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
peculiar To have praied for the Reprobate and such who did not nor ever would give themselves up to Obedience had been either to pray that God would alter his eternal purpose or else the course of his justice but seeing they were both given to him by the Father and did really discover the Fruits of this gift in their lives Therefore they were fit to be recommended in Praier So that the Text doth describe the Subjects of Christs Praier And again For whom he will not pray It 's like that terrible Separation of the Sheep on the right hand and the Goats on the left It 's horrenda Sententia as one Divine cals it What not pray for the world said another I pray God none of the world hear me Though this Text hath some thorns of Controversie especially about Universal Grace and Christs death for all men yet it likewise beareth excellent practicall matter· In the words let us Consider 1. The Description of those Christ praieth for 2. The opposition for whom he will not pray Those that he doth not pray for are the world who they are and the controversal matter therein is in time to be dispatched Those he praieth for are described 1. By that relative particle Them I pray for them 2. They are described by their Original descent Those thou gavest me for they are thine For the first part the Relative particle them viz They that have thus obeyed thus beleeved From whence in the general observe First That it 's very hopeful and a good encouragement to pray for those that are godly We may learn it from the example of Christ They are such and such persons therefore I pray for them Observ 2. That the people of God are under the fruit and benefit of Christs Praier Of the First It 's good and comfortable praying for those that discover the signs of Grace in them Thus Paul Pray for us for we trust we have a good Conscience Heb. 13.18 That he makes an Argument They should pray for him in his Apostolical work and emploiment because he did with all Truth and Faithfulnesse of Conscience labour therein and on the contrary when people were come to an high degree of wickednesse The Prophet is forbid to pray for that People Jeremy 7.16 17. To open this Point Consider this particular It 's not only our duty to pray for our selves but for others also Some are said to Question Whether it be lawfull to pray for any one man in particular because say they He that praieth in the due qualifications of speeding praier doth as effectually succeed in tbat Duty as if he had been praying for any particular But this can no waies hold It 's a Duty sometimes to pray in particular for some persons as the Disciples did for Peter when he was in prison And Paul many times desireth the praiers of the Church for his own particular A Praier poured out for some particular person may have more love fervency and faith in it then when for the general especially their particular necessities are then commended to God which would not be in the general This being cleared we go on to assert that fore-mentioned Position It 's the duty of godly men to pray for others Our Saviour doth suppose that in his Form of Praier Our Father and he extends this Mat. 5. even to our very Enemies that are Enemies for our godlinesse sake persecuting and reviling us and that though continuing in their wickednesse Thus Paul is thought to be converted by Stevens Praier while he was consenting to the stoning of that first Martyr Stephen was praying that God would remove the stone from Pauls heart yea the Apostle 1 Tim. 2.1 exhorts that supplications and praiers be put up for all men That is for all sorts of men as the distribution doth evidence yet this is no contrariety to Christs Example who would not pray for the world for certainly he would not so neither may we in that sence Therefore Secondly Though it be our duties to pray for others yet we may not in generall pray for those that are reprobated formalitè as they say For that praier could not be in Faith There is a twofold Faith required in our Praier 1. That it be according to Gods will a dogmatical Faith 2. A fiducial Faith that it be with confidence in Gods Promise and Power Now he that should pray for Reprobates as Reprobates could not pray in a dogmatical Faith for he did in effect desire that God would be mutable and changeable It 's as if we should pray that God would not create the world whenas he hath done it already yet this must be very warily understood For 1. We are to pray for any particular man though never so wicked unlesse sinning a sinne unto death because we cannot tell who is given by the Father to Christ and who not So that although to pray for all men that they might be saved is against dogmatical faith in Divinity yet there is no particular man that we may exclude 2. The Apostle 1 Joh. 5.16 speaketh of a sinne unto death that we are not to pray for one guilty of that This hath much troubled the Learned The Ancients they thought it was not an absolute prohibition of all to pray for such but only that eminent men might do it They thought for an ordinary Christian to pray for such sinners it would be high presumption As it 's not for every one in the Court to speak for some hainous offender but a special Favourite When God said Though Noah Job and Daniel Eze. 14.14 should pray for that people he would not hear them This implied that they were nearer to Gods ear and might prevail sooner then others Though this Exposition be old yet the Text seemeth to be absolutely prohibitive And so Austin said that if we knew who had sinned that unpardonable sinne against the holy Ghost we were no more to pray for him then for one damned in hell Now whether such a sinne as is unto death be ordinarily committed and what it is and whether we may know when such do commit it is worth the enquiring into but is greatly extravagant unto my matter 3. To speak exactly Gods Decree about Events is not the Rule of our Praier but his Word is And therefore though it should be revealed that God would not do such or such things yet it may be our duty to pray for them As Austin instanceth If it should be revealed that my Father must die of such a disease yet I might lawfully though with submission pray for his life because it 's my duty to use all means for my Fathers Life Thus though Nathan the Prophet had told David His Childe should die yet David humbleth himself and by fasting seeketh to God for his Childes life So it 's lawfull to pray that God would wholly mortifie sinne in us yet God will not do it in this life Thus
by Adam so all shall be made alive Behold the Lamb that taketh away the sins of the world 1 Joh. 2. He is a propitiation not for our sinnes only but the sinnes of the whole world Thus in many other places the Scripture doth expresly affirm such an universality Therefore the Question is Whether this must be understood so generally as that it shall reach to all and every singular Man and Nation and that in all Ages or only indefinitely he died for all sorts So that now no Nation is excluded nor particular person as it was among the Jews and certainly unlesse we will make Scripture both ro contradict it self and experience We must take all those phrases indefinitely and not universally 1. Because we see the Scripture expresly limiting Gods love and Christs death to some only So that those places could never be reconciled without this distinction as Joh. 10. I lay down my life for my Sheep Rom. 8. Upon Christs death we are justified and saved and above all in this Chapter we see Christ often and often again restraining all his praier and Mediation to those that the Father had given him If he would not pour out a praier will he pour out his bloud If he would not shed a tear will he shed his bloud for them So that if we will keep up other places with this we must needs say That Christ died for all indefinitely not universally Even as when we have to do with the Anthropomorphites Those that held God is a body We grant that there are innumerable places of Scripture which speak of Gods eyes arms and his hands yet we say that Scripture may not oppose Scripture There are other places though few which describe him to be a Spirit therefore we are necessitated to say the Scripture speaks so to our condescension thus it is here Though many places of Scripture speak of Christs death in such an universal sence yet other places do plainly limit is to certain persons who are Elected and given by the Father to Christ 2. We must needs interpret it so because those places which are brought for this Universality speak of the actual benefit and fruit of his Death Now it is granted by all that none do actually partake of Christs benefits but the godly as 1 Joh. 2.2 He is a propitiation not for our sins only but the whole world He is a propitiation in an actual sence and he is so a propitiation for the sins of the whole world as the Apostle saith He is for ours viz. actual believers Now then if the whole world should extend to all makinde it would follow that all are actually pardoned and saved so 1 Cor. 15.22 As in Adam all died even so in Christ all shall be made alive By being made alive is plainly meant a Resurrection to glory as the next Verse sheweth Christ the first-fruits Then they that are Christs So that if all be taken universally it would follow all and every man should be raised to glory So in that famous place The Lamb that taketh away the sinne of the world that taketh it away in an actual sence and therefore to say Christ died for all and there is universal Redemption and yet to say all are not saved is to speak not only false doctrine but meer contradiction Indeed to say universal Redimibility by Christs death may have some colour but universal Redemption and yet not all actually redeemed Universal Propitiation and yet not all have their sinnes pardoned is to say the Physician cured such a man but yet he did not cure him or a Magistrate delivered such an one out of prison yet the man was not delivered Lastly We are necessitated to limit such phrases because of experience For if Christ died for all men intentionally how is it that in the Old Testament excepting some few Proselites the offer of grace was onely to some few and though since Christs time the Gospel be said to be preached to every creature yet how many Nations and much more particular persons have there been to whom Christ with his benefits have never been offered Now who can say that Christ died for those to whom he never discovered so much as the very Name of his death It 's true this should make us adore the goodnesse of God that gives us to live where this Gospel-grace is plentifully offered What are we more then all those Heathens and Pagans who sit in darknesse and have no light who never heard of a Mediatour but oh wretched and miserable if we neglect so great salvation SERMON XLIV Reasons why the Scripture speaks thus Vniversally about Christs Death when yet but some were intended Also what Benefits Reprobates have by Christ With some arguments Further proving the Point of Christs dying not for every man but some JOH 17.9 I pray for them I pray not for the world WE are explaining this Doctrine that Christs Mediatory Praier and so his death is not for all and every one of mankinde Many introductory particulars have been commended to you The last whereof was That though the word useth universal expressions about Christs Death as all men and the world yet we are necessitated both from Scripture reason and experience not to take them in a large universality but restrained and indefinite specialis quaedam universalitas est there is a special Universality as Austin said We shall go on to further considerations And 1. There may be very good reason given why the Scripture speaketh thus universally about Christs death Not that we should deduce an error from thence contrary to other Scriptures which restrain it to those the Father hath given him Joh. 6. and Joh. 17. But 1. It may be to shew that this great benefit purchased by Christ was designed for man and not Apostate Angels For Isa 9. It is said To us a Son is born to us a childe is given not to Angels and the Apostle doth amplifie this love of God Heb. 2.17 h at Christ took not on him the nature of Angels but the Seed of Abraham Hence it 's that the Scripture speaks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing that God so loved the nature of mankinde that he gave his Son for those that should beleeve in him passing by innumerable Angels who might have done him more service It might well be said that Christ gave himself for the sins of the world viz. men the Inhabitants thereof 2. This might be in opposition to the Jews For a long time the means of salvation were only amongst them as Joh. 4. Salvation is of the Jews Therefore we see Peter would not so much as preach the Gospel to the Gentiles till from Heaven he was admonished that he should call no person unclean Act. 9. Seeing therefore that formerly to the Jews only were the Oracles of God committed Now that by Christs coming the partition wall is broken down and God doth not
indeared both to Father and Son and also the frequent Iteration of this might produce the more faith and confidence in the Disciples 3. This is amplified by the manner or instrumental cause how they are to be kept Through thy own Name 4. The End or Consequent of all this That they may be one as Thou and I are one Of the Mercy praied for Keep and the Subject Those thou hast given me in the first place I shall not enlarge any thing more upon this Description Neither is there any difficulty in the words only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some serva and they take it properly for those were said to be servari who were taken in warre and so the Conquerour had full power over them to put them to death but of his clemency he saved them and thereupon were called servi but the Greek word hath no such allusion Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives because the world hates them And 2. Spiriutal and internal in grace and holinesse and this he doth principally pray for as appeareth by the matter instanced in Keep them in their outward condition that they be not destroid keep them in their spiritual condition that they lose not their faith or other graces Keep them in bono that they be not undone deficiendo Keep them a malo that it hurt them not Inficiendo If they do sinne keep them reficiendo by repairing and raising them up again If then the Disciples though thus wonderfully given by the Father to Christ do need a daily keeping lest they be undone every way then it holds true also of all beleevers Obs That even all the People of God were they not kept by Gods grace and power they would every moment be undone both in Soul and body It is not our grace our Prayer our Watchfulnesse keeps us but it is the power of God his right arm supports us We may see David praying to God that he would keep him in both these respects from temporal dangers Psa 17.8 9. Keep me as the Apple of thy Eye from the wicked that oppose me Where he doth not only pray to be kept but he doth insinuate how carefully God keeps his people and in what precious account their safety is even as the apple of the Eye and for spiritual preservation he often begs it Psa 19.13 Keep back thy Servant from presumptuous sinnes Though David be Gods Servant yet he will like a wilde Horse run violently and that into presumptuous sinnes if God keep him not back yea he prayeth that God would keep the particular parts of his body that they sinne not Psa 141.3 Keep the door of my Lips he entreateth God to keep his Lips and to set a watch about his mouth as if he were not able to set guard sure enough Thus much more are we to pray that God would keep our hearts our mindes our wils our affections for they are more masterfull Let us briefly consider the first God keepeth us from temporal dangers and that upon these grounds 1. Man hath by sinne forfeited all his temporall mercies there is nothing due to him no health no wealth not the least comfort but every man here upon the earth might be like Dives in hell begging for a drop of water and not able to attain it Gal. 3. Cursed is he that keepeth not the Law and Gen. 3. upon sinne death in all the concomitants of it came into the world so that if all these curses of the Law be not every moment inflicted upon us it 's because God keepeth us He beareth off the blows that Justice and the Law would lay upon us So that it's Gods goodnesse that keepeth thee alive that keeps thee on this side hell that keeps thee from that proper doom which belongs to thee The Sentence of death is passed upon all long agoe onely the execution of it is put off till God pleaseth Who art thou then that repinest and art troubled under such a losse such an affliction how many thousands more are there that God keeps thee from None is so miserable but he may see others more miserable then himself It is the Lord that keeps all these curses from thee and thee from them 2. The godly man would be undone if God did not keep him from his own imbecility and infirmity He hath no power to preserve himself from misery Hence man is called Enoch and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he doth not only deserve all misery but he is prone of himself to fall into it did not God keep him Job 14.1 and Job 5.1 Man that is born of a woman is full of trouble even as the Sparks fly upwards So that as the Spark if not stopt doth of it self ascend upward Thus man of himself though there were no outward cause to drive him yet would stumble and fall into all desolation Therefore the great troubles men lye under are self-created they come by our indiscretion blindenesse or some sinful way or other Therefore Solomon observeth that a mans misery is great on the Earth because he hath not judgement to discern the times and seasons of things Eccl. 8.6 If therefore God did not keep the Godly man no Childe would sooner fall or run into the fire then he would into mischief You may reade of that good King Josiah for whom the Kingdom made such Lamentation how foolishly he ran upon his own Death 2 Chro. 33.22 3. Did not God keep us the devils rage and enmity is such that he would not onely destroy the Soul but the body You see his malice when he had liberty to possesse the bodies of many how miserably he tormented them and when God gave him leave to afflict Job in his Estate and body he did it to the utmost There wanted no evil while he could do it Now there is no reason why the Devil should not do thee the same mischief continually but onely God bindes up this roaring Lyon The Devil is said to be a Murderer from the beginning and that for the body as well as the Soul he tempted Cain to murther Abel he tempted Judas to betray Christ Oh then wonder that God keeps thee when there are such Legions of Devils crafty and potent enough to procure thy destruction 4. Did not God keep the godly he would be undone temporally because of the hatred and malice wicked men bear to every godly man Therefore Christ said they were as Sheep among Wolves Can they hope for mercy from a Wolf David complained that his Soul was among Lions and Ezechiel complained he dwelt among Scorpions Now then seeing the world is so full of malice and the number of wicked men is like the Sand upon the Sea-shoar to them They are as the Israelites Army seemed to the great power that came against them like a Flock of
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
then the hour of his mercy The night is not so long as the day Isa 54.7 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews he saith For the Elects sake those daies shall he shortned the meaning is that whereas those publique calamities might have been greatly prolonged if we regard second causes God out of compassion to his people did shorten them Secondly Are they the hours of grace and Gods mercy then 1. Be thankfull to him he might make it alwaies a day of blasphemy of reproach and rebuke unto thee but he causeth a comfortable day to shine upon thee but 2. Do thou improve the day of grace and Gods mercy Oh say this is Gods hour this is mine hour what I will do for my soul what I will lay up for Eternity must be now done or never Oh remember it 's but an hour but a day and this will quickly passe away In what despair and torment will many wish for these hours again SERMON V. Of the Nature and Manifestations of that Glory which Christ praied for and is invested with And how comfortable it is to all his Members JOH 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee WE take the words as they lie in order The two former Arguments to enforce Christs Petition have been dispatched We come now to the Petition it self Glorifie thy Sonne and here it will be at first objected How Christ who is also God can be glorified It may seem that he can no more need glory being the fountain of it then the Sunne light or the Sea water To open this Consider First That to glorifie is taken two waies in the Scripture 1 By any testimony of words or otherwise to acknowledge the greatness and honour of another and in this sence only are we said to glorifie God for we cannot indeed adde any thing to his glory he is essentially glorious though there bad never been any creature to acknowledge it only we manifest and celebrate that glory which God had before Thus gloria is said to be clara notitia 2. To glorifie is by reall exhibition and vouchsafing of honour and glory to those who had it not already and thus God glorifieth us Whom he justifieth he glorifieth Rom. 8. 1 Joh. 2. Those that honour me viz. by declaration or manifestation God will honour by reall exhibition Now if we look on Christ as God having the same honour with him then when he praieth God would glorifie him it must be only in manifestation That whereas he had been in outward appearance the meanest of men now God would manifest that he was the naturall Sonne of God But this is not all In the next place we may say Christ hath a twofold glory 1. That which was essentiall and eternall which he had from the beginning with God for being God he could not really be divested of that glory 2. There is his Mediatory glory That which he hath not as God but as Mediatour This God bestowed upon him after he had been in the state of humiliation for after all that debasement and misery he willingly undertook God did exalt him to glory and gave him a name above all principalities and powers yea giving all power in heaven and earth to him The government of the whole Church and a command over all Ordinances and duties therein to blesse and give successe to them of which the Scripture speaketh often 3. It hath been greatly disputed Whether this glory and exaltation was by Christ truly merited at Gods hands whether from his sufferings he merited at Gods hand all that glory he speaks of All confesse he did not merit to himself the hypostatical Union nor his habituall grace or the happinesse of his soul because no merit could precede these only this is disputed Whether all that honour and glory which accrewed to him after his birth and before and after his death he did truly merit at Gods hand by his active and passive obedience Some not only of the Papists but of the Orthodox as Zanchy contend he did truly merit this though here he praieth for it Others as resolutely deny it because Christ had no respect to him but to us only in this work of redemption Others think it is but rashnesse and curiosity to busie our selves in the Point but I have spoken to this more fully in the doctrine of Justification and shall ere we come to the end of this Chapter more particularly consider the Socinian errours in this Point This is plain the Scripture affirmeth God hath appointed such an order that first he must suffer and then enter into glory as Phil. 2.8 Luk 24.26 Rom. 5.9 Here is an order but whether it be of meer antecedency or causality and merit that is not expresly said I shall not trouble you in it it 's enough that we see God did answer this Petition he praieth for and that in every respect to the highest degree Father glorifie thy Sonne Obs That it was the holy and wise will of God the Father to exalt and glorifie Christ Gods great purpose from all Eternity was to give honour and glory to Christ Indeed Christ while he was here on the earth had some beamlings of this glory some irradiations now and then Joh. 12.28 Therefore the Father told Christ he had both glorified his Name and would glorifie it Gods purpose to glorifie Christ was above that purpose to glorifie men for they are but members and he is the head yea some say this design to glorifie Christ is so immutable and absolutely intended by God that though man had not fallen yet they say Christ would have been incarnated and exalted by the Father But if we consult with Scripture we have no other reason there assigned of Christs coming into the flesh but of saving sinners Now lest it should be thought that while we preach of Christs glory this is nothing to us and what comfort or profit is that to us to hear that Christ in his own person is invested with such glory you must know that this redounds to our profit and advantage much every way For 1. Christs glorification is a plain demonstration of his Conquest over all our Enemies For had death and the grave or the Prince of this world been prevailing over him still he could not have been glorified and so that would have been true he did not save himself and therefore could not save others Therefore it 's a most comfortable saying and worthy of all acceptation to hear that Christ is glorified for this proclaimeth to all that no enemy could have any power over him that all our adversaries are vanquisht That our David hath killed the Goliah so then hear this Truth with comfort with attention it concerneth all the godly It 's blessed news to hear Christ is glorified for then thy sinnes thy guilt thy death and every thing thou fearest is conquered If any of
these do accuse thee say if a discharge had not been fully made how could Christ be glorified 2. It makes much to our eomfort because of that near relation which is between us so miserable and afflicted here and Christ our head now glorified What can be a greater cordiall then in the midst of all those exercises and trials and reproaches the people of God are debased with then to think they have a glorified head in heaven Though they be contemptible he is not This is but a conformity to him in his sufferings that we may also resemble him in glory 3. It is much to our comfort and advantage to hear of this because his glorification is a sure and effectual cause of ours so that our hearts may greatly rejoyce at this truth For as the Apostle argueth from Christs Resurrection If he be risen then shall we also certainly rise So doth the Argument unavoidably follow if Christ be glorified then shall we also be glorified with him so that when those innumerable Objections do arise how shall these vile bodies ever be made glorious How shall these corrupt and weak souls ever be made happy and blessed The answer is easie What is already done to Christ glorified will in time be fulfilled to us Death and the grave had no dominion over him no more shall it have over us Hence it is that the Scripture saith We are already set down with Christ in heavenly places Eph. 2.6 because he is our head Fear not then such a glorified head will not forget his members He said He went to provide a mansion place Joh. 14.2 It cannot then be but that Christ will set you on Thrones of his glory as well as he himself is set So that this doctrine is wholly for thy comfort 4. It may much rejoyce us to hear that Christ is glorified because in this state of glorification he is mindeful of us and pleading for us So that howsoever the greatest parts or effects of our mediation were seen in the time of his humiliation by his life and his death The Scripture attributeth all the mercies we do enjoy yet since he ascended into heaven and is partaker of all this power he maketh intercession for us his daily will is that the priviledges he purchased should be applied to us He daily acts as a King subduing our lusts conquering our corruptions applying his comforts and consolations to his people Well then Christ is glorified not for himself only neither is he exalted for his own honour meerly but it is for our glory as well as his for our honour as well as his As Joseph was lifted up in Pharaohs Court not for himself meerly but for his brethren to succour them in their necessities And as the glorious effects of the Sun are not so much for it self as for us the Creatures below oh then let thy soul cast off all unbelief and trouble when it heareth of Christ glorified for in all this glory he doth not forget thee he is not ashamed of thee Lastly This advantage the soul may make of this Truth thereby to lift up our hearts to heaven and to desire to be there where our glorified head is Thus the Apostle he longs to depart to be with Christ Phil. 1.23 and the Church longs for and hastens the coming of Christ from whence we look for Christ saith the Apostle Phil. 3.21 Who shall change our vile bodies into his glorious body Oh this should make us draw off all our affections and desires from other things Christ glorified should be the loadstone we should not be at ease or quietnesse till we come to him which made Austin say That as there were some men who needed patience to die so there were others who needed patience to live for the love and desire after Christ did so burn in their hearts that having tasted of this honey they judged every thing else gall and wormwood so that this Truth may be like fire burning in our bones In the next place let us consider the nature of this glory which Christ praied for And 1. There were three degrees to it The first and immediate beginning of this glory was upon his Resurrection After the black and dismall clouds this Sunne had been in the first glory of it began to appear in its Resurrection from the grave By this he was conqueror of death and the grave By this he judged the Prince of the world Till this was in all mens thoughts Christ seemed to be overcome in all appearance he was now brought under the power and command of death and Satan He was judged weak till this power discovered it self and this resurrection being not only by the Fathers power but his own He being the Sampson that brake the barres and bonds of death it was thereby made manifest to all the world that he was the Sonne of God Resurrection is such an impossible thing to humane reason and so incredible that Paul was cried down for a vain babler Act. 17.18 in promulging such doctrine and only in the Church of God Was ever such a thing heard of But this Resurrection was remarkable in Christ who not only raised himself from the dead but also caused many others to rise with him here was the first degree of his glory 2. The second degree was his ascension into heaven and this did exceed his Resurrection for though he was risen yet he conversed with his disciples did eat and drink with them occasionally so that he was to partake of greater and fuller glory when he ascended into heaven This Ascension of his into Heaven was great matter of wonderment and astonishment to his Disciples They all stood admiring when he was carried up thither Act. 1. 3. The last and chiefest degree of this glory was sitting down at the right hand of God By which expression is meant that great and wonderfull honour which God put upon him he sitteth at the right hand that demonstrateth a full and compleat victory over all his enemies and a quiet possession of this glory In these three things lieth all the glory Christ praieth for Resurrection Ascension and sitting down at Gods right hand all which immediatly followed his passions and sufferings and God had appointed such an order that one must be before the other and such a way God also doth take with his people They must have a Crown of thorns before they have a Crown of glory In the third place let us consider some of the most eminent and chiefest particulars wherein this glory of Christ doth manifest it self And 1. It lieth in that spirituall command and authority which he hath in his Church This is expressed when he saith All power is given to me in heaven and earth therefore go make disciples and baptize Here you see the Institution of Sacraments is founded upon that power given to Christ and from this it is Eph. 4 That upon his Ascention He led
Jew after the Spirit would farre esteem the latter Thus it is here No power or works are judged great but what are temporall visible and in civill outward things we are apt more to look upon Alexander the great or Constantine the great because of their civill power then Christ who is the King of Kings and Lords transcending all these but in a spirituall way 1 Tim. 6.15 Christ hath this magnificent Title King of Kings and Lord of Lords It 's observed by Drusius a Learned man that those Titles were usually given to the great Kings of Persia then which there were none assumed more to themselves then they did yet the Apostle attributeth this to Christ to inform us that as God hath exalted Christ above all earthly power so we should magnifie and glorifie him accordingly certainly if we Christians did put forth our faith and meditations about the greatnesse of this power it would work great joy and confidence in us It would work an holy fear and trembling The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it Now this power of Christ is no where more glorious then in sanctifying and preparing an holy people for himself To give them of the same Spirit with him They that were dead and noisome in sinne to make them live in holinesse and to adorn them with all the graces of his Spirit Oh then let not the people of God be dismaiâ—d or discouraged with the apprehension of their own weaknesse and impotency how can they love God bear afflictions die in hope and comfort Alas thou thinkest on thy own weaknesse and not Christs power Remember Of his Fulnesse thou art to receive A thirsty man need not doubt whether the whole Ocean hath water enough to revive him Christ we reade gave wonderful power to his Disciples and other beleevers to work miracles This amazed and astonished all the world but certainly this power of changing mens hearts and reforming their lives is farre above this To open the eyes of the minde is more then to give bodily sight to say Ephatha to the heart is more then to say so to the ear To raise from the death of sin is more then to command out of the grave Austin said To make a man holy is more then to create a world Conversion is not usually called a Miracle yet it 's a greater wonder then a Miracle Let that soul then which hath found Christ thus powerfull upon him admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee Secondly Christs power is seen in that he doth not only give grace but he is able to bestow all that glory and happinesse the Scripture promiseth Now the reward or fruit of grace is either that inward peace and joy of heart here or eternal happinesse hereafter both which are in Christs power and munificence It was alwaies a flower in the chiefest power to be able to remunerate those that did great service and this is part of Christs Jus Regale For the first the peace of conscience and joy which accompanieth well-doing is exceeding great insomuch that if there were no heaven hereafter yet godlinesse brings a present sweetnesse and delight with it It hath present pay Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace Isa 9. yea our peace Eph. 2.14 because he reconcileth God and man If those Peace-makers be blessed that make man and man to agree how much more is he that brings God and man to agreement But this Christ worketh Alas the heart troubled for sinne rageth and is like an hell till Christ bids it be quiet and still Hence he promiseth to send the Comforter and it 's his Spirit which is sent into our hearts making us to cry Abba Father Gal. 4.6 Oh then let the grieved and perplexed soul through the guilt of sin that can finde no rest no ease go to him that hath power indeed to command these waves to be still See with what love and power Mat. 11.28 this is expressed Come to me ye that are heavy laden and I will ease you Christ will give ease See how imperiously he speaks Let your sinne be never so terrifying your conscience never so disquieted The devils never so much troubling and tempting of you yet I will give you ease You shall finde rest for your souls No earthly power in the world can say thus truly Therefore this is to direct the godly in their black temptations They cry out It cannot be I should have peace I should have joy There may as soon come fire out of water as peace and quietnesse out of my heart Oh remember this Text The power Christ hath over all flesh Is thine excepted Christ can ease and quiet every mans heart but thine Be ashamed to think thy weaknesse more then Christs power Thy guilt more then his consolations The other fruit of a godly life is Eternal happinesse and this Christ doth also bestow upon those that are his At the day of judgement we reade of him putting them into possession Come ye blessed of my Father inherite the Kingdom prepared for you Mat. 25. Heb. 5.9 he is called The authour of eternal salvation he cals himself the bread of life he that eateth on him shall never die more so that all that happinesse and blessednesse which is in the life to come is attributed unto Christ both the purchase and authour of it It 's he that will say Well done good and faithfull Servant enter thou into thy Masters joy For those Parables that speak of a great King employing his Servants in such work and then so abundantly rewarding of them is Christ This should be a great encouragement in Christs service What a glorious and powerful Master do ye serve one who is able to requite thee with eternal glory and everlasting happinesse If we suffer with him we shall reign with him Rom. 8.17 The greatnesse and bounty of the Master doth quicken the Servant Haman was glad of Ahashuerus his emploiment because he could put such honour upon him But oh how should our hearts be enflamed to work for Christ what cannot such a Master do for us Ask any thing in earth or heaven he can bestow it on thee How unworthy is it when we grudge at the work Christ requireth when we repine at the Crosse he would have us take up This is not to attend whom we serve how great our Master is what Treasuries he hath out of which he can bountifully reward us Thirdly Christs power is seen in that he can forgive and pardon sinne Which is acknowledged by all that God only can do it Mar. 2.7 You have this power of Christ particularly opposed by his enemies but vindicated by him and that he hath power to forgive sinnes he proveth by his power to work Miracles Not that
Scripture you must beleeve those things to be the portion of every unreformed sinner O what a vast difference will there be between thy pleasures here and eternal torments hereafter and not to have a drop of ease in all thy misery 3. This eternal death as it hath fulnesse of torment so likewise Eternity For heaven and hell have no period There is no time set when the fire of hell shall go out called therefore unquenchable fire So that these two properties easelesse and endlesse might startle and amaze every ungodly man Why wilt thou buy these eternal torments at so dear a rate for a moments pleasure to have everlasting woe So that here are two Eternities before thee an Eternity of happinesse an Eternity of misery Sinne saith and the devil saith taste of the honey of sinne God saith There is eternal gall for this Now which wilt thou beleeve either sinne tempting or God threatning Was not Eve at first undone because she would hearken to the devil against God What fruit or profit had Judas for thirty peeces procuring to himself eternal horrour and trembling Thus you have seen eternal life in the contrary to it We have been upon the Mount of Blessing and upon the Mount of Cursing If good things will not allure let dreadfull things astonish and terrifie Only you must know the grand difference between eternal life and eternal death in the manner of coming to it So you see in the Text it 's given by Christ and it 's called the gift of God but eternal death comes by desert It 's the wages of sinne Rom. 6. ult Our sinnes deserve hell but our graces do not heaven and whereas it might be thought an unjust thing in God for a transient sinne to inflict eternal torments yet that is no wonder For 1. We see amongst men that Malefactors for a crime committed by them which was acted in a very short time do yet suffer death which as to this world is their eternal destruction they can never come back to live here again 2. All sinne being committed against God who is of infinite glory hath thereby an infinite guilt and so deserveth eternal damnation Hence it is that Dâ—vines say Omne peccator punitur citra condignum Even hell it self is not a punishment adequate to the nature of sinne for Gods honour is more worth then ever our sufferings can make up again And lastly There is no injustice because all those torments can never make any satisfaction For hence it is that thy misery is eternal because thou canst not pay the utmost farthing Thou art never able to discharge the debt therefore thou must for ever lie in prison Thus there is justice in every mans damnation and there is only mercy in every mans salvation For 1. Those graces and good works thou dost have no proportion to this Eternal and glorious reward The Apostle did not account his suffering which seem to be the most efficacious for salvation any whit comparable to that eternal weight of glory If a man should have the whole world given him for lifting up a straw that is not so great a disproportion as to give heaven for Martyrdom the highest act of love to God And 2. It 's only of grace because he who giveth the Crown giveth us legs and strength to runne in the race Coronat dona sua non merita nostra so that we are so farre from meriting by good works that the more we do the more we are beholding to the grace of God Vse Of Invitation Who is there of you that hath heard of the nature and properties of this eternall life that is not brought in love with it Who is there that hath heard of this pearl that will not sell all throw away every sinne to enjoy it If there were nothing but this it might work on thee Hast thou any lust that will be equivalent to eternall life that will be in stead of that to theâ— What wilt thou do when a mortall disease hath surprized thee thy friends weeping thy children crying and thou dying Will these lusts then help call to them and see if they can give thee eternall life What wilt thou be worse then Balaam he wished Oh that I might dye the death of the righteous and his later end might be like his And shall there be not so much as a desire as a sigh though if there be no more if thy life be not the righteous mans life thy death cannot be his SERMON XIII Weighty Considerations upon Eternity JOH 17.2 That to as many as thou hast given him he should give Eternall Life ETernall Life is the glorious gift mentioned in the Text and though I was concluding this verse yet the consideration of this glorious matter shall make me once more endeavour throughly to possess your hearts therewith It was the fault of one of the Kings of Israel that he did not strike arrows often enough to the ground 2 King 13.19 for then he should have obtained more victories It shall therefore be my endeavour if possible that the arrows of this truth may be stricken often even through and through your hearts And that I may further quicken you hereunto consider these particulars as so many effectuall conclusions upon this subject And first The chief and most principall and necessary question which every one should seriously propound ought to be that Luk. 18.18 What shall I do to inherit eternall life Not indeed upon such a corrupt opinion as he did who thought by his own works meerly to obtain this eternall life No that cannot be it 's the gift of God and when we have done all this eternall life is of grace not merit but in a right sense viz. what way ought we to walk in what is to be done that at last we may not eternally perish This I say is a most noble and necessary question if this were more studied and practised it would advantage the soul ten thousand times more then other unnecessary and impertinent disputations The best method in morall Philosophy is to begin first with the end because that is the chiefest there must be first a knowledge and desire of that Now all Divinity agreeth with morall Philosophy in this it 's wholly practicall The first thing then in your thoughts and meditations should be What is that end for which I was made how may I obtain that eternall life for which I came into this world Oh why are we busie in unnecessary things for what end and purpose were you made Was it to heap up wealth To satisfie the lusts and pleasures of the flesh No it was at last to injoy this eternall life The Heathen did well call man the orizon of time and eternity for in respect of his body he partaketh of time in respect of his soul eternity So then the chief and more excellent part of thee that which makes thee differ from a beast it is that
It had been farre more easie to have been an abortive or that the womb had been thy sepulchre and grave then to live here and at last to dye thus eternally Shall Job and Jeremiah so passionately curse the time of their lives and wish there had been no day or sunne and only because of some temporall extremity which yet did not endure very long what outcries and wishes shall these have who are to dye eternally and yet shall never dye Job speaks of some that desire death Job 3.21 but cannot have it thus shall all those deprived of eternall life call to mountains and hils to cover them bite the tongue with madnesse and call for death to devour them but it cannot be Though Judas could make away himself out of this hell he had here yet he cannot out of the hell afterwards 7. Consider with thy self how unable thou art to bear any extream pain though it be but for a night or day what tossings and tumblings when it 's night wishing for day and when it 's day wishing for night Now if a moments pain be so grievous what is eternall If thou art not able to endure the sudden scorch of fire what then to be in everlasting fire Isa 33.14 Who amongst us shall dwell with the everlasting burnings Oh how should this meditation even swallow us up If we are not able to endure the rod how shall we the scorpion If the gout the stone be thus grievous what is everlasting torment Should not we judge him a mad man that to have one night of quiet rest and sweet sleep would all his life after be tormented with restlesse nights and terrifying dreams such folly is in all wicked men They to have this short life of pleasures and jollity which is but a dream will undo themselves for ever in this endlesse and easelesse wo Oh remember this eternity is so incomprehensible by thee that when thou hast thought and thought ten thousand millions of imaginary years yet it is to hold as long as at the first beginning Some have represented it thus Imagine say they that all that vast space which is between heaven and earth were full of sand and once in every thousand year no oftner a bird carry away one crum of it in her bill what a long while would it be ere this vast huge heap would be carried quite away yet if the damned in hell might have ease at the period of such a time though so infinitely long yet there would be some hope but now it 's everlasting fire it 's a fire that cannot be quenched but as long as God is God so long shall they be in their chains of darknesse God you heard was properly eternall because he had neither beginning or end therefore he was said by the Heathens to be a circle whose center was every where his circumference no where Hence the Heathens represented his eternity by a snake or a ring that hath no beginning or end The Romans built their Temples round and Pythagoras rule was when to worship turn thy self round Here they had confused notions about eternity but the Scripture doth most clearly affirm his eternity Now our life is eternall only because it shall have no end and so for the future it will abide for ever and never change What a great word is this never to change thy happinesse will never change thy misery will never change These things duly pondered will be of great use But thou wilt say this subject is indeed very necessary this eternity is a wonderfull and transcendent point oh that I could rise with it and walk with it how then shall I possesse my self with it how shall I be affected with it Do these things In the first place Exercise a firm and strong faith about it that there is such a thing This is a good and necessary foundation for as long as Atheism or unbelief is in thee and thou thinkest there is nothing after this life thou doubtest whether there be any such eternity or no as long as this wicked disposition is on thee there cannot be any good in thee Faith is the substance of things hoped for Heb. 11. so that this eternall life which is the great hope and expectation of the godly by faith is made really to subsist in the heart it doth as lively imbrace it as if it were already in eternity Oh then let a firm and divine assent over-rule thy heart say I do beleeve it more then any thing of sense or of reason more then that I breath or live For the Word of God is so punctuall and positive in afirming such a condition of eternity hereafter that faith must needs bear witnesse to it Now this Divine faith of such a thing would be like so many sparks of fire in our breast it would make us speak and live and do all for this eternity we do so certainly beleeve it And 2. Do not only beleeve but accustom thy self to frequent and serious meditations about it Meditation in the Word of God is made a blessed thing and certainly this is a duty though much neglected yet wonderfully necessary to set thy self to meditate and think over and over some main points of Scripture truth whereof this eternity is not the least Meditation is like the birds sitting upon her egges if she should not be constant upon them there would never be warmth enough to cause living young ones thus it is here It 's not a transient thought it 's not a sudden motion but it must be a constant serious meditation upon eternity certainly if thou wert carefull in this thou wouldst finde it raising up thy heart heating thy affections and making of thee earnestly desire this eternall life 3. Consider this that one great end why God hath thrown so many bitter roots in every thing here below why there are so many sad exercises and afflicting troubles it is to seek after eternall life Thou hast not perfect health thou hast not full content every day hath some evil or other and why is all this because eternall life should be desired by thee God seeth thy mouth cannot be brought off from sucking the breasts of the creatures therefore they are rubbed with wormwood to wean thee As God therefore suffered the Egyptians to afflict and oppresse the Israelites that so they might be weary of Egypt and long for Canaan thus it is here God makes this world a valley of tears and fears a valley of death there is no ground but some worm or other devoureth it and all this that thou shouldst long for an haven who art tossed in this restlesse sea of the world Look then upon all the afflictions pains miseries or whatsoever bitter thing it be that thou art to grapple with and say The Lord doth this to make me undervalue these things below it 's to make me esteem a better life If every thing were here as I would have it heaven would not
be so wellcome Had the Prodigall not met with husks and extream hardship he would not have resolved to go back to his Father again Think and practise these things so wilt thou be greatly affected with eternity And to encourage thee herein consider the blessed effects which a lively meditation of eternity accompanied with a firm faith will put thee upon For first Who so hath this eternity set upon his heart he will not be immoderatly and inordinatly desirous after these things below As the beams of the sunne will put out the fire so will the thoughts and affections about eternall things overcome temporall The Apostle 1 Cor. 7. presseth all upon an hard duty To marry as if we married not to buy as if we bought not Why so because the time here is short eternity is coming upon us And thus those holy Patriarchs mentioned Heb. 11. they accounted themselves pilgrims and strangers and they sought a City to come not built with hands Thou complainest thy heart is so full of deadnesse dulnesse so full of the world the cares and distractions thereof devour thee up there is nothing will help thee against this temptation then often thoughts and affections about eternity 2. As the thoughts of eternall life will thus moderate our affections so it will work in us 〈◊〉 longing for and hasting of the coming of Christ who then will bestow this eternall life upon us We wonder how Paul should be lifted up above all these earthly comforts as to desire to depart and to be with Christ Phil. 1. It seemeth very difficult to us that any hasten in their praiers and desires Christs coming but all this is because our hearts are not as full of hope and expectation of eternall life as theirs were Alas many of us know no better and so cannot desire any better then what may be had in this world and therefore the thoughts of death and the coming of Christ are unwelcome to us Whereas to The godly it 's the coming of the bridegroom and they are to lift up their heads with joy when that approaches Matth. 26. Let then that godly soul which doth so complain that it loveth life too dearly and feareth death too immoderately let that be strengthened and comforted with the sure hopes of this eternall life If an heavenly frame of heart were powerfull in us this very world would be a wildernesse it would be tedious to us to be kept so long from that home we have in heaven The Saints have a rest provided for them and who doth not desire to be at his rest Oh blame your selves more that you have not Davids exclamation and now Lord what long I for truly my soul waiteth for thee As the heart panteth after the water brooks so doth my soul after thee O God Psal 42.1 David spake this but of enjoying God in the Ordinances in this life Oh but how greatly must the soul be inflamed for the life to come 3. Powerful thoughts of Eternity will quiet and wonderfully calm the soul under any afflictions and troubles No such antidote as this Paul abundantly witnesseth that we account not the light afflictions of this life comparable to that eternal weight of glory 2 Cor. 4. so this Eternity made him not value or regard any temporary affliction It was this that made the Martyrs joyfully take the spoiling of their goods and the losse of their lives Thus in every affliction and exercise if sanctified to thee how sweetly and joyfully maist thou dwell in heaven while thou art on earth Thou maist be in heaven every day even while thy condition is beset with many troubles It 's thy sinne and unbelief if thou makest thy house a prison Thy self a torment to thy self if thou set faith on work about this Eternity it will put thee into heaven before thou comest to possesse it Eternal Life will give thee a better body a better house a better heart oh this Eternal life it 's the health of our bones the light of our countenance a continual Feast and a perpetual cordial Hence the godly even in this life are said to have Eternal life because of the right they have to it and partly because they have the beginnings and first fruits of it upon their souls Vse of Admonition Take this Subject more into your thoughts how many roving thoughts hast thou but if placed on Eternity it would be great profit How many thoughts hast thou unbeleeving disquieting and troubling if fixed on Eternity they would all vanish especially let the wicked man turn from all sinne saying There is an Eternity If it were only death that would not so much trouble thee but it 's Eternity after Death SERMON XIV The Necessity of Divine Knowledge And Arraignment of Ignorance JOH 17.3 And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent IN the Verse before we had the great priviledge vouchsafed viz. eternall Life and the Subject to whom viz. Those that are given to Christ In this Verse our Saviour informeth of the manner or way how we may come to it For to speak of eternal life and not direct to the enjoying of it is to see Canaan but to want a pillar of fire to guide to it and although our Saviour had described such as should inherit eternal life yet because it 's a secret written in Gods Book which no man can reade who are given by the Father to Christ and who not Therefore it 's necessary we should be told the way and that is done in the Text. In the words you have then affirmed the way to this happinesse This is eternal life this will make you have eternal life None can ever attain it that take not this course for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else after the manner of the Hebrews be put absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase is like John 12.58 Now therein Consider 1. The way or duty enjoyned 2. The object of it The duty is To know Among other distinctions this is very obvious in Scripture to speak of a twofold knowledge 1. That which is meerly speculative and apprehensive If ye know these things happy are you if ye do them Joh. 13.17 2. Which is practicall and operative for it 's a known Rule that among the Hebrews Words of Knowledge are put for all the affections and effects that use to follow such Knowledge Thus God is said to know the way of the righteous Psa 1. That is so to know as to approve and preserve the righteous and in this sence To know the true God is taken so to know as to do all those things that are commanded by him and the reason why the Scripture comprehends all under knowledge is because this is the Introduction and gate to all practicall piety Although to know here is more particularly taken for beleeving for
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
very considerable for the Pharisee at the close of his life may strive to say Lord I have fasted twice a week I washed my hands my house my pots c. thus I have glorified thee but what saith Christ In vain do ye worship me Mat. 16.9 and who hath required these things at your hands Thus the Papist if he say I have gone a Pilgrimage I have made such penall satisfactions I have said so many Ave Maries I have done penance I have received extream unction Now because this is not required or commanded work therefore it will have no reward So then it 's not enough to see thy work be not contrary to Gods will but look that it be according that it have Gods superscription and the stamp of his command upon it Though it be not malum yet it is aliud though it be not contra yet it is preter and indeed what is preter because not secundum must needs be contra It 's contrary to Gods will whatsoever is not commanded 3. They cannot have the texts comfort at all who are slothfull and negligent though they do not contrary or different yet they are sluggish and so will not work at all in Gods Vineyard This is represented by the Parable of him who had but one Talent yet because he did not improve it he is cast into utter darknesse Cast that unprofitable servant Mat. 25.30 He did not spend the Talent he brought it sure and safe to his Master but he is unprofitable and must be cast into utter darknesse So the tree that brings forth no fruit though it did not bad fruit must be cut down and cast into the fire Oh how greatly is this to be considered for whose life doth not appear to him as Bernards did aut peccatum aut sterilitas either the boggy mire of sinne or the parched wildernesse of barrennesse and if that be so great a sinne Christ be so ready to curse it no wonder if the most holy have sad thoughts about their death and the day of their accounts It 's not then a negative Religion that will truly comfort thee but a positive fruitfull one It will be no solid joy of conscience to say and no more Lord I have been no drunkard no adulterer no prophane person for God looketh for a zealous active fruitfull way in all holinesse yet how doth the meer negation of sinne make many have strong confidence of their excellent condition whereas if they did consider the positive fruitfull part of godlinesse and see how farre they are off it horrour would overwhelm them Consider then how fruitfull are thy duties are thy hours for God maiest thou not cry out many times hodie diem perdidi doest thou put that of the Apostle in practice to redeem the time Ephes 5.16 Heaven would not be heaven if it were only a negation of torment not a positive affluence of all happinesse so neither is that godlinesse which is a bare absence of sinne not a fruitfull abounding in the waies of holinesse 4. There cannot be any solid comfort at the time of account where there is a prevailing lukewarmnesse and formality though the work God requireth be done outwardly Eli cannot give a good account of reproving his sonnes though he did reprove them because there was remisnesse and coldnesse in it a partiall coldnesse and dulnesse is in the best service we do Paul having found the reliques of corruption rebelling against grace and contra vitia pugnamus non ut vincamus sed ne vincamus Jebusites will abide in the land but we speak of a totall plenary lukewarmnesse such which Christ condemneth Revel 2. when he wisheth she were either hot or cold but being lukewarm God would spew her out of his mouth That expression is to shew how noisom and intollerable such persons and such duties are to God Never then think a meer formall and customary way of Religious duties will ever be any comfort to thee no God will say Thy heart was not in these thou didst not serve me as the world as thy lusts and hereupon thou wilt wish Oh that my duties had been more spirituall more fervent more heavenly These very duties thou puttest thy trust in will run like sharp points into thy very heart Thus you have heard what persons cannot have any comfort at all Now we shall shew you What things even to the godly though they may have comfort for the main yet will greatly dishearten and diminish their joy then There will be fears against hope doubts against faith agonies against joy That even as nature and death will in a terrible manner conflict together so will their hopes and fears Yet this is not to be understood but that even a Christian walking most tenderly and circumspectly may at his death have no joy and assurance God for many just and wise ends doth sometimes dispense it so that he who lived very holily may yet die very uncomfortably It was so with Christ though there was a peculiar reason and why not with his members only when God dealeth so they are meer exercises to increase their Crown of glory they are not so properly afflictions for sinne as Job had those extraordinary trials not for sinne though he was not without sinne but triall and thereby to make him more glorious But I shall speak of such particulars as in their own nature tend to make our end very sad and heavy and therefore let him who would look on death as Jacob did on his sonne Josephs Chariot not with grief but with joy as a convoy to eternall happinesse take heed of these things as so many dangerous works And 1. Immoderate affections to lawfull things they do so dead the heart and clog the soul that when a man comes to die these earthly things lye upon the heart as too much undigested meat upon the stomack making thee extream sick and full of pain The Apostle then 1 Cor. 7. prescribeth a comfortable way to dye joyfully where he saith those that buy must be as if they bought not they that marry as if they married not The greener the wood is the harder to be consumed the more lively and active thy worldly affections are there must be the greater opposition to leave all and be with God The ripe aple falleth from the tree very easily the godly man dying is compared to ripe corn so that if these earthy and worldly affections be not dried up in thee it will much hinder thy joy this green wood will make a great smoak Hezekiah though he had this comfortable evidence yet saith the Text He wept soar some attribute that to the Old Testament dispensation where earthly and worldly happinesse was more generally promised then under the New and therefore death being a privation of that did more affect them howsoever this is sure an heart not weaned from the world and yet must be parted from is like a tooth not cut from
yea there is no man but his failings are more then his duties there is more corruption then grace so that if there be sincerity though imperfection we may say Lord we have finished the work thou gavest us to do Indeed humility is required because of our imperfections but not diffidence To doubt and to refuse the comfort God offers is not humility but disobedience like that of Peters who would not let Christ wash his feet 2. Another mistake may be about the nature of true faith and hope as if we were to divide between Christ and our selves and so from both conjoyned together gather our assurance even as the Papists define spes hope to be partim à gratiâ partim à meritis nostris proveniens but those that go thus to divide must needs divide themselves from comfort for the object of our faith and trust must be Christ only We may joyfully take those evidences of grace we see in our selves but to put confidence in them would be to make our selves our own saviours 3. This mistake may breed much disconsolatenesse when we limit our assurance and evidence to the time of our death that if God give us it not then we give up our case as desperate Indeed it 's a most blessed thing and a mercy much to be prayed for that as Simeon so we having seen Christ in our hearts and lives may then depart in peace It 's the haven after all the tempests we have had here but yet God may deny us this cordiall even the best of Gods children have found that God hath not kept the best wine for the last but God doth sometime to his as they did to Christ give him gall and vinegar to drink For as the wicked ungodly man who the next moment is to drop into eternall flames may yet die with great carnal presumption that God is his God that Christ is his Mediator in whom he will trust and so feareth not quakes not at the dolefull judgement coming upon him so the godly man though ready to be crowned with Immortall Glory and there is but a moment between him and everlasting happinesse yet may think his case doubtfull if not desperate may seem to have no hopes no joy yea be so tempted that he shall think all he did was but in hypocrisie and falsehood that there was no truth in him this may be Therefore let the godly not limit God to that time of death Vse of Admonition to awaken your selves at this truth Think how nearly it concerns you Dost thou live in such a way as that thou art able to make this glorious profession Is not God is not his word is not thy own conscience against thee How speechlesse and confounded wilt thou be when God shall bid thee give an account of all thy talents Oh that men should not lay this later end no more to heart that none saith O my soul now all is well now thou takest thy mirth but what a change will the hour of death make With what comfort wilt thou look upon the devils work and sins work which thou hast been doing all thy life time especially take heed of unprofitablenesse and decayings in the way of godlinesse thou that hast looked towards heaven but art turned out of the way be sure thy end will be miserable It had been better for thee saith the Apostle never to have known the way of righteousnesse You may have desires may have breakings of heart and yet return to sinne again oh think with what a violent flood these thoughts will come upon thee Oh me wretched and undone sinner I have no refuge no hope many resolutions I had but they vanished away and now I must live no longer my time is expired my course is finished Oh that God would adde as to Hezekiah some years to my life Oh that I could bid the Sun stand still or time go no further till I were at peace with God but these are vain wishes Let not then this truth go before it hath left a sting in thy very heart O Lord nothing troubleth me but that I did not think or minde these things sooner Meditate on these things your night is coming upon you Will you alwaies delay or else be secure and not matter these things many have done foolishly and dropt in a moment into hell do not thou be so overtaken May we not conclude that the auditor with whom this truth will not avail may fear he is delivered up to an impenitent heart SERMON XXI Of Gods being Glorified by Mans Salvation That Christs chief end in what he did for man was the Glory of God which bespeaks both our Imitation and unspeakable Consolation JOH 17.4 I have glorified thee on earth THe cirumstance of this holy profession which Christ made being considered Let us proceed to the Profession it self and that is He had glorified God on earth Christ in the state of humiliation was inferiour to God and so he did referre all things to his Fathers glory so that in this profession we may consider 1. What is the matter or object whereby God is glorified 2. The end or final cause that moved Christ therein The matter is our salvation and that redemption Christ purchased for us The end which Christ looked at in all this was chiefly the glory of God Indeed he looked also at his own glory and our glory but the ultimate and chiefest of all was Gods glory So that from hence we may observe That our redemption and salvation obtained by Christ is a glorifying of God and Christ did thereby chiefly aim at Gods glory We put both the matter of Gods glory and Christs end together and certainly this Truth discovered will be like that sweet box of perfume which opened caused such a fragrant smell And 1. Let us see how or wherein God was thus glorified by Christs Mediation for us It being of infinite comfort to know this for how many times are we apt to be cast down What are we that God should regard our salvation who are we that God should crown us with glory God doth not need us he is happy without us Now this may exceedingly encourage Though we be not worthy to be saved God is worthy to be glorified If there were nothing but our good and happinesse involved in Christs death who would think it probable Christ should suffer meerly and ultimately for us but there is also the glory of God deeply concerned which is more worth then all the world yea then all our souls for though one soul be more worth then a world yet Gods glory is more worth then all our souls and their salvation So that a Christian fixing his faith and meditation here may be in a transfiguration and say It is good to be here God doth not lose by thy Salvation If Gods honour were to be impaired if his truth broken if his justice violated then who dare open his mouth for salvation but God is
death but these works of God they are living works partly because they proceed from a life of grace and partly because they will live for ever they will go to the grave with thee to heaven with thee they will never forsake thee 2. It 's our duty to work because God hath made them the necessary way to walk in if we will be saved Without holinesse no man shall see God Labour for the meat that perisheth not Hence if we consider every gracious work of patience love meeknesse we shall see blessednesse is promised to them Not that these justifie only the person justified cannot be without them They are the media ordinata ordained mean in the use whereof we are to arrive at eternal happinesse It 's faith only that receiveth Christ and his righteousnesse yet this faith cannot be separated from an holy walking It 's the eye only that seeth yet the eye cannot be separated from the other parts of the body and thus the Apostle doth immediatly oppose Rom. 4. beleeving working grace and works in respect of Justification yet he doth at the same time presse the Children of God to all holinesse and the fruits of righteousnesse 3. Working is necessary by way of gratitude and thankefulnesse to God and Christ If there were nothing else but this this might pour coals of fire upon thee for how many works of Gods grace hast thou been partaker of If Gods grace did not work all the day long for thee thou couldst not be a moment preserved out of hell and as for Christs working reade the History of his Life he was alwaies finishing the work of thy Redemption and Salvation he had nothing to do for himself all was in reference to thee Oh then how unworthy wilt thou shew thy self of all that love and kindenesse which God and Christ have done for thee If thou like the Sluggard let the Field of thy Soul grow full of briars and thorns Oh how can thy heart be so cold and slothful When thou considerest grace is working for thee all the day long if Christ had no more zealously and earnestly wrought my peace for me then I do perform his duties my soul had perished irrecoverably Lastly Therefore it 's necessary we should work Gods work because we have for a long time spent our selves in the Service of Satan and doing the works of the devil Oh this should be a perpetual goad in thy side this should be fire in thy bosome to consider that there was no hour no day no season but thou didst take the opportunity to satisfie thy lusts Thou never couldst have enough of sinne No thirsty man did more greedily swallow down water then thou didst sinne yea how active to draw on others to infect others with the same plague thou hadst I tell you this will lie heavy upon the godly soul If I were to live Methusalems age it would not be time enough to do God service for the dishonour I have put upon him Thy time is short and thou hast much to do because thou hast undone so much In the next place Consider That it 's lawful for the people of God in all the work they do for God to encourage themselves with this that there is an everlasting glory laid up for them Even as Christ had an eye to this glory so it 's lawful for us Thus Moses had an eye to the recompence of the reward Heb. 11. The godly Rom. 2. are said to be such as seek for immortality and glory Rom. 5.2 They rejoyce in hope of the glory of God and Paul accounted all these sufferings but light in respect of that eternal weight of glory 2 Cor. 4.17 Indeed Gods glory is to be sought in the first place and then our glory so that it 's a shame if in all our doings and sufferings for God we are not full of joy because of that unspeakable glory apprehended by faith Faith makes it present as if we already were partakers of it So that whatsoever temptations and discouragements are in the work of the Lord this glory will abundantly make amends for it Are there reproaches and disgrace in the world All the while thou didst sin and the devils work thou hadst the love and good-will of the world but since thou hast betaken thy self to the service of God thou art the scoff and reproach of all O think of the glory God will crown thee with before all the world Again are all the works of God painful difficult and contrary to flesh and bloud thou must strive and wrastle much in praier be alwaies in a combat and conflict Remember this everlasting glory yea God therefore doth many times put his Children upon all exercises and sad temptations which make them ake at the very heart and all is to encrease their glory the more Thus Job thus Paul they had extraordinary trials that they might have extraordinary glory Furthermore is there self-denial required in Gods work Must thou part with thy pleasures with thy profit thy delights still remember this glory will make thee no loser for alas what proportion is there between these petty things thou leavest and those everlasting treasures God hath provided for thee In the sixth place That the glory of Gods people may be full he giveth them time and large opportunities of working for him and keeps thee in this world not for any earthly and outward advancement of thy self but to serve him in thy generation as it 's said David served God in his generation Act. 13.36 and God calleth Moses his servant Whatsoever thy relation thy place thy office be God hath appointed thee to work and therefore he prolongs thy life till thy work be done This is a comfortable consideration which all the godly may take that death shall not seize on them while thay have work to do for God and when that is finished then this summons to everlasting glory As for Infants this Truth reacheth not to them and if any like the Thief on the Crosse are called at the last hour and so are not able to work in the Vineyard yet even such have an habitual prepared heart for it if they had the opportunity But for others whose daies are prolonged they are thus to think with themselves I have this day this week longer to adde to my work God hath for me to doe Take heed of mispent time take heed of losing daies and weeks The night is coming when none can work Vse 1. How much comfort and joy the godly may take at the hour of death Their work is done now they have nothing but the Robes of glory to put on That fulnesse of glory they are immediatly to possesse should swallow up the fears of death and the love of the world With what joy should they cry out Farewell Friends Wife and Children welcome God welcome eternal glory Alas thou hast no glory here Thy body is a vile body thy soul a
sinful soul the world is the valley of death an Hospitall of diseased men and therefore thou art to rejoice at this approaching glory Hence it is that the righteous is said to have hope in his death to be blessed in his death for all his old things passe away a new place new company new happinesse new joy but yet here are cautions to the godly dying man that hath done his work 1. Not to put confidence in his works Sibi isti fidere non est fidei sed perfidia said Bernard Oh Lord All that I have done is an effect and testimony of thy grace not a merit of eternal glory Thou crownest thy gifts not my merits if I have been able to work it was of thy grace so the more I have done the more I am obliged to thee and the reason why there cannot be any hope or confidence put in the works we do is from the imperfection and insufficiency of them Enter not into judgement with thy Servant saith David Psa 143.2 I would be found not having mine own righteousnesse but that by faith in Christ saith Paul Phil. 3. 2. Therefore after all his works though it were Martyrdom it self he is to look for glory by vertue of Gods promise as a meer gift Upon this tenure thou art to plead for it The gift of God is eternal life for though we had done all yet God might deny us eternal life Though we had perfectly done all our duty yet God might annihilate us and there be at an end Therefore it 's wholly of his grace to make a promise of eternal life for by this means though he be not a debtor to us yet he is to himself he is faithful and cannot deny his own words and for this reason as it 's called a gift so sometimes a reward not as if there were any proportion between our work and this glory but because God hath appointed this as a sure consequent upon doing what is well Therefore Ambrose distinguished well of a reward there is merces liberalitatis as if an whole Kingdome should be given a man for lifting up a straw and there it merces debiti of debt and strict justice but that cannot be between the creature and the Creator much lesse the creature fallen and corrupted Vse 2. Of terrour and woe to wicked men who having done the devils work have nothing to do but to take the reward of devils The same hell the same torments that are prepared for the devil and his Angels are for thee Oh that the name of death the thoughts of death should not fill thee with all fear and amazement oh that this should not be like a sword at thy heart whose work am I doing whom have I served and now I am a dying man whose wages am I to receive Oh that thou shouldst not mourn and pray and get all others to mourn and pray for thee if God will deliver thee out of this gall and wormwood Blessed are they that die in the Lord their works follow them Cursed are they that die in their sins for their works shall follow them though your bodies are put in the grave yet your sins cannot be buried there SERMON 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 Praier JOH 17.5 And now O Father glorifie thou me with thy own self with the glory I had before the world began IN these words have been considered the matter of the Petition described by the nature and external adjunct thereof as also the causal inference In the matter of the Petition we shall not take notice of the matter it self because handled before But 1. Whereas our Saviour within so little a space doth repeat the same Petition twice We observe That Repetition of the same matter in a Praier is not alwaies a sinful Tautology but is sometimes lawful yea useful and necessary None can think that our Saviour in whom is the Treasure of Wisedom and who is the essentiall Word of God who also giveth the gifts of praier to the Church that he himself should be straitned either for matter or words but this ingemination proceeds from some other excellent ground To open this Point Consider 1. That the same matter may be repeated either insence only but in different words or else in the very same sence and words When it 's done the former way we say a man doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter way unlesse there be some grave and serious cause it 's a vain Tautology for the former kinde of repetition the Psalms which are accounted like the Stars in the Scripture Firmament are very frequent in it Many verses being the ingemination of the same sence only in some different words and this we do not so commonly call a repetition of the same thing because every new word the holy Ghost hath doth represent some new notion to the understanding so that it 's like the same meat under several dishings that affords a peculiar taste or like the Philasophers matter which they say is alwaies the same though under divers forms Now our Saviour in this praier doth not only use the same matter but the same words Father glorifie thou me 2. That in our prayers which are a communion with the great God wo ought to have a diligent attention to severall things s Praier is not slightly formally and customarily to be hasted over but being a divine worship of God If ever a man would be in an heavenly holy fervent and indistracted disposition it ought to be when he sets himself to this duty Praier is like that curious oyntment to be made by the High-Priest which consisted of many choice ingredients You may call most mens praiers no more praiers then an Ape a man or a picture the person it represents For 1. We must have a diligent attention to the matter that we pray for That it be lawful good and agreeable to Gods will To ask of God any thing that is unlawful and sinful would be to make God a Patron of sinnes as he in the Poet Da mihi fallere da justum sanctumque videri Jupiter So that this made Aquinas say It was hard to know what we are to pray for because it 's hard to know what to desire Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for Some Heathens have been admired for such a praier as this that they entreated the gods to give them not what they would have but what was good for them whether they desired it or not but we that are Christians are not in such darknesse we have the Word of God to direct us and his Spirit to incline us Look then that the matter thou praiest for be such as is agreeable to Gods holy will 2. We are to consider and attend
in the latter sence God did not make it so Man wilfully sinning made it a wicked world so that the wickednesse of the world is not of God but by man as also death and hell is of man God onely inflicts them as just punishments upon ungodly offenders And thus likewise all the miseries pains and diseases that are in the world are by sinne The Ground was not cursed to bring forth nothing but briars and thorns till man had sinned So that the Principles of evil were the Apostate Angels and Apostate man Otherwise take we the world in an innocent sence for the Fabrick of it with the Creatures therein So it is wholly good and of God Therefore Gen. 1. God is said to look over all that he had made and they were very good Every daies work was good when they were put altogether then they were very good so that we are not to judge of every particular thing in the world by it self but in its Harmony and Union and so the world is like a curious peice of Arras or Tapestry admirably shewing the wisedom of the Creator Basil thought that before Adam fell the Rose did grow without any pricks and that there was no enmity between the creatures The Wolf and the Sheep the Lion and the Lamb and the Leopard and the Kid did dwell together c. But whether this be so or no is yet disputed Take heed of saying The world might have been better and this thing or that might have been made more compleatly this is to reproach God the Maker of it As that wretched Alphonsus King of Spain who said That had he been at the Creation of the world he would have ordered it better then now it is Vse 4 4. Is God the Maker of the world then it follows also he is the Preserver and governour of the world This must necessarily follow for the same power is required to preserve and govern as is to create And as it is grosse Athiesm to own any other Maker of the world but God so also any other Governour or Ruler Hence it is that God is so often called the Judge of the world that he is said to Reign that the hearts of Kings even the chiefest powers in the world are in his hand he can order them as he pleaseth That it is not as men think as they will or purpose but as the Judge of the world Faith in this Point while we live in this world is necessary The Lord reigneth let the world rejoyce Psa 97.1 said David And again The Lord reigneth let the world tremble Psa 99.1 There is matter of joy and matter of trembling because God governeth Matter of joy to the godly for he is a Supreme Ruler who is their God whose eye runneth up and down in their behalf who keeps up the world for their sake who takes care of every godly man so fully as if there were no creature else but he And it 's also of terrour to wicked men for God rules all who is an holy just and righteous God so that they must not think alwaies to hold up their heads They must not think God will be mocked but he will do righteously in the world For want of faith in this Point we see David Jeremiah and Habakkuk staggering exceedingly ready to commend the waies of wickednesse because they seem more prosperous in the world Vse 5 5. Is God the Authour of the world Then let us make that use of this world for which God created it As he had his holy and wise ends so do thou aim at them Now Gods ends in creating the world were such as these 1. To demonstrate his own glory Thus Psa 19. The heavens shew forth the glory of God They discover his wisedom his power his goodnesse and so there is not any one creature though never so little but we are to admire the Creator in it As a Chamber hung round about with Looking-glasses represents the face upon every turn Thus all the world doth the mercy and the bounty of God Though that be visible yet it discovers an invisible God and his invisible properties 2. God made this world so richly furnished for mans use And therefore man is to be enlarged in the consideration of this matter Think with thy self how comes there to be such a glorious Sun to wait on thee every day How comes the earth every Spring to be so richly cloathed for thy advantage Is not all this of Gods appointing He made a Summer and winter he hath given the appointed works of the harvest so that the world is nothing but Gods storehouse and great Granary that he hath given to man This is so great a matter that the Psalmist cried out Lord what is man that thou art so mindeful of him Psa 144.3 Thus Paul speaking of God the Creator of the world Act. 17. amplifieth it in this That he giveth us richly to enjoy all things 3. God made this world not for a dâ—elling place for thee Thou art not to abide here for ever He made the world as the Wildernesse to the Israelites They were to be Pilgrims in it and to seek after Canaan As Adam by his fault continued not in Paradise so neither by reason of death was he long in the world Therefore the Apostle saith We have here no abiding City Heb. 12. Oh then that we could remember to what end God made this world not to place our hopes and utmost desires here but to look upon this as the way and heaven as our journeys end But oh how much faith and heavenly mindednesse is required of every one to perform this Vse 6 Vse 6. Did God lay the Foundations of the world and that in time how greatly then are the people of God to be affected with his love in electing of them for God chose them before the Foundations of the world he loved them before the world was This sheweth the freenesse of Gods love This manifests his absolute tender bowels to his Children Alas his love to thee was not from yesterday or so many years but from Eternity Doubt not then of the efficacy of this love in all the effects of it He that hath chosen thee from Eternity will call thee will justifie thee will glorifie thee not that these are done from Eternity only God purposed to do them in time David would remember the kindenesses of the Lord that were of old but how old is this goodnesse of God in choosing thee to eternal glory Vse 7 Lastly Did God create the world out of nothing and that in six daies such glorious Heavens and all other parts from a dark Chaos and Abysse then this may teach us to depend on God in all publike straights of the Church or all thy Personal Temptations What a foolish thing was it in the people of Israel to say Can God provide a Table in the Wildernesse Cannot he that made this great world of nothing doe a lesse matter
Such a man this world adoreth But if a man be never so wise so excellent yet if powerfully godly will not conform to the evil waies of the world this marreth all This makes him envied and hated Who art thou then that hast some desires to walk in the way to heaven but the opposition the hatred and violence that is used against that way makes thee draw back Oh foolish and deluded wretch was it not thus with Christ with his Apostles Were they not told they should be hated of all men for his Names sake There cannot be a more comfortable sign of thy grace then to have all the wicked men where thou livest either thy hypocritical Friends or thy open enemies Jerome thanked God that he was worthy to be such an one whom the world would hate The Serpents Seed cannot love the Womans Ismaell will persecute Isaac glory therefore and boast in this if the malicious wicked man hath his mouth alwaies open against thee If he be alwaies censuring and backbiting For if thou wouldest be prophane dissolute if thou wouldst be a Minister to prostitute the Ordinances of God to every prophane man thou wouldst be as good as any in the world but now it 's not for thy infirmities but thy graces they malice thee Sixthly They are not of this world because they are members of Christ and incorporated into him Now Christ himself was not of this world nor was his Kingdom of this world Joh. 18.36 he came not with any earthly worldly advantages Now the godly they are to be wholly conformed unto Christ As Christ was so are they They bear the Image of the heavenly so that what life what actions were by Christ the same they are exercised in so that if we would follow the example of Christ make him our patern as our Christianity obligeth us then should we overcome the world not only in the persecuting part of it but the inticing part of it The heart that is united to Christ findes more excellency and sweetnesse in him then in all the pleasures of the world as we see by Paul Lastly They are discovered not to be of the world because their life is a life of faith The Just shall live by Faith Rom. 1.17 We walk by faith and not by sence 2 Cor. 5.7 Now a worldly life is only by sence and carnal reason It moveth only upon sensible grounds coming as far short of faith as a beast doth of reason but the godly man he looketh into the Word of God he seeth the promises and embraceth them This life of faith is a mystery it is a Riddle yea it 's a madnesse to the world To part with all present advantages upon faith for eternal that are to come this is to them extreme folly and truly herein a godly man is discovered exceedingly Doth he not live by his sensible props but by the Promises Doth he overlook all creatures and fix his heart upon God this is more then the world doth If you ask the grounds why the people of God are out of the world though in it There are three pregnant Reasons in one verse Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil world Observe first it 's an evil wicked world The whole world lieth in wickednesse saith John 1 Joh. 5.19 There is nothing but the works of sin and the devil in it therefore the devil is called the Prince of this world Joh. 16.11 because he reigneth in every mans heart Now how can those whose natures are made holy who will and love what God wils and loveth come to agree with sin how can they who are sanctified by the Spirit of God be where the devil ruleth 2. It 's the present world It 's but for the present the profits are present profits the pleasures are present pleasures whereas the godly man looketh to Eternity Dâ—mas cleaveth to the present world 2 Tim. 4.10 but Paul to the eternal world the world to come 2. Christ died that we might be delivered from it This is a pregnant reason one main reason of the death of Christ was that thou shouldst not be as the world is if the shortnesse and vanity of these things and their fading nature do not move thee let the bloud and death of Christ prevail with thee He was crucified that thou shouldst be crucified to the world he died that thou shouldst be dead to the world Vse of Exhortation To come out of the world in respect of your affections and conversations you cannot abide there no more then Lot in Sodom and be saved yet are not the greatest part of men of the Church thus of the world Oh how unworthy is this that whereas thy Christianity thy Religion engageth thee not to be of the world thy conversation proveth thou art Well as thou art of this world so shalt thou perish with the judgements of the world That lieth in darknesse and will be cast in utter darknesse this will be thy Portion and know thou must go out of the place of the world though thou wilt not out of the wickednesse of the world the world cannot will not hold thee alwaies SERMON XXXII Of the peculiar Propriety Gods People have in him and he in them JOH 17.6 Thine they were and thou gavest them me and they have kept thy Word THE former part of this Verse related Christs care and work to his Disciple This latter part giveth a description of them and all particulars therein are very argumentative to prevail that God should hear praier for them Now here is a threefold description of them wherein indeed is laid down divinely the Cause of mans Salvation with the effects flowing from it The two Causes are these 1. The Eternal Election and absolute purpose of God to save such Thine they were 2. The meritorious cause in and by which all the mercies they are elected to are obtained and that is Christ Thou hast given them me viz. as a Mediatour 3. The blessed effects of these causes that are hidden or at least every one may pretend to them but this is a discovering sign that excludeth many They have kept thy Word At this time I shall treat only of the first cause which indeed may be called causa causae the cause of all causes of our Salvation and that is Gods Election or gracious purpose to take some out of mankinde and to make them his in a peculiar manner For a people may be said to be Gods divers waies 1. By right of Creation and dominion which he hath thereby and so all things are his Psa 69.11 Both the reprobate and the godly are his in this sence it 's impossible but that every creature should be his because he cannot alienate his dominion and property 2. A people may be said to be his by an outward dispensation of the Covenant of grace Thus the people of the Jews are all of them called his people
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
little knowest what thou maist be and do even the most abominable things that are if left to a Temptation Now this is a special thing in Christs praier to have present help of grace in such a streight Thus v. 15. I pray that thou shouldst keep them from the evil of the world Not to be taken out of the world but to be preserved from the sinfulnesse of it and thus for Peter Christ saith Satan had a desire to winnow him but he praied that his faith might not fail Luk. 22.32 Had not the fruit of this praier intervened Peter and Judas might have been both alike Oh then the tender godly man that is obnoxious to over-whelming fears if such and such temptations should befall him he should be undone that saith one time or other this or that affliction will break him Let such consider that it 's not their strength but Christs praier is their support he that praied Peters faith might not fail hath done the like for thee 3. Perseverance in the way of grace against all oppositions and difficulties This his praier extends to v. 34. Father I will they be where I am and how careful was he to keep them that none of them who were given him might perish The perseverance of Gods Children doth not depend upon grace within for Angels and Adam lost it but upon the promise of God and Christs Intercession Oh how often do we break our Covenant with God on our parts if we were left to our selves we should be branches broken from the Vine pulled from the root we should become Trees not twice but twenty times dead But it is the praier of Christ that keeps up all life and vigour It 's better with us then with the People of Israel all the while Moses held up his hands he prevailed but when he was weary then their enemies prevailed But it is not so here Our Intercessor never giveth over he doth not intermit for a moment so that as long as Christs Intercession shall abide so long shall we be preserved 4. Christs praier extends to their vivification and quickning up to holinesse Sanctifie them by thy Truth They were already sanctified but he praieth for encrease and growth therein The hearts and affections of the most holy are in some degree polluted and unclean therefore they need this further Sanctification and preparation of them for what is holy Lastly This praier doth extend to our communion and intimate Fellowship with the Father as is abundantly expressed That they may be one as thou and I am one they in me and I in them Man as he is a man is Animal sociale and as a Christian he desires fellowship which is not only with other members but chiefly with the head And this Communion is the ground of all spiritual and heavenly joy the fulness of it being that eternal glory in heaven 7. The excellency and comfortablenesse of it is the more aggravated by the contrary viz. the devil who is the accuser of the Brethren and he continually brings in matter of accusation against us If Joshua hath rags on Satan will revile him certainly he that is so great an Enemy to a godly mans praier labouring either to hinder it or distract it or marre it with some proud self-confidence how much rather if he could would he hinder the praier and intercession of Christ Now though he can finde much accusation against the godly mans praier yet none against Christs Though he be an accuser of the Brethren yet not of Christ the head The Prince of this world cometh and findeth nothing in me Joh. 14.30 Vse 1. of comfort to the Godly behold we open to you Treasures of consolation when you cannot do not pray yet even then is Intercession made for you We are apt to think as the Disciples did If Christ were corporally present with us If he were visibly speaking to us as to that Woman Be of good comfort thy sins be forgiven We should judge our selves happy but it 's better for us Christ appeareth for us in heaven This is more advantagious then his corporal presence can be Oh then see what is thy staff to lean upon not thy praiers or duties but Christs Intercession Oh maintain this plea against the devil and thy own troubled heart Say what condemnation or accusation can there be of Christ how can the Father refuse him pleading for us O Lord if I had nothing but my praiers my duties I were not able to look up to heaven Vse 2. To discover the woful and damnable estate of wicked men They have no Intercessor for them If they sinne they have no Advocate It was a dreadful thing when God bid Jeremiah pray not for this people Oh but when Christ shall not pray there is no way or hope open for thee Should all godly Ministers and Friends pray for thee yet if Christ intercede not they can doe thee no good The devil accuseth thee Justice arraigneth thee and there is none to speak a word for thee SERMON XLIII Of the Extent of Christs Mediatory Praier and of his Death That he Praied and Died not for all and every one of mankinde but onely for the Elect And that the Scripture-Expressions of Christs Dying for all are to be understood Indefinitely and not Vniversally JOH 17.9 I pray for them I pray not for the world HAving handled the positive part I come to the exclusive The Subject that is shut out of Christs praiers and that is the world I pray not for the world The word world is as large in signification according to Scripture-use as it is in comprehension so that we may say it hath a world of significations Some say It 's not used at all in the Old Testament but that is a mistake for in our Translations it 's very frequent I shall instance in some choice ones It is used sometimes for this whole Universe in all the parts of it as when it 's said Before the Foundation of the world Sometimes and that most frequently for men who are the Inhabitants of the world and it 's observed by the Learned that John the Evangelist doth use it in the most various significations The world when it signifieth men the Inhabitants of it either is used â—niversally for all or else Synechdochically for the greater part for all as Joh. 3. God so loved the world viz. mankinde he did more for that then for Apostate Angels Though Learned men expound that otherwaies it 's used synechdochically for a greater part but indefinitely good and bad as when it 's said the whole world went after Christ but it 's many times used definitely for a certain kinde of men And that either the wicked and ungodly who are the greater in quantity and thus by our Evangelist often The world hateth you and I have overcome the world Or else it 's used for the better part of the world though the lesse for the world of the Elect and
though this be greatly controverted yet there are places very probable 2 Cor. 3. God was in Christ reconciling the world viz. of Elect Thus Christ cals himself the bread of the world and the Lamb that takes away the sinnes of the world The doubt then is in what sence the world is here used And 1. It cannot be the world of the Elect for they are expresly praied for because given of the Father to Christ Neither can it be the world of wicked men meerly as so for many wicked men that are so now yet afterwards are converted as v. 23. That the world may know thou hast sent me that is those who for the present are of the world but afterwards are converted to Faith and Repentance It remaineth therefore by the world must be understood those that are not Elected the world of Reprobates And that this is the genuine Interpretation is plain because the world is opposed to that number of men who are given by the Father to Christ as the opposition manifesteth Not for the world but those thou hast given me Neither can it be evaded as some would I pray not for the world is in the same sence and for the same things as I do for Beleevers viz. perseverance and preservation from sinne because where the Text doth not limit or distinguish we must not And besides he praieth for those Elected persons that were as yet actually of the world that they might know and beleeve in Christ which praier the Reprobates did most need and therefore if Christ had praied at all for them it would have been for that which was most necessary The sence then thus explained observe That Christs Mediatory praier and so his Death is not for all the world but only some certain persons who are given by the Father to Christ Christs praier and Death is not intended for all and every particular man but for some only The Doctrine stands upon this bottome Those that Christ would not pray for he died not for neither was he a Mediatour for but not for the world would he pray onely some Elected by the Father Therefore neither did he die for such This Point is controversall and I have no Inclination to lanch in such deeps partly because plain practical matter is more profitable for the greater part that hear It 's bread and not a stone fish and not a Serpent you ask for and then partly the Question is of so vast a comprehension that not one hour or many is sufficient to leade you into the very porch of it much lesse all the secret rooms of it and then partly it hath been agitated by the choicest men of Learning that the former or latter Ages of the Churches ever had and therefore should be handled in a Scholastical succinct manner not popular and humiletical as our Sermons are These things I say do discourage but because the doctrine of Universal grace and redemption is a gangreen every where spreading and an Idoll which flesh and bloud doth adore and many specious pretences of Scripture are brought for it Give me leave to say something and because the controversie like Moses his face shineth gloriously and is so sublime that the common eye cannot endure to look on it I will put a Vail upon it and condescend to the meanest capacity as much as the nature of the Truth will bear and shall make way to clear and state the Doctrine by several Notandum's or particular Considerations which will be to the main Truth as John Baptist was to Christ And first Consider there is a necessary connexion between Christs praier or Intercession and his Death They are of an equal latitude and extent whom he praieth for he dieth for whom he dieth for he praieth for Rom. 8.34 Christs Death Resurrection and Intercession are all in a Chain together and applied to the same Subjects And indeed it must needs be so because Christs praier is one part of his Priestly office The oblation of himself as a Sacrifice for sinne was the other Christ then as the great high-Priest did partly pray and partly offer up himself in a Mediatory way for his people We might well therefore put both these in the Doctrine praier and his Death Though the Text speak but of praier because the one is necessarily joyned to the other and this Praier therefore is made upon the oblation of himself being to leave the world As for that Praier of Christ on the Crosse Father forgive them for they know not what they do It 's to be considered that seeing the Scripture saith he was heard in what he praied for therefore all those whom he intended in that Praier had the forgivenesse of their sinnes and we may be the rather induced so to think because he names only those that did they knew not what in crucifying of him Wherefore it 's thought those three thousand Jews converted by Peters Sermon were most of those for whom Christ praied on the Crosse For the Apostle chargeth this upon them that they had crucified the Lord of glory ignorantly 2. Though Christ in his praier and death had special love and regard to some of mankinde and not all yet there is no man that is damned can lay the blame any where but upon himself That Rule is of perpetual Truth O Israel thy destruction is of thy self Hos 13.9 And thus the Scripture doth every where make death and hell the wages of sinne Therefore if any would from this doctrine inferre such Conclusions That then a man is not to be found fault with No blame is to be laid upon him but upon non-Election or the particularity of Christs death We abhorre such consequences and say with Paul to some who gathered poison out of that honey-doctrine he preached God forbid Let not then thy heart cavill prophanely in this Point for there is no eminent doctrine in Religion but if a man let loose his carnal heart he may wrest wicked Conclusions from the best premises The true cause and ground of every mans damnation is because of Impenitency and hardnesse of heart in sinne with unbelief Neither may we or can we conceive a man able to say thus O Lord I was ready and prepared to beleeve and repent There was nothing of any good desires wanting in me only the death of Christ that was too much restrained to others but not to me and therefore not for my sinne but meerly for want of a latitude in Christs death I must perish Such an Imagination as this is a meer Chimera There never was or can be any person able to pleade so so that if you take this along with you that no such absurdities and blasphemies follow from Christs speciall love in his death and Intercession you have taken away the Gorgons head that useth to make it so terrible 3. It 's good to take notice of that ordinary distinction The Sufficiency and worth of Christs death in
it self and the effectuall application of it For all do acknowledge that Christs death in it self is of value enough to redeem thousands of worlds if there were so many It cannot be otherwise because it 's the obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that all the sins of men and devils are not able to counterpoise it Therefore it 's great Unbelief to be cast down as if the greatnesse of thy sins exceeded the greatnesse of Christs Sufferings As the Heavens exceed the earth in magnitude so do Christs merits our transgressions but then if we speak of the Intention and purpose of Christ in laying down his life that is onely for his Sheep Joh. 10. I lay down my life for my Sheep And if that be true which Truth it self speaks Greater love then this can no man shew then to lay down his life for another Our Saviour if he had died for others besides the Elect had vouchsafed the greatest love that could be to them and certainly to become a Surety for another to die in anothers stead must needs be an high expression The Scripture useth two words when it speaks of Christs death for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now although they may be used promiscuously yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a great deal more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vice alterius in stead of another So that what generally he was to undergo the Surety did it in his room but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the good of another though not in his stead as Paul said he suffered his afflictions for the bodies sake or the Churches sake Col. 1.24 that was not in their stead but for procuring of some good It cannot be denied but that all mankinde even reprobates themselves do obtain a world of Mercies through Christs Death yet to say that Christ died for them viz. in their stead to suffer all that anger of God which was due to them is to say the highest mercy that can be If we say that such are justified such are glorified it 's not so much as to say Christ died for them as Rom. 8. Christs death is made the foundation of all other mercies and the Apostle argueth from the greater to the lesse If he hath given us Christ how shall he not with him give us all things else Therefore to say Christ died for all is in effect to say Christ will actually save and glorifie all We may as well say Universal Salvation as Universal Redemption For Christs death is by the Scripture made the highest and greatest expression of love as also the cause of all other priviledges 4. The special and particular love of Christ in his death and Intercession to some rather then others is no ground of despair Nor no just cause for any troubled conscience to be perplexed about his estate but if a man will act according to reason it 's more hopeful then for a man to be left to such an universal uncertain benefit of Christs death which yet they confesse none may be actually saved for all that for this is acknowledged by some that hold universal grace and redemption That Christ by his death did obtain a sufficiency of Salvation for all but through mans corruptions it may fall out that they refuse this fruit of Christs death and so have no actuall application of it at all Now then Is it not more desirable to have such a special love whereby to be sure some will be saved then such a general one by which no man may receive salvation at all But especially this is no ground of despair for we can give as large encouragements and comforts to any humbled sinner as the adversaries can For these Universalists do not so hold Christ died for all that whether all repented or not beleeved or not that still they should be saved No they hold these conditions necessary unlesse men repent and believe they cannot have any benefit by Christs death Now so all the Orthodox say If thou art a Believer If thou repentest question not but that Christs death extends to thee It 's for such as hunger and thirst and therefore whatsoever soul lieth under any burthen of sinne and doth desire the grace of God through Christ let him not stagger but confidently goe unto him Therefore we can administer comfort to all those that are in a Gospel-manner qualified and the Vniversalists can do no more So that here is no dreadfulnesse nor terrour in this Point but rather much comfort and encouragement to all those who finde sinne a burthen and as for others that love and delight in their sinnes that doctrine cannot be of God which would speak any comfort or peace to them 5. In this Point of Religion as in all others we must not go according to our carnal affections and desires but the direction and revelation that is in the Scripture For the way of Salvation being wholly depending upon Gods Will None are able to judge of it but so farre as he discovers his will therein Therefore the Gospel is said to be Light come into the world The world had not this Light of it self We cannot say of the things of the Gospel as the Apostle doth of the things of the Law that they do them by nature and know them by nature No it 's necessary these things should be revealed from heaven therefore when thou goest to study this Point do as in all other Mysteries lay aside thy own thoughts thy own imaginations become an abrasa tabula have none of thy philosophical or natural principles within thee This dust or humour in the Eye will hinder thee from beholding perfectly this Object It 's true it 's a very specious and taking doctrine that Christ died for all that grace is universal but if a man would therefore embrace it because it 's so pleasing to flesh and bloud then there is that of Origens which goeth further and is much more pleasing That all even devils and all shall be actually saved Therefore to hold universal grace or redemption is nothing so pleasing as to hold universal Salvation Alas though men hold Christ died for all yet they grant the most of them are damned Therefore that doctrine is nothing so desirable as that which maintains the salvation of all If then you say that is too broad a way the Scripture gainsays that Thus it followeth also If the Scripture gainsay the other we are to attend to what that saith and not to what our own hearts would have Therefore throw away the head of the Sacrifice as God commanded all thy own thoughts and natural Imaginations in this matter 6. It cannot be denied but that the Scripture when it mentioneth the Subject for whom Christ died speaks indefinitely of all As all died
call one Nation more then another Neither are means of Salvation inclosed in one Countrey more then another It may very well be called the whole world that Christ died for for commonly the Scripture comprehends all the men of the world under this division the Jew and the Gentile Hence there is that command Go preach the Gospel to every Creature that is to Gentiles as well as Jews Mat. 26. and certainly this seemeth to be the most genuine Reason why the Scripture speaks thus universally about Christs death Observe a notable place for this Rom. 11.15 where the casting aâ—ay of the Iew is said to be the reconciling of the world i. e. the Gentiles are taken in while the Jews are cast off so that the world there is opposed to the Nation of the Jews 3. As it 's used in opposition to the Jews so also to abate and confound the pride of the Iews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy or murmure that the Gentiles should be made partaker of this grace This our Saviour represented under the Parable of the Prodigal Son entertained at a Feast and the elder Brother murmuring at it Luk. 15.30 We see how hard a thing it was to bring the Jew off from those priviledges he enjoyed and the Righteousnesse of the Law so as to be beholding to Christs Righteousnesse only 4. This might be because when Christ came into the world few of the Iews were converted to Christ comparatively to the Gentiles For Rom. 11. you see the Apostle speaking of a Veil upon their eyes and that hardnesse of heart was come upon Israel and those former branches are said to be broken off that new ones may be grafted in Therefore it might well be said That Christ died for all and that he was a propitiation for the sinnes of the whole world because the Nations of the world of all parts did now come in and worship Christ whereas few of the Jews did receive him Therefore consider the time when those passages were written and then you will easily understand those Scriptures 5. Therefore the Scripture doth thus make an universal Proposition and Oblation of Christs death in the benefits of it because now no Nations or particular persons are excluded For although there be an Election of some onely and Christ had a special love in his death only to those that the Father had given him yet because who these individual persons are is not manifested by God Therefore the outward propounding of it is universall not excluding any Thus all the Invitations and commands are universal Christ cals all that are heavy laden all that thirst to come unto him And although it he true that many even where the Gospel is preached are given up to blinde eyes and hard hearts That the Gospel of Christ is a savour of death unto many yet we not knowing who are thus inwardly withered and cursed are to hope that to all those to whom the offer of the benefits of Christs death extends even to them the death of Christ it self reacheth and this may be thought the main reason why the Scripture useth such expressions about Christs death 6. It may use such expressions For although the greater part of the world are such that perish and Many are called but few are chosen Mat. 22. yet if we judge of those for whom Christ died absolutely in themselves they arise to a great number So that as Austin made two Cities the one of good Men and Angels built by God the other of wicked men and devils whose authour is the devil Thus according to the Scripture we may divide the world into two worlds the world of those that are to perish and the world of those that are to be saved The former is the greater part the latter the better part yet this better part is very numerous as appeareth by the many thousands in the Revelation that are said to be sealed so that we may not wonder if it be said Christ died for the world seeing the number of those he died for in all Ages have been so many Lastly No wonder if the Scripture useth such an indefinite expression because we see it doth in other things also when yet there is an acknowledged necessity by all that it might be restrained and speaking of Christ it 's said All flesh shall see the Salvation of God Luk. 3.6 Now it 's confirmed by experience that there were many in Christs time who yet did not see him either bodily or spiritually Thus Act. 2. I will powr my Spirit upon all flesh and their Sons and Daughters shall prophesie when yet all know they were but some that had those extraordinary gifts especially that famous Promise That all Nations of the earth should be blessed in Abraham is clear for our purpose For the Apostle Gal. 3. doth plainly limit it to the spirituall Seed of Abraham Thus you see that it 's no new thing to use expressions of universality when yet there is a necessity of restraining their sence We might also adde those places Mat. 3.5 Jerusalem and all Iudea are said to go to Christ and Mat. 9. the whole City is said to meet Iesus yea all the world is said to run after him Therefore it 's not the meer bare words but the coherence and other places must direct us herein Secondly Although we cannot say Christ had a special love intending his Death a ransome for all and every one yet it 's very plain that even the Reprobates and those who for their sinnes are eternally condemned do receive much good and benefit by his death Indeed in some respects their condemnation is the greater but that is their own sinne who wilfully refuse him and will not have him to be their Lord and King as Ioh. 3. This is the condemnation that Light is come into the world and men love darknesse rather then Light And again If I had not come unto them they had had no sinne Joh. 15.22 So that all those who live under Christs gracious offer as their sinne is greater so their condemnation will be greater it being better for them if there never had been a Christ or that he had not been crucified Though mens voluntary wickednesse make it thus yet several mercies do redound even to the Reprobate by Christs death 1. There is no man but may for his particular that liveth under the means of grace be encouraged to repent and to beleeve for his Salvation Every one may with a great deal of hope be encouraged to the duties of Repentance and humiliation Whereas you see God hath left the Apostate Angels as without remedy so without all hope It 's not said to any of them Repent and beleeve and so be saved Whereas there is no particular man but this is enjoyned him Therefore this very consideration that there is hope for any individual person that his case is not
desperate That the door of heaven is not absolutely bolted upon him is of great consequence 2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all As we cannot so neither indeed are we to let any such thoughts enter our hearts as whether such be reprobated or no But we are so to preach and exhort as if every one that we publish the Gospel to were within the Sphear of Christs Death And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church and Saints and Beleevers not excluding any from the benefit of Christ We may also do so in our preaching and therefore this is to be observed That the Epistles are written to Churches already planted and therefore it 's no wonder if he use such universal phrases for that comprehends those that are within the Church already and in the judgement of charity we may speak so especially it being their Obligation and duty as Christians to repent and receive Christ But when we say that the Ministers by Christs death have a Commission to offer Christ to all You must know that is in a due order and method We do not propound Christ as a Saviour to them in the first place But we are to do as Paul when he preached to Felix Act. 24.25 who desired to hear of Christ he began first with temperance and righteousnesse and the world to come Felix being guilty of Injustice and unchaste courses Paul preacheth about those sinnes and hell laying open the wrath of God insomuch that he made Felix to tremble so that Christ must have a way made for him The mountains must be laid low and the valleys exalted and all flesh must be convinced to be grasse Before Christ can be entertained this ought to be our Method To men plunged in sinne we are to discover unto them the wrath and anger of God all the curses that are due to him who breaks the Law in the least iota To make men see their poverty and misery and when men are thus prepared and humbled then we exalt the brazen Serpent so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration 3. Even Reprobates have this advantage by Christ that they enjoy all the mercies they have That they have health wealth and the comforts of this world For seeing that by Adams sinne all was forfeited and a curse come upon every thing now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have Heb. 1. It is Christ that beareth up the world if he did withhold his arm the whole world would fall into rubbish It 's true indeed if we speak of a sanctified use so wicked men have none of the comforts they enjoy but being impure all things are impure to them so that the curse of the Law is not taken off from them because they are not yet in Christ otherwise they have a lawfull right before God and man to the comforts they enjoy for that is not to be received though many pious men have preached it that wicked men have no right to the goods they have but are as Theeves and Robbers and shall answer for every bitt of bread they eat as Usurpers This is against the Scripture which saith God hath given the Earth to the Inhabitants thereof Psal 115.8 And that command Thou shalt not steal doth make it evident that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of and this say Divines cometh by Christ who restored the Forfeit Adam made else the world would not have subsisted a moment Although it must be granted that some Learned men attribute the enjoyment of Comforts which the ungodly have not to Christ but to the patient Providence of God whereby he doth not take the present Forfeiture But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels but they were immediately chained up in the close Prison of utter darknesse 4. It is by Christs Death That many unregenerated men are partakers of the common gifts of Gods Spirit There are many that live within the Church of God though not regenerated yet have great gifts and abilities They have many admirable endowments Now how come these but by Christ as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men Christ is the Vine and so not onely Grapes but the very Leaves come from his Sap and Juyce So that what temporary Faith Joy Enlargements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death Yea Lastly Christ by his Death is made Lord of the whole world And hath conquered all the Inhabitants that are therein So that they are Christs as a Lord that bought them by his Death Thus that place is to be understood 2 Pet. 1.1 speaking of ungodly men whose damnation would swiftly come upon them for the damnable heresies they brought in It 's said They denied the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ bought them in that by his Death which was an Atonement only for the godly yet he thereby was made Lord over all So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour Yet we may say he is the Lord over wicked men they are his Vassals and Servants and he can order and dispose of them as he pleaseth for his Churches good The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption For some go so farre that they are rejected and cried out upon by others though Universalists also And 1. Some have said and endeavoured to prove That so universall is the grace of God obtained by Christs Death that it 's not only sufficient but efficacious in all men as they are men They think that by Christs death every man by his own natural Reason and power may be able to save himself Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this but this is so monstrous that others cry out of it For by this means all unbeleevers and heathens should be partakers of the grace of Christ whenas Joh. 3.24 He that beleeveth not the anger of God abideth on him 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance So that he saith Christ did as actually and applicatively bring Gods Reconciliation to all mankinde as Adam did actually condemnation And that therefore none are damned
for their sinnes as being expiated by Christs Death but because by their unbelief they reject this actuall Reconciliation made for them so that all men have a generall Remission of their sinnes but those only have a speciall Remission that by Faith accept it But this also is rejected as absurd although it be observable that most of those places they bring for Universal Redemption speak of the act and so the Huberians keep more to the plain words then they do who pleade for universal grace Joh. 1.29 The Lamb that takes away the sins of the world 2 Cor. 5. God was in Christ reconciling the world speak of actual not potential or conditional Reconciliation and they themselves say universal redemption not redimibility 3. There are the Arminians and Remonstrants men of greater Learning and more refined understandings then the former and they hold Christ died for all in respect of Impetration not Application Christ died intending a Ransome for all if they beleeve but who should beleeve and who not doth not arise from Christs Death but comes partly from grace partly from free-will So that by this Position though Christ died yet not one man might be saved But this in the issue will be found derogatory to Christ and leaveth the greatest weight of our salvation upon merit 4. There are those that come nearer and are in the number of the Orthodox about Election Conversion Free-will and Perseverance in grace Only they hold Christs dying intentionally for all But how they can reconcile their Opinion with their other Tenents holding Christs universal love to all in his Death if they do beleeve and yet at the same time a special love to some to make them beleeve and not others is judged very difficult and also wholly unprofitable as to any duty or comfort The Doctrine whereof they think the more to establish by this opinion Lastly There are those who say Though Christs Death is in it self suffieient for all yet the purpose and intention of Christ was to give himself a ransome for some only with these I joyn as having Gods Truth on their side I wâ—ll briefly give you some grounds because others have largely handled it 1. Because we are said to be elected in Christ our Head So that Election though it be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then Election be only of some as it 's plain Rom 9. then Christ died only for some For Christ is but the medium whereby Election doth bring about all the effects thereof Seeing therefore Election is only of some and that is in Christ as the medium Christ also must be for those only that are Elected 2. Out of the Text For whom Christ would not pray as a Mediatour he did not die Shall he give his bloud and will he not vouchsafe a praier his intercession and his oblation go together 3. Those for whom Christ died he did not only die for their salvation but grace to prepare and fit for it Tit. 2.15 he died to make us a peculiar people zealous of good works Now this must needs convince for we speak of dying for all and think only of salvation but Christs death was to obtain Faith and Repentance as the means to Salvation therefore we may as well say universal Faith and universal repentance as well as universal redemption 4. There cannot be a greater love then Christ to die for one and if he hath delivered up Christ for us how shall he not with him give us all things Rom. 8. Therefore to say Christ died for all and yet will not save all is to grant the greater and deny the lesse Vse of Instruction In stead of needlesse and impertinent disputes about Christs death for all do thou labour and apply thy self for a particular share in his death We know not who they are that are shut out but therefore we encourage and exhort every one Oh consider the sad consequences of having no share in his death Who shall accuse It 's Christ that died Christs death keepeth off all accusation and condemnation Oh then wo unto that man who is to answer all accusations and condemnations in his own Name and must justifie himself from the works he hath done It 's now a dispute in every mans mouth Every one will be arguing in this matter when alas the Question is of such a vast comprehension that it 's onely for learned moderate and sober men to handle SERMON XLV The Application of the former Subject Setting forth the Necessity of Faith and Repentance as to the Interesting us in Christ The Freenesse of Gods Love The Qualifications of those to whom Christs Death is made advantagious And also their Priviledges above all others JOH 17.9 I pray not for the world THe controversall part being dispatched so farre as was convenient in this place we now come to the practicall We leade you out of the Camp that ye may gather honey For you may ask To what purpose is all this Dâ—sputation What matter is it whether Christ had a speciall or an universal love in his Death I acknowledge it is very good to keep within the bounds of Sobriety and Piety and not to be so disputative about the universality of Christs Death as to be sollicitous whether we are in the number of those for whom he died for whether he died for all or for some If we repent not and beleeve there will be little comfort or advantage for us either way Vse 1 And therefore the first Vse shall be of Instruction to demonstrate the necessity of conversion and turning unto God from our sinnes for all men that pretend to any reason or piety howsoever they differ about Christs death yet agree in this that no man hath benefit by Christs death but such who cleanse themselves from their iniquities who renounce their former lusts that were like so many Lords quot vitia tot Domini And take Jesus Christ for their Lord and King There was scarce any Heretique ever so besotted as to preach Christ so died for all that it 's no matter whether ye repent or no whether you forsake your sins or no Christ died to save you No they agree in this though otherwise so different that no benefit of Christs death is actually applied to any man till by Faith and Repentance he be a qualified Subject so that the wicked man wallowing in his sins hath cause to tremble and quake under this Truth he may say Mihi nec seritur nec metitur Here is nothing makes for me in all these Opinions If I be Calvinist Arminian or any other way I cannot have any quietnesse or look for any comfort till I and my sins are divided Only that of Origens might give thee some ease if it could be true that all men and devils shall be saved at last after they have been a long while tormented in hell But this is so directly contrary to
hast an Interest in Christs Death thou art not only dead to sinne but to the world God forbid that I should glory saith Paul but in the Crosse of Christ whereby the world is crucified to me and I to the world Gal. 6.14 Set your affections on things above not on things on the earth for ye are dead Col. 3.2 3. Therefore not onely grosse prophanesse doth exclude from a propriety in Christs Death but an immoderate frame of heart to these lawful things below Indeed if thy overflowing affections to these things be a burthen to thee and matter of daily conflict then it 's plain these immoderate affections are not in a quiet pacifical dominion over thee and so they are the evil thou wouldst not do And then these can never hurt non sensus but consensus nocet But if they do withall delight so possesse thy heart that they quite dead thee to God and heaven Thou sindest no rellish in heavenly things comparatively to the earthly Thou canst say contrary to David when thy Wine and Oyle encreaseth thou hast more joy then those that trust in God Psal 4. Then art thou to fear Christs Death and his Praier doth not as yet belong to thee Hence it is that the efficacy of Christs death is much discovered in the godly by this twofold Death it works on them a death to sinne and a death to the world Even his Resurrection manifests it self in quickning of us to all holinesse and seeking of those things that are above Let us then see by the effects that Christs Death belongs to thee 3. They that have an Interest in Christs Death they make that an example of all patience and humble Resignation 1 Pet. 2.21 24. Christs Death is not onely efficacious and meritorious but exemplary also So that if the Lord afflict us it is no more then what hath been done to his only Sonne already Though he were a Sonne yet he learned Obedience saith the Scripture by those sufferings Heb. 5 6. Now then behold Christ in all his sufferings when he was reviled reviled not again when he suffered threatned not What threatnings might not Christ have denounced against the Jews because they killed him who was the Prince of glory and so dear to his Father but he is like a Lamb that opens not his mouth before the shearer or the killer Oh then how should this shame us for our unruly passions for our impatient workings and commotions of soul Oh silence thy Soul saying Did Christ bear his afflictions no otherwise Did Christ refuse the bitter cup that was given him to drink Did he not say Not my will but thy will be done 4. He that hath advantage by Christs Death looks upon the bitternesse and uglinesse of sinne as being so foul that nothing but the bloud of Christ could wash it away The very thoughts of Christs Death presently makes him say Oh the cursed and foul nature of all sinne Neither men nor Angels could take away the spot of it but only Christs Death Wicked men therefore they are said to trample under feet the bloud of Christ Heb. 10. Because they have not those right precious thoughts about it as they ought to have Though the bloud of Christ speaks better things then that of Abel yet it doth in some respects speak more terrible things because by that we see how infinitely God is displeased with sinne how unsatisfied his justice was till such an atonement was made So that if we look into hell if we behold all the torments and miseries there it doth not so fully represent the foul guilt of sinne as Christ crucified on the Crosse sweating drops of bloud and crying out My God My God why hast thou forsaken me 5. They that shall have advantage by Christs Death they are infinitely affected with that love of God and Christ therein As you see in Paul That love of Christ giving himself for us sinners and enemies to be reconciled thereby to God Oh how mightily did it constrain Paul 2 Cor. 5.14 The love of Christ constraineth us holds us in an extasie working on us as the Spirit did on the Prophets in their illuminations and prophesies And why so Because we thus judge that if one died for all then were all dead To consider from what a dying damning estate Christs Death doth free us must needs be like fire burning and inflaming a man all over If we had not been desperately dead dead every way dead in sin dead in guilt dead in respect of all earthly hope Christ would not have died for us Oh then the unspeakable affections and enlargements which the Death of Christ works in those that have a propriety therein 6. They that have a propriety in Christs Death will resign all they have up unto Christ and now live no longer to themselves or to worldly motives but unto Christ Rom. 6.10 11. 1 Pet 2.24 so 1 Cor. 6.20 the Apostle urgeth because we are bought with a price therefore we are none of our own and we should glorifie God in soul and body He then that can claim a Title to Christs Death looks not upon his body his estate his health his parts the faculties and affections of his soul as his own his love is not his anger is not Oh how rare then are they who may urge this Argument Christ died Christ was crucified for me for unlesse thou art a redeemed man and that from thy self and all creatures in the world to live wholly to Christ and to resigne all up to him here is little hope for thee Observe then these qualifications and if upon true search they can be found in thee then proceed to make an application of all those glorious priviledges that come by Christs death Fear not let not the devil or thy own guilty heart keep thee off from tasting yea eating abundantly of this honey Hearken what Christ speaks to his Church concerning priviledges and gracious favours Cant. 5.1 Eat O Friends drink â—ea drink abundantly And 1. Those that can pleade Christs Death may also pleade his Resurrection Intercession and whatsoever glorious actions of his are done for his people If Christ died for thee he rose again for thee he interceded in heaven for thee When thou saiest he is an Advocate to pleade thy cause Rom 8. It 's Christ that died who is risen again so that the Death of Christ is the foundation of all his other gracious acts Hence it is that the remission of our sins is attributed to the shedding of his bloud The atonement of our iniquities is given unto his death because in it he did manifest the greatest obedience unto the will of God and the lowest humiliation of himself for us Phil. 2. If then thou hast a propriety in the death of Christ Christ hath done the utmost for thee even to die for thee You see that put him upon the greatest struglings and agonies if he would have refused in any thing it would
have been in this This was the bitterest cup he was to drink of Oh then the glorious priviledge of him who hath a propriety in the death of Christ he is thereby interested in all the Offices all the actions of Christ in all that Christ is or can doe for us 2. He that hath Interest in Christs Death hath a propriety in all the benefits of his Mediatorship Justification Sanctification Glorification Rom. 8. The Apostle hangs all these admirable benefit ultimately upon Christs Death Who shall condemn it's Christ that died So that Christ is that dead Lion wherein as Sampson we may finde so much honey not only for our selves but for the refreshment of all others This Argument cannot be denied at the Throne of grace It 's stronger then sin and devils O Lord I am one for whom Christ died Can Justice can the Law can the devil condemn Here was an atonement and Christs doing it once was enough The Apostle saith Heb. 10.14 By one offering of himself he perfected for ever all them that are sanctified The Apostle puts much in this one offering and that he did it once shewing thereby that if Christ had been crucified a thousand times over yet he could not have more perfected the salvation of the godly then he did by that once offering Say then when thou praiest for pardon for sanctification for the favour of God O Lord I ask not for such great things as thou hast done already I do not beg a Christ to die for me I do not ask a Christ to be crucified for me yet this thou hast done and therefore where the greater is granted the lesse will not be refused 3. Where we can prove an interest in Christs death there we may be sure no other good thing in heaven or earth shall be denied unto us And what can a godly man desire more If thou shouldst sit down to think and think again canst thou go beyond this Lord give me all things that are good for me Now the Apostle urgeth this Rom. 8. If he hath delivered up Christ for us how shall he not with him give us all things else all things There is nothing in heaven and earth but thou maist have from God as well as Christ and truly the argument is undeniable if God will give us his onely Sonne to die that ignominious death for us what gift can there be like to this God himself hath not a greater gift to bestow upon us There is nothing in heaven or earth can be paralleld to him if therefore thou hast Christ thou hast enough whatsoever thou wantest it is not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee if thou couldst be no more without riches and honours then thou canst be without Christ thou wert sure to have all these things in abundance The Apostle himself who made this Conclusion yet he tels of the manifold perplexities and afflictions he was many times in He tels us that if the godly had hope in this life only they were of all men most miserable Though he had Christ and so might have all things thereby yet thus he speaks No wonder then if the people of God do or should rejoice under miseries and troubles they have this cordial to revive them 4. He that hath a propriety in Christs death may from this special love to him rather then others have an assured perswasion of his immovable state in grace here till he be removed to glory hereafter For how can it be thought that Christ will lose that childe of his for whose sake he endured all that misery and agony as he did after he hath suffered thus many things shall it be in vain No saith Paul from the consideration of Christs death Rom. 8. Who shall separate us Shall tribulation anguish shall things present or things to come Lastly They that are planted with Christ in his Death they have this priviledge to rejoyce in all tribulations and especially to be above the fear of death For Christs death took away sinne the sting of death See how Christ triumphs and giveth every godly man leave to rejoyce 1 Cor. 15. O death where is thy sting O grave where is thy Victory For that death could have no power over Christ but he brake the bands of it asunder therefore it is that the members of Christ enjoy the same priviledge Therefore under all temptations and fears run to the death of Christ It was the death of all afflictions and death it self all the nature of such things is turned by Christs death they are mercies they are inlets to glory SERMON XLVI Of Free-Grace opposite to Arminianisme Tending to raise the hearts of those that are Godly to Joy and Thankefulnesse JOH 17.9 I pray not for the world but for those thou hast given me for they are thine WE handled that dreadful passage I pray not for the world at which saith Gerard Mundus debet coherrescere sed existimat ludum ac jocum suo cum prestantissimo exitio We come to a second description of those that are included in Christs Praier and they are characterized by this They are given by the Father to Christ Certainly there must be much in this Consideration For our Saviour doth no lesse then five times use it in this Praier and Joh. 6. it 's used severall times I handled it before but then I considered it much as it did imply the trust and charge Christ had by this gift God the Father gave them to Christ as a faithful Mediatour he betrusted him with them as a people whose Salvation he should obtain and accordingly Christ was faithfull to make these a peculiar people and Gods precious Jewels They were given him as a King to govern as a Physician to heal as a Mediatour to save and as a Shepherd to feed and this propriety that both God and Christ hath in them is a great ground why God should hear Christs Praier for them But I shall now consider this phrase as it tels us the manner how they were made Christs and that is by meer gift and grace God did not see or foresee any merits or works in those Disciples more then others for all are alike corrupted in that common masse of mankinde but it was his meer and sole good pleasure For Gratia non est gratia ullo modo nisi sit gratuiha omni modo We see then here what is the womb that first giveth a being to all those thar are saved and that is Gods grace in giving some to Christ Now what is meant by this giving to Christ It cannot be any other thing but Gods Predestination and Election of some with the necessary effects of it in time as Vocation Justification c. It 's a phrase that is like an hard stone to the Arminians teeth it troubleth them exceedingly and
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
and the merits of their own works eclipse Christ Hence they are like the Moon which though it receiveth all light from the Sunne yet is the only thing that obscures and ecclipseth it by its Interposition 3. To glorifie Christ is not thus only to acknowledge him and to rest on him for these are only internal acts of the soul and so a spiritual inward glory known by God only but it 's greatly seen in the outward confession and profession of him and that to the greatest reproach and danger which can be in the world Rom. 10. With the heart man beleeveth but with the tongue profession is made to Salvation He that will be saved must in the greatest danger and most scornful reproaches own Christ and his way Thus our Saviour Luk 12.8 Whosoever shall not confesse me before a crooked generation of him my Father and I will be ashamed Certainly in this particular the Disciples did highly honour Christ for we know Christ himself was both by birth and life in a most contemptible manner There was no comelinesse or desirablenesse in him and then at last was crucified in a most ignominious manner Now for the Apostles to look on him as the Messias to have such high and indeared thoughts of him when all the world held Christ wretched and accursed and would not upon any terms be of his followers this was greatly to honour him Therefore our Saviour said Blessed is he that is not offended at me Mat. 11.6 It was the greatest wonder in the world not to stumble at Christ We see the wise men the great men that lived then they were all offended at his meannesse Is not this the Carpenters Son Mar. 4. Oh how hard would it have been for us to have received him as the Messias if we had lived in those daies for those that followed Christ they were but a handful comparatively and they were of the more despicable sort and they were accounted illiterate and mad simple people that adhered to him 4. They glorifie Christ who receive him as a Lord and King to whose Laws they willingly submit themselves For the self-love of a man may make him glad of Christ as a Saviour but then to resigne up themselves in an obediential manner to all the commands of Christ in this they draw back Christ is not to be considered only as a propitiation for our sins but also as a King who doth govern his people by holy and spiritual laws and hence we may reade that he interpreted the Law in a more spiritual and strict way Mat. 5. then the Pharisaical Doctors had done and laid the axe to the very root of all corruption within us he forbids heart-lusts heart-passions these Embers in the fire though they never flame out he cals upon all to deny themselves to take up their crosse and to follow him To love him more then Father or mother If therefore we would honour Christ it 's our duty to forsake all those rebellions we are guilty of To lay down our opposition and enmity against his commands to take his yoke upon us and to think it light and easie What an honour was it to Christ to have men leave all their outward subsistence and earthly comforts to follow him Did they not hereby declare that they prized the service of Christ more then all the world and that they accounted more of his commands then the greatest Monarchs in the world So that all who walk disorderly and contrary to Christs command they say with those in the Parable Christ shall not reign over us Though he will reign over them maugre all their disobedience if he do not govern them with the Scepter of grace he will break them with a rod of Iron 5. Those that suffer and endure all persecutions willingly for his Name and Truth They do in an high degree glorifie Christ In a special manner did Christ take notice of his Disciples because they had accompanied him in his Temptations and the Apostle Peter doth at large shew how God is glorified when men suffer not for ill doing but as Christians That as they glorifie Christ so Christ makes a spirit of glory to rest upon them 1 Pet. 4.14 Those marks Paul did bear on his body They were so many Trophees Even as Souldiers count wounds a mark of honour they have received in fight for their commander When the Disciples went away rejoycing that they were accounted worthy to suffer any thing for Christs sake This did greatly redound to Christs glory Oh then let not the people of God be afraid or shrink at reproaches dishonours and troubles for Christs sake for wherein can they glorifie him more Or can the world say upon better grounds Behold how they loved Christ and his Truth better then their estates or their lives Those millions of Martyrs that have died for Christs sake brought an astonishing even to the very heathens No Emperour or Monarch No Master or Teacher ever had such a multitude of Disciples readily sacrificing their lives so that we mistake if we think the glory of Christ hath been in such an outward pomp as earthly Kings have been No by sufferings by revilings by the most cruell deaths that malicious men could invent they made the Name of Christ glorious through the whole world Even as Christ called his own death a glorifying both of himself and his Father so did the miseries and calamities of his Children redound greatly to his honour for greater love and esteem they could not shew then by laying down their lives for him 6. Those honour Christ and glorifie him who walk in an holy and worthy manner to that calling whereby Christ hath called them 2 Thes 1.12 That the Name of Christ may be glorified in them And how was that by walking worthy of their calling Even as on the other side when men live prophanely and wickedly they reproach Christ and make the Gentiles to blaspheme the Christian way Oh that this were sadly thought upon by most Is not every Town every Family full of cursing swearing drunken and unclean persons Now these are a Reproach to Christ they make the Christian Religion a scorn and the name of it even to stink Even as Salvian a zealous Writer against the prophane lives of Christians said The heathens by way of scorn might say Christiani sanctè vixissent si Christus sancta docuisset They thought the reason why Christians had no more sober chaste and godly lives was because Christ was not an holy Law-giver he did not give them holy precepts The loosenesse and prophanesse of a Servant is a disgrace to his Master and what dishonour must this be that those who call upon Christs Name yet should live according to the devils temptations that they should say they are for Christ and their lives for Satan 7. They honour and glorifie Christ who live chearfully and comfortably in the midst of all their troubles and exercises For
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
as those Spies did of the Land of Canaan saying It 's impossible for any man ever to come thither and with the Disciples to say Who then can be saved but with God nothing is impossible To open this Doctrine consider that there is a fourfold principle which is operative to the conservation of the believers First There is an inward vital and vivifical principle of grace abiding in the godly which will never fail Not but that of it self it would as in Adam and Angels but as God could confirm and establish the grace of Angels that it never shall perish so doth God that supernatural principle of holiness put into his people 1 John 3.8 He that is born of God he neither doth sinne or can sinne viz. so as to be given up wholly to it and that because the seed of God abideth in him Though there be different thoughts about this seed what it is I do now suppose it to be that inward principle of supernatural life from whence all gracious operations do flow This God hath set in the heart and inward parts of his people never to be rooted out Thus John 4 14. The believer is said to have in him a well of water springing up to eternal life Here is a fountain that cannot be dried up Therefore it 's said He shall never thirst more viz. with a thirst of a total indigence and want Even in the greatest deficiencies and barrenness of Gods people there hath been sap in the root when the branches seemed dead A second principle thus conserving is That daily help of grace quickning and corroborating the soul in all holinesse The former grace is permanent and habitual this transien t actual and by way of motion This latter doth compleat and actuate the former For as it 's not enough to have a naturall life unlesse there be a further concourse of God by which we actually move and stirre So in our supernatural life it 's not enough to have that principle of life infused but we are to receive the daily impressions and powerfull quicknings of his holy Spirit and this is to have both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari the will and the deed These are the two internal principles of our conservation for the Lord Christ doth not keep us immediately but by means in a subordinate manner In the next place there is a two-fold principle extrinsecal of our preservation And The first is Our Election that is the fountain of all our perseverance This is the first round in that ladder by which we ascend to Heaven Rom. 8. It 's from Predestination that nothing can separate us from the love of God in Christ Rom. 11. It 's Election hath obtained that elected remnant shall never perish and thus in this prayer of our Saviours all security of the godly it 's because the Father had given them to Christ viz. by Election as the root and source of all their good This is so cogent a truth that many who hold a falling away from true grace do yet maintain That no Elect man can ever perish finally because then God should be frustrated of his purpose and the counsel of man should make void the counsell of God This Election of God is the vivificall cause of all Preservation As by this they were Called and Converted from a state of sinne Election did bring them in so the same Election when they are Converted doth protect and keep them if they fall doth raise and repair them whereby they safely at last arrive at Eternity so that their Perseverance is not a merit or reward of their former holinesse but it 's a free gift of God and an effect of Election as their effectual Vocation was The second externall Principle is The Covenant and Promise of God made in Christ to the Godly So that the Covenant of Grace being confirmed by Christs death In whom the Promises are Yea and Amen 2 Cor. 1.20 being among other glorious ends to perpetuate and continue the work of Grace in them it 's impossible that hell or the world should quite put them out of the way to Heaven Jerem. 32.40 God there promiseth an Everlasting Covenant a Covenant that shall abide for ever And what is the Priviledge vouchsafed in that Deed of Gift It 's the putting his fear in their heart that they shall not depart from him You see by this notable place That it 's not we our selves but God who keepeth us and for this we have his Promise So that the godly may triumph in an holy Confidence because of it Many other Promises that are branches of this Covenant the Scripture declareth which should be sweeter then the honey and the honey-comb For what can be more precious to hear then that God will safely preserve thee in the way to Heaven so that no fraud or force without nor any lust or corruption within shall hinder thee of the Crown of Glory Isai 40.29 30 31. He giveth power to the faint and to them that have no might he increaseth strength c. God in the verse before is said Himself not to faint or to be weary Though he created the Earth and doth still preserve it yet he is not weary and because he is thus he will make his people so They in themselves may be fainting and weary but he will renew strength And he illustrateth this from natural strength Though young men in their full strength may be weary yet these shall not And again he compareth their strength to the Eagle that mounteth up with wings to the Heaven and is not weary Thus God will enable the godly soul Though they runne or walk they shall not be weary What a reviving place should this be to the dead dull and languishing believer Why do I lie groveling on the ground Let me flie up to Heaven like an Eagle We have also a remarkable Promise of Divine Protection Isai 4.5 6. where God by two similitudes doth notably declare it First by an allusion to that wonderfull Preservation of the people of Israel It was not enough that God had brought them out of Aegypt they would have perished for all that without his Protection Therefore we may reade the History Exod. 13. how God created a directive Protection for them both by day and night In the day time there was a Cloud and smoak and a shining flaming fire by night Thus God promiseth he will do upon every dwelling-place in Zion and upon her Assemblies by these are figured the several Churches that are assembled to serve God For upon all the Glory shall be a defence By Glory is meant the Ark which is here made a Type of Gods people and they may be called Gods Glory both because they glory in God and God is glorified by them So that the meaning is Look what care and defence God did once show to the Israelites to preserve them from
till at last they put him to death in the most scornfull and reproachfull manner Consid I To open this consider That God out of his great love to mens souls hath appointed a Ministry and Officers in his Church that should be as Embassadours to intreat Reconciliation with God But because there could not be any commerce or communion between God absolutely considered and man fallen therefore the Lord Christ interposed and made peace but that what he had merited and purchased might effectually be applied to such as shall be saved among other instruments he set up Officers in his Church whose whole study and care should be to informe and reforme men So that people do enjoy the Ministers of God upon a two-fold special account First Gods great and special love to them That God hath taken care to send such is more then the creating of a world for you or vouchsafing all the temporal mercies you enjoy Hence it 's so often spoken of 2 Chron. ult and in other places that God sent his Prophets rising up early This is spoken as the great love of God to them And then Consid II The second Foundation of the Ministry is Christs Death and Resurrection his Ascending into Heaven as Ephes 4.11 He gave some Apostles some Pastours and Teachers Oh then how ingratefull and wicked is the world which doth no more regard this love of God and purchase of Christ in the Ministry Hence by the Prophet God promiseth That he would give them Pastours after his own heart Jer. 3.4 Though he feed them with the bread of adversity and drave them into corners Isai 30.20 Hence when God threatens a people with his uttermost wrath it is to remove the Candlestick and to make the Vision cease and to make no Clouds to rain upon them How much would people complain under a drought and want of Rain if for many years together there should not be so much as a Cloud seen But the gracious heart would think the removing of Christs Ministers not onely the taking away of Clouds but of the Sun and Stars in Heaven Secondly God and Christ who are thus the cause of their Office hath appointed them their worke and endowed them with abilities thereunto Their imployment is to publish the Word of God which is two-fold 1. The Word of the Law to convince men of sinne to inform of duty to make them sensible of their undone and damnable estate they are in Thus they are first to be wise Phisicians to detect and discover the disease the danger and cause of it Then secondly There is the Word of the Gospel which are the glad tidings of Gods favour and Reconciliation with those that are humble and contrite before him This is to publish the acceptable year of Jubilee to such as were spiritually indebted and under the thraldome of Gods wrath This is a work in it self absolutely necessary for what doth a sinner more want then these two things the Law in it's use and the Gospel in it's use Men in their temporal necessities respect the Physicians the Lawyers but soul necessities are not apprehended And as the necessity of it is so cogent so the dignity and excellency is admirable As the Soul and Heaven do farre exceed all earthly things so doth this subject all other Consid III Therefore in the third place God and Christ do justly expect that the world should with all gladnesse and obedience receive these his Messengers For shall God purpose so great love and Christ at so dear a rate purchase such Officers and must not the world set open the doors to receive them Shall not they cry Blessed are the feet of such as bring the glad tidings of the Gospel Are they not to be affected as the Galatians once to Paul To pull out their very eyes to serve him Certainly if David did so celebrate Gods goodnesse in creating Heaven and Earth and appointing the fowls of the air and the beasts of the field for mans use much more ought we in this great matter of the Church Consid IV Yet in the fourth place Though so much love be in this Institution and God expects so much thankefulnesse and obedience because of it it may make us tremble to see how little entertainment their Office and work hath in the world We speak not in regard of their outward honour and esteem For as Paul saith so ought we pray men might do no evil though we be accounted as reprebates 2 Cor. ult but we complain of the unsuccessefulnesse of it in respect of the divine operations of it We take up our Saviours complaint That light is come into the world and men love darknesse rather then light John 3. Oh this is that which the Scripture doth so bitterly complain of Who hath believed our report and I told them the wonderfull or great and honourable things of my Law and they accounted them a strange thing Psal 119. This sad usage in the world made Paul cry out That they were the off-scouring of the world worse then the dust of the feet and were made a spectacle to the world and Angels 1 Cor. 4.9 Consid V Fifthly The Devil knowing the excellent end and use of this Office and worke doth by himself and all his instruments oppose it He rageth and the world rageth when this work is set up So that as when Christ sent his Disciples to preach he saw Satan fall like lightning Thus if it were in his power he would have Christ and his Officers be thrown down As they are to destroy his works and dispossess him so he labours to do to them It being thus thou that in the Ministry we may see Gods great love and mans great wickednesse Let us consider the cause why it should thus stirre up the wrath of men that they should be moved like so many hornets And First This work of the Ministry is contrary to the Nature and inclination of the world That as the Sunne is burdensome to the Owl and other night-birds and sweet smels to swinish creatures Thus is the glorious Gospel and the precious favour thereof abominable to corrupt men They can no more love godly and holy preaching then fire and water can agree therefore the more thy heart and tongue is set against it the more thou discoverest that hell which is in the bottome of thy heart Now the true preaching of the Word of God is contrary unto the world in these respects 1. The very nature and frame of their hearts admits not of Christs word till regenerated The old house must be pulled down even with the very foundation of it Thus Jam. 1. God is said to beget by his Word and our Saviour here Sanctifie them by thy truth Now this is directly contrary to mans nature to account all that he is and all that he doth damnable to judge every thing he hath done fit fuell for hell so as to have no comfort in any thing he hath
they do to his Name they would Therefore the people of God may strongly and comfortably urge that it 's not their good their peace is the quarrell but because of something of God in them as the Basilisk hateth the picture of a man because it hateth a man himself 2. God hath put such a naturall storge into all Creatures that what is their own they will defend The Hen will save its own little ones and venture for them The Mother will save her own childe Now shall God put such a property in all Creatures to save their own to protect their own and shall not God much more Yea God maketh his affections to be more tender then a mothers such may forget even her sucking Infant Isa 49.15 but God will not yea doth not God shew his care in providing for all Creatures because they are his Creatures who feeds the young Ravens who preserveth the Sparrows Life Is not all by Gods Providence Oh then what specal care will he shew to his spiritual Creature which cost farre more then even the natural Creature did It would be a dishonour to God if he should not take care of such We see amongst men it 's counted matter of honour to remember them that have suffered for their sakes What said David to the Priest that escaped Sauls sword when so many were bloudily devoured by his Sword I have been the Cause of their death stay with me and thou shalt fare as I fare Thus will Christ say I have been the cause of all thy reproaches and miseries in the world Stay with me and I will protect you To forsake a man that hath been undone to maintain thy cause or thy credit would be great dishonour And doth it not more belong to Gods honour that such as have denied all their worldly comforts for him that he should regard them What will not God suffer any to seek him in vain and shall they suffer for him in vain Besides it would discourage all to stand for his Word Should he forsake them who would set out upon this spiritual Warre with the world upon his own charges It 's true we are to say after all is done We are unprofitable Servants and when we have suffered here we might suffer in hell hereafter but Gods Grace and goodnesse will not regard our merits but his fidelity and promise Vse of Direction to the people of God to order their Conversation so wisely and holily that if possible the hatred of the world may be for their godlinesse Let them slander reproach and pretend what they will yet do thou enjoy this comfort within O Lord it 's for my obedience to thee It 's because I own thy Commands I dare not comply with the evil waies of the world To be able to say as Christ For which of my good works dost thou stone me For what is it that thou reproachest me This is to shine as stars in a dark night Dogs may bark at the Moon but that stayeth not its course Go on in the midst of all the reproaches of the world Let thy holy life torment them let them be in a rage that they have nothing justly to charge thee with and then say with Jerome I thank God that I am worthy to be one whom the world hateth We know the worlds opposition engageth Gods protection and the Lord will account all that is done against thee as done against his own Majesty The last Doctrine In that Christ saith He had declared or given Gods Word to his Disciples Obs That the Ministers duty is to deliver only Gods Truth to his hearers Christ twice saith this I have delivered thy words and in another place My Doctrine is not mine but my Fathers which sent me Thus Paul 1 Cor. 11. That which I have received of the Lord deliver I unto you We should preach only Traditions in this sence not Popish unwritten Traditions but that doctrine which we have received Hence Paul so pathetically exhorts Timothy 1 Tim. 6.20 Keep that which is committed to thy Trust not that which he had invented not that which came out of his own heart but what was deposited in his hands Aurum accepisti aurum redde Religion is not res ingonii but doctrinae Now in this the Ministers of God are to deliver 1. His word his Truth in opposition to what is the word of man what is a lye and a falshood The false Prophets are often reproved for venting the Imaginations of their own hearts and in the New Testament some are severely taxed for bringing in damnable heresies 2 Pet. 2. Look we then that what we build be gold and silver not hay and stubble That what we preach be Wheat and not Chaff meat and not poison 2. We are to deliver it purely Some though they preach the Truth yet they defile it by their additions the Apostle Paul testifieth that he was not in the number of those 1 Cor. 2.17 who corrupt the word of God that use sophisticate and counterfeit waies to adulterate it as men do their wine and wares but as of God and in the sight of God Oh what holy trembling and fear should be upon us lest our preaching should be like Nâ—buchadnezzars Image some part of gold and silver but the rest of Iron and Clay 3. They are to deliver it universally as Paul said he had not withheld from them the whole counsell of God Act. 20. 27. To speak all that God commands not to hide or withdraw any thing either for fear or flattery The threatning part as well as the promising to vent the Prophesie though it be the burden of the Lord. 4. They are to deliver it upon an holy end or motive That the truth might be beleeved the people edified To preach Gods Word as it is our Opinion our Interest our advantage is sinfull yet how apt are we to regard a Truth as it is ours more then Gods Vse of Exhortation to people to receive the Word of God with adoration and reverence how prone are people to entertain errors or corrupt Doctrines To be more affected with the wit and words of men more then the authority and divine nature of the Word SERMON LXXXII Of Wicked mens hating the Godly the Causes Effects and Properties of it JOH 17.14 And the world hath hated them because they are not of the world THe next thing to be considered is the Argument it self used by our Saviour in this Petition Keep them by thy speciall protection why because the world hateth them And I shall take in the second Cause into the Argument Because they are not of this world For I have spoken already about these things from vers 11. I shall adde what was not then mentioned In the Argument you may take notice of the Subject or persons that do hate and they are said to be the world that is wicked men called the world because they are the greater part of it and because they
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
called to controle sin and stop the current of it as publike Officers are Therefore let all such as intend to be godly in discharge of their trust not matter the hatred of wicked men Lay that down for a foundation for as the shadow will accompany the Sun so will malice and backbiting the godly actions of holy men yet some are more hated then others Obadiah could live in Ahabs Court for all Jezabels malice when Elisha's Life was greedily sought for Therefore 3. In the hatred of the world God hath a special regard to his Children he laieth no more on them then they can bear The strong Christian God calleth to more dangerous combats All had not such oppositions as Paul had Some are like Vriah put in the forefront of the battel The devil shall cast some of you into prison Rev. 2.10 It 's but some of them Thus James was beheaded and Peter was imprisoned when the other Apostles were not touched God doth wisely order the affairs of this world even wicked mens tongues and hands are bound up and they are let loose as God pleaseth 4. Even amongst wicked men there is much difference Some are farre more bitter and cruell then others Some have more Conviction Some have better Natures Some are of a more noble disposition for although that Seed of Enmity be in all wicked men yet in some it 's more stifled or diverted then in others when Herodias sought the death of John Baptist Herod for a long time preserved him Thus as all weeds have not the like noxiousnesse so neither is every wicked man like to another Every one is not a Cain an Absalom a Nero or a bloudy Bonner But then Lastly Take heed that if thou hast not so much hatred of the world as other godly men have that it be not for want of godlinesse because thou art not so zealous against sin Thou art more complying with or conniving at the wickednesse of others This is to buy the worlds good word at a dear rate Thou hadst better all the world speak against thee then to have God and thy conscience accuse thee for not doing thy duty Vse of Exhortation to the godly Be not discouraged or weakened in thy duty for the malice of the world Let them rage and rave but do thou continue in thy service to God This fear of men and their malicious outrage hath made many a man wound his conscience and grievously dishonour God Oh but consider Am I afraid of a mans tongue that is mortall and shall I not much more tremble at Gods condemnation Can a man damn thee how many have had sad trouble at their Death They did not their duty for fear of displeasing men SERMON LXXXIII The Application of the fore-going Observation both to the Godly and the Wicked tending to Encourage and Rejoyce the one under all their Sufferings and Deterre and Reclaim the other from all their Oppositions JOHN 17.14 And the World hath hated them because they are not of the World THe Worlds hatred you have heard to be the godly mans Portion The one are Sheep the other Wolves I now proceed to shew What is the Duty of Christs Disciples under the worlds hatred For it 's no mean skill to take the poyson from these enemies and to make wholsom medicines of it as Physicians do about Vipers yea it 's one of the great miracles that Christ hath enabled all believers to perform For we reade when an Heathen suprized a Christian and beat him with much cruelty and with great scorn asking him What great wonder his Master Christ ever did The believer replies even this great miracle That though you use me thus cruelly I can heartily forgive you What then was spoken to the Disciples in an external temporal manner may be verified in a spiritual sense That they shall tread upon Serpents and if they drink any deadly thing it shall not hurt them And first Do the ungodly men of the world shoot their arrows against thee Let this make thee examine thy self Whether there be not some sinne thou art guilty of that hereby God would humble thee for The Hebrews call an enemy an observer because his malice puts him upon a diligent observing of all thy wayes and therefore if there be any wickednesse any failing to be sure he will reminde thee of it which made the Heathen say That he who would be good needeth either a faithfull friend or a better enemy It may be then those sins those failings that no friends no Sermons meet with thy enemy may inform thee of So that thou mayest say thy enemy hath been the best friend in the world yea his railing words have done thee more good then many Sermons Not that they intend good no more then the horse-leech but to satisfie their own lusts only thou by heavenly wisdome dost turn their evil into good but if so be that upon examination thou findest thy self free Yet Secondly Consider whether it be not for some other sinnes that such men are made adversaries against thee For you must know God hath a wise ordering of all mens hearts and tongues even in reference to thee and as David when Shimei railed on him said 2 Sam. 16. The Lord hath bid him So whatsoever wicked men do concerning thee thou must say The Lord hath bid him Now though David was not guilty of those sins Shimei reviled him with neither did the Lord bring him in distresse for his quarrel with Saul as Shimei thought yet David had other sins and other transgressions for which he might be afflicted and so looked upon Shimei as a scourge to humble him for them Therefore say Though the things laid to my charge be false yet there are other failings other infirmities that the world knoweth not of which God strikes at by this mans tongue or rather the devil in that man Thirdly Do wicked men hate thee Take our Saviours rule so contrary to flesh and blood Mat. 5.44 Love them that hate you pray for them that persecute you and in other places Be not overcome of evil but overcome evil with good Rom. 12.21 This is that peculiar lesson which the Christian Religion only teacheth Neither Aristotle or Tully thought it a duty but rather a simplicity not to be avenged upon enemies But the Scripture is much in pressing this duty and that as a special sign of grace wherein we shall as children of God represent our heavenly Father who makes the Sunne to shine upon the ungodly as well as the godly All the wicked men of the world they hate God as well as thee and it 's in his power to destroy them all immediately in a moment to send them to hell yet with what patience and loving kindness doth he bear such adversaries he gives them food raiment and manifold preservations so Christ even when we were enemies died for us which the Scripture makes a forcible argument for us to forgive others This is a
the Earth earthly And then 3. If it be taken for the wickednesse of it Then Christ was never so of the world Therefore here is a difference between Christ and his Disciples for though they were not now of the world yet once they were plunged in sinne and corrupted through pollutions as others were but Christ never was of the world in this sence Therefore in the last place the particle of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of equality as if the Disciples were in every respect not of the world as Christ was but in some resemblance only The words thus explained two Doctrines arise Doct. 1 First The not being of the world is that which makes wicked men hate the Godly If there were sutablensse of Naturee and Manners then like would agree with like Hence 1 Joh 3.12 when the Apostle instanced in Cains murther of his Brother because his own works were evil he saith v. â—3 Marvell not if the world hate you Never wonder at that but rather if it should not hate you Our Saviour speaks notably of this to his Brethren Joh. 7.5 7. For they did not beleeve in him though so greatly acquainted with him and saw his Miracles The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil It cannot hate you No wicked man can hate another viz. in respect of fundamental principles as a Godly man is hated It 's true wicked men may be at deadly fewd one with another but it is not from contrary principles of nature but from matter of profit and injuries or wrongs done As the Dogge doth not hate another yet for bones and other matters they will be ready to kill one another Though therefore Herod and Pilate cannot endure one another yet that opposition was upon carnal Interests it was not like that hatred which was to Christ Therefore when such Earthly Interests are removed they can heartily embrace one another but the wicked man can never love the Godly till his Nature he changed till he become godly also as the wolf can never love a sheep unlesse he be made a sheep To open this Let us Consider What it is not to be of the world And first It consists in Doctrine to be beleeved Such are not of the world who receive those hevenly Truths that the world cannot reach unto yea that it scorneth and derideth When Peter made that Solemn Confession That Christ was the Son of the Living God It was told him Flesh and bloud had not revealed this to him Mat. 16.16 There is a worldly Religion worldly Doctrines such as are sutable to the principles and Interests of the world and these are readily embraced The world loveth such Preachers and such Doctrines 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world saith of such Teachers They are of the world therefore the world heareth them but we are of God and he that is not of God heareth us not Therefore there is a remarkable opposition 1 Cor. 2 12. between the Spirit of the world and the Spirit of God For by this only we come to know the things that God hath given us Then therefore are we not of the world when God shall so enlighten our mindes by Faith That we do assuredly beleeve those Truths God hath revealed in his Word that neither our corrupt Reasons nor our Education to the contrary nor the Opinions of the most men and great men in the world shall make us go contrary and certainly the Lives of men are so worldly because their Understanding is so We receive our Religion not as it 's revealed of God but as we can any waies turn it to our corrupt ends 2. Not to be of the world is to be Regenerated and born again To have another Nature then what we come with into the world another not substantially but qualitatively whereby we are said 1 Pet. 1.4 to be partakers of the divine Nature So that though at first made of the dust yet now we fly up to Heaven as the vapours though arising out of the Earth yet ascend up to Heaven and follow the motions thereof Joh. 3. and 2 Cor. 5.17 A man must be born again or from above and he is made a new Creature Old things are past away This is to be above the world not of the world and indeed seeing the Soul is not naturally of the world being created by God why shouldst thou voluntarily debase it and make it a Servant to every worldly Object to love the world To delight in the world To be ensnared by the world Oh pray for this Divine Nature beg for Regeneration for till this be done thou art all over earthly a worm is as good as thou art Thy Love thy heart thy thoughts thy all is nothing but earth 3. Not to be of the world is to have an Heavenly Conversation To live as one whose heart is with Christ already in Heaven It 's not enough to be once regenerated but the progresse of our Lives is to be spent on Heavenly motives and Considerations As the Fowls of the Heaven though they light upon the Ground to eat their meat yet immediatly fly up again Thus it is with the godly though they take the lawful comforts of this world yet their hearts are presently off ascending to God Thus the Apostle Our Conversation is in Heaven Phil. 3 20. And because we are risen with Christ we set our affections upon things above Col. 3.1 2. See our Lord Christ he was not of the world Did he not manifest it by his conversation when he made it his meat and drink to doe his Fathers Will when he was alwaies either praying to God or preaching to the people Oh then do thou endeavour after this life Though thou art in thy Family in thy Trade in thy Calling yet be not of the world because the choicest part of thy self is from God Thou canst say what are all these to the favour of God They are good to use but not to enjoy They are good sawce but not good meat a good Inne but not a good home 4. Not to be of the world is to partake of other joys other comforts then the world knoweth of and so to be exercised with other Temptations then the world understands with other joys Therefore it 's said It hath not entred into the heart of man to conceive of this 1 Cor. 2.9 It 's called Joy unspeakable in the holy Ghost 1 Pet. 1.8 David acknowledged God had put more joy in his heart then worldly men could have in all their abundance Psa 4. Alas what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly finde in God This is a joy that will hold in tribulations and death it self when in such a Drought the wicked mans stream is quite dried up his temptations also are such as the world
so farre as their presence was comfortable and necessary to us we may grieve God would not have the old bird killed with her young ones and he that would have mercy shewed to the fowls of the air will much more shew it to his people It is true God in his wisdome many times takes his own children betimes out of the world even too soon for them we would think being in the prime of their service and too soon also for their children and dependents on them but therein God is even mercifull though for the present we do not perceive it For this you know God hath determined in mercy the time of our abode in this world Thou canst not follow me now said Christ to Peter but he should in his time John 13 3◠Lastly It 's not alwayes best to have the best good immediately but in it's time It 's true to be with the Lord to be freed from sinne is best in it self absolutely considered but then respectively if this and that be considered quoad hic nunc it 's not best God doth every thing beautifull in his season None could be more loved of the Father then Christ himself he came from the bosome of his Father yet till he had finished his course he is kept from him We say even the best and holiest thoughts or desires may come in unseasonably into our hearts and so not be best at that time As the childs duty is not to learn the best book at first but what he is most capable of Though Heaven and glory be best yet not at this time for thee partake of it So that when it 's best to go out of this world must be left to the wisdom of God But you will ask Is it never lawfull to pray unto God that he would take us out of the world May we not desire to die and to be freed from sin Are we not to pray that Christ would come To this I answer First It 's never lawfull to desire to go out of the world from impatiency or discontent because we have troubles and vexations in this world Thus Elijah sinned when he prayed to God to take away his life for this was through the discontent then upon him So Job when he breaketh forth into those dreadfull imprecations about himself expostulating with God Why life was continued to such who sought for death more then for hid treasures Look then to this that no impatient discontented thoughts make thee weary of this world Secondly Earnest desires to be with God and hearty affections for eternal glory are lawfull and a special duty Thus we are to pray Gods kingdom may come and thus the Saints are said to long for and hasten to the coming of Christ 2 Pet. 3.12 Thus if we speak abstractedly take the thing in it self Our hearts ought to be so heavenly that we are to be as pilgrims here longing for heaven our rest Thirdly It 's never lawfull absolutely and peremptorily to desire of God that he would take us out of this world though our hearts be heavenly but with submission and resignation If Lord I have done my work I have finished my course as we see Christ in this Chapter I have done the work thou gavest me to do therefore glorifie me Austin expresseth this disposition well when he said O Lord if I be yet necessary to my people I do not refuse to live not refuse because in another place he saith Some godly men have need of patience to live as others to die It must be alwayes therefore conditionally If you object Many Martyrs for I mention not those Circumcelliones that would force men to kill them hereby glorying in a contempt of death who willingly offered themselves to the persecutors when none accused them To this some say They were some Hereticks that did so not the true Christians But yet Histories record it of true Christians and then that was an extraordinary spirit in them which as we cannot condemn so neither must we imitate we must live by precepts not examples no not of holy men Vse Do not thou break out into impatient discontents about any exercise or temptation thou art afflicted with say not Why doth not God remove it from me or me from it Consider this in the Text I pray not thou shouldst take them out of the world What did Christ say when Peter drew out his sword Could not I pray for legions of Angels and the Father would send them to help me but the Scripture must be fulfilled So do thou say God could deliver me from all these troubles he hath thousands of ways to put me into rest but I open not my mouth because thou Lord dost it Indeed if they should never be taken out of this world if thy troubles were eternal as the torments of the damned in hell thou mayest justly cry out in the horrour of thy soul But God hath put a period he hath set his time for thy being in this world when thou art ripe thou shalt be cut down and carried into Gods barn When thy service is done then God will call thee to glory SERMON LXXXVI That it is a greater Mercy to be kept from Sinne and all Evil in our Afflictions and Troubles then from the Afflictions themselves JOH 17.15 But that thou shouldst keep them out of the Evil. THis is the positive part of Christs Explication of himself in his Petition for his Disciples viz. to keep them from the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes this is applied to the thing or matter which is evil as in the Lords Praier Mat. 6.13 Deliver us from evil 2. To Persons Thus often in the Scripture Mat. 12.45 So it shall be to that wicked generation in that day Sometimes it 's applied to the devil as the Original of all wickednesse who also tempts to it So Matth. 13.19 Then comes the wicked one 1 Joh. 2.13 Ye have overcome the evil one Now there are some who limit this to the devil keep them from the devil because it is with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is not necessary as appeareth Matth. 5.37 Whatsoever is more then this cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 5.49 Resist not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be the devil for we are commanded to resist him but we may take the word generally both for sinne and the devil and sinful persons That the sence may be thus Though I pray not that thou should keep them free from all evil and afflictions yet I pray that they may be preserved from sinne thereby that whatsoever may befall them yet they may not sinne and here we see also that it's Gods gift to keep men in their afflictions that they sin not Otherwise they would undo themselves and through many tribulations they would go not into the Kingdom of Heaven but of hell from misery here to misery hereafter Obs That it 's a greater mercy to
them Thou thinkest with thy self Oh when will the hand of the Lord be over Oh that this burthen were taken off and in the mean time praiest not watchest not lest this should any waies distemper thee and make thee sinful Vse 2. How foolish they are that wil run into any sinne so they may avoid danger That will bow their knees to Baal worship the golden Image ere they will venture any misery What saith our Saviour to such They that will thus save their lives shall lose them God frustrates their earthly Expectations and then Oh the wofull horrour sinne will leave upon them They will finde a wounded Spirit worse then any calamity in the world They will wish O that they had been wracked and tormented in their bodies so that they had never committed such sinnes as wrack and torment their Souls David when he had lost all heavenly joy and all his desirable things did perish could then tell you that sins guilt upon the Soul was worse then all the miseries and troubles that ever he did undergo SERMON LXXXVII That God hath determined a precise time to every particular man in the world how long he shall live JOHN 17.15 I pray not that thou shouldst take them out of the world c. THough we have gathered the full vintage of this Text yet there remain some gleanings of which we may say with the Prophet a blessing is in it Two remarkable truths there are implied the first in the Negative the second in the Positive part In the first in the Negative I pray not that thou shouldst take them out of the world We may observe That God hath the dominion and immediate disposing of our being and continuance in this world When his day is come when his Decree is expired then none can withstand when he commands to return to the dust from whence we came or shall say This night thy soul shall be taken away there cannot be any gainsaying This truth is the more to be regarded because it hath been doctrinally agitated by learned men Whether there be an immovable term of life in this world prefixed to every man and then practically it is of great concernment as is to be shewed But to explain this truth consider First That God hath not onely determined a general or specifical time for all in the world but an individual and peculiar for every man or woman a general term of life God hath provided so that none shall live beyond it No man ever lived a thousand years In the beginning of the world then men were longer lived but in Moses his time we see him affirming the ordinary bounds of a mans life to be threescore and ten Psa 90. For in the wilderness by their wickedness they brought short dayes upon themselves So that all creatures have a general term of life There is the maximum quod sic though some live longer then others Thus men have bounds in the general they cannot out-live But this is not enough God hath appointed to every individual man his continuance in the world so that it is God that taketh him out of the world when his time cometh 2. Though God hath thus appointed our continuance in the world so that in respect of his providence none could live longer or shorter yet if we respect second causes and speak according to them so we may truly say such might have continued longer in the world Hence wicked men are said not to live out half their dayes and Solomon saith Be not over-wicked Eccles 7.17 Why shouldst thou die before thy time Wicked men many times by their wickedness drunkennes and uncleanness kill themselves and sometimes provoke God to destroy them But though they are said not to live out half their dayes yet that is to be understood in respect of second causes not Gods appointment for so it was their whole dayes 3. Though God hath appointed the times of our abode or removal out of the world yet this decree and appointment is brought about in the use of means We are not to apprehend such a decree in God that we shall live such a time let us do what we will eat or not it 's no matter for the use of the means This is wretchedly to dishonour God for though Gods will doth not uncertainly depend upon thy will yet his appointment is with great sweetness and condescention to second causes both natural and rational so that they are moved by him according to their natures Therefore when Paul had a revelation That none in the ship with him should perish yet he tels them that unless they continued in the ship with him they should perish Act. 27.31 4. Therefore though God hath appointed the bounds of our life in this world yet he hath kept it secret from us he lets none know unless by special revelation the times of their death And therefore there is a duty imposed upon all that they use the means of life Thou shalt not kill reacheth first to a mans self and then to another Hence to live chearfully to use the help of the Physician are duties Christ said The sick need the Physician Mat. 9.12 as for secret things they belong to God The souldier knoweth not whether he shall conquer such an enemy scale such a wall yet because his General commands him he is ready to obey and thus though we cannot tell such means shall prolong our lives in the world yet Gods will cannot be neglected without great sin 5. God hath determined the time of our being in the world out of justice and wrath to the wicked out of mercy and wisdom to the godly It 's anger to the wicked for all the while they live they increase their sin they treasure up wrath so that it had been well for them if they had been cut off by death long before They live to make hell the hotter for them when they die But to the godly the time of their abode is limited in mercy The righteous is taken away from the evil to come Isa 57.1 The shepherd driveth his sheep to a refuge before the storm ariseth The jewels are safely put up when the house is in danger when Simeon had seen and imbraced Christ then he had liberty to depart The word is used in Scripture sometimes of those that are dismissed out of prison or are dispatched when their errand is done or freed from a flux or such disease that is upon them and certainly in these respects it may be applied when God taketh his out of the world it 's because they have finished this work and death freeth them from this world that was like a prison to them yea and now a stop is put to all those lusts that were like a bloody flux running from them so that the time when God takes his out of the world is from much wisdom and great mercy They shall not go sooner nor yet later then he willeth and thus many
times they are like that happy man Cui sine lassitudine peractum est iter Now that it is God that continueth and takes out of the world appointing every one their set time appeareth by evident Texts of Scripture Job 14.5 where a mans dayes in particular are said to be determined the number of his moneths and his bounds beyond which he cannot pass he speaks here of every man in particular it is not worth while to answer the cavils against this place So that as God hath appointed a set time for governments and when that period is come then all the world cannot hinder a change as Dan. 5.25 God hath numbred thy kingdom and given it away Thus he doth also to every particular person Not that men may neglect means or do what they list but he hath ordained this in and by the use of the means Thus Act. 17.26 God is said to determine the seasons and the bounds of our habitation 2. God hath appointed the time of our abode in this world because he is the daily preserver and keeper of us Should not he continue the breath of life we should presently fall into the dust out of which we came Thus Act. 17.28 In him we live and move and have our being Thus we could not stir the foot nor move the tongue did not God inable us conservation is a daily creation Hence Daniel tels that great Belteshazzar though a mighty Monarch Dan. 5.23 that he did not glorifie God in whose hand his breath was If God do but blow upon the richest greatest and healthfullest man that is he is immediately scattered as when we blow upon a little dust yea neither food would nourish us or the creatures afford any sustenance did not God give a blessing to them as you may see Exod. 23.25 He will bless thy bread and thy water and take away thy infirmities from thee Thus when the pillars of the house are removed that must presently fall into rubbish so when God takes away his arm man runneth into nothing and be David be even to admiration so affected with Gods providence in his constitution shall not the same care be shewed to his dissolution Ps 139.16 he speaks there how curiously his body was wrought even like any tapestry or needle work and that all his members were in Gods book Solomon saith There is a time to be born and a time to die But as the one is from Gods appointment so must the other be 3. It 's God only that appoints the time of our being in the world because even those deaths that seem to be the most casual and so we would think not at all under Gods providence yet are expresly attributed to him All casual murders they are by the peculiar appointment of God though men that are instruments did not intend the death of such that God is the God of death as well as of life appeareth Ps 68.20 To him belong the issues of death if by issues be meant the evasions and escapes from death it asserts this truth That it's God only who appoints when a man shall die and when he shall not some are now taken out of the world some at another time and all at the meer pleasure of God But if you understand it as some learned men do in this sense To God belongs the goings out to death then it 's more plain and indeed this is more consonant to the text for the Preposition â— will perswade this and the use of the phrase Jer. 15.1 2. where some are said to go out to death and others to captivity so that the Psalmists meaning will then be To God belongs salvation which he will shew to his people but as for the wicked he hath many wayes to bring them to death Thus you see to God belongs the whole disposing of us the continuing or taking us out of the world To this we may adde a parallel place Psal 31.15 My times are in thy hand save me from mine enemies They cannot destroy me when and where or how they please that as it was with our Saviour he had his hour wherein he was to suffer so that till then all the power of men and devils could not apprehend him Thus it is with all men they have their hour Even those that by the greatest hap come to their death are yet said to be delivered to it by God himself Exod. 21.13 cum Deu. 19.4 5 6. If a man cutting of wood have the head of his hatchet flie off and kill another God there saith He delivered that man into his hand 4. We must acknowledge God doth set bounds to every mans life because the time of their death is called their day in a peculiar manner viz. that day God had appointed for them Jer. 50.27 Wee unto them when their day shall come that day wherein God had appointed them for slaughter and Ps 37.13 The Lord will laugh for he seeth that his day is coming That look as God hath appointed a day wherein he will judge the whole world so he hath appointed a particular day for every man which is his particular day of judgement then he is adjudged either to hell or heaven Thus Nathan tels David When thy daies shall be finished and certainly this is of dreadful consideration to every wicked man Thou hast thy day of death appointed thy hour of dissolution is coming it 's thy day Now thou hast a day of jollity of mirth and quietnes but remember this thy day is coming Thou hast heard of the day of such a mans death and such an one and so thou hast thy day of death likewise 5. If Gods providence reach to the least and minute things that are much more to the taking of a mans life out of the world Mat. 6. The Sparrow fals not to the ground without Gods providence Not a bird is killed without his appointment and shall man die without it yea the hairs of our head are numbred and shall not an hair fall from an head without his appointment and shall the head it self This is so clear that we would wonder any learned men should deny a prefixed term of our life Lastly Our abiding in this world must be of Gods appointment because all the providential passages and works of God are subservient to his predestination So that our predestination might have been frustrated if God did not appoint all our lives in this world so Paul and Manasses and Austin with many others might have died before they were converted or else when converted but plunged into foul sins with David and Peter then they might die in them and not recover out of them but Gods predestination will prevent this because our birth our living and dying are to the godly effects of their predestination But let us come to the practical Use of this because it 's very fruitfull and as for the second Observation That the world aboundeth in wickedness
and so is ready to infect and damn every one therein that may be amplified in the following verse And Vse 1 1. Hath God appointed the time of thy going out of the world then labour and work hard in his vineyard He continueth thee here till thou hast finisht that service he hath appointed thee for Thus our Saviour would not have his Disciples taken out of the world till they had seasoned and inlightned it with their good doctrine If therefore God continueth thy life in this world because he hath more service and work for thee to do then take heed thou art not idle and negligent Oh it will be very uncomfortable to thee to have the night come on thee and thou canst work no more when yet thy conscience shal accuse thee This I have not done and that I was to do Our Saviour saith Blessed is that servant whom his master when he cometh shall finde so doing Luk. 12.47 Should you send your servant upon matters of life and death thy childe or friend lieth a dying and he in the way fall asleep or go to idle games and pastimes how unsufferable would it be How greater will thy guilt be for thou art commanded to strive to enter in at the strait gate to take the kingdom of heaven by violence thy soul lieth at the stake thy happiness is ingaged yet for all this thou livest unprofitably and unfruitfully Oh think how sad thy account will be Thou must go out of the world thou canst not stay any longer and thou wilt cry out Oh give me more time Oh give me longer space my soul is not set in order I have not done this or that service for thee Vse 2 2. Doth God appoint us our time in the world then we are not to be sinfully dejected about the fears of death either naturally or violently either in an ordinary way or from the violence and persecution of others for the time of thy departure is in Gods hand No power in the world can send thee sooner to the grave then God hath decreed Many of the servants of God have greatly laboured under the fears of death especially in times of persecution and rage from adversaries How prone have men been to fear men more then God Now whence did all this arise but from want of faith that to God belong the issues of death Nothing can destroy thee sooner then God hath appointed What care did Herod take to kill Christ yet that could not be and so Pharaoh to destroy all the male-children of Israel yet one must be kept that would be a means to destroy Pharaoh Live then above the fear of death say My times are in Gods hand it 's not as man will but as God wils Vse 3 3. Do not wilfully abuse this Doctrine to sinfulnes contempt of means or neglect of duties for this poison many have suckt out of this flower they would not hold That God hath prefixed a term of life for this they think would overthrow all use of means all neglect of praier whereas this supposeth and establisheth them rather for God who hath appointed the end hath also appointed and commanded the means and suppose we could not reconcile Gods providence and mans liberty in the use of the means yet seeing the Scripture revealeth the one and commandeth the other it 's good for us to rest therein Vse 4 4. Be content under the hand of God that takes thy dearest relations out of the world Imitate Job The Lord hath given and the Lord hath taken Art thou the Judge of the world Art thou the preserver of men Why then dost thou murmur if God do what he pleaseth herein Vse 5 Lastly Let the jolly and wicked sinner know God hath appointed his day Thou shalt not be alwayes eating and drinking and making merry in this world Oh what a confounded man wilt thou be who hast no other hope or comfort but what is of the world SERMON LXXXVIII The Heavenly man much improved by much considering that he is not of this world JOH 17.14 They are not of the world even as I am not of the world OUR Saviour had immediatly before in the tenth Verse urged this Argument in his Praier for his Disciples and here we see within so little a space he repeateth it again Though therefore we have handled this already yet because it is repeated again and it is well observed that those things which our Saviour did more then once say they have some notable Excellency and deserve a second Consideration according to that old Rule Pulchra sunt bis dicenda And in the Hebrew there is often a Gemination of the Word for the more Efficacy and Certainty Because I say it 's thus repeated by our Saviour who had infinite Treasures of Wisedom within him who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be streightned in words Therefore let us also have a second improving of it You see the Argument that it is twice repeated They are not of the world God is entreated to preserve them because they are not of the world even as Christ is not The Explication of this you have heard already Therefore I proceed to the Observation Obs That it 's good for the People of God often and often to meditate on this That they are not of the world This is a Truth that unlesse unfolded and drawn out We can never see the Excellency of it unlesse you rub and pounce this matter into powder you can never finde the sweetnesse of it if you do not as they did to the Sacrifice open it and cut it in peeces laying every part by it self methodicaly you cannot see the inward excellency of it The people of God are not of this world they are in it but not of it They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctified and set apart from the common use of the world as in the Jews Pedagogy Vessels and Garments and Persons were set apart only for a sacred use Hence they are compared to Starres that shine in a dark night thus are they in a crooked Generation Phil. 2.15 As the Starres are not compounded of sublunary matter neither are they capable of such destructive alterations as sublunary and materiall things are So it should be with the Children of God Now there are two main Grounds and Reasons or Springs from whence the people of God should so often reflect upon this That they are not of the world And the one is of Instruction to duty The other is of Consolation and Comfort The due Meditation of this will abundantly instruct to duty in these particulars First It will make us heavenly-minded and take away that predominant earthlinesse in us which makes us incline downwards The â—one doth not more naturally fall to the ground then our Souls till regenerated move to earthly things Now the Apostle argueth to the People of God Col. 3.1 2 3. If ye
but because it would be a perpetual usefull document he instanceth in those that are to come yea all the believers for the time past since the beginning of the world are not excluded from this Mediatory prayer while they needed it no more then from his death for Christs prayer as his death profuit antequum fuit it profited before it was because it was present to God from eternity in which sense he is said to be a Lamb slain from the beginning of the world Observ That such is Christs care and love to his that they are remembred in his prayer and death even before they had a being when thou couldst not pray for thy self nor any else yea from eternity Christs Mediatory love and purpose was set upon thee In particular this truth is full of consolations even as the Sea is of waters to those that are members of Christ Therefore to open this First Consider that when Christ here prayeth for all believers he doth not as we do When we pray for the whole Church of God or as some say The Angels and Saints in Heaven pray viz. in a general indistinct manner not descending to every particular individual person No but Christ in this prayer being God as well as man and so cloathed with Omnisciency did in this prayer know and attend to every particular believer that should in any age of the Church be born as distinctly and nominally as I may so say as when he told Peter I have prayed for thee that thy faith fail not So that here is a great difference between Christs prayer for the universall Church and ours We cannot name the particular believers that shall be in every age but Christ did represent in this prayer every individual man and had as distinct knowledge of all believers as of the Apostles whom he knew man by man Secondly This must necessarily be so because though the execution and accomplishment of those benefits we receive by Christs prayer and his death be in time yet the Decree and purpose was from all Eternity Christ did not at this time of prayer or the hour of death beginne to will good to them No that love to them was eternal and of old Insomuch that we cannot say There ever was a time when God did not purpose these glorious things for them and therefore it is that the Scripture doth often call the godly to this consideration that his mercy and love to them was of old even before they ever had a being or the world either Ephes 1.4 He hath chosen us in him before the foundations of the world and that is remarkable 2 Tim. 1.9 where this grace of God is said to be given us in Jesus Christ before the world began It 's said to be actually given us before the world began either because God had decreed to do so or else because it is as certain as if it had been done already Oh then what lively consolations should this breed in a believers breast Gods gracious thoughts of mercy were of old to me when I was many thousands of years from having any being yet even then was I in Gods minde and love No wonder if all eternity be not long enough to bless and praise God for this eternal purpose of his Yet in the third place Though we are then chosen in Christ from Eternity yet take heed of that absurd Errour which holds Our sins are pardoned and our persons justified from Eternity To say That while a man is unconverted wallowing and tumbling in his lusts that his sinnes are pardoned and that he is as well loved of God before his conversion as after is to contradict the whole course of Scripture for though we be elected and thus predestinated from Eternity yet the Effects of this are not bestowed upon us till in time and in such a manner as God pleaseth Praedestinatio est amor Ordinativus not collativus as the Schools say It 's immanent in God not transient in us Therefore you see our Saviour supposeth such to be believers who shall be made partakers of his death He doth not promiscuously pray for all men he doth not commend to Gods love every man or woman but the believer onely So that we are to distinguish between the purpose of God and the gracious effects thereof otherwise we may as well say we are glorified from Eternity Fourthly Hence in that Christ doth thus determinately pray for every individual believer It 's a plain Argument that he is God as well as man For how could those things be as present to him which yet were many years to come if he was not God Act. 15.18 Known unto God are all his works from the beginning of the world Thus Christ being God as well as man to him was known the state and condition of every believer not only before he was born but before the world had a being Therefore from hence it may be properly gathered that even to the humane nature of Christ was revealed the number of those persons whose salvation he was to procure So that Christ as man as well as God knew who they were that should believe in him It 's true Omnisciency could not be communicated to the humane nature as the Orthodox maintain against the Lutherans neither was the knowledge of all things revealed to it but as the Sonne of man he knew not the day of Judgement when it should determinately be and the nescience of this was not any sin in him yet the revelation of this to his humane nature viz. who they were that he should die for seemeth to be more necessary even as Divines say The humane nature of Christ shall by revelation from the Divine at the day of Judgement know all the thoughts and secrets of mans heart that so he may be the great Judge of the world in both his Natures howsoever here is a clear argument that Christ is God as well as man and that his Godhead concurreth to the work of our Redemption Therefore fifthly It is not to be thought impossible that even all things that are to come should be thus present to Christ though it be to us For our knowledge is measured by time and there is not only a successive order in the objects we know but also in the acts of knowing But the measure of Gods knowledge is by eternity wherein all things do exist together So that though in themselves one object be after another yet in respect of God they are beheld with one intuitive act As a man with one cast of an eye from some high Tower doth behold many passengers going by one after another It 's true we can no more comprehend how these things are all at once open and naked to God then a Dwarf can reach the Pyramides yet for all that we are to believe what by reason we cannot comprehend Quid enim magis contra rationem quam ratione supra rationem transcendere said Bernard It 's enough
Faith is not wrought by the Spirit of God neither is it upon divine motions but experience and manifest conviction They feel in part the torments of hell and therefore it 's experimentally evident to them that there is a God who is also just and terrible in his vengeance But the historical faith in an unsanctified man as it is the gift of God so it works some inclining disposition to God yea in the temporary believer who goeth beyond a meer dogmatist it works as appeareth Mat. 3. Some reformation and some joy so that the word makes some hopeful ingresse into him though at last it passe away as our lives even as a tale that is told having no setled continuance 6. This historical faith as it is wrought efficiently by the Spirit of God so the motive of it is Divine Authority and Revelation That as by the light of the Sun we see the Sunne so by God we come to know every thing of God This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle 1 Thess 2.13 They received the word not as the word of man but as the word of God Hence the Prophets begin with Thus saith the Lord and Paul discovers himself to be called by God So that every thing hath but a weak ineffectual operation till it hath a maker a divine stamp upon the soul Oh when we once believe a threatning as it is Gods when we once believe a promise as it is Gods it must bear down all before thee What if the world come What if Satan come What if thy companions come telling thee this and this Oh but saith the believing soul God that cannot lie saith the contrary And truly herein is discovered that in Religion we have but an humane faith yea not so much for an humane faith will make great changes in our life when yet our divine faith doth not If a man tels thee of such danger of such evil in the way doth it not presently make thee turn out of that path But now when Gods word tels thee there is death and damnation in such paths that doth not at all move thee SERMON CXXI Of Dogmaticall Faith the Properties of and Contraries to it JOHN 17.21 That the world may believe thou hast sent me WE are discovering the nature of faith in the General as it is carried out to Scripture-truth because of Divine Authority We are to adde more particulars to clear this And First Though this Faith be not a peculiar saving grace yet it is a common grace of Gods Spirit It 's a common grace of God to be inabled to believe How many Pharisees and Jews saw the miracles of Christ as well as the Apostles yet did not believe so much as a Simon Magus did It 's the grace of God that makes a man to have a sound minde in Religion witnesse the many heresies and blasphemies divers are fallen into yet it 's a common grace not peculiar common I call it not in that sense as some plead for an universal grace which indeed is no grace but because an unregenerate man may have it as well as a regenerate so that no man may conclude this is enough for his salvation that he doth believe such and such principles of Religion unlesse also he hath that peculiar effectual purifying work of faith upon his soul As therefore those extraordinary gifts of Gods Spirit to work miracles to cast out Devils were common to such who yet were workers of iniquity Thus it is with this ordinary gift of Historical faith many men may believe the truth of those things the goodnesse whereof they never felt upon their hearts And many may maintain the Doctrine of Regeneration orthodoxly who never felt the power of it experimentally upon their own souls There is a faith that is common to the elect all the children of God have the like precious faith Tit. 1.1 in regard of the essentials yet there is a faith common to elect and reprobate so that no man may conclude his salvation because he is no Jew no Pagan no Papist Secondly Although this dogmatical Faith be common to the regenerate and unregenerate yet it 's the foundation of our conversion and in the regenerate when improued doth wonderfully provoke the increase of grace And this is good to be observed for though we make it not saving faith yet it is the foundation of saving faith He can never believe on Christ for his Mediatour that doth not believe Christ to be a Mediatour Therefore the Apostle describing the general nature of faith saith Heb. 11. He that cometh to God must believe that he is and that he is a rewarder of those that serve him No spiritual building can be made without this foundation as it is thus the foundation so if improved it doth wonderfully promote justifying faith The general acts of faith if vigorously prosecuted do mightily strengthen the peculiar and proper acts of it The more strongly we believe Christ to be a Mediatour the more will this help that he be so to me and therefore it 's observed that our Saviour put them so often upon the trial of their very historical faith Dost thou believe that I am able and doest thou believe that I am the Messias Partly because that was the great Question then Whether that individual Person was the Messias or no and partly because if it was believed that he was the Saviour then there was no such cause of doubt Whether he would be a Saviour to them that truly sought to him Insomuch that it may be questioned Whether it be a greater act to believe Christ to be a Mediatour or to believe him a Mediatour to me Although indeed there are more Objections against the latter for there are not only Objections against the truth but against the application of it because of the many sins and infirmities which I perceive in my self yet we would think the harder task were then over when the soul could believe such great things and transcendent to humane reason for when a man believeth that Christ is both God and man united in one Person whose office is to redeem the oppressed sinner may not then he conclude easily that he will redeem him For which is greater to believe such a Person God and man or that this Person whose Office it is to save will save thee Howsoever if we do not make comparisons between these acts of faith yet certainly the more strong and powerfull thy acts of faith are about the truths of Christ the more will they conduce to apply him to thee Even as in man the more vivid his senses are which do accompany his common nature with a beast the more strong and quick are his rational acts likewise So that this Dogmatical faith is the root as it were which if not thriving those peculiar acts of faith will wither Distinct III Thirdly The general properties of this faith are
freely given us of God which he illustrateth by a similitude from a man As no man can know the things of a man but a man so neither can a man meerly of himself discern the things of God Hence the white stone and the new Name Rev. 2.17 are such things that no man knoweth but he that hath them 3. The world of it self cannot know Gods love to his children because they have not the experience of it in their own hearts And therefore though they may read and hear of such a thing yet they cannot conceive what it is As a man that never tasted honey cannot guesse what the sweetnesse is It 's the want of this experimental knowledge that makes the world so despise the priviledges of believers Balaam had but a glimpse of this and immediately he breaketh out into those wishes That he might die the death of the righteous and his latter end might be like his Lastly It 's hard for the world to know the Fathers love to the godly because his outward administrations are so clouded that by the external events you would sometimes judge they were the only people whom God hateth Even as it was with Christ himself though he was solemnly from heaven pronounced to be the beloved of his Father yet in outward consideration he was a man of sorrows and contempt insomuch that the Prophet saith Isa 53. we thought him smitten of God for his sins and at his death they insulted over him as being forsaken by God Vse of Admonition to all wicked men Let this bridle their hearts and tongues and pray God would open their eyes to understand this blessednesse and happinesse of believers Then Saul would be amongst these Prophets then thou wilt desire to live and die one of them that your soul might be in their souls stead Then your cry will be We fools and miserable wretches thought them the vilest and most miserable men in the world but how greatly doth God honour them SERMON CXXXIII Of the Connexion between Grace and Glory and that Glory even to the most Godly is the free Gift of God JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am c. THis verse containeth a new and distinct Object or Matter of Christs prayer for whereas before he had prayed in reference to his Disciples for their Sanctification and Vnion now he prayeth for the last and ultimate priviledge they are capable of which is their eternal glory So that in the words we may observe 1. The Compellation Father 2. The Subject of his prayer Those thou hast given me 3. The Object matter of it That they be where I am 4. The Manner of petitioning this expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will Lastly The ultimate End of all this That they may behold my glory which thou hast given me From the general Connexion of this prayer with the fore-going petitionings and that prayer-wise two things are observable 1. That without grace here there is no glory hereafter 2. That even to the most gracious that are Glory is given by God as a gift obtained in prayer After they have done all yet still they must pray for it For the former we see that truth established from the order and method that Christ useth having before earnestly prayed for their Sanctification and Unity in this life he stayeth not there neither is his love confined within the things of this world but it extends it self to the world to come as the chiefest of all As happiness and glory is the ultimate end of man concerning which every natural man mistakes so grace is the only path that leadeth thereunto and there is as great a mistake about grace what it is as wherein happiness doth consist So that although it be very convenient to discover what grace is and when a man may be said to be godly yet I shall wave that as to a large discourse about it Only to clear the Doctrine Consider That by grace we mean that new creature or those holy divine and supernatural principles within a man whereby he is carried out to work all holinesse in his life For the Scripture describeth this gracious man sometimes by that inward work as the root and foundation of all sometimes by the outward fruits of holinesse as being the visible demonstration of it So that in the discovery of grace we must alwayes attend to these two things 1. That our religious duties be upon a root deep enough that they proceed from a supernatural principle within that no external motive be the only principle to put it into action And then 2. That we do not content our selves with any supposed inward work of grace upon the heart but do accordingly as occasion invites manifest the powerfull efficacy thereof in our lives for thus the Prophet Ezekiel declareth Gods promise for both The writing of his Law in their inward parts and making of them to walk in his wayes Ezek. 36.28 Secondly Men are very prone generally to delude themselves in this particular thinking to obtain glory hereafter though they have no grace here Hence are such exhortations Be not deceived 1 Cor. 6.9 No fornicator or idolater shall enter into the Kingdom of heaven c. Who would think the Apostle needed to set such a prohibition or signal mark upon that for we would think no body could deceive himself in such a thing notoriously known as that is yet there is nothing more ordinary for if all the grosse visible sinners should be asked one by one Do you hope to obtain eternal happinesse he would answer with great confidence and expectation of it and yet how grosly and notoriously doth he deceive himself Is it not as plain as that he liveth that such pleasures of lusts shall be rewarded with eternal torments and yet he hopeth otherwise Thirdly Grace here is not meritorious of glory hereafter Rom. 4. To him that worketh the reward is of debt but eternal life is called the Gift of God Our Saviour in this Chapter doth pray for one as well as the other We may justly wonder to see how prone men are naturally to look upon grace as meritorious of glory that the Roman Church should so confidently maintain it Doth not all this arise because men are not acquainted with those reliques of corruption that cleave to the best things we do Certainly that which is meritorious of hell can never be of heaven that which deserveth eternal vengeance can never procure everlasting favour but this proud opinion creepeth subtilly into mens hearts under pretence of advancing grace even while it debaseth it for so the Papist would perswade us that they give more to Christ then we because they make him merit that our grace may be meritorious insomuch that they say we give little or nothing to Christ but to hold Christ merited that we might merit is to evacuate the merit of Christ and to
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
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
some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is
implied in our being Sanctified by Christ 515 Wherein the truth of Sanctification consisteth 516 Sanctifying What Christ Sanctifying himself implieth 502 The benefits of Christs Sanctifying himself 505 Saved All that are to be Saved are committed to Christs care 338 Schism How to prevent Schism 580 Vide Unity Scripture The Scripture is Gods voice 387 So many contrary things to a believers expectation may fall out in matters of Religion that did not the Scriptures fore-tell them we should be greatly offended 388 Some particulars that are hardly concocted 388 That whatsoever the Scripture saith is sure to be made good 389 The Spirit and Scripture are to be reconciled 390 The Scripture we now have is a full and perfect Canon for our Salvation 390 The parts of Scripture ibid. The Ground why Scripture must be fulfilled 393 In how many senses the Scripture may be said to be fulfilled 394 The truth of Scripture-Prophesies 395 The Scripture is oppositely true to all the Opinions Doctrine and Religions that men set up by their own fancy Sence It is not enough for the people of God to be beloved by him but they are to endeavour after the Sence and apprehension of it in their own hearts 694 Considerations to open this Point 695 The advantage they have thereby 696 Propositions to inform in this Point 698 Helps to get and keep the favour of God 698 Sending There is a two fold Sending mediate and immediate 493 Sent. Christ was Sent of the Father c. 487 How Christ was commissionated and Sent for us 487 The Necessity of Christs being Sent. 490 Sermon Prayer sanctifieth every Sermon 5 Vide Prayer Sins What Sins do chiefly provoke God to give men up to strong delusions 152 What Sins do chiefly provoke God to leave his people not totally yet gradually 351 Socinians Socinians confuted 73 Socinians no Christians 591 Socinians answered 666 Sonship Sonship is purchased by Christ 14 Soul The Soul of man hath an infinite appetite 57 God is the center of the Soul ib. Spirit of God How many wayes the Spirit is a comforter to believers 404 Suffer Suffering When the people of God Suffer not for any fault of their own but because they own God and professe his truth this is a great obliging of God to take care of them 421 This Doctrine is opened in several considerations ibid. Supports Though God may afford his people many comfortable Supports yet they must not look to enjoy them alwayes 330 What are those visible Supports God may for a while vouchsafe to his people 330 Reasons why God sometimes changes his peoples condition from better to worse 332 T Talents THe meanest persons have Talents to improve as well as the greatest 104 Tautology Repetition of the same matter in prayer is not alwayes sinfull Tautology 131 Vide Repetitions This is opened in three particulars 132 Teaching That believers do not onely at their first conversion but in the whole progresse of their life need constant Teaching from God 690 This appeareth in several particulars ibid. The Reasons why Christ must constantly Teach his people 692 Testament They that lived under the Old Testament dispensation not excluded from Salvation 100 Time A Time is set for the Reformation of the Church 21 Wicked men have their set Time ib. A set Time for Judgement 22 The Time of every mans death is set ibid A set Time of grace ib. A set Time of the Churches troubles 23 Trinity This Doctrine of the Trinity is an object of Faith and cannot be demonstrated by reason 583 Trouble Several wayes whereby a godly man fals into Trouble in this world 284 c. Reasons why they are subject to Trouble 287 Trusting Trusting to our own righteousnesse is a dangerous sinne 219 220 Truth It 's a special mercy to be kept in the Truth 316 Ten Grounds proving it to be such a special mercy 316 c. There is a three-fold Truth we cannot attain unto without the Scripture 476 The excellent properties of the Truth of Scripture 478 Truth and Godlinesse are requisite in Ministers of the Gospel 482 The grounds why it is requisite 483 Vide Ministers V. Union UNion among the godly is of great necessity 561 There must be a Vnition before there can be a Union 587 There is a natural Union with Christ and a supernatural 587 The excellency of this Union 589 Unity The Unity that Church-Officers ought to have 321 Grounds why it is such a mercy 322 The Unity between the Father and the Sonne is a spiritual Vnion 325 Vide Ministers Means to be used to get and keep Unity 327 There is a two-fold Unity between the godly 561 The excellency of Unity among Christians in several particulars 561 True Unity is from Christ 574 False wayes of Unity by Papists and Socinians 575 Rules to keep up Unity in Church-order and how to prevent Schism 580 Vide Schism Rules for Unity in respect of love to prevent wrath and quarrellings 581 Unity among believers is a special means to enlarge the kingdom of Christ 591 This is opened in several considerations 591 The Reasons why Unity brings others to the Faith 593 Unity among believers is part of the glory which Christ as Mediator hath obtained for them 616 In this Doctrine three Propositions are to be observed ibid. The Father and Christ being in believers is the cause of that perfect and consummate Unity which they ought to have of themselves 632 What is implied in their being made perfect in One ibid. The Causes of this Unity 634 United That all believers are United to Christ and in him to the Father 586 Scripture-expressions to represent this Unity ib. Uniting True Uniting principles as to true Doctrine 577 Universal How the maintainers of Universal Redemption differ among themselves 241 Universally Reasons why the Scripture speaketh thus Universally about Christs death 237 Vocation Vocation is of grace 252 Two Reasons of it 252 Vocation to the Office of the Ministry consisteth in these things 497 W Witches IT 's a great sin to seek to Witches 95 Witchcraft Witchcraft is pardonable upon true Repentance 95 Word of God Word of God How it doth not convert 4 How it doth convert ibid What is implied by keeping the Word 182 184 The Parts of the Word 183 The Word preached and received by people doth greatly enrage the wicked of the world 427 Considerations to open this ibid Why preaching and receiving of the Word doe enrage wicked men 429 The Word of God is truth 474 In how many particulars Gods Word is true ibid. Work Who have not finished the Work God gave them to do 107 c. None may look for glory untill they have finished their Work 125 It is true in reference to Câ—rist ibid. In reference unto our selves 126 The Necessity of continual Working in four respects 127 128 It's lawfull for the people of God in all their Work they doe for God to encourage themselves with this That there is an
glory More properties of this glory II. The second part of the Point is that this glory is to be earnestly praied for For 1. Without seeking God will not bestow it 2. Thereby our desires after it will be more enflamed 3. III. The third part of the doctrine That this glory praied for will be a cordial against all affliction Because 1. It 's an universal Medicine 2. It 's the most sutable mercy to a gracioas heart 3. Because of the insufficiency of all other things to satisfie the heart 4. Because the way to heaven is full of briars and thorns 5. It exceeds all earthly glory 1. Earthly glory is but a puffe 2. It will not avail us at death Vse Observ That Christ had the glory he praied for with the Father before the world was That Christ had an eternal being Vse Quest Whence is it that any deny Christ to be the eternal God Answ What sins doe chiefly provoke God to give men up to strong delusions 1. Pride 2. Unfruitfulness 3 Neglect of the godly learnâ—d Ministry Vse 2. Vse 3. Vse 4. Vse 5. Observ That the world was not from Eternity Proved from Scripture 2. From Reason Observ That God is only and properly known by the godly Some knowledge of God may be had several waies Of true saving knowledge peculiar to the godly Though many have some kinde of knowledge of God yet the godly only do truly know him Vse Observ Why the Ministers end in Preaching should be to bring his people to the saving knowledge of God From the necessity of it Because of the nature and properties of it The several significations of the word world in Scripture Doct. That the people of God are called out of the world Demonstrations of the Point They have not the Spirit of the world The Spirit of the world what They walk not after the rudiments of the world He lives not as others do Reasons How many waies a people may be said to be Gods Doct. That the godly are Gods people in a peculiar manner Consider How many waies or upon how many Titles those that are godly are the Lords Doct. I. 1. 2. The word of his Commandements 3. The Word threatning 4. The word of Consolation II. Because it is Gods Word III. And receive it with the whole heart IV. And make it a Rule for their lives V. They that keep Gods Word have a high esteem of it 1. For the spiritual effects of it 2. Because it 's so necessary 3. And so usefull 4. The Preciousnesse and dignity of it VI. They keep the Word who persevere in it notwithstanding all temptations Doct. It 's not enough for Gods people to have grace but they must thrive and grow in it How many waies the graces of Gods people are to grow thrive I. In respect of degrees and measure II. Depth and rooting III. In the extension and kinde of all graces IV. In the means and Instruments of their graces V. By exciting others to grow VI. In solidity and fortitude Grounds and motives Vse Doct. It 's our duty to know and beleeve in Christ as the only Mediator sent by God I. What Christ had or was as Mediator was for us I. His Incarnation 2. All that he did His Miracles Obedience to the Law His sufferings The benefits of his Mediation II Christ Mediaâ—iâ—â— for us is of God the Father III. It 's the duty of all Gods people to beleeve this fulnesse in Christ for them The ingredients or concomitants of Faith 1. 2. A relying and resting of the soul upon Christs fulness 3. There is a full satisfaction of the soul in this beleeving 4. A receiving of what Christ hath 5. A holy boldnesse at the Throne of grace 6. Large and vast thoughts of Christ 8. Faith purifieth and makes holy Why it is the duty of Gods people thus to know and beleeve on Christ Vse Doct. That only is proper obedience that hath the Word of God requiring it The grounds of this are I. From the Soveraignty of God· II. Gods promise is annext only to Gods command III. Because of the pollution that is upon mans understanding IV. From the fulnesse of the Scripture V. Else obedient persons could never bear up their hearts against the discouragements they meet with in Gods work Vse Obs That it 's the property of godly men to have respect to Gods Word Proposition to clear the Point How far godly men may sail Doct. It 's a sure character of Gods people to be a willing people I. The dulnesse in Gods people is not reigning but resisted and prai'd against Reasons 1. The sense of guilt and misery 2. The sense of Gods mercy 3. The divine nature they are partakers of 4. Because they were so willing heretofore to sin 5. Because they know none but willing service is accepted 6. Because of their great reward 7. Because of the joy and comfort that attends Obedience Vse Vse 2. Obs The Ministers of the Gospel are to preach Gods Word 1. It 's their duty 2. Their greatest honour 3. It 's his comfort and safety 4. Most useful and profitable Doct. Faith in Christ as Mediatour is acceptable to God Why Gods Children are so hardly brought to beleeve Why prophane men think it so easie to beleeve in Christ Why beleeving in Christ is so acceptable to God 1. Faith in Christ the Mediatour the main scope of the Scripture 2. The work of the Spirit in the Ministry is to convince of sin 3. It s the end of the Law 4. It 's the essence and marrow of the Gospel 5. The devil in all ages hath laboured to obscure this Doctrine Vse· Quest Answ Directions shewing how a man may come to prize this doctrine Vse An Invitation of the greatest sinners to come to Christ Doct. It 's very hopeful and encouraging to pray for those that discover signs of grace in them Consider these particulars I. It 's not our duty only to pray for our selves but for others also Quest Whether it be lawful to pray for any man in particular Answ II. Yet we may not pray for Reprobates as such A twofold faith in praier III Whether we may pray in faith for others as for our selves Then our prayers are liklier of a powerful effect when we pray for the godly Of praying for ungodly men Motives there unto Doct. All Gods people are under Christs Mediatory Praier Concerning which consider The Children of God are of two sorts The Priesthood of Christ exceeds the Priesthood of the Law The aggravations of Christs praier The several acceptations of the word World World how to be taken in this place Doct. Christs Mediatory Praier and his Death is only for the Elect. Considerations to clear the Point I. There is a necessary connexion between Christs Intercession and his death II. Though Christ in his praier and death had a special regard to some of mankinde yet no man that is damned can blame any but himself III.
agree in one The Unity that Church-Officers ought to have Grounds why it is such a mercy to have Unity among Church-Officers Observ The Ministers of God must endeavour after the most perfect Unity Even to be one as the Father and Son are 1. The Unity between the Father Son is a spiritual union 2. It s constant and individed 3. An holy unity 4. Full of love to mankinde 5. A well-ordered unity 6. Most perfect and absolute Means to be used to get and keep this unity Observ That though God may afford his people for a while many comfortable supports yet they must not look to enjoy them alwaies What are those visible supports that God for a while may vouchsafe to his people Reasons why God sometimes changes his peoples condition from better to worse Vse Doct. That there is no corporal or visible improvement of Christ but spiritual only Wherein mens pronenesse appears to know Christ after the flesh Doct. All that are to be saved are committed to Christs care to be kept to Eternal Life How much is implied in this Truth that Christ keeps them at his charge I. Their own insufficiency II. The precious esteem God hath of them III. A peculiar care of them IV. The safety they are in V. It implies an Obligetion on Christ to keep them Doct. If Christ though God yet in respect of his Ministry doth attribute all to God how much more ought the Ministers of the Gospel who are frail men Observ That Christs divine Protection of his people to eternal life is daily to be thought on and improved by them There is a four-fold principle which is operative to the conservation of the believers 1. An inward vital and vivifical principle of grace abiding in them which will never fail 2. A daily help of grace quickning and corroborating the soul in all holiness 3. Our Election The effects which a lively meditation of this preservation will produce Boldnesse against all discouragements Observ Introductory Propositions Why Judas is called the son of perdition Why Judas is said to be already perished Observ That there are some persons that are wilfully set to destroy damn themselves though they have never so many excellent remedies to the contrary The causes that move men to damn themselves 1. Atheism 2. Ignorance 3. Hardness of heart 4. Inordinate love to some sinne 6. Unprofitablenesse under the means of grace 7. Taking ungodly prejudices against the Ministers of God 8. Often rebelling against the Light of Conscience 9. That are worse by afflictions 10. That prosper in a way of sin 11. Hypocrisie 12. Desperation What particular eminencies Judas had Doct. We are not to condemn Religion and relisious persons though some amongst them prove scandalous Observ 1. That unless men are carefull at first to look to their grounds and motives why they take upon them the profession of Christs way they will never hold out but one time or other forsake and revolt from all Observ 2. That it 's a very sad thing to fall into such a condition that draweth out our peculiar corruptions we are most prone unto Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ That whatsoever the Scripture saith is sure to be made good Grounds why Vse In how many sences the Scripture may be said to be fullfilled Doct. The truth of Scripture-Prophesies I. It is only Gods property to foreknow things to come II. Yet the devil may foretell some things to come III. Predictions of three sorts IV. How vain and wicked it is to go to Astrologers or Witches or to be such Against Astrology and Witchcraft Consider Observ That it 's Christs special will and care that his people should walk comfortably That Christ doth really intend that his people shaâ—l be joyfull I. Therefore was this prayer II. Therefore is it so often commanded III. And for this end are the promises IV. And the Ministry of the Gospel V. Christs care that his people should walk joyfully appears From the works of the Spirit and Christs end in sending him into the Church How many waies the â—pirit of God is a Comforter to Beleevers 1. By way of Instruction and conviction 6. By directing into the way of comfort 3. By a mighty efficacious power 4. By witnessing to us that we are the Children of God VI. From the end for which Christ came into the world and wrought what he did for us Observ There is a joy in Christ which his people are to have fulfilled in them A three fold joy To know the nature of spiritual Joy Consider The transcendency of this Joy above all worldly Joy Vse Observ That the Word preached and received by people doth greatly enrage the wicked of the world Why the preaching and receiving of the Word doth enrage wicked men Vse Observ Concerning which Consider 1. It is possible Christians may be hated not for their Christianity but their gross impieties 2. It is ordinary for them that suffer for Christ to be charged with divers crimes 3. Those that suffer for blasphemy may be so far seduced as to think they suffer for Christ 4. The best Christians that live have many infirmities cleaving to them Observ Doct. Consider I. That there is a twofold hatred II. The Causes of it III. The effects of it IV. The properties of it The duty of Christs Disciples under the worlds hatred Why the godly should rejoyce when they are hated for Christs sake Cautions to the wicked Vse What it is to be of the world How Christ is said not to be of the world What it is not to be of the world There is a twofold conformity to Christ 1. Active 2. Fassive The comfort of being like Christ in suffering Observ That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happiness with himself Quest Why God doth not presently take his beloved ones to himself out of this world of sin and sorrow Answ Quest Whether it be lawfull to pray for death Answ Observ Observ That God hath the dominion and immediate disposing of our being and continuance in this world Propositions explaining this truth Proofs of the point 1. From Scripture Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Doct. The Godly mans often remembring that he is not of this world is of great use 1. Instructing to duty 1. To heavenly-mindednesse Which consists in these particulars 1. He mortifieth and moderateth his affections to lawful things 2. Worldly things are but secondary and lesse principal 3. He will not sin against God to obtain great advantages 4. He affects worldly things no further then by them he may be serviceable to God 5. Labours to keep his heart holy in the midst of earthly businesse 6. Would fain get to the triumphing part of grace 7. Longs for Christs coming 8. Delights in those things that encrease a spiritual life II. Often reflecting
Scripture that cals these torments everlasting torments a fire that cannot be quenched a worm that cannot die That if this be all thy hope thou maist roar out in horrour and wish thou hadst never been born so that if wicked men would set judgement on work they would see nothing abides them but a fearfull expectation of the vengeance of God all Opinions all Doctrines shut them out If there could one come and bid thee Go on merrily in thy sins be as prophane as thou hast been never think of cries and tears for thy sins because Christ hath died to save thee howsoever This man indeed might make thee run into excesse of all riot and to say Let us eat and drink for to morrow we shall die and so be saved But the Scripture is so plain against this that all may be perswaded of it without any difficulty Shall we sin that grace may abound saith Paul God forbid Rom. 6.1 And he makes the damnation just of those men who gather such consequences Think then with thy self that in what sence soever Christ died yet thy sinnes make a great gulf between thee and Heaven God hath set a flaming Sword to keep thee out of Paradise therefore cry out I have no hope as yet Oh my condition hath no comfort I cannot meet with any sound Doctor that dares give me any comfort while I love and live in my sinnes Why then wilt thou embrace those lusts that are such a present poison and ruine to thee Hereafter thou wilt be perswaded when too late That sinne hath been thy only Enemy when God shall bid thee Depart ye Cursed then wilt thou bid thy cursed lusts Depart but then it will be too late Vse 2. of Instruction To teach the godly what a sad aggravation there is in every sinne they commit That it 's against the special love of Christ in dying for thee This bloudy circumstance is in thy sinnes which cannot be in the sins either of wicked men or devils Excellent is that Meditation of Eusebius Emissenus Though aith he the devils should be damned for many sinnes and I but for one yet that would exceed the devils Impiety for the devils never sinned against a God that became an Angel for them They never sinned against God that died and was crucified for them but miserable and wretched I pro animâ meâ cur non liquefio cum haec cogito have sinned against a God made man for me Against a God dying an ignominious death for me Against a God leaving me such an example of love and holinesse Indignior sum Lucifero indignior sum daemonibus I am more unworthy then the devils more unworthy then Beelzebub Oh that we could all both think and speak so that not only our tongues may utter it but our hearts be inwardly affected that we might as Bernard said linguam in sanguine cordis tingere Oh then let this special love of Christ to thee more then many thousands wotk in thee more special love and thankfulnesse then others have Take heed of sinne for thy sinnes have this special aggravation in them which wicked men have not Christ hath shewed thee so great love that he himself could not shew a greater and therefore who shall excuse thee if thou sinne for all this Here is then no doctrine of carnal Security in this Point Here is no door set open for Licentiousnesse but as Christ said from a Parable She loved much for much was forgiven her The same should be in all the godly much hath been given and forgiven them therefore they ought to love much and this was set upon Pauls heart even Christs peculiar and special love Gal. 2. Who loved me and gave himself for me Vse 2 Vse 2. Had Christ a peculiar and special love in his praier and death for some only then here we see what is the Thesaurus Ecclesiae not any Popish Indulgences or imagined heaps of superfluous merits but even the death of Christ that and that only doth inrich comfort and make happy all the people of God If therefore thou art one who canst upon true grounds gather thou hast a propriety in Christs death thou art not to be afraid neither living or dying what man or devils shall do unto thee Rom 8. The Foundation of all justification sanctification and glorification is upon this Christ died Who shall condemn It is Christ that died Therefore there cannot be any accusation or condemnation because Christ died Therefore the main Question is What Evidences thou hast for an Interest in Christs Death for if that be once granted unspeakable and innumerable are the priviledges that belong to thee Therefore encourage and strengthen thy heart with the comfortable fruits of Christs Death Let us consider whether thou hast the qualifications of such to whom Christs death is made profitable and advantagious And 1. They that have an Interest in Christs Death they are dead to sin Christs Death and sinnes death go together So the Apostle As Christ died once so should we to sinne and live to Righteousnesse Rom. 6.10 11. and Gal 5. He that is Christs hath crucified the flesh with the lusts thereof If Christ be crucified for thee the lusts of sinne are crucified in thee For the end of Christs Death was not only salvation and happinesse but to kill all the spiritual Enemies we have of this happinesse and sinne is the main for Death had no sting no neither could hell be hell or the devil a devil to thee did not sinne put power into all these Be not then presumptuous but fear and examine thy self Thou speakest much of Christs Death This is in thy month I trust in Christ that died for me But is Christs Death the death of thy sinnes Canst thou see those lusts which like Pharaoh and the Egyptians did once rule over and oppresse thee now drowned in the Red Sea of Christs bloud This is necessary if thou wilt have any comfort because Christ is dead see whether thou art dead to sinne or no Art thou as a dead man who in respect of all pleasures and delights findes no Inclination thus it ought to be with thee The Scripture speaks often concerning this that the godly are dead to sinne sinne hath not that dominion and power once it had Oh but how many as the Scripture distinguisheth are dead in sinne not to sinne Though they have mountains of sinnes lie upon them Though the vengeance of God belong to them all the day long That whether they are eating drinking or sleeping they are an accursed people by the Law which is Gods own Sentence and doom yet for all that they are not afraid neither do they tremble Oh then examine thy self faithfully in this If Christ died for me how comes this sinne to live in me for Christ like Sampson when he died wrought the death of his Enemies When he died it was that those lively active lusts should die also 2. If thou