that we may sometimes say in this respect the servant is above his Master Christs Disciple above Christ only let them know there may come a time and then God depriveth them of all these for their honours they have disgrace for their glory reproach It 's much if God lets them have the good things of this life and of the life to come 4. They may have a calm and serene time in respect of soul-temptations and spirituall exercises Paul had not alwaies these buffetings of Satan These spirituall temptations whether entring from the blackness of our own hearts or injected by Satan are very terrible and bitter they have made the godly weary of themselves Hence they are compared to darts and fiery darts Ephes 6.16 to shew how mortall and how piercing they are Now although God may many times give his people a quiet setled composed spirit yet this is not enduring but the storms do arise the ship begins to sink and they cry out that they perish 5. They may have the comfortable presence and corporall direction of wise holy and godly persons but at last God may take them away Thus a godly people may have the ministry of a faithfull Pastor while he is with them the flock is kept no wolves have been able to get into the fold Children and servants may have a godly Father and Master wives gracious and wise husbands now these while they were enjoyed were wonderfull supports Hence Elisha is called the horsemen and chariots of Israel When Chrysostom was banished the people said The sun might have been better taken out of the firmament Thus God hath given his
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
in the Word As there cannot be any love or delight in what we know not so neither any joy The bruit beasts have no joy properly because they have no knowledge They have a naturall delight but that is not truely joy Infants may have grace yet have no actuall joy Therefore when John Baptist a babe in the womb did leap for joy it was extraordinary and this is the reason why ignorant and carnal men are wholly destitute of all heavenly joy They have no knowledge no spiritual illumination so that as the blinde man cannot delight in pleasant colours nor the deaf man rejoyce in curious musick neither can the naturall man rejoyce in heavenly and holy Objects for he knoweth no better he is not acquainted with any other Comfort or Consolation but what is in the bowels of the creature Thirdly There is required a sanctified and heavenly frame of heart For such as a man is such is his joy The voluptuous man rejoyceth in his pleasures the intellectuall man doth so rejoyce in his studies and finding out of truth that some have forgot their time of food yea have not attended to their lives so great hath their joy been in such contemplations Thus the people of God being made new creatures and made partakers of a Divine Nature they now become to love and delight in those Objects which once they hated and abhorred They finde all the Consolations from the creatures contemptible in respect of God concerning whom they say with David The Lord is my portion and whom have I in Heaven but thee and in earth in comparison of thee The old Rule is Simile gaudet simili The heavenly heart delights in heavenly Objects Heaven it self and all the Glory of it do not or cannot affect a wicked man no more then fine flowers or pearles do a Swine So that this duty of rejoycing in God is altogether impossible to an ignorant carnall man they can no more in their souls thus be raised up to God then in their bodies they can flie in the air As our vile earthly bodies must be made spirituall and immortall ere they can be filled full of agility and be enabled to meet the Lord in the air So these souls of ours must be renewed and sanctified ere they can take any delight in that which is good Fourthly This Christian Joy requireth some kinde of possession at least in some degree of Christ or those good things we long for Propriety and possession is requisite to joy To know of never so many excellencies if a man have them not it doth but increase his misery The famished Lepers knew there was food enough abroad but till they were replenished they could not rejoyce in it What joy hath a poor man to hear of many others that are rich the sick man of many others in health If they have not such things in peculiar possession it advanceth them not at all Hence full and compleated joy is onely in Heaven because there is full and compleat fruition of God Then we are come to our journeyes end we cannot goe further or desire more then we have But in this life our joy may be daily filling our hearts There be many vacuities to be filled up There be many desires still to be satisfied so that we are to grow in our joy as well as in knowledge and in grace But yet because even in this life God is the God of his people and they are said to have him and to enjoy him and so Christ is said to dwell in their hearts yea the Father and the Sonne are said to be in them to sup with them to take up their mansions with them to dwell amongst them Hence it is that even in this life they may have unspeakable joy Therefore when the soul hath left the presence of God or is under many sad and black temptations thereby as we see sometimes in David and in the Church Oh the anxieties and perplexities that it is filled with Therefore in the Devils there is no capacity of any joy For although they have a self-love and though their wicked desires be many times successefull in tempting of men and destroying of their souls yet they cannot rejoyce because the state of misery they are in cuts off all hopes from them If therefore the godly would live joyfully let them take heed of interrupting their communion with God see you do nothing to eclypse this Sun If God hide his face all your comfort will presently wither In the next place Consider the transcendency and excellency of Christs Joy above all worldly joy It cannot be denied but that many wicked men spend their lives in jollity they seem to be the onely merry men and godlinesse is decryed for Melancholy for moping and for that which will undo a man But true joy in the Lord surpasseth all humane and worldly joy First The soul can more intimately and fully receive it's object then the body can Bodily and worldly pleasures are received in by the senses which are but narrow doors and gates of the soul but the soul of a man what it receiveth it doth let in with greater abundance Hence if the Object be finite and a meer creature it cannot fill the heart the heart is too bigg for it onely God is more then the heart can comprehend Therefore all the pleasures and all the joy that any man can take though he set himself to it as Solomon did yet are but like the joy of tickling or scratching comparatively to those immense joyes and consolations which God vouchsafeth Hence our Saviour saith Your hearts shall rejoyce John 16.22 This heavenly joy is like Elisha's oyl that multiplieth exceedingly and stayeth not till thy cruises fail to receive it Secondly This heavenly Joy surpasseth worldly in the pure and unmixed Nature of it It 's joy without sorrow It 's honey without any gall called The fruits of Gods Spirit because of the sweetnesse of it as the Apostle saith Perfect love casts out fear tormenting fear Thus joy from Christ and in him expels dejections troubles of heart No sooner doth this Sunne arise but all black and noisome vapours are dispelled Here is a joy that is like the Elementary fire they speak of pure and unmixed here are no mixtures to debase it or allay it But as for those worldly delights it 's as a mad man that teareth his own flesh and yet laugheth while he doth so So thou eatest and drinkest and makest merry while thou damnest thy own soul Thirdly It surpasseth in dignity for this Joy is in God himself it is in the highest good that can be There cannot be a greater cause or motive to rejoyce in but as for the creatures they are broken cysterns they are limited in their comforts they have their vexations as well as their delights but above all they are below man He debaseth himself when he taketh delight in these sublunary things they were made for him not
on them he addeth a Caution Let none of you suffer as a Murderer as an evil doer as a busie body in other mens matters but as a Christian that is Let him look that he do not for any wickednesse of his justly procure civil punishments but only let him keep to his Christian profession and if that be all his fault then let him not be ashamed Therefore he addeth Let such an one commit himself to God as to a faithful Creator Why Creator But because God looketh upon such Sufferers as his Creatures it 's because of my Image shining in them I cannot be a faithfull Creator and not take care of them saith God To this purpose our Saviour often because it 's not the meer sufferings but the cause and motive that is all in all If ye be persecuted for my Names sake and for Righteousnosse sake This must be the ground else we cannot pleade the promise of assistance 2. As it 's possible for a Christian to suffer for his own iniquities so nothing is more ordinary in the world though a man do suffer meerly for Christs sake yet to charge other crimes upon him and to pretend other grounds of their malice against such then meer Christianity This is good to be observed for if the Persecutors say true there was never any holy man or faithful Servant of God suffered but they made the condemnation just and thought at least some of them that they did God good service as our Saviour Joh. 16.2 Were not the Prophets of old whose bloud was shed by Jerusalem traduced as busie-bodies as Troublers of Israel as publike enemies and in Christs time Though the Sun was not more free from spots then he from sinne or any miscarriage in his Ministry yet what accusations did they frame against him and Joh. 8. It was not for the good works they said they stoned him but for his blasphemies So Joh. 18. If this man were not a malefactor we would not have delivered him to thee The Martyrs also when so many thousand of them died willingly for Christ yet by their Enemies they were represented as the vilest of men So that as they did with their bodies put them in Beasts skins that so Lyons might devour them more greedily Thus they defamed them and laid heavy crimes to their charge that so they might have the more just ground to condemn them So that when a Christian suffers as a Christian and when as a busie-body must not be determined by their Enemies nor by the greater part of the world but by Gods Word for they think all zeal against sinne rashnesse and madnesse and all reproofs of wickednesse a busie-medling more then needs Gods Word therefore must be the Star to direct in this Thirdly It must be also granted That a man suffering for those things which are against Christ which are palpably contrary to his Doctrine yet may be so farre seduced as to think he suffers for Christ This is ordinary with all heretikes who have judged themselves Martyrs and made all their sufferings to be for God when yet they blaspheme God Doth not the Papist put his sufferings upon Christs score Doth not every Heretique entitle God to his Cause Do not the Socinians who yet with their whole might oppose the Deity of Christ prerend great obedience so and adoration of him as a constituted God We grant then that men may be horribly deluded in their sufferings They may give their bodies to be burnt and not have true and sound Faith They may be acted by an heretical spirit and yet endure great miseries as the Circumcelliones out of a mad contempt of Death would make men kill them But these also have not Christs promises belonging to them unlesse it be Gods Word indeed and truly so for which the world hateth them they are not within the Ark It 's true Even such who suffer in such deluded waies may have great comfort may finde much consolation within but it 's the devil that transformeth himself into an Angel of Light It 's such comfort as mad men have that laugh and are pleased in the midst of their misery for God will never give comfort but to his own Truths The Spirit of God is not a Comforter but where it first leadeth into the Truth Indeed the confidence and comforts many have died with in their errours have been a stumbling-block but this is to be ignorant of Satans devices and the potent operations of strong delusions upon mens souls It cannot be denied but that even the best Christians who are hated and do suffer in the world have yet many imperfections cleaving to them and do discover many infirmities of the flesh so that as none can be perfect in love of God or in any other grace so neither in enduring the hatred of the world oh how hard is that Rule of our Saviours Mat. 5. when men revile to be patient when men curse to blesse and to render all good for all evil These things do so transcend humane power that many miscarriages several indiscretions and many carnal fears are apt to interweave themselves Now when the matter or cause of our sufferings in Christs and for his Name and if the heart be mainly set for God and his honour though subject to weaknesses such may pleade Christs assistance for all that neither may they fear Christ will disown them because of such adhering infirmities Do we not see the Scripture commending some as eminent when yet at that very time there was some imperfection Abrahams Faith so highly commended Rom. 4. yet had some diffidence mixed with it Jobs Patience so greatly exalted yet had some impatience breaking out God then takes not notice of thy weaknesse but of thy Grace and the godly sufferer may comfort himself that though he hath imperfections yet it is not for them the world hateth him As Bradshaw that holy Martyr said Though he was a sinner and had many Infirmities yet his Enemies did not put him to death for them but for the quarrel of Christ which he had espoused and the Truths of Christ which he preferred above his own life The Grounds of Gods endearment to protect such as are hated for his Name sake are 1. Gods propriety and interest in such It 's not their lives or Liberties are aimed at so much as his Name his Glory his Truth Now God cannot but love what is his own and that infinitely Therefore it hath alwaies been the Custome of Gods people in their Praiers to make their trouble to be in reference to him What wilt thou do for thy great Name said Joshua c. 7.9 And David It 's time to work for men have made void thy Law So it 's thy Temple thy Altars they have polluted and hence God accounts all the malice and madnesse of men discovered against his people as done to him Saul Saul why persecutest thou me Act. 9 4. Could they do that to God which
retain the wicked inclination of the world minding only worldly things Now though the world be many times and it may be here taken for that Society of men that is Heathenish and doth not beleeve in Christ thus the Church and the world are opposed 1 Cor. 5.10 yet we may extend it further even to such as do outwardly professe Christ but in works do deny him as is more to be shewed 2. There is the act it self hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is in the preterperfect tense It hath hated them already though they had not much tormented it by their preaching but it would more hate them when Christ was removed and their preaching more universall It comprehends all times it hath it doth and it will hate them and hatred you heard was worse then anger being more fixed and permanent The cause of this is because They are not of the world for as love is to its like so hatred is to that which is unlike and contrary In the Scripture some Learned men say to hate is sometimes taken to love lesse not an absolute hatred but a respective love Mat. 6.24 He will love one and hate the other i. e. lesse love And for this end they bring that place Rom. 9.3 Jacob have I loved but Esau have I hated where they would expound hate of a lesse love but whatever may be said of the former place this latter will admit of no such Exposition as the Context will easily evidence 3. The Scripture speaks of a good hatred Rom. 7.15 That which I hate I do So we are commanded to hate our Father and Mother to hate our own lives Luk. 14.26 Joh. 12.25 for Christs sake David also said He hated them which hated God with a perfect hatred i. e. a full complete hatred he had no love at all to them that is in respect of their wickednesse and their incurable enmity against God though in other respects he pitied and loved them Lastly There is a wicked and evil hatred of which the Text speaks Obs That the wicked men of the world have and will alwaies hate those that are godly It hath been so of old and will be so to the last wicked man that breatheth No sooner were there a wicked man and a godly but this hatred broke out into all cruelty Cain hated Abel and why because his own works were nought and his brothers good 1 Joh. 3.12 No lesse will serve then the bloud of Sheep such cruell Wolves To open this Doctrine Consider these things First That there is a twofold hatred with the Schoolmen One is called Odium inimicitiae an hatred of enmity whereby a man wils evil to him because it 's his evil Even as amor amicitiae a will of friendship wils the good to a person loved because it is his good 2. There is another kinde of hatred which the ancient Schoolmen had no Name for it but afterwards it was called Odium abominationis or offensionis When a man is offended at and hateth such an object that is evil but not the person yea we may love him dearly Thus the Childe hateth the death of his Father Odio abominationis but loveth his Father yea because he loveth him therefore he hateth his death Now that hatred whereby the world hateth godly men is Odium inimicitiae it comes from an inward irreconcilable displacency to the godly it 's terminated upon their persons because they are such and therefore they are said to be of the devil representing his nature and are the Seed of the Serpent which hath an imbred enmity against man so that though never so much evil should befall the Godly Their goods spoiled their Names blasted yet as long as they live and because they still are alive the world will hate them Secondly The cause of their hatred may be reduced to two Heads 1. The contrariety that is between the nature and actions of the Godly So that they do not love any godly man no nor such as never had any commerce with them or medling with them There is an Odium naturale which ariseth from the nature of things Such an antipathy is often mentioned by Writers the Serpent that is young though never hurt by any man yet because they know them of such a stamp they cannot love them It being natural they cannot give any Reason Hoc tantum possum dicere non amo te You do not love him why did he ever weary you Did he ever speak to you No but yet he cannot love him so that as love consists in the consonancy and conveniency of the good thing loved Thus hatred is in the dissonancy and contrariety of that to us which we hate The 2d cause of hatred is Ignorance when men know not that Excellency and worth which is in such persons and the just cause of love which if we did we should quickly lay aside our hatred and truly in a great measure the world hateth because of their ignorance They know not what Godlinesse is nor what godly men are They know not their lives their aims their ends but judge of them as hypocrites proud and minding only self-ends and therefore their hatred encreaseth Thus the Apostle saith If they had known what Christ was they would never have crucified him 1 Cor. 2.8 and so they are said to speak evil of the things they know not Jude 10. Dost thou then rail and deride at godly men It 's thy blindenesse and folly Thou knowest not their close walking with God Thou understandest not the heavenly priviledges they enjoy Thou dost not conceive of their humiliation for their infirmities judging themselves before God worse then thou canst judge them Oh if thy eyes were open thou wouldst say these are the Servants of the most high God Oh that my latter end might be like one of theirs and of such men the world is not worthy Thirdly Consider the effects of this hatred and that is in three steps and degrees 1. An inward willing of all evil that may hurt them and that because it is evil To will a man some evil for his good may be lawfull as when David praieth Put them in fear O Lord that they may know themselves to be men Psa 9.20 Thus the Church of God may pray for afflictions upon those Enemies that are curable That by their afflictions they may repent and be humbled before God but hatred hath not this goodnesse It wils evil because it is evil and for evils sake It rejoyceth in the evil that befalleth a godly man as part of its own good and happinesse Thus it is with all wicked men they rejoyce as if some great good had befallen them when some great evil hath come upon the godly 2. Their hatred breaks out into all all hard censorious and uncharitable speeches all slanders and contumelies into cruell mockings as the Apostle cals them Heb. 11.36 The hatred in the heart will soon be seen in the
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
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
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
as God hath his divine Essence from the Father for the Father communicateth the God-head to his Son by necessary generation So that it was not free to him whether he would have this Son or no as it was whether he would create the world or no It 's true there are some Learned men that say Pater liberè genuit filium because in all that the Father doth he doth it with understanding and will which they make to be the formal cause of liberty But those that do so take not liberty for that which may be or may not be but for that which is immutably so onely there is understanding and will concurring to it In this sence the expression may be admitted otherwise it would be blasphemy to say the Father did so freely communicate the divine nature to the Sonne that he might have chosen whether he would have done it or no Therefore indeed if we speak strictly it is not a giving of the Son of his Godhead unlesse we take gift in a large sence for that which is communicating yet the Scripture cals it so To this purpose some bring that Joh. 5.26 As the Father hath life in himself so hath he given to the Son to have life in himself Where to have life in himself is the highest perfection that can be and proper only to the supreme deity yet this is given to the Son to have and to have it so as the Father hath it and therefore he is called the Son because he hath his being of the Father eternally and the Fathers giving of this or the Sons receiving of it argueth no imperfection but perfection in both 2. There may be a giving to another by way of intrinsecall perfection or by way of extrinsecall declaration and manifestation of this when God gave Angels and men holinesse this was to give internall perfection to them but now when Angels and men declare the wisedom power and goodnesse of God praising and magnifying him for it This addeth no inward perfection to him only it outwardly declareth it and thus it was with Christ as God many things are said to be given him which yet he had with the Father before the world only it 's said to be given him because it was then declared and manifested what he had Indeed if we speak of Christs humane nature so it had many things given to it which were an inward perfection to him in that respect but in respect of his divine nature so he was not capable of any new perfection which he had not alwaies These things premised Let us now consider what was given him of the Father And 1. Christ even as God had many things given him in respect of externall Declaration Thus when glory and honour is given unto him by the Father as in that exceeding glorious manifestation when it was said Thou art my well-beloved Son this was external glory God gave the outward manifestation of glory that which did already belong to him 2. We reade of his Office of Mediatorship and that was also given to him Hence it is that it 's so often said that the Father sent him into the world not as if the Son did not willingly consent to this office also only the Father he assigned and appointed him who was also willing to this work So that to be a Mediatour to be sent into the world c. they are mixt Attributes for they denote perfection and some imperfection To be sent To feel the glory of the Father these denote he was man as well as God but so to be sent as by his own power and strength to work out our Salvation and purchase our peace argueth the highest pefection which none but a God can do So that this is necessary to be observed when the Scripture speaks of his appointment to this officiall Kingdom of a Mediatour this no waies takes off from Christs God-head but necessarily supposeth it because none but God can perform that work 3. The Scripture speaks of persons that are given him of the Father and this expression is very often with the Apostle John in this Chapter it 's many times repeated Those that thou hast given me So Joh. 6.59 All that the Father hath given me will come unto me Now these are said to be given by the Father to Christ not that Christ as God had them not before but in respect of his Mediatory Office So that they are given to him that he should by his death and merits bring them to Eternal happinesse and this makes greatly for the comfort and consolation of the godly and this cannot argue any imperfection in Christ that these were given to him as a Mediatour for he did not need them he was happy without them So that beleevers are given to Christ not for his good but for their own good and therefore though Christ be the Head and beleevers members yet it doth not follow that because the Head cannot be without members but needeth the members as well as they do the head that therefore Christ cannot be without beleevers No Christ took these to him not out of want but out of bounty He took them not to be bettered by them but to better them not to perfect himself but them As the Fountain is not helped by the streams but the streams by the Fountain Neither do the Stars enlighten the Sun but the Sun the Stars So that if we Consider in what sence beleevers are given to Christ we shall finde it 's no imperfection in him but perfection to be added to them 4. We reade of spirituall gifts and graces given to him So he is said to receive the Spirit without measure and hence he is called Christ because he is anointed with the oyle of all grace and this is in respect of his humane nature For the humane nature of Christ being a creature and of the same univocal species with ours it could not sanctifie it self it could not adorn it self with all habituall and actuall grace Therefore in his conflicts an Angel was sent to comfort him We must therefore alwaies distinguish though not divide those two Natures in Christ As God he could not be anointed he could not receive the Spâ—rit or be sanctified from a cause without but take him as man so all the good he had was of free-grace The personal Union was of free-grace and all habitual holinesse was infused into him by grace for none but God can be essentially and naturally holy and therefore Austin of old did urge this as an unanswerable Argument if the humane nature of Christ had not free-will or power to sanctifie it self to adorn it self with holinesse much less hath any meer man but so it was with Christ that as man he was wholly furnished with graces and gifts from above Indeed the end why he had these as also why he was made man was in reference to us It was of his fulness that we do receive so that he
my self that doth not solely relate to his humane nature but even his divine also because the second person was in a peculiar manner sent into the world and to become man for us 2. The Fathers love was more remarkably seen towards that particular humane nature which the second person assumed in the sanctifying and glorifying of that with all sutablenesse and thus the love of God was to the humane nature of Christ before the Foundation of the world by way of purpose and decree in God even as it is to all the Elect Children of God for Christ attributeth iâ— to God the Father that he had so fitted his humane nature Therefore he saith a body thou hast prepared me Heb. 10.5 Now severall waies did the Fathers love appear herein as 1. to ordain and appoint him to be a Mediatour to make him man for this purpose This is attributed wholly to God the Father hence 1 Pet. 1.20 Christ is said to be fore-ordained before the foundation of the world Christ coming into the world was not of meer necessity There was no compulsion to this but the Father out of his meer good pleasure did thus ordain him Hence it is that our Saviour doth constantly make the Fathers mission or sending of him to be the cause of being our Mediatour 2. This love of the Fathers to him was seen in taking that particular humane nature rather then any other into an hypostaticall Vnion Though Christ did not take an individuall humane personalized as men are yet he took a particular nature into a personal Union with the God-head which is the greatest exaltation of mans nature that can possibly be imagined It 's that great mystery which Angels are continually searching into but if you ask why the second Person did take this particular nature rather then another that the holy Ghost might have sanctified here Gods meer love made the difference for as it was an high act of grace and favour to the Virgin Mary that she rather then any other woman should be appointed to be the mother of Christ so it was much more a great honour and expression of love that this humane nature rather then another was assumed into personal Union and for this cause it is that Austin did so invincibly presse the Pelagians with this argument from Christ as man for saith he if Christ as man was chosen not for any foreseen merit or worth which might be in him but it was solely by the love and goodnesse of God then much more will it follow that no meer man especially corrupted and defiled can be elected to Eternal Life upon the supposition or prescience of any good thing in man So that Christ as man was so meerly from the favour and love of the Father This is that gratia singularis to Christ as man de quâ fas est praedicare sed nefas adjudicare as Austin 3. The love of the Father to Christ in preparing him for Mediatour is seen in the sanctifying and endowing of him with all holinesse that so he might be a compleat Saviour for seeing it behoved us to have such an high-Priest as was holy and separate from sin therefore it was that he was made man in such an extraordinary manner for he was conceived by the holy Ghost The holy Ghost sanctified that corpulent substance of Christs body wherby there was not any form of or inclination to sin abiding in him and therefore he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he wrs habitually and originally holy Now this was wholly of the love of God that his humane nature was thus anointed with all holinesse and that he received the Spirit of God without measure and therefore the humane nature of Christ was infinitely obliged to bless and praise God who had powred more holinesse into it then in all Angels and men Thus the Fathers love was seen in preparing him to be Mediatour and when he was thus appointed and in the discharge of his Office The love of the Father was exceeding great to him For 1. you have the Father in a most glorious manner from heaven owning of him and giving of that solemn approbation This is my beloved Son in whom I am well pleased what a glorious manifestation was here of the Fathers love to him his love did rest on him yet so as thereby he makes others beloved Sonnes in whom also he is well-pleased even those that do believe in him This glorious Testimony then given to Christ by the Father is made by some Learned men part of that glory which is spoken of in v. 22. 2. The Fathers love is wonderfully discovered to him as Mediatour in that he was willing to lay down his life for those who were appointed to salvation Insomuch that although the world thought him forsaken of God and smitten for his own sins yea though Christ himself in respect of his sence and feeling expostulated with his Father why he had forsaken him yet even then was the Fathers love most of all towards him Joh. 10.17 Therefore doth my Father love me because I lay down my life for my sheep Here you see that although there were many other Reasons of the Fathers love to him yet he instanceth in this wherein we would think Gods anger was for the present most displaied It 's true this is urged by sâ—me that therefore Christ could not suffer the anger of God in his soul neither could the Father afflict him as for our sins for how could this be say they that at the same time the Father should love him and yet be angry wâ—th him as punishing the sins of all the Elect upon him But as Gods love towards Christ could consist with that leaving of him to the hands of his Enemies So also could the love of the Father towards the person of Christ well consist with that anger of his towards him as our Surety and certainly this very particular may much encourage the people of God for when they are sollicitous about their acceptance with the Father whether he will receive them into grace or no what a ready answer is this the Father loveth Christ because he would die for us because he would be crucified for us 3. The Fathers love towards him is especially seen in exalting of him to all that honour and Majesty the Scripture so often mentioneth that is the sitting at the right hand of God the Father It is true as God he had a right to all this glory before but then there was a manifestation of it and not only so but a reall communication of such glory to his humane nature which it had not before and his person was not admitted into a more plenary and consummate possession of that glory of which there was but beginnings before Even as it was with David first he had a right given him to the Kingdom but for the present he was in constant oppressions and miseries Thus Christ while having a right to
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is
15 16 463 Acts. 17 23 91 17 27 585 20 27 424 26 22 388 Romans 1 21 92 1 17 174 6 19 206 9 5 99 10 2 77 12 1 456 12 10 431 1 Corinthians 1 14 115 1 2 516 2 17 424 3 8 563 6 20 257 6 7 587 8 4 5 90 8 2 94 11 19 389 15 22 44 15 47 435 2 Corinthians 2 15 348 4 6 606 5 16 334 11 20 17 Galatians 1 4 175 3 28 524 4 16 430 6 17 126 Ephesians 2 2 189 2 3 363 4 1 3 4 571 5 2 502 Philippians 2 10 28 2 2 407 2 15 514 3 1 401 3 20 454 3 9 549 4 18 502 Colossians 1 16 150 2 20 45 2 20 171 2 5 596 2 9 629 2 19 635 3 1 454 1 Thessalonians 2 13 478 2 Thessalonians 1 3 189 3 2 254 1 Timothy 1 16 532 4 16 484 5 10 424 6 20 424 6 2 526 2 Timothy 1 9 149 1 9 533 3 16 390 3 15 479 Hebrews 2 7 46 4 9 126 5 14 633 10 29 464 11 26 32 11 24 18 11 3 155 13 18 151 James 2 11 201 4 3 7 4 6 153 5 16 141 1 Peter 1 3 146 1 5 307 1 23 24 479 2 20 554 2 7 686 4 18 355 4 12 389 4 14 15   16. 421 2 Peter 1 6 273 3 17 316 3 12 456 1 John 2 20 513 2 2 278 2 19 360 3 8 344 3 19 552 5 16 230 3 John  2 460 Jude  3 316 Revelation 3 4 364 21 27 364 22 12 464 FINIS * Of the reason why Christ imposed on some new names see Casauâ— ad Annal. Exerc. 13. In his Apology pag. 8. To all Instructions and Consolations Praier is necessary for their good effect Reasons I. On Gods part 1. God is the sole fountain and authour of all grace 2. That all the praise may redound to him 3. Because God in anger many times doth blast the Word to men for their sins II. From the nature of Preaching and what kinde of cause the Word is of conversion 1. The Word converts not necessarily 2. Nor as a natural cause 3. It s efficacy is only by Gods Institution according to his command and good pleasure III. Because of mans inability to what is good Vse Doct. That all our praiers should come from a spiritual and heavenly heart The requisites to spiritual praier 1. The Spirits enabling and moving the soul to this duty 2. An heavenly heart 3. When the heart and affections are purified and made fit for the enjoyment of God 4. Heavenly praier moveth the heart to more love and delight in heavenly things Vse Why we should pray with the tongue In vocal praier there must be a threefold attention How Christ being God could pray Doct. That all the godly are under the benefit of Christs Mediatory praier I. The matter of Christs praier for his Children 1. All grace 2. Pardon of sin 3. 4. Glorification II. The nature of his praier by way of Mediation III. The dignity of the Person praying IV. His relation to God the Father Whether Christ was heard in every thing he praied for or no. V. Christs praier had all the qualifications requisite to acceptation VI. A condition or medium of good things Why Praier is needfull notwithstanding Gods knowledge and unchangeableness VII Christs praier sanctifieth our praiers Doct. Those praiers successefull that are put up to God as a Father To open this Consider 1. All by nature are in a state of enmity against God 2. The state of Sonship is purchased by Christ 3. We cannot call God Father but by the Spirit of Adoption What frame of heart this compellation Father may breed in every childe of God Why the Title Father so much prevails with God Vse Doct. That God doth appoint times and seasons for his great works I. In relation to Christ II. Gods other dispensations 1. A time is set for the Reformation of his Church 2. God lets wicked men have their time 3. A set time for judgement 4. The hour of every mans death is set 5. There is a remarkable set time of grace wherein God may be found 6. The times of the Churches troubles and deliverances are set Vse How Christ who is God can be glorified Whether Christ did merit glory for himself Doct. It was the holy and wise will of God to glorifie Christ Christs being invested with glory redounds to the advantage of his members 1. It 's a demonstration of his conquest over all our enemies 2. Because of rhat near relation that is between us 3. His glorification a cause of ours 4. In his glorified estaâ—e he is pleading for us 5. It encourageth us to lift up our hearts to heaven The nature of this glory which Christ praied for There were three degrees to it Wherein this glory of Christ doth consist Doct. We should desire comforts and advantages chiefly that God may be glorified I. Christ did so 1. In his humiliation 2. In his exaltation II. Much more should all men be affected more with Gods glory then their own good The goods of a godly man 1. Heavenly 2. Earthly The principles constituent of such a gracious disposition 1. He must be born again that can do it 2. He must have great love to God 3. And be mortified to the world Reasons 1. God doth all things for his own glory 2. From the nature of Gods glory and all earthly comforts respectively 3. Because of the greatnesse of Gods glory and the value of it 4. Else we are guilty of spirituall Idolatry Vse The Text vindicated against 1. The Arians 2. The Ubiquitarian Lutherans 3. Papists Doct. Observe these particulars to clear the nature of Christs power I. Christs dominion universal II. The administration of Christs power is by his Spirit III. Of Christs dominion over the consciences of men IV. The chief effects of Christs power are spirituall V. It is infinite power VI. It is arbitrary in the use of it In what particulars Christs dominion appears 1. In appointing a Ministry for the conversion of souls 2. In giving successe to the means of grace III. Enlightning the Understanding IV. V. The Fountain of Grace VI. The giver of glory VII Forgive and pardon sin VII The great Law-giver IX And supporter and comforter of his people X. The Judge of the world XI And the subduer of his and his Churches enemies Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse of Consolation Doct. That not all but some of mankinde are given by God the Father to Christ to be redeemed by him How warily the doctrine of predestination should be preached The Doctrine repeated Corollaries from hence I. From the Father giving 1. The Father is the original Fountain of all good 2. That the Father expects the salvation of those he hath given to Christ 3. No cause to doubt of Gods accepting of Christs Mediation 4. All that the Father gives to Christ shall
It 's good to distinguish between the sufficiency of Christs death and the effectual application of iâ— IV. Christs speciall love to some rather then others is no ground of despair V. In this Point as in all others we must not go according to our carnal affections but Scripture VI. That the Scripture speaketh indefinitely of All. Why the expressions of Christs dying for all is to be taken in definitely and not universally I. Reasons why the Scripture speaketh thus universally about Christs Death II. Reprobates receive much benefit by Christs death How the maintainers of Universal Redemption differ among themselves Grounds of the Point The Qualifications of such to whom Christs death is made savingly advantagious The priviledges that come by Christs Death to those that have interest therein Doct. That all the spirituall good the godly enjoy is only the gift of God I. Election is free II. Vocation is of grace III. Justification is of grace Reasons IV. Glorification is of grace Reasens Of Gods peculiar propriety in his people as the ground of Christs praier for them care of them and of all the good that accrueth unto them Propositions concerning Gods peculiar propriety in his people 1. A people become Gods peculiar ones freely by grace 2. And from his meer goodness not out of any want 3. They are Christs and the holy Ghosts as well as the Fathers 4. Their being Gods excludeth all other creatures How the propriety in God is the cause of all good Doct. Christ hath all things the Father hath 1. The same Name and Titles 2. The same nature and essence 3. All the essential properties of God 4. Christ doth all the works the Father doth 5. The saâ—e will 6. The same propriety in all the godly How all Christ hath is the Fathers 1. By eternal generation 2. By vertue of the hypostatical Union Vse Therefore 1. Christ is truly God 2. The people of God are happy 3. Take heed of refusing Christ speoking Doct. As the people of God make in their work to glorifie Christ so it is well-pleasing to God How many waies the people of God glorifie Christ 1. When by faith they own him to be the promised Messias 2. When there is relying on him as Mediatour 3. To glorifie Christ there must be an outward profession of him 4. A receiving him as Lord and King 5. A suffering persecution for his sake 6. And by a holy life 7. By walking chearfully in the midst of all troubles Why it is our duty to glorifie Christ 1. Because Gods purpose from Eternity was to put infinite glory on Christ 2. It is the end of the Ministry to glorifie Christ Vse Doct. The greater the dangers are Christs people are in the greater is Christs care of them I. If God remove some mercies he makes a supply of others If he greateâ—â—gers 〈◊〉 then 〈◊〉 strenâ— III. Christs care of his appears in the dangers themselves IV. Christs care in sanctifying the troubles that they may be for spiritual benefit Doct. The godly mans life is full of spiritual danger I. Of the contagion of sin in the world II. Of the temptations in the world by lawful comforts III. He is in danger from the deceitfulnesse of all things in the world IV. From the sutablenesse of the worlds temptation to that corruption within V. Because of the clogging disposition all things in the world work in erspect of heavenly things VI. In respect of the discouragements the world puts upon godly men 7. Because the worldly snares are improved to the utmost by the devil 8. A godly mans danger appears by the Examples of Scripture The worlds great enmity against those that are godly The several waies whereby a godly man fals into trouble in this world 1. Because of their many sinnes God brings many troubles on them 2. From Satan 3. Their trouble ariseth from the wicked and prophane in the world 4. And sometimes from the godly themselves 5. No condition and relation free from trouble 6. A mans trouble ariseth from himself Doct. Christ by Death went to the Father All these particulars are involved or implied in the Point The benefits of Christs aseension and exaltation Doct. That all Governors that have a charge over others are to watch and pray for the good of those they are betrusted with Doct. God is an holy God and able to make others holy I. He is essentially holy II. Oppositely holy to all false Gods III. Holy in his Will and commands IV. Holy efficiently V. He is finally holy VI. Holy exemplarily Doct. That all the people of God if not kept by Gods grace would be undone in soul and body That God keeps all his from temporal dangers prove Of Gods keeping all true beleevers from spiritual evils 1. God keeps the truth of grace in them 2. He keeps in the actual stirrings of the soul to good 3. He makes them hold out to the end Observ That it s not enough to be put into the state of grace unless by Gods power we are kept therein Quest Answ How far men may acknowledge Gods help and yet not give the full glory to him How many ways the power of God doth keep us Why there is such a necessity of Gods preserving power From the Apostate Angels and lapsed Adam Quest Answ Vse Depend on Gods gracious power only in thy way to heaven And take heed of these things Doct. That the people of God are kept to salvation through Faith Consider these Propositions 1. That whatsoever priviledge is attributed to faith either in respect of justification or salvation it is not for any dignity in faith 2. Though faith be instrumental to our conservation yet faith it self needeth Gods help as well as other graces Why faith confirmeth us rather then other graces Observ That its a special mercy to be kept in the truth and pure faith we have received Grounds proving it to be such a special mercy I. Because of the frequent and diligent exhortations given to all that they fall not from the truth 2. Because one main end of the Scripture is to inform and keep us therein 3. Because the Lord hath appointed Officers in the Church for this end among others to preserve the truth 4. Because the more godly endeared any are to God this priviledge they shall have to be kept in the truth at least so as not damnably to erre 5. Because that is the foundation and necessary pre-requisite to hoâ—inesse 6. Because of the proneness that is in men to be lead aside by errours 7. Errors of judgment are damnable as well as sinfull practises 8. Because of those heavy censures the Scripture inflicts upon heretical persons 9. The more noble the subject is in which any habit or perfection doth consist the more noble is that perfection 10. Gods command is laid upon us to believe the true Doctrine as well as obey the holy command Doct. It is a special mercy for Ministers of the Gospel to
dead man but when cloathed with divine authority then it beateth down every thing that opposeth it self If then we are bound to pray to God that he would make naturall causes though with so much inherent pronenesse to cause their effects as that our bread may nourish us our cloaths may warm us how much rather when there is no such naturall efficiency If man lives not by bread alone but by every word proceeding out of Gods mouth much lesse is man converted enlightned or regenerated by Preaching of the Word only without the power of God manifested from heaven Yet oh the security the sencelesnesse of most people herein They do not earnestly contend in praier with God before they come hither What earnest wrastlings and strivings hast thou had with God to day that thy soul might be put into an heavenly travell and Christ be formed in thee This is the true reason why you heare your selves into damnation and we preach you into greater and greater spirituall judgements daily because few are diligent in praying for a blessing upon that which shall be delivered to them In the third place After doctrinal Instruction there is great need of praier to God because of the utter insufficiency and inability that is in every man to what is good Such is the contrariety and enmity in every mans heart against Truth preached that we had need pray and pray again that God would open our eyes and soften our hearts The Scripture in severall places doth describe mans Impotency and his utter aversenesse to what is holy He is a Tyger a Lion a wilde Bear he is a meer briar and bramble There cannot be any good wrought in him till God make dead men to rise out of their sinnes We doe not hear Sermons as the Heathens did their morall Orations for they had some imbred strength to doe those things that were civilly good but when we have to doe with supernatural things there all must be planted in us There is nothing in us to love or embrace it yea whatsoever we are think or will it all riseth up in rebellion against God and certainly if the godly themselves though endowed already with an heavenly life do yet earnestly pray that God would open their eyes Psa 119. That he would quicken them and make them to grow up in an higher stature how much more do men destitute of Gods Spirit need this help yea we may take notice Eph. 6.18 that when the childe of God is fully compleated with the whole Armour of God he hath his helmet his shield his brestplate upon him yet he must not trust to this but after all this he is to pray alwaies with all praier and supplication So that you see in all holy exercises we are to be as the little childe who leaneth only upon his Father we are like the Fowl when we have drunk down a little presently to lift up our heads to heaven that it may work on us Vse of Instruction From this order of Christs learn we in Preaching and you in hearing what we ought to do know it must be Praier that will sanctifie every Sermon According as thou hast laid up Praier beforehand so do thou expect to speed What a wofull thing will it be if God make this Heaven brasse and iron these helps of salvation furtherances to damnation and all because thou dost not carefully seek to him Canst thou pray in other things and not here Is not every Sermon of eternall consequence Is not heaven or hell delivered at this time why then are we such stupid blocks as not to lay fast hold on God and say I will not let thee go till thou givest me a blessing It 's taken up as a sad Question Why in these latter daies the Word preached makes no more wonderfull works At first Propagation of the Gospel so many fish were caught in the Net that it was ready to break And at the first Reformation out of Popery the Kingdom of God suffered violence but now he that is prophane is prophane still the blinde are blinde still the proud proud still What is the matter Is not the Word of God as powerfull as ever Is not the Lords arm as strong as ever Yes but the zeal of people is grown cold There are not such fervent praiers such high esteems of the means of grace Men do not besiege Heaven giving God no rest day or night till he come with salvation into their souls and truly the Spirit of praier is a sure fore-runner of spirituall mercies to be bestowed Optat dare qui mandat orare when God will blesse the Word and Ministery to thee he will stir up thy appetite make thee hungry and thirsty fill thee with daily pantings after his grace And thus much of the order I proceed to the gesture used in praier He lifted up his eyes to heaven In the Scripture we reade of severall gestures in praier one of the Publican clean contrary He cast his eyes upon the earth and that did arise from the great and reall sence he had of his unworthinesse and of the multitude of sins that were upon him but yet that which is most commendable and indeed most natural is to lift up the eyes to Heaven the place of Gods speciall presence though he be also every where for the eye in this case should be the demonstration of the heart Cor in oculis that if it were possible we would both in soul and body while praying be lifted up into heaven Now how our Saviour who was God as well as man could pray and what kinde of Praier this was will hereafter be cleared From this gesture Observe That all our Praiers should come from a spiritual and heavenly heart It 's the very definition of praier that it 's Elevatio mentis ad Deum The lifting up of the minde and of the whole soul to God To pray is a farre more difficult and noble exercise then most are aware of It 's not the running over a few words like a Parrot but the soul is then to be on the Mount of Transfiguration There must be many things meeting together ere thy praier be an heavenly Praier It 's good to set this home for praier is the universall Instrument of all thy good if that be blunted or unprofitable all is marred If a poor man that liveth by his handy labour hath marred his tools that he cannot work by them how shall he subsist Praier is the Key to open heaven if that be empty and unprofitable how canst thou be replenished You ask and pray and have not Jam. 4.2 No sins are removed no spirituall mercies are bestowed on thee and all because thy praier is not heavenly Now these things make an heavenly Praier 1. It 's necessary the Spirit of God do enable and move the soul to this duty Rom. 8. It is the Spirit of God that helpeth against our infirmities and enableth us with