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
but yet how common is it for such who know and read the Word of God yet not to be reformed in their lives thereby Though they look in this glass yet they wash not those loathsome spots that are upon them conclude the Scriptures are not in their proper use to thee till they have reformed thee from such sins as thou didst formerly live in 3. The people of God though they have a spiritual life within them yet under desertions and temptations finde not the Word of God effectual for joy and consolations till God bring such texts and such promises close to their soul That we saith Paul through the Scriptures might have consolations 2 Cor. 1. And David doth often acknowledge That the word of God did comfort and revive him but let a godly man groaning under the guilt of sinne hear the sound of the Gospel a thousand times over yet he will remain like dried bones and a parched wilderness till God sanctifie it Oh how often have the people of God desired comfort and assurance read over the promises again and again gone to the Ministers of the Gospel to have oyl poured in their wounds yet not the Law but even the Gospel hath been made a dead letter till the Spirit of God doth comfort in and by it the Word then of God though instrumental yet is but instrumentall it 's not a principal Fourthly When we say it 's Instrumentall to Sanctification we are to distinguish of instrumental causes For there are Physical and Natural Instruments which work by an inherent and natural power and there are Moral Instruments which work by the sole institution and appointment of another Now the Word of God is not instrumental to Sanctification in the former but in the later way The Word doth not by any inherent vertue and efficacy in a natural manner purifie the heart but by Gods appointment and his voluntary co-operation when and where he will For if it did work thus naturally then wheresoever the Word is preached it would sanctifie it would heal As the fire whereever it is in one Countrey as well as in another it doth burn but experience doth confute this Are there not two hearing the Word of God the one is sanctified the other not At the same Sermon one is humbled made tender The other is more obstinate and hardened Whence comes all this diversity under the Word preached but because it is not a natural instrument Again If the word of God did convert and sanctifie naturally then the grace of God could not so much be amplified and magnified which yet the Scriptures do Though it be Gods goodness that the Sunne shineth the fire burneth yet we do not speak of it or call it his grace but if the Word of God ever touch and heat any mans heart if it ever reform his life this is the meer grace of God By which it appeareth That the Word of God is instrumental only by Gods institution and where he commands it to work there it works where he requireth it to break down all oppositions there it hurrieth all down before it Insomuch that sometimes the most unlikely and prophanest enemies to godliness they are changed by the Word and those that are very ingenuous and civilly disposed remain in a perverse opposition 5. When we say The Word of God is instrumentall to our Sanctification this is not to be opposed to those other causes which God hath appointed Grace is the efficient cause and Christ the meritorious cause onely this is the medium God who could convert immediately and reach home to our souls as he did to the Prophets by an immediate Revelation hath taken this way That as it 's the goodness of God in natural things though he be the first and universall cause and so could do all things immediately himself yet he hath ordained second causes who have their derived causality Thus it hath pleased God in the Government of his Church to use means and external helps the Word and Sacraments thereby to work grace when yet he could change the hearts of men immediately or communicate himself to his Church as he did once without Scriptures When therefore you hear many oppose the Scripture to the Spirit and the Ministry in the Church to Christs teaching this is absurd and tends to the division of those causes which God hath so wisely joyned together The Spirit and the Scripture must not be opposed nor Christs teaching and the Ministers for that Rule is true here Quando duorum unum est propter aliud sunt ut unum Sixthly The Word thus made known is the ordinary means both of our beginning and increase in Sanctification Two things are couched in this particular 1. It 's the ordinary means so that what God may do in extraordinary cases is not for us to dispute but ordinarily there is no other way to beget and increase grace but this Neither may we say this is dishonourable to God to binde him to one way for it hath pleased himself to appoint the communication of his grace by the Word ordinarily so that as in naturall things he will give light to the world only by the Sunne though he could do otherwise Therefore the Sunne was not made till the fourth day to shew us that God could give light to the world without a Sunne Thus it is also in spiritual things though God could otherwise communicate his graces yet he hath pleased to appoint this ordinary way So that there is no expectation of the Spirit but in the Word as the Word can no wayes avail without the Spirit and it 's the goodness of God that he hath commanded all spirits to be tried by this Rule and if not conforming to it to reject them which could not be if the voice of the Spirit could be heard any other way but in and by the Scriptures we then are bound to come to this pool if we will have the divine moving not of an Angel but of the Spirit of God As the Israelite that would escape death was to keep within his doors and those within the Ark who would enjoy Gods Protection Thus must such keep within the bounds of the Scripture who expect Gods Spirit to guide them But although we are thus bound to expect Sanctification onely in this means yet we cannot say that God hath bound himself to work these effects alwayes for though he will not ordinarily dispense his grace but in this way yet he will not alwayes accompany this way yea it 's the savour of death to many 2 Cor. 2 16. Hence in the seventh place The word of God though it be ex se and quoad institutionem an instrument of Sanctification yet to some accidentally through their corruption it becomes an instrument of greater sinfulnesse and wickednesse So that commonly there are no greater sinners under Heaven then in the Church and in the Church none greater then where the best and
prayed to Christ they said Master we will But seeing this prayer of Christs is from him as a Mediator we may well acknowledge that there is more then a meer humble supplication such as meer men make but some powerfull declaration of his will that he will have it so For to this purpose he speaks Joh. 12.26 Where I am there also shall my servant be Christ by his own power and authority will cause it to be From whence I shall touch only on this Doctrine That Christs prayer for his people will certainly and infallibly prevail for them I will saith Christ that they be where I am Though we may many times doubt of the efficacy and successe of our own prayers yet there is no cause at all to question the successe of Christs Intercession and the grounds are these 1. Because he hath merited and purchased at Gods hands those benefits he prayeth for Therefore though whatsoever God doth to us be of grace in respect of us yet it is of justice and right to him so that it can no more be that Christs prayer for us should not speed then that God should be unjust and that not in respect of promise only to Christ for he hath likewise promised to us but of justice So that now Christ may well say Father I will their glory and happiness because I have purchased it at so dear a rate 2. Christs prayer must needs be effectual because it lieth in his power also to do that and accomplish for us which he doth desire Though therefore as man he prayeth yet as God he can fulfill and bring about what we stand in need of If therefore Christ saith Father I will that they be sanctified that they be glorified who shall withstand this 3. Christs prayer will alwayes take effect because his will and the will of the Father are the same So that as Christ argued None could take his sheep out of his hand because he and the Father are one So also it followeth Christs will in prayer cannot be gainsaid or hindred by any because the Father and he are one if indeed the Father had one will and Christ a contrary will to it then we might justly doubt of the successe of it but it is not as Christ wils the Sanctification and glorification of his people so doth the Father also So that all our confidence is to be in Christs prayer and not ours Vse 1 Vse of Consolation and comfort to the children of God who mourn under the sinfull imperfections of their prayers yea are ready to cry out that God shutteth out their prayers Oh let them remember what a glorious treasure is here laid up for them Though their own prayers are weak yet Christs are not Look therefore again and again see the things Christ hath prayed for and then doubt not but they will be accomplished in thee Oh let not thy heart sink and be troubled within thee when thou seest such a remedy provided for thee Urge Christs name urge Christs prayer Vse 2 Vse 2. Of Terrour to wicked men who have no interest in Christs prayer or intercession If it were so terrible a judgement not to have Samuel or Jeremiah pray for some persons it argued their incurable condition how much more may it strike horrour and amazement into the hearts of all wicked men as Christ minded thee not in his death so neither in his prayer I pray not for the world But into the hardned and impenitent heart no terrible woe can enter SERMON CXXXVI Of the State of Glory Shewing what it is to behold Christs Glory in Heaven JOH 17.24 That they may behold the glory that thou hast given me IN these words is contained the final cause or end of our Saviours Petition in behalf of his Disciples He praieth that they may be with him in Heaven and why That they may behold the glory which the Father hath given him In which words take notice of the Act the Object and the Cause of it The act is that they may behold ut videant saith Austin non ut credant because Eternal vision in Heaven is the reward of faith here on earth Here it 's believing in Heaven it's beholding Although there are some that limit the sence to this life as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediatour but the context doth principally relate to the enjoying of glory in Heaven Others they observe Non dixit ut habeant sed ut videant he did not say That they might have but that they might behold for Christs glory is incommunicable but the word is not to be limited for it comprehends 1. To behold and see and that immediatly opposite to the way of faith and knowledge which we have of God in this life which is but darkly 2. It denoteth fruition and enjoyment of this glory for we shall be glorified with Christ and thus the word videre is often used for frui To see life is to live To see death is to die To see the Kingdom of Heaven is to enjoy it So that the godly shall not be meer idle Spectators of this Glory but they shall be taken into fellowship with it 3. It denoteth all the effects and consequents of such a beholding of this Glory which are infinite delight and joy Immortality and Eternity So that there shall never be any end of it all this is comprehended in seeing but the greater Question is about the glory that is mentioned What is understood by that and some relate it to that infinite and incomprehensible Glory which he hath as God but generally it 's understood of that Glory which he hath as Mediatour for so the Father after his sufferings did infinitely exalt him and give him a name above all names So that Christ as Mediatour is glorified in a transcendent manner by God So that Christ hath his essential glory as God and his Mediatory glory as Mediatour Now these two kindes of glory do not differ really but only in several waies of administration for he that is Mediator must needs also be God Obs That the great end of our being in Heaven is to behold and enjoy the Glory of Christ As the Queen of Sheba took a long journey to behold the glory of Solomon which did so ravish her that her spirit even fainted within her which yet was but a temporall fading and earthly glory how much more transcendent and ravishing will that heavenly Glory be to us when we shall behold the Majesty and Greatnesse that Christ shall then be in sitting upon his throne at the right hand of God To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity for our Saviours will to have us where he is is not for any want or necessity that he had of us Christs glory would have been admired by Angels though we should never be
worshippeth that which others doe where he liveth but whether it be God or an Idol that he understands not The Athenians had an Altar dedicated To the unknown God Act. 17.23 and Paul with much zeal doth reprove this their superstition and Idolatry telling them they were out of the way to heaven yea the more devout and zealous a man is for that worship he understandeth not the more swift he runneth in the way to hell so then where ignorance is It 's all one whether Christ or Mahomet be worshiped whether an Image or the true God So truly doth Seneca observe of the common people Eunt qua itur non qua eundem est They do and go not whither they ought but whither they see others before them yea by this means men come to worship the devil in stead of God Oh terrible and heavy aggravation Thou that thinkest thou dost worship God yet by thy ignorance going on in Idolatry dost worship the devils Thus Jeroboam is said to set up calves to the devil 2 Chron. 11.15 the people little thought so and so those that would be at the Idolaters Feasts they did partake of the cup of the Lord and of deuils 1 Cor. 10. Now although it be true that thou art brought up in that Religion where the true God is worshiped yet this is all one to thee who hath no knowledge of God or Christ for if it had been to Moloch to Baal or Ashtaroth had it been to Mahomet or to Images and Idols in every high way thou wouldst have done that as well as this for any true knowledge or understanding thou hast O pray then that God would give thee true knowledge As it is thus for the generality of Gods worship so in more special manner ignorance doth wholly overthrow praier unto God which is more necessary then food or raiment and is a duty to be performed to God every day Now saith the Apostle Heb. 11.1 He that cometh to God must beleeve that he is and that he is a rewarder of those that seek him but how can this be when a man by ignorance is in a confused chaos Oh that ignorant people would attend to this They say they pray yea they hope to be saved by their good praiers when alas thou that knowest nothing of God or Christ canst not pray at all Thou never didst pray acceptably to God all thy life time If a Parrot be taught to say the Lords Praier shall that be accounted a praier and is there not many that pray Gods Name may be hallowed his Kingdom may come and yet understand not at all the sence of their praier Thus in Popery they do sinfully nourish people in their ignorant praiers for seeing their praiers are in Latine it 's all one whether they pray good matter or blasphemy The Apostle 1 Cor. 14. doth expresly argue against praying in an unknown tongue saying for himself He will pray in the spirit and with understanding also What terrour then doth this proclaim ignorant people pray they cannot they do not no not when they pray If that Question should be put to them which Philip put to the Eunuch Vnderstandest thou what thou readest So Understandest thou what thou praiest Were they able to say one word of knowledge to you We may cry out Be astonished O Heavens and the Earth at the ignorance and blindenesse of many people and yet nothing will provoke them to get knowledge 3. We cannot do that great and necessary duty which is the substance of all Gods command viz. to love him with all our heart with all our soul and might neither the consequents of this love which is to desire after him to delight and rejoyce in the light of his countenance without knowledge for what a man knoweth not he cannot love Ignota nulla cupido Let ignorant people by this see the great gulf that is between them and heaven Thou canst not love God nor desire him as long as thou dost not know him so neither can you fear God if you know not his infinite Majesty the greatnesse of his power and his hatred against sinne What makes men so desperately wicked to commit sinne without any fear or trembling They know not God Hence is that frequent expression in Scripture when God saith he will bring such and such punishments Then they shall know that I am God 4. Those that serve God ought to be full of fervency and zeal For all duties without zeal are like a Sacrifice without fire a Bird without wings a Messenger without feet Now all zeal without knowledge is refused by God They have a zeal but not according to knowledge Rom. 10.2 Ignorant people may be very zealous as those that offered their children to Moloch That did cut and lance themselves in calling upon Baal but this fire of zeal was like that of hell calidus and not lucidus hot but not light Vse If Eternal life be to know God then this is eternal death not to know God This is eternal damnation to be ignorant of him It was Gods promise that all should know him from the greatest to the least Jer. 31.34 but how few finde the fruit of this promise How many Families how many persons are there who do all they do to the unknown God yet these hope to be saved yet these say They have a good heart when nothing can be good while ignorance is predominate neither a good faith or good love or good duties or a good heart and as ignorance is damnable of it self so much more when it is where the means of knowledge are where the Sun shineth where the Ministry is instructing Oh what wo and woe again will befall such men SERMON XV. More Reasons of the Necessity of Divine Knowledge And the Causes of Ignorance JOH 17.3 And this is Eternal Life to know thee the only true God and Jesus Christ whom thou hast sent THe Doctrine observed was that without the knowledge of God and Christ there cannot be any eternal life obtained The first ground or reason of this was from those several duties that are required of us towards God which without some knowledge could never be acceptably performed The second ground shall be from those duties we owe to Christ And herein damnable ignorance will farre sooner possesse us then in the former for there are some common notions and dictates about a god which made Tertullian cry out O animam naturaliter Christianam But in respect of Christ we have not the least implanted notion about him so that the doctrine of Christ is far more supernatural then that about God for the hoti quod si Deus is I discovered by natural light but who he is and how to be worshiped this is meerly supernatural but concerning Christ both the quod sit and the quid sit That there is a Christ and what he is are both by divine manifestation So that whatsoever we have of Christ it must only be
these things Hence when Israel did see her vanity by false confidences in the creatures see what God saith of her Hos 13.4 Thou shalt know no God but me for there is no Saviour beside me and Hos 8.2 Israel shall cry unto me My God we know thee Though therefore knowledge be better then the greatest duties performed out of ignorant devotion the same Hosea 6 6. God there desireth knowledge more then burnt offerings yet this is but a lame imperfect knowledge if it breed not dependance on God as on our heavenly and gracious Father The other branch of dependance is on Christ for Justification and Salvation that is the beleeving on him which our Saviour so often promiseth eternall life to Oh when our knowledge of Christ and the fulnesse and sufficiency of a Mediator makes us to cast all our burden on him and to have free accesse to the Throne of Grace by his bloud this is precious knowledge This is that excellency of knowledge Paul Phil. 3. counted all things dung unto comparatively See then what trust and dependance doth the knowledge of God cause in thee for all thy knowledge art thou not as full of cares distractions and diffidence as if God did not rule as if Christ were not the Mediatour as if there were no promises in Gods Word 6. Then is our knowledge saving when it makes us glorifie God as God giving the praise of all things to him Rom. 1. This the Apostle taxeth the Gentiles withall that though they had a knowledge of God by the creatures yet they did not glorifie him according to this knowledge but they made sensible Images of him and worshipped wood and stone the work of mens hands They did not glorifie him as God there is a great deal in that To glorifie God as God is so to honour him as to give him the best and the supremacy in all things When our hearts are as much upon the creature as God or when we would serve God and Mamon this is not to glorifie God as God When we do any thing not principally and chiefly for God we do not honour him as a God These are the inward effects of knowledge Now there are outward effects which will necessarily follow true and saving knowledge even as the beams of the Sunne do the Sunne though they are not called externall as opposite to internall no they both go together for they that know God know him to be a Spirit and that he must be worshipped in Spirit and truth that all outward duties done without the heart are but a meer hypocrisie so that these outward effects are to be taken as streams coming from a full and precious fountain within and they are such as these 1. The true knowledge of God doth make a man effectually purge himself from all filthy and noisome lusts To say we know God and yet give our selves to sin is a lye and it argueth no truth in us 1· John 3.6 He that commits sin hath not known or seen God which is the reason why the Prophets attribute all the ungodlinesse in a Land to the not knowing of God So our Saviour tels the Pharisees that all their wickednesse was because they did not know him and his Father and in this Chapter Christ saith The world hath not known thee but these have known thee Ephes 4. If ye have been taught as the truth is in Jesus and ye have not so learned Christ What is this when we have so learned Christ as to put off the old man with the lusts thereof Never then boast of thy knowledge and thy parts what mortification of sinne what cleansing from thy filth doth it cause in thee if thy Christian knowledge doth not work a Christian life but thou art bruitish and dissolute in thy life tremble at thy estate for thou art out of the way to heaven 1 Pet. 2.20 some are said to have escaped the pollutions of the world through the knowledge of God yet these did it externally only They were swine though washed not sheep but thou dost not come thus farre though thou hast the knowledge of God yet thou wallowest in thy mire and lickest up thy vomit Thy condemnation will be the greater because thou knowest thy Masters will and dost it not What sentence then shall we passe upon all the carnall and wicked waies of most men they know well enough they understand well enough but because this knowledge hath no efficacy upon their lives therefore they go in the broad way to hell 2. Saving knowledge as it causeth an avoiding of sinne so a ready and willing obedience unto the commands of God And for this sake all disobedient and rebellious sinners are said in the Scripture not to know God They are excellently put together 1 Thess 1.8 in flaming fire taking vengeance on them that know not God nor obey the Gospel of Jesus Christ What obedience then and conformity to Gods Law doth thy knowledge work in thee this God looketh at he careth not for thy head or thy tongue if he have not thy heart thy hands and thy whole life If so be the Apostle say that he which doubteth whether such a thing be sinne he is damned if he do it Rom. 14. how damnable is that mans condition who knoweth and is assured that he sinneth and yet wilfully persists in it So that our knowledge is not to be carried only to truths to what is to be beleeved and there to sit down No but Rom. 12.2 we are to be transformed in our minde that we may prove what is that good and acceptable and perfect will of God We are to consider what is that which is acceptable and well-pleasing to God and when we know it we must readily fullfill it Oh that men of knowledge and parts would think of these things Dost thou that which is well-pleasing to God Doth God accept of such a life as thine Is there not a plain contrariety and opposition between Gods will and thy lusts A man of great knowledge and also great impiety were he not puffed up with self-flattery would easily see the opposition between his life and Gods Word the one is strict his life is dissolute the one calleth to avoid not only sinne but the appearance of it but thy life plungeth thee both into sinne and the occasions of it Oh consider all thy knowledge and understanding helps thee no more then the devils knowledge doth them they are not able to love or delight in God and his will 3. The knowledge of God will make a man keep a good conscience in all things it will make him take heed of sinne in secret as well as publique it will make him do duties in secret as well as openly for whosoever is not afraid to sinne in secret whosoever neglects private duties and holinesse this man knoweth not God he doth not understand that he is omnipresent that his eye is every where beholding all things that
We see by degrees men were prepared to this Apostolical Office in the Church and Judas was one of these Now this was the highest pinacle of the Temple There was not a greater place of honour and trust then to be an Apostle they are called the pillars and the foundations Hence Paul begins his Epistle with this Title Paul an Apostle of Jesus Christ which is as great a glory saith Chrysostome as when any Officer under the Emperour writes himself next in place to the Emperour It would be impertinent at this time â—o expatiate in the dignity and excellency of the Apostolical-Office The Ancients said they were Pedes Christi oculi Dei and Ecclesiae mammae Christs feet Gods eyes and the Churches breasts These had infallibility in Doctrine had power to work miracles to expell devils to open and shut heaven as it were and yet the son of perdition is one of these Apostles Thirdly He had not only the Apostolical-Office but the gifts and qualifications of an Apostle He was one of those that returned with joy saying The very devils were subject to them He prophesied he wrought miracles he confessed and published the name of Christ he prayed he performed all the heavenly duties that others did neither do we reade of any neglect in his Apostolical-Office nor is he blamed for defects in any religious duty and certainly if he had been guilty of any such omissions the Apostles would have suspected him but we see when Christ said One should betray him they did no more suspect Judas then themselves Fourthly Christs carriage was as full of sweetness love and respect to him as full of comfort and encouragement to him as to the rest in an external dispensation When they returned from their spiritual circuit Rejoycing as you heard because the devils were subject to them our Saviour speaks indefinitely to them all Rejoyce not in this but because your names are written in heaven Luke 10.20 he speaks here as if Judas his name were written in heaven and Luke 22.30 Christ tels his twelve Apostles They should sit upon twelve Tribes judging Israel Little did men think that Judas would be cast out and one put in his room Now lay all these together and thereby will appear his eminency and esteem in Religion yet for all that he was a sonne of perdition for whereas Chrysostom and others from the fore-mentioned Texts would conclude that Judas was once a true godly man but afterwards fell from his grace that is contradictory to the Scripture as you have heard And when our Saviour condescended to that low humiliation of washing the Disciples feet mentioned onely by John so that the same Evangelist who doth relate in most perspicuous manner the sublimest things of Christ as appeareth Cap. 1. so he mentioneth this action which was of the lowest debasement now in washing of their feet Judas is not excepted Those hands of Christ which wrought so many miracles cured so many diseases bestowed so many blessings yet even these wash not the face or the hands but the feet the meanest part and that of Judas who was immediately to betray him But no wonder he layeth aside his garments and girded himself with a towel and poured water in a bason seeing he formerly laid aside the manifestation of his Divine Nature being in the form of a man and poured out his bloud for us yea it 's thought by many and those learned both by ancient and learned Writers though opposed also by many learned men that Christ gave Judas the Sacrament also Neither say they will this prove that scandalous men may be admitted to the Lords Supper because his sinne was as yet secret and not publick and although Christ as God knew him to be such a secret sinner yet Christ did not in his outward Office of the Ministry act according to the knowledge of God but as a Minister under God in his Office Whether Judas received or no the Lords Supper Those that affirm are many Those that deny are also many Raynardus the Jesuite Lib. cui Titulus vitae optimae finis pessimus at large quoteth the Authors of both sides Some make it a probleme and therefore condemn Prateolus as too rigid who noteth those with heresie that deny his communicating with the other Apostles in this Sacrament In the next place Though thus eminent yet consider these things to debase him 1. In all this eminency and profession of Christ he was an hypocrite he had no true love to Christ nor saving faith as John 6. where at the beginning of all Christ said One is a devil the present tense is not to be neglected and the text saith Even then he did not believe viz. in a saving manner Oh what cause of fear and trembling is this Who can hear of Judas that preacheth that worketh miracles that is often in duties with Christ yet he is not sincere and therefore you may observe that our Saviour in all his Sermons and Parables did press this as the summe of all to look we build upon a Rock to see that we dig deep in our building that we be good ground receiving the seed in a deep and honest heart No subject did our Saviour so much insist on as this when yet we would think in those dayes when Christs teaching and miracles were so visible and outward encouragements to profess him wholly wanting that none should follow him but upon sincere and upright grounds 2. In this time of his profession and communion with Christ he liveth in a secret sinne though the Apostles knew it not yet his own consceence could not but condemn him He was a thief saith the text Christ had many contributers to his sustenance and that was put in a common bag for the maintenance of himself and his Apostles Now Judas he carried the bag how this came about it 's disputed Whether he desired it or no or Whether it was put upon him as judged a fit and faithfull man the Scripture tels not Howsoever we see by this as is to be shewed That it 's a terrible thing to be in such a condition of life as is sutable to draw out the sinnes we are given unto but of that afterward Judas having this great opportunity he stealeth part of the treasury and keepeth part of it for himself What made him to do this whether because he was married and had a charge of children as some conjecture or whether because he had a covetous worldly heart as the Scripture seemeth to encline is controverted So that now Judas becomes a gross hypocrite for the very light of nature taught him not to impropriate that which was common to others he knew it was Christs goods not his own yea many learned Authors say This was not simple theft but sacriledge for what was given to Christ and his Ministry was to an holy use and therefore Judas was guilty of both and the grosseness of his hypocrisie is the more aggravated if
done It was a mystery to Nicodemus a master of Israel but it 's not only a mystery to natural men it 's that which they hated they cannot abide For Solomon saith Every mans way is clean in his own eyes Prov. 16.2 To come then to people and tell them you are all out of the way to Heaven There is nothing good in you unlesse you be new creatures even all new you cannot be saved new hearts new affections new thoughts Will not this be a two-edged sword in their hearts Shall they leave their former course Shall not they speed as well as others This is a Doctrine not to be born this is durus Sermo when indeed they are duri auditores and so let not the Word have that penetrating power it would 2. As it 's opposite to their natures so to their lives and conversations Ephes 2. Paul there describes what kinde of men the Ephesians were and that it might not be thought their peculiar wickednesse he saith They walked after the course of this world and therefore Rom. 12. The command is not to be conformed to the fashion of this world Can flesh and blood then endure that the Ministers of God should damn to hell The lives the manners the daily customs and practises that generally men live in When Moses did but in a fair way reprove two Israelites that were quarrelling how frowardly did they answer Who made thee a Judge over us Exod. 2.14 And so the Sodomites to Lot they judged it all Lordliness and domineering and is not the same stubbornnesse still reigning every where All reproofs all denunciations out of Gods Word are judged to be the pride the lordlinesse or the malice of the Minister Wonder not then if the faithfull preaching of Gods word meeteth with such violent opposition for they perswade a life a way directly contrary to what the world delights in 3. It 's opposite to that way of worship which men take up by natural reasonings The Prophets did not only reprove for morall impieties but Idolatry and superstitious Worship Who hath required these things at your hands And our Saviour his Doctrine was salt to the Pharisees it corroded and fretted their sore hearts he layeth the axe of his Ministry to the root of all their superstition and proveth that to be abominable which they did so highly advance before men Insomuch that Christs first coming into the world because of his severe Doctrine and reprehensions is Mal. 3. described to be as terrible as the day of Judgement Who shall abide the day of his coming And why Because he shall sit as a refiner to purge the house of Levi. Austin did much complain what a difficult matter it was to take off people from their superstitions and vain customs Veh tibi torrens moris humani quis resistet Certainly such will say no lesse to powerfull and faithfull Ministers then the devils to Christ Why art thou come to torment us before our time Again fourthly The preaching of the Word must be opposed because the powerfull obedience thereunto brings all calamity and persecution They shall be hated as well as the word is hated Now to be troubled reproached and despised is contrary to mens temper who loveth applause and glory Hence some though they are said to believe John 2. yet would not confesse Christ because they loved the praise of men more then of God And our Saviour saith How can ye beleeve who seek glory one of another Pride and love to be esteemed of in the world doth disdain all good preaching 5. The Word preached meeteth with opposition because the instruments are men subject to infirmities especially if faithfull So that though they do not hate them for their infirmities yea the more prophane and dissolute the Minister is they like it the better yet because the Apostle saith We have this treasure in earthen vessels they are men and not Angels therefore they quarrel and oppose Paul himself though an Apostle and giving mighty demonstrations of Gods Spirit in him yet he was despised and slandered though not so guilty of humane infirmities and that because he was faithfull Am I become an enemy because I tell you the truth Gal. 3. Oh this is it because we preach the truth because we meet with mens corruptions and cannot bear sin This is that which raiseth up malice Lastly The world hath not received the Spirit of God and therefore all the glorious and wise things of Christ are but foolishnesse and uselesse to them They have not that spiritual annointing they are not taught of God Hence it is that they rage and revile those things they know not or understand Therefore till God give them eye-salve and seeing eyes no other thing can be expected Vse of Instruction Wonder not if in all ages this be true the Word is purely preached and obeyed by some therefore the world hateth and rageth For what will a Tyger and a Wolf lay aside their natures Will the Devil cease to be a Devil But wo be to those that make Christ the foundation-stone to be a stone of stumbling and offence Woe to thee that findest light made darkness and life death to thee SERMON LXXXI Of Suffering for Christs Cause And how it engageth God to take care of such as so suffer Also the Duty of Ministers about Preaching Gods Truth JOH 17.14 I have given them thy Word and the world hath hated them c. A Second Observation may be That when the People of God suffer not for any Faults of their own but because they own God and professe his Truth This is a great obliging of God to take care of them For our Saviours Petition is founded upon this equitable and just Consideration The world hateth them But why Not for any wickednesse or injuries they have done but meerly because they have beleeved in thy Word If so be they had opposed and rejected the Word of God and had ordered their lives according to the course of this world They would have been the worlds darlings all men would have spoken well of them but now it was for Gods sake and his Gospels sake that they were thus maligned so that if we be hated in the world upon Christs account and because of Gods Interest we are sure to have his special care and protection To open this doctrine Consider these things First That it 's possible for those who acknowledge Christ to be hated and persecuted in the world not for their Christianity but for their other grosse impieties and if so then they cannot take that joy or expect that protection which God doth promise to his Therefore the Apostle Peter speaks excellently to this 1 Pet. 4.14 15 16. where having shewed how happy yea and how gâ—orious a thing it is to be reproached for Christs Name because the Spirit of Glory resteth upon them The world scorneth and despiseth them in their low estate but the Spirit of Glory resteth
upon it that it is sure to have Oh that Unbelief and distrust should ever overwhelm any Godly soul Doth not the Apostle triumph and say Who can lay any thing to the charge of Gods Elect Rom. 2. It 's Christ that died Though the divine nature could not suffer yet he that suffered was God as well as man and so it is to be accounted of infinite worth This is more then the Obedience of Men and Angels put together 2. It is of infinite worth in respect of the gracious readinesse and willingnesse of him who did utter it Christ received grace into his humane nature without measure and so this being the gracious offering of him who was God and man it must have necessary acceptance 3. It had infinite worth in respect of the thing uttered which was no lesse then the precious body and bloud of Christ himself he thought not those preparatory sufferings and agonies enough but he consummates all by his Death Oh then let not the trembling sinner fear the insufficiency of the ransome doubt not whether every farthing be paid Say not though such sins may be discharged yet can this that I have committed Can the bloud of Christ cover this sinne as well as others Secondly Consider that though Christ offered up himself as a Sacrifice yet the application of it must be in such a way that God hath appointed It 's not enough that there is a potion which will cure all diseases but it must be taken in that way which the Physician doth prescribe and thus though Christ offered up himself to reconcile God to man yet this is not done till by faith it be received As the bloud of thâ— Sacrifice was to be sprinkled with hysop Thus the bloud of Christ ere it doth wash away our sins must by Faith be sprinkled upon the soul and therefore it 's not altogether here as it is when a man is indebted and lying in prison one comes and paieth the debt for him This man is released without any more a do There is no further thing required but the setting of him at lâ—berty for though Christ hath thus offerrd up himself for the pardon of sinnes yet the Father hath made such an appointment that this price should reach to none but those that beleeve and therefore this Doctrine doth not give the least security to any man to sinne for though Christ died yet his bloud may do thee no good Thou maist lie roaring in hell to all Eternity for all this because thou art not one who doth partake of this death Know the godly themselves while unconverted and abiding in their sinnes have not that actuall benefit of Justification which cometh effectually by Christs Death Thirdly Hence Christs bloud is not only cleansing and washing away the guilt of sinne but the filth of it The Apostle Tit. 3. said that he died to redeem us a peculiar people to himself zealous of good works So that there is none can pleade the justifying efficacy of Christs Death that have not also the sanctifying efficacy of it as it followeth in the Text That they might be sanctified and this will pull up by the very roots all that carnal confidence that most have That come to Christs Death as unto a common Sanctuary It 's true I am a grievous sinner but Christ died Christ was made a Sacrifice but what is this to thee who wallowest in thy filthy lusts Thou art full of thy noisome sinnes and if Christs Death did belong to thee it would wash thee it would purifie thee Do not think Christs bloud can be sprinkled on thee for the pardon of sinne and not for the washing away the filth of it This is the ruine of thousands they divide Christ and separate one effect of his death from another Fourthly Though Christ did but once offer up himself yet the vertue and power of it doth abide for ever It 's not necessary that Christ should be alwaies dying therefore he is said to be a Priest for ever yea this Death of Christ did extend to all the Godly that lived before his Sufferings Abel Abraham and all in the Old Testament had no other Sacrifice to please God with but this It is noted by a Learned man that therefore Cains Sacrifice was not accepted because he did not as Abel offer such a propitiatory Sacrifice as was a Type of Christ but rested in his own duties and works yea it 's thought God by covering Adams nakednesse with skins of Beasts did thereby teach Christs Righteousnesse Look then upon the bloud of Christ as powerfully working as if to day he had been crucified It works as a morall Cause by Covenant and agreement with the Father and therefore it doth as strongly work as ever Fifthly It 's continually useful and necessary seeing we renew sinnes daily and therefore run into new infirmities constantly therefore it behoveth us to apply this medicine continually If a man had been a hundred times stung by Serpents he was as often to look upon the exalted Serpent to be healed if therefore we fall into the mire daily we need washing as often if we get noisomenesse upon us this bloud must daily clense us and certainly we may all say with Peter Not my feet but my whole body also Let that be washed Doth not every part of us get some new pollution Are not hearts affections and mindes constantly polluted If so we cannot be a moment without the application of it as often as we breathe we need the Sprinkling of Christs bloud Sixthly We are to Consider the certain successe and prevalency of it No sooner did the Messengers say Vriah was dead but Davids anger was removed When the destroying Angel seeth this bloud he will passe by if Moses his praier could so much prevail with God that he saith Let me alone and Lot was so accepted that the Angel cannot destroy Sodom till he be removed Then how powerful and prevalent must Christs bloud be Seventhly This Sacrifice is that which Christ presents to his Father The Socinians wold have Christ performing his Priestly Office only in Heaven but it 's plain he did it on earth only what he once did he constantly presents to his Father and the minding of God with this is a farre more efficacious thing then that of the Rainbow God when he beholds this will not again drown the world and when he looketh on Christ will not condemn the humbled sinner Therefore Christ is described Rev. 10. with a Rainbow upon his head to signifie as some think the pacificatory vertue that is in Christ Eighthly The purity of the Sacrifice is not to be forgotten He is called the pure and spotlesse Lamb 1 Pet. 1.19 As it behoved us to have a Priest without sinne So a Sacrifice without any defect otherwise that Sacrifice would have needed another and so there would have been no end Therefore though all we can offer which is ours
God doth not Elect or choose any untill he foresee what every man will do and if he do well and persevere in this then he is predestinated but this doth at once dash out all the Prepositions Prae and turn them into Post it is not prae-destination but post-destination not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this administers a second Argument Secondly If so be that God did Elect and choose to Eternall Life because he did fore-see our Faith then the whole difference of one Beleever from another would be attributed solely to mans Power For to say That this is Gods Decree and his Appointment that whosoever shall beleeve shall be saved doth not in the least work upon any person no more then that Decree of God Whosoever shall do this shall live doth suppose any that will exactly keep the Law so that no man in the world may beleeve for all this Decree And thus when Christ prayed for those who shall beleeve he might have praied for a Non ens a thing which might never have been Therefore all the Question is How come some to beleeve and not others How is it that of many who live under the same means of Grace some are called effectually and others grow more wicked and sinnefull Certainly the Scripture doth not give this unto mans Will but to Gods free-grace and Love as Matthew 13. To you it is given to know the Mysteries of the Kingdom of God and unto others not Thus Christ also Matthew 11. solemnly blessed and thanked God That he had hid these things of Heaven from the wise and prudent ones of the world and that he had revealed them unto Babes And the Apostle expresly Who hath made thee to differ from another 1 Corinth 4.7 Therefore it 's horribly injurious unto the Grace and goodnesse of God to say That under the same Means of Grace I made my Self to beleeve to repent rather than another Certainly such an Opinion as this is so grosse and absurd that well may Arminianism be said not only to be repugnant to many places of Scripture but even to the common sence and experience of all beleevers They have a witnesse within their own breasts That they were as unwilling as froward as opposite to the work of Grace as any That it was God that made them of unwilling willing Even as there were many others that heard Paul yet God is said to open the heart of Lydia rather then others Thirdly Faith and all holinesse is the Effect and Fruit of our Election and also of the Death of Christ and therefore it cannot be an antecedent Condition That is plain that the same thing cannot be an Effect and Consequent of Election and yet an antecedent Condition at least in the same Respects for then it should be considered as before and after at the same time which is a plain Contradiction Now that Faith is a Consequent and an Effect of Election and that we are Elected to Faith and Holinesse not because we have Faith and Holinesse is clear by severall Texts of Scripture as Act. 13.48 They beleeved as many as were ordained to Eternall Life Here is plainly set down the Effect and the Cause They beleeved and why Because ordained to Eternall Life As for that Cavill to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intransitively as if it were no more than dispositi and so did imply some inherent probity that is not worth the answering For how were the Gentiles disposed to beleeve who were said to be dead in sinnes and plunged into all manner of impiety untill Grace had converted them Besides this disposednesse to beleeve whence doth it arise Either from our selves and so all Glory is due to us or from the Grace of God And if so How cometh it to passe that some have it and not others but because of Election And it is further to be added That it is not said in the Text They beleeved that were ordained Or as they say disposed to beleeve but to Eternall Life which doth necessarily suppose an Action of God in whose power alone it is to dispose of Eternall Life Thus also Ephes 1. There are very emphaticall Expressions to shew that we are Elected to be holy and unblameable in the sight and presence of God And whereas they would referre this to our glorious Estate in Heaven that cannot be because unblameable doth properly relate to our being here upon the Earth It is true we will readily grant That both Faith and Holinesse they doe enter into the Decree of Election taken terminatively as it ends in Everlasting Happinesse Therefore it is a meer Calumny to say We hold such an absolute Election to Glory and Happinesse as hath no respect to Christ or to Faith For although we deny that Christ was the meritorious Cause of our Election yet it 's plain by Scripture we are chosen in him as the Head and so the Cause of all the Benefits that come by Election And God had respect unto Faith He chose Beleevers to Salvation onely this Faith was not looked upon as an antecedent Condition in us but as a qualification which God by Election doth work in the hearts of those that shall be saved We say God hath Elected such to Salvation whom in time he will by that Decree make Beleevers For he that wils an end doth thereby will the means that tendeth thereunto only we deny they were supposed Beleevers first and then God Elected them Fourthly God doth not Elect upon the fore-sight of Perseverance in Faith Because the Scripture every where makes Election to be the Originaâ—l and Causall Fountain or Womb of all other Benefits That Ninth Chapter to the Romanes is pregnant to this purpose where Election is made to be that which bringeth about all blessed Effâ—cts in time Election hath obtained and it is not of him that willeth or runneth but of God that sheweth mercy Whereas Austin of old urged by the Adversaries Opinion replied We might as well say according to them it is not of him that calleth but of him that willeth And Rom. 8. The Apostle maketh predestination the cause of Vocation Justification and Glorification not Vocation the Cause of Predestination Fifthly If the humane Nature of Christ was not chosen to the personall Union for any fore-seen merit much lesse may any meer man be Elected to Glory because of any supposed worth This was an Argument urged of old by Austin and is very strong By what Grace that particular man was made Christ by that we are made Christians Now the Apostle saith expresly that Christ 1 Peter 1.20 he was fore-ordained and appointed before the Foundation of the world and all will readily grant that this was not for any fore-seen worth and Excellency in the Humane Nature of Christ Lastly Not to mention all that may be brought If we are Elected upon Faith fore-seen and Perseverance therein then none are Elected until they come to die and
all its idolatry impiety and that it is indeed wholly at the will of the devil And this suggests a 2d Demonstration that the world doth not know God because the devil is the immediate Prince of it He that is called the Prince of darknesse is likewise said to be the god of this world This is fully expressed 2 Cor. 2.4 where the god of this world is said to blinde the mindes of them which believe not lest the light of the glorious Gospel of Christ should shine into them Therefore you have a notable description of the devils from the Soveraignty and power they have Eph 6.12 where they are called principalities and powers and rulers of the darknesse of this world how wofull then is the condition of the world of ungodly men who are thus made captive to the devils and are ensnared at their will That as they themselves are reserved in chains of darknesse so do they keep all their vassals they are chains of darknesse such as those who are in a dark dungeon and such as they cannot break neither have the wicked any desire to do it and therefore they never say to the devils chains as the ungodly do to Christs dominion Let us break his bonds asunder and cast his yoke away Psal 2. As long then as this strong one keeps the house for the whole world is his house no wonder if he make it like hell it self yea he makes the world by his ruling in it worse then hell in some sence for in hell he is tied up in some degree of torments but in the world he is let loose to infect and damn others though not without his torments 3. The world must needs be without all saving knowledge of God from the defect or absence of those causes which do alone cause saving knowledge So that as the world at first when it was a confused Chaos without form and void could not make a glorious light to appear upon it but that was Gods work whom the Apostle doth therefore describe as him that worketh darknesse out of light 2 Cor. 4 6. alluding to the work of grace which is now upon the world So neither is the world wallowing in its filth and thick darkness able to create the least light of saving knowledge but must for ever perish if God vouchsafe not his grace Now these causes are wanting which necessarily infer ignorance in the world Even as the absence of the Sun makes night 1. There is not the external Revelation and propounding of the doctrine to be believed unless God in much mercy send it Hence you may see that once in Judea only was the true knowledge of God and the whole world besides groped in more then Egyptian darkness and now though God hath commanded this light to shine over the whole world So that it is not limited to any one Nation yet a great part of the world still is heathenish So that they are darkned and become foolish in all their imaginations The denying of the Gospel is a greater misery then if the Sun should be denied to shine to such a people Now it 's God only that makes this light to shine in one place leaving the other in its darkness Even the Pelagians of old did acknowledge this grace of God necessary viz. a revelation and proposition of the object 2. Besides this external light the world wants that internal light of illumination without which the Gospel though never so gloriously preached is but like the Sun shining at noon day to a blinde man for this is made the work of Gods Spirit only Joh. 16.8 to reprove the world of sin and of righteousnesse Till the Spirit of God doth illuminate in both these the world doth not understand the horrible guilt and aggravation of sin the damnable estate and condition it is in thereby Neither doth it know what is that righteousnesse which only can justifie and where it is to be had so that the world even the wisest and most learned thereof are but like so many blinde moles digging constantly in the earth Neither affected with their disease or with the remedy till Gods Spirit doth wonderfully convince them and this is evidently seen in the Christian world For doth not the glorious light of the Gospel compasse men about yet they are like owles the blinder because of this light Insomuch that such blindenesse of minde is not amongst heathens as amongst impenitent and hardened Christians for besides the natural blindeness which they have common with heathens there is a judicial blindenesse that God smiteth them with for unfruitfullnesse and contempt of the Gospel Thus they are twice blinde as some are said to be twice dead Is it not matter of astonishment that a people living many years under constant and powerful preaching should yet he as brute beasts and understand nothing of their misery and the remedy Surely all this is because that judgement is come upon Israel even blindeness of minde and a veil upon their hearts 3. The world knoweth not God because it hath not that ultimate and compleat cause of all saving knowledge which is the spirit of regeneration and the work of a new creature upon their souls for till God give this heart of flesh and remove an heart of stone all the illumination and strongest convictions which men have upon them is not enough to make them know as they ought to know The Apostle Tit. 1.1 speaks of an acknowledgement of truth after godlines now that is only when a mans heart is mollified as well as his minde is enlightned It 's true the Scripture speaks of some 2 Pet. 2.20 who by the knowledge of God did escape the pollutions of the world but that was only in respect of external conversation for they were in their natures Swine still and not sheep It cannot then be that the world should know God and Christ as long as there is that corrupt enmity and spirit of rebellion and contrariety in it to what is holy Christ told Peter that it was not flesh and bloud which had revealed Mat 16.17 that glorious Confession of faith unto him If then the world be thus without the spirit of God enlightening and converting how then can it in any saving way acknowledge God Vse of Instruction Concerning the terrible condition of the perishing world whether within or without the Church yea it is most terrible to those who are the world really but the Church nominally You are shut out from the face of God and Christ You are without hope in the world Oh your greatnesse your pleasures will not avail to keep you from destruction This is Eternall life to know God and Jesus Christ This then is eternal death not to know him 2. That no knowledge of God or Christ which is not practical and saving deserveth the name of Christian knowledge The world though both by nature and supernatural revelation may know much of God yet because lying and living in
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