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
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
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
the grace of God No Christ doth not call to men that sin yet laugh and make merry but that are weary and loaden to come unto him and then he will ease them Answ 2 But 2. This Doctrine of special and particular Faith doth not encourage to presumption because it cals not upon sinnâ—rs abiding and wickedly persevering so to rest on him but mourning over and abhorring their sins Therefore no man is commanded to believe this first that Christ died for him but to believe the word of God threatning and discovering the horrid pollution that is upon us as also the generall contagion in every part the insufficiency and inability to help himself the necessity of hungring thirsting and seeking out after a Saviour So that in this order and method he must by Faith lay hold on Christ Answ 3 3. This special Faith cannot be presumption or encourage thereunto because the object of it is whole Christ a Lord and Soveraign as well as a Saviour The presumer he divides Christ looketh upon him as a Saviour not as a Lord and Law-giver and therefore takes Christ but upon his own terms not in the Scripture-way and so indeed he takes not Christ but an Idol of his own making and by this it is discovered that he doth not truly believe but presume It 's true Christ as the Object of our justifying faith is to be considered as our Surety and Mediatour as a Gift of the Father to us yet he cannot truly be received as a Saviour but as a Lord and King also So that God having inseparably joyned these two together Faith dare not Faith will not divide So that this will prove Jealousie-water to the Hypocrite he professeth a belief on Christ but it is Christ divided or a part of Christ he looks upon the Atonement he made as a Saviour but not on the Obedience he owes to Christ as a King Christ doth not only promise but command he doth not only offer precious Gifts but enjoyneth strict and exact duties and faith taketh in all these Answ 4 4. Faith cannot be presumption because it doth not only receive Christ but this particular doth also cleanse and purifie the heart Act. 15. When Peters Faith was kept up then all his other graces were enlivened therefore Heb. 11. all those notable acts of high Righteousnesse and Obedience are attributed to faith so that the same Faith hath two hands one inward whereby it receiveth and embraceth Christ the other outward whereby it stirreth up and quickeneth to other Graces Justifying faith though it only justifyeth as it embraceth Christ yet at the same time also it worketh by love by patience by zeal by heavenly-mindednesse So that the exercise of all other graces is imperately from Faith though not elicitely It 's true there is a dead Faith and as Luther called it an incarnate faith a dead faith The Apostle James speaketh against c. 2. which is a bare assent and profession without any lively operation and such a kinde of believer is placed by Sebastian Franco in the Catalogue of Heretiques a luke-warm believer but that faith which doth justifie carrieth a man not only to Christ but is a general exciter and promoter to all holy duties and obedience 5. Faith special cannot comply with presumption because it doth not only believe in Christ as the special object but includeth an assent to the whole Word so that it 's as general as the Word is if therefore the Word of God doth not beget security and carnal encouragements to sin neither can Faith For presumption properly consisteth in this to divide the means from the end to think of obtaining one without the performance of the other can never be admitted by faith which in the special application of Christ is guided by the universal direction of the Scripture Vse of Instruction to humbled sinners Be well informed in this that you are not to stand in generals which are accompanied with great fears and dejections of spirit but in a particular manner to lay hold on Christ Oh let thy necessities drive thee that easelesse and restlesse condition thou art in be like a stone from the center like a bone out of joint till thou art fully united to the Lord Christ Know it is a duty That thou sinnest in an high manner while thou dost thus frowardly keep off from him Vse 2. There is the happiness of believers They receive Christ and so in him all things He that hath the Sun hath all the Stars He that hath the Fountain hath the streams if he hath given us Christ with him he will give all things Now God looks on thee in Christ The devil that seeks to devour thee must devour Christ first And O what a poor weak thing is it to doubt about earthly provision when thou hast received Christ for all things SERMON CXI That a Gospel-Ministry is to continue to the end of the world And for what ends JOHN 17.20 That shall believe through their word I Shall now finish this fruitfull Text. The last thing considerable in it is the instrumental cause of faith and that is the Apostles Ministry This faith is wrought by their word To open this Consider 1. That the word which begets faith is called Gods word vers 6. and here the Apostles word in a different sense It 's Gods word originally and efficiently because revealed by him It 's the Apostles word ministerially because they are the Embassadours to publish it Thus Paul cals it his Gospel as in other places it 's the Gospel of God because the Ministers of God are Stewards to whom is concredited the dispensation of the Word therefore it is called their word 2. Whereas Christ prayeth for all that shall believe even to the end of the world and yet they are said to believe by the Apostles word when yet thousands and thousands have believed since the Apostles death and departure It s necessary that by the Apostles we do not understand only their persons but the succeeding Ministry unto them which is to be perpetual in the Church all that now or hereafter shall beleeve though by the present Ministers that lived many hundred years after the Apostles yet may be said to obtain faith by the Apostles word because they sit in the Apostles chair they deliver the Doctrin which they delivered and succeed the Apostles though not in personal and extraordinaries yet in ordinaries in which sense Christ promiseth to be with them to the end of the world The words thus explained we may observe That God hath appointed a perpetual Ministry even to continue as long as there shall be a Church in the world All that shall beleeve are brought thereunto by the Apostles word now they being long since dead it necessarily followeth either that none can now beleeve or else that there is a Ministry to be perpetually succeeding them for this spiritual effect That the Ministry and Word preached is the means of faith
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.
the causes were hid from us 3. God hath appointed an hour or time for judgement to judge the whole world To call all men to their accounts that the counsels and thoughts of all mens hearts may be made manifest This is an hour a day a set time that the word of God doth often speak of pressing every one to watch and pray lest it take us in our sinnes Luk. 12 12 39 49. c. how large and admirable is our Saviour in telling us such an hour is coming and that it will come unawares and that if any man knew at what hour of the night a Thief would come to rob and spoil he would watch and prepare how much rather now when this time is uncertain and the matter is of such everlasting consequence should we tremble and look to our selves and for this end God hath left the knowledge of that day and hour secret from men and Angels that every one might prepare themselves Oh how little do men think of this hour our Saviour saith it will come upon most men as the deluge did to those that were eating drinking and making merry or as a Snare to the Bird which is taken while she is skipping and hopping up and down Look we then to our selves Art thou in such a condition hast thou so repented of thy sinnes and made thy peace with God that if this hour were to come immediatly thou couldst think of it with joy and go out with lamp and oil enough to meet the Bridegroom 4. God hath for every particular man appointed the time and hour of his death When that fatall moment cometh no ransome can be given No art nor skill can prolong it I confesse this hath been greatly disputed whether a term be prefixed by God to every mans life beyond which he cannot goe but they must needs hold many absurdities that will tend grosly to the dishonour of God if it should be granted that our daies are not appointed by God in this world and the Scripture doth unquestionably assert it Job 4.5 His daies are determined the number of his moneths are with theâ— thou hast appointed his bounds which he cannot passe This place is so clear that I need not mention more and whereas the Scripture saith Wicked men shall not live out half their daies that is in respect of second causes for they might if we do regard nature have lived long but God for their wickednesse removeth them away and whereas the Prophet told Hezekiah that â—e must die yet upon his praier fifteen years are added That was but a conditionall threâ—â—niâ—g neither were those fifteen years added to Gods decree but in regard of Hezekiahs expectation who upon the Prophets words looked for no other but present death Neither doth this doctrine bring a Stoicall necessity as if we need not eat or drink for God hath appointed the means as well as the end Even as Paul told those in the Ship Act. 27.31 with him that none of them should die yet he bids them use the means and some got planks and boards to get to the haven We should not make such captious conclusions but with fear and patience expect till this hour come 5. The Scripture speaks of a remarkable set time of grace There is a time whilest God may be found There is a time wherein he holds out the Scepter of grace The Fountain runneth and there is an Ho to every one that thirsteth to come and drink freely of it 2 Cor. 6.2 Behold now is the accepted time speaking of that season of grace God vouchsafed them and Heb. 4. To day if you will heare harden not your hearts Hence Luk. 19.44 Christ doth so bitterly bewail Jerusalem Oh that thou hadst known in this thy day and that thou hadst known the time of thy visitation This hour is of great consequence Jerusalem had her hour all the severall Churches of Asia had their hours England Sutton every place where the Gospel is preached they have their hour Oh that then you would learn of the Ant that gathereth her meat in the Summer time While you have the day of grace be busie in praying hearing meditating and treasuring up the things that belong to your salvation When the night cometh upon thee thou canst not work and it 's but a day of grace that hastens away neither canst thou with Joshua bid this Sunne stand still Oh the bitternesse and terrour of soul that will be upon thee when thou shalt see this hour passed away and thou hast got no good There is a set time for grace and our Saviour he threatens to remove the Candlestick when men walk unworthy of the light Rev. 13.11 12. The Apostle presseth this consideration Lastly God hath appointed for his Church a set time of afflictions and troubles as also an appointed time of salvation and deliverance which made Job say that affliction riseth not out of the dust and the Psalmist Promotion cometh not from the East or West Psa 65.6 As there are times of snow and rain of winter and hard weather so there are of calamities and exercises of the Church of God Jer. 30.7 This is the time of Jacobs trouble Rev. 3.10 It 's called the hour of temptation Rev. 2.10 Fear none of these things thou shalt suffer for the devil shall cast some of you into prison and ye shall have tribulation ten daies that is a set appointed but a short time Thus you see God in his wisedome doth appoint a dark black hour sometimes for his people and then afterwards he hath the time of their deliverance The time to favour her the set time is come as Christ had the hour to suffer in so he had the hour to be glorified in So that by all these particulars concerning Christ or the Church or every beleever you see there is no such thing as blinde Fortune or chance nor is it according to the counsels and purposes of men but the great God of heaven he appoints the hours and seasons for all things and they fall out accordingly Vse of Admonition Are the times and hours for all things appointed by God and they may be divided either into the hours of his anger or the hours of his mercy then labour we for the graces sutable to such hours In the hours of anger set upon these duties 1. Humble and debase thy self in these daies It 's a time wherein God cals for mourning and weeping As God doth every thing beautifull in his season so let thy graces be beautifull in season God complaineth that when he looked for mourning and sackcloth there was jollity and carnall mirth 2. Under this dark hour be patient and submitting to God be not over-hasty before Gods hour cometh We reade in the Scripture that the more extreme and desperate his peoples case was the greater was their hour of deliverance Hab. 1. speaks much to this 3. The hour of Gods anger is farre shorter
death much lesse our eternall damnation Neither is it possible that thy salvation and Gods glory should be divided so that howsoever some Writers speak of such things yet they command that to be done which is both unlawful and impossible only this is certain the glory of God is a greater good then our own salvation and as Christ so we are to desire our salvation that thereby God may be glorified and certainly if our Salvation it self be to be referred to Gods glory how much rather all the temporal mercies we have We are not to desire health strength parts any outward comforts but thereby to glorifie God Certainly this glory of God is not apprehended by us so noble and excellent a thing as it ought to be Oh how often do we desire these outward mercies for our own ease our own benefit and not thereby to glorifie God Shall Christ look beyond all these great acts he did to the glory of God and shalt not thou look beyond thy health wealth and all outward greatnesse to the glory of God Oh where will they appear that by all things they have dishonour and blaspheme God But excellent Use may be made of this Doctrine Is our redemption by Christ and Salvation in the nature of it a glorifying of God then what excellent arguments and strong encouragements doth this put into the mouth of the godly Who art thou that art full of doubts and dejections Oh thou hast many arguments to think God will never justifie or save such a one as thou art Thou thinkest thy Objections are so great they never can be answered but see if this doctrine will not remove all for first Thou maist pleade God will be glorified by thy pardon by thy salvation God will be no loser here will be no wrong done to him Maist thou not use this divine Rhetorick O Lord. did I beg my Salvation upon such terms as were not consistent with thy honour and glory Were my Salvation and thy honour incompatible then I might justly be accused then my mouth might presently be stopped but thou wilt be exalted by my happinesse Neither thy justice or thy truth will be impaired The devils cannot pleade after this manner Justice will presently put a bar against them Seeing they have no Mediatour God cannot be glorified in their Salvation for though mercy might be exalted yet how can justice be satisfied Thus thou hast an unanswerable argument put into thy mouth 2. The glory of God will be more magnified in thy justification then in thy condemnation Thou maist truly say Lord if thou cast me out of thy presence If I be adjudged to eternal flames thou wilt lose of thy glory and honour Thy Name will not be so much exalted and how prevailing must this be Now Gods glory must be lesse in thy condemnation then in thy salvation for a twofold respect 1. As you heard The attributes of God are not made so glorious in one as in the other That the goodnesse mercy and grace of God is not so illustrious none can deny and as for his justice and power which might claim the preheminence in mans condemnation yet they are not so celebrated for Gods justice is but in fieri It 's not compleated They lie in the prison of hell but are never able to pay the debt The penal sufferings of a creature cannot recompence that honour and glory to God which the voluntary sufferings of him who was both God and man did so that justice is far more conspicuous and as for Gods power that also is visibly more noble for to be able to save one is more glorious then to damn many It 's harder to save then to condemn 2. The glory of God is more magnified in our salvation because those that are saved are affected with this infinite goodnesse of God They speak of it they aggravate it as Hezekiah said Isa 38.19 Do the dead praise thee The living the living they will speak of thy goodnesse Thus it is here Do the damned in hell glorifie God Do they praise him Do they sing out their Allelujahs No they rather rage and blaspheme God Oh then how strong is this in thy praier O Lord if thou lay my sins upon me if they presse me into hell shall I then love thee Shall I then glorifie thee Do not the justified the sanctified the saved speak of thy praises all the day long 3 In that God is thus glorified by thy salvation thou maist make it Gods cause his interest O Lord I have sins enough to damn me I am worthy to be thrown into hell but though I am unworthy to be saved thou art worthy to be honoured O Lord because I have deserved hell doth thy Name deserve to be dishonoured Observe how the people of God in all their miseries still engaged Gods Name in their help for his Names sake as if they had said O Lord though we are unworthy to be delivered yet thy Name is worthy to be honoured It 's no matter for us Lord but what will become of thy great Name O Lord the dishonour will redound more to thee then the losse to us Oh this is strong and comfortable to consider how Gods glory is interested in thy happinesse so that it's Gods cause more then thine yea and why do the devils thus desire to draw thee into sin and hell Is it not chiefly because of their enmity against God It 's not so much thy damnation as the dishonour to God they look at Though they hate both yet they hate God most and thus thou hast unanswerable arguments in this particular And if you say it being thus Why are not all saved would not God have the more glory I answer God doth not need any glory from the creature he needeth not the glory that Angels and Saints give him If he therefore for just and wise grounds known to himself justifieth some and condemneth others even in this he is to be acknowledged a glorious God needing no creature so that though he may do as he please yet we must urge the arguments he puts in our mouths Vse 2. Is Gods glory and our Salvation thus linked together Is he so good that he inseparably doth joyn these together Then do thou likewise joyn all thy profit all thy comforts and his glory together Say oh it 's not enough that I am eased or am advantaged unlesse I see also God be glorified SERMON XXII Of Christs finishing the work he undertook with the End and Properties of it and the great comfort of it to Beleevers JOH 17.4 I have finished the work thou gavest me to do THE former part which contained Christs holy profession of the end he had in all that he did and suffered on earth hath been dispatched We now come to consider the Means wherein or by which and that in the later part And herein consider the means or manner it self expressed under this notion Work Christ came not
heed of spiritual wantonesse and luxury to make the Bible the argument of thy opinions or notions thereby to get applause and esteem No thou are to prize it for the spiritual effects of it That it cureth thee of thy blindenesse spiritualizeth thee against thy carnality quickens thee against thy formality 2. We are to prize it for the necessity of it because that containeth the words of eternal life we cannot think a thought or step a step without the guidance of it This is able to make thee wise to salvation 2 Tim. 3.15 A man cannot have any wise thought or purpose towards heaven but by this This made Job as you heard prize it more then his necessary food for the soul needeth this bread of life as much as the body doth material bread If we set up any other principle to walk by but this we run our selves into the mouth of hell 3. For the usefulnesse of it The Scripture is profitable for instruction exhortation and to make a man perfect for every good work 2 Tim. 3. There is no sin to be avoided no duty to be done but the Word of God will direct thee therein There is no temptation so subtle but this will discover it If at any time thou art unprepared and indisposed for such or such a duty thou hast no heart to pray no spirit to beleeve on the promise Come to this and it will quicken thee for it's eyesalve to thy blindenesse It 's an hammer against thy corruptions It 's fire to consume thy drosse It 's oyl for thy wounds It 's a Catholicon an universal Shop of all spiritual medicines The rich man the poor man the husband the wife all may learn from hence what to do 4. The preciousnesse and dignity of it The Word of God is full of heavenly and supernatural excellency especially the Gospel or the will of God revealed for the salvation of man Oh how welcome must these glad tidings be to the troubled sinner that hath received the sentence of condemnation upon his soul Christ with his benefits discovered are the onely treasure to a tender broken heart The Scriptures they are the Mine wherein this treasure is to be found They are the Field wherein this pearl is hid To you that beleeve Christ is precious 1 Pet. 2.7 and it must needs be so for he is the Mediatour between God and them he hath fulnesse for all their wants and necessities He is made wisedome righteousnesse and sanctification 1 Cor. 1. It 's not what they are but what Christ is Lastly They keep the Word who persevere in it notwithstanding all the temptations and difficulties It 's both against the flesh and the devil for any man to keep Christs Word and how many have begun well but at last have given over to their great destruction Therefore John saith If ye continue in my word and Mat. 13. The good ground is said to hold fast the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth so to hold as that many are striving to take it out of our hearts again and they are said to bring forth fruit in patience because there is great contrariety and opposition unto Gods Word if possible the fowls of the air will take away this seed as soon as it is sown The Apostle James speaks of a forgetful hearer Jam. 1.24 and therefore would have us abide looking into the glasse of the Word Oh take we heed that we be not in the number of those whose latter end is worse then the beginning Take heed it be not said They are turned out or gone from us because they were not of us Vse of Instruction what they may judge of themselves who though living long under the means of grace finde the Word hath no place in their hearts their lives their conversation proclaim to all that they care not for Gods Word Oh what a sad Symptome is this of thy obstinate incurable condition oh men to be mourned over as dead and buried in the grave of sin If ye were of God you would hear his Word It 's said of many they did not hear the Word of God because it was of the Lord to destroy them O take heed this be not true of thee Vse of Exhortation to the godly keep close to Gods Word let your thoughts your affections your actions be according to that you never wound your consciences you never bring woe to your selves you never are at a distance from God but when you go astray from this rule Keep to this as in an Ark be in all your relations by it live by it die by it you are like a tree planted by the water-side while attending to this and if you keep the Word of God Gods Word will keep you 1. In the hour of temptation that you sin not 2. At the hour of death that you sink not It will be a tree of life to you that we through the Scriptures might have consolation The Word that was your rule will now be your comfort it will speak nothing but consolation to thee It will be more then all friends all comforters whatsoever 3. It is everlasting it will abide for ever the consolations of it will be eternal SERMON XXXIV Of Growth in Grace The Duty Necessity and Glory of it JOH 17.7 Now they have known that all things whatsoever thou hast given me are of thee OUR Saviour doth still relate those commendable considerations that were in his Disciples that thereby God should hear his praier for them It was not for worldly wicked sinners but such as knew and obeyed him that he praied for This is the more to endear them to God Now as before he had commended them for their obedience so here for their faith in him as a Mediatour and this faith is necessary to all Christian obedience For without it a man by his Legal righteousnesse becomes a confident presumer trusting in his works that he doth or else despaireth Seeing it impossible that ever he should attain to such a righteousnesse that is required Therefore when we have done all and got up to the very pinacle of grace we are in matter of Justification to leave our obedience and fly to faith so then we have the disciples Faith in Christ as a Mediatour described and commended 1. By one main particular act which doth synecdochically contain the whole They have known By the next Verse it appeareth that beleeving and knowing are all one 2. There is the Object of their faith which is twofold 1. All things that the Father had given Christ 2. That they were of him the sence is They knew whatsoever Christ had it was given him of the Father and that he had these things from him to be a Mediatour Here then you see what an acceptable thing it is to God to beleeve in Christ as sent by him The poor humbled sinner he trembleth and doubteth whether he may come to this Mediatour or no
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
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
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
he was never given in the sense it is used ver 2. where such are said to have eternal life The last aggravation is None of them is perished he doth not say none of them hath been killed by persecutors or none of them have grievously fallen by sinne for so Peter did but none is perished he speaks in the present tense not none shall perish but is perished as if because they were not already perished they should never or rather because in respect of Gods promise it was as sure as if they were already in heaven Even as Judas is said in the Text to be perished although he was not yet in hell he was not yet gone to his proper place but because of the certainty of it This expression was so remarkable that Chap. 18.9 we have mention made of it as a famous saying That the saying might be fulfilled of those thou hast given me I have lost none only whereas in the text it is expressed passively none is perished there it 's active I have lost none but that change of the word is very comfortable for thereby is signified that if any did perish it would be because of some fault in him if they be lost it is he hath lost them Though sinne and the devil should instrumentally destroy them yet it would be principally attributed to his want of love or power or faithfulnesse in his trust In the text one word is to be observed and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perished The word is used sometimes of a corporall and temporall destruction Judg. 12.11 They perished in the gainsaying of Core 1 Pet. 3.6 The whole world is said to be drowned in water so 2 Cor. 10 9. Sometimes it 's used of a spirituall destruction in respect of the soul by everlasting damnation Now the word doth here take in both the senses spirituall destruction as the principall and temporall as the secondary for that this is partly implied appeareth cap. 18.9 I am he ye seek let these go and then follows that none may perish In respect of the first destruction it is chiefly that the devil hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 onely you must observe that when the Scripture useth this word in a spiritual sense for a lost man in soul and body it speaks of a twofold undone condition First There are some in a lost perishing condition but yet recoverable by the grace of God they are as Moses drawn out of the water where certain death would have been and thus all the godly before their conversion are lost Thus Matth 18.11 Christ is said to come that he might save such as were lost he did not come to save a lost Judas or such as were from all eternity left by God in their undone condition but those elect persons that for the present were in a lost estate Thus Luke 15.24 The Prodigal sonne is said to be lost or perished but he was recovered again The other sense is when it 's applied to such as are in an undone estate irrecoverably They are in a state of perishing and will never be brought out of it and thus it 's applied to Judas Thus it 's used 2 Cor. 15. The Gospel is a sweet savour to those that are saved and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that perish where it 's opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words thus explained Observe That none of those who are elected or given by the Father to Christ shall perish They will be enabled to persevere They will certainly get to the haven This is a principal truth in Divinity and as it is much oppugned by learned Adversaries so it hath also great influence into our lives practically and therefore I shall be the larger on this subject and before I come to explicate it it 's good to compare two other Texts with this as excellent parallels The first is John 6.39 This is the Fathers will where you have the truth asserted and that very powerfully 1. He saith He will lose nothing of what the Father hath given him He doth not say he will lose none but nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any thing neither his soul nor his body and therefore because the body when consumed to dust seemeth to be for ever lost he addeth I will raise it up at the last day 2. This is so great a matter that he saith This is the will of his Father that sent him So that the main command to be received from the Father and the great thing willed was to let none of the elect perish The second Text is John 10.28 where speaking of this property of his sheep that they hear his voice he addeth I give unto them eternal life and they shall never perish Here you see the expression for the future lest it might be objected against this in the Text though none is perished yet yet he may when new temptations and dangers arise then they may be undone Judas did not immediately upon his Discipleship betray Christ but our Saviour saith None shall perish and he giveth a sufficient cause of this their perseverance because they are in his Fathers hand Here is the dear respect God beareth to them and then none is stronger then the Father So that you must finde out a power greater then Gods and more prevailing then his arm if you will hold they can perish Thus you see this truth confirmed by the mouth of two faithfull witnesses But because this truth is of singular use and of much difficulty I shall first lay down many introductory particulars to the stating of this Question for if the childe at first be not well swadled it proveth crooked in it's growth we must therefore lay a sure and clear foundation that our superstructure may endure And First The Question is not of the possibility of a believers total and final perishing If we consider him in himself if we behold him in his own power not as elected and covenanted with in Christ then it 's not only possible but even necessary that he should eternally perish This is evidenced in the apostate Angels and Adam there grace was amissible yea they did actually lose it when yet they had not a corrupt nature within to betray them as we have Therefore they did not necessarily but by a voluntary choice fall into their own destruction How much more would this terrible apostasie be in godly men though sanctified seeing there are the powerfull reliques of corruption abiding in them and withall many violent temptations without to overwhelm them if left to themselves When therefore we say the true believer cannot perish it 's not to be attributed to his strength and power but solely to the grace of God which as at first wrought conversion so it doth also perseverance and continuance in that estate for as the removal of the pillars doth immediately make the house to fall being it's naturall motion is to descend
wayes 1. He was a sonne of Perdition 2. There was a prediction of this in Scripture and that must be fullfilled Again This may not be brought onely to answer an Objection but by way of Consolation to the Apostles and Confirmation of them who could not but be much scandalized upon Judas his hainous betraying of Christ Therefore this is spoken to forewarn them that they may not be offended when it cometh to passe The opening of the words doth deserve much diligence because at the first view they seem to carry as if one of those who are elected may perish and that Judas is one excepted from among the chosen ones and this place is much urged by those that deny any absolute election Therefore to inform your judgments let us take notice of these three things 1. Why Judas is called a son of perdition 2. Why he is said to be already perished when as yet he had not destroyed himself nor was in hell 3. Whether that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exceptive or adversative For the first Why Judas is called a sonne of perdition this is an Hebraism for among many other usages of the word Ben or Bath they particularly use it in two cases first when they would expresse one that is given or much versed in such a way they call him the sonne of that Thus Deut. 3 8. 2 Sam. 2.7 The sonnes of strength are strong men The sonnes of Belial Deut. 13.13 are such as wickedly bent themselves to break the Law of God and thus we have the children of light and the children of wisdom the children of the Kingdom Mat. 8.12 2. When the Genitive case signifieth a punishment or reward thus it useth the word sonne and signifieth some desert or fitness for that thing Thus 1 Sam. 20.31 a sonne of death is one that deserveth to die Deut. 25.2 a son of percussions is one that deserveth to be scourged and Ephes 2.3 Children of wrath are such as deserve it and thus it is here Judas is called a sonne of perdition both because he did wilfully give himself up to such sinnes as did destroy him and because he did deserve it by his perfidiousnesse Some indeed take the word perdition actively as if he were called the sonne of perdition because he did seek to destroy Christ as the Devil is called Apollyon because of his endeavour to damn men but that seemeth not so proper Three things therefore are implied in this phrase a son of perdition First The Event and end which will certainly befall him he shall be destroyed Secondly His sinne or guilt whereby he deserveth such perdition Even as Antichrist 2 Thess 2.3 is called the sonne of perdition and the man of sinne the sonne of perdition there is the end a man of sinne there is the cause because he is a man of sinne he must be a sonne of perdition and thus it is with Judas Thirdly There is a further thing in this and that is Gods appointing and ordaining of Judas to this destruction not that the cause or blame is to be laid upon this predestination but upon Judas only God ordained him for his sinnes to this perdition Even as Jude v. 4. it is said of some That they were of old ordained to judgement The like is 1 Pet. 2.8 Rom. 9.17 The second Question is Why is Judas said to be already perished seeing he had not yet hung himself nor were his bowels gushed out and he gone to his proper place The Answer is 1. Because the initials of condemnation were already begun in him according to that John 3. He that believeth not is already judged And then 2. Because this was but immediately before his perdition even as Christ said I am not of the world because he was immediately to leave it Thirdly How are we to understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the son of perdition Some say that it 's an exceptive particle and therefore answer That our Saviour speaks thus of Judas as if he were an elect person because in all mens judgements he did appear to be so as yet Thus Zanchy and Calvin Our Saviour indeed speaketh saith he improperly as to the Grammar but consonantly enough to the ordinary custom of men who speak of a thing appearing to be so as if it were so Others they understand this giving Of which none is perished but Judas not of giving by Election but to the Apostleship and by way of Office in which sense our Saviour said Have I not chosen twelve and one of you is a devil He doth not there speak of an eternal Election but a temporal one to the Apostolical Office But because all along in this Chapter Those that are given to Christ are said to have eternal life and to be given out of the world we understand it of eternal Election in which sense it 's plainly said Judas was now elected John 13.18 I speak not of you all viz. that you shall be happy I know whom I have chosen Therefore the answer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not by way of exception but opposition not as if Judas were one excepted of those given to Christ and perished but the contrary None is perished but he who was never given and therefore is a Sonne of perdition Thus the words are used Mat. 24 36. Of that day knoweth no man no nor the Angels of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Father only where it is not exceptive for then the Father should be in the number men or Angels but by way of opposition So Revel 21.27 There shall not enter into it any unclean thing or that makes a lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those that are written in the book of the Lamb where it cannot be exceptive for then those written in that book should be in the number of those that make a lie or are unclean One place more may be added Revel 9.4 where the Locusts are commanded not to hurt the grass or trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only those men which have not the Seal of God on their foreheads and that it must be so understood here is plain because John 6.36 it 's expresly said None that are given to him shall ever perish Thus Latine Criticks observe that the word nisi used in this place by the vulgar is sometimes in Tully and Terence with other good Authours for sed The words thus explained Observe That there are some persons that are wilfully set to destroy and damn themselves though they have never so many excellent remedies and means to the contrary Thus Judas though called to be an Apostle though endowed with gifts to work miraracles though in the constant Communion with Christ seeing his holy life and hearing his heavenly Doctrine yet is not moved by all this but wilfully and obstinately goeth on in wayes of self-perdition yea though our Saviour had immediately before washed all their feet Judas his feet as
praier is not like that when he went by himself and praied so earnestly about the passing away of the Cup which the Evangelist could never have related what it was had not Christ revealed it Some there are that because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original have concluded that therfore this was not mentioned by our Saviour as a prayer nor is it to be understood but as a Sermon or Doctrinal Information Thus because it 's said vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake Chrysostom saith it 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Prayer but a Sermon and so Cajetan thinketh it to be an informatory discourse But Christs gesture of lifting up his eyes to heaven and his express words calling it a prayer vers 9 15 20. do clearly confute that Neither are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite but subordinate A prayer that is publick may be doctrinally edifying the Auditor and therefore both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of Zachariah's prayer or eucharistical song Luke 1.64 67. as also of Christs prayer John 11.41 And this word might well be used by our Saviour in this Petition because it was not a private prayer nor meerly petitionary but concionatory and informing the Disciples of many excellent passages whereof one is expressed in the end That their joy might be fulfilled So then one main reason why Christ did at this time so publickly and solemnly pray for his Disciples it was to fill them with comfort That they might for ever remember these words before his death Christ knew they must conflict with great difficulties therefore he provides sutable consolations Observe That it 's Christs special will and care that his people should walk comfortably As Ahashuerus did not like to see Nehemiah look sadly so neither doth Christ will that his people should walk with dejections and discouragements but abound in an heavenly and unspeakable joy It 's a dishonour to a Prince to have sighing subjects Therefore in Nero's time to weep or sigh was a capital crime and it reflects upon a Master to have his servant walk with discontent Thus it 's a dishonour to Christ and to his Gospel when those that fear God walk without hope or faith still complaining that their souls are disquieted and cast down within them A Christians joy is so greatly aimed at that the summe of those valedictory Sermons and large farewell discourses Christ makes to his Disciples was to establish them therein John 15.11 These things have I spoken that your joy might remain that it might be full It 's not only joy but a constant full joy he requireth that it might remain The people of God are not to think it enough to have joy sometimes though they are to bless God for any degree in the least continuance but they are to keep this fire alwayes upon the altar of their hearts whatsoever may not continue with them yet their joy must Though we cannot finde thee alwayes thriving alwayes healthfull yet we should see thee alwayes joyfull we should never finde a Christian without this let his conditions and temptations be never so sad and then it must be a full joy not a light flash but such as shall fill up thy heart that shall soak to the root of thy soul that no ordinary thing can remove thee from it This point is of great concernment unto the godly who commonly think themselves Benonies and will not be called Naomi but Marah that with Rachel refuse to be comforted that as some wicked men will not hear of the threatning but put farre from them the evil day so they stop their ears against the promise and put the good day of Gods grace out of their minde Now although I should first shew the nature of Christs joy what it is and how it is to be fulfilled in believers yet I must first dispatch Christs end in this prayer and all other his dispensations viz. That the joy of the godly may be filled in them So that you are to look upon it both as a duty and as a priviledge Not to live comfortably is a sinne as well as not to live holily and take heed of quenching Gods Spirit as it is a Comforter as well as it is a sanctifier For that it is a main intent of Christ to have you cloathed with the garments of joy will appear by these particulars First This solemn and remarkable prayer which our Saviour did make with so much fulness of heart was for this end to fill them with joy Though Christ praid for impetration of the benefits mentioned in this prayer yet the end why he spake this prayer so solemnly in the ears of the world was that it might be a perpetual standing stock of comfort to the godly Therefore the Apostle John because the other Evangelists pretermitted this prayer and much of his farewell Sermons is very large and exact in the description of it so that the Spirit of God thought it not enough to have it vocally pronounced but also to be committed to writing that so all the generations to come might take comfort from this prayer If therefore the godly man consider what Christ here prayeth for and who it is that doth pray The dignity of his person the certainty of being heard if there were no other Scripture remaining but this there would be ground enough of joy For the things which usually sad the hearts of Gods children are either from within or without from without are all the oppositions and cruel usages they meet with in the world by wicked men These are thorns and goads in their sides These are wolves to the sheep and where they cannot suck their blood yet they are briars and thorns to tear and rend their wool off Now our Saviours prayer is sufficient to turn this water into wine he makes us to gather grapes even of these thorns He sheweth this is matter of joy and not sorrow for those sadding thoughts which arise from within us which indeed are the heaviest as because of their corruptions which are strong in them their proud earthly and unbelieving hearts as also their proneness and danger to apostatize one time or other to suffer shipwrack Our Saviour doth expresly provide cordials against these faintings The petitions are so direct and compleat against such decayes that thou mayest afore-hand with Paul triumph and challenge any creature in the world to hinder thee of the Crown of Glory Oh then in the midst of all thy perplexed thoughts within remember this prayer of Christ Look not upon it as once spoken by Christ and so passing away but know it is as efficacious and powerfull in operation as ever length of time hath not diminished from the vertue of it if Christ were now upon earth and in thy closet or chamber praying with thee it ought not more to
most powerfull means of grace are It was thus with the Jews Col. 6. who enjoyed besides the ordinary Ministry of their Priests the instructions of extraordinary Prophets and yet the truth of God did not sanctifie them But go saith God to the Prophet make their eyes blinde and their hearts hard and this our Saviour did apply to their posterity also who enjoyed Christ himself and saw all the wonderfull miracles he did This is a dreadfull and terrible thing to consider of when in stead of sanctifying God shall say Harden them blinde them and make them more wicked by the truth It 's not the Word worketh thus of it self but wicked hearers through their unbelief and unprofitableness provoke God to give them up to believe a lie and for the abuse of heavenly light they are given up to vile affections To many cursed sins which is a greater judgment then to be cast into the mouth of wilde beasts for they will only devoure the body but these will damn the soul Vse of Direction to all the people of God whose burden and grief it is that they have no more holiness who cry out like the horsleech It 's not enough and their souls refuse all comfort because they cannot climb up this hill to Heaven faster let such be directed to take the right way How willingly is the earthly man ready to hear how he may get more wealth and the languishing man how he may get more health and strength Why then shouldst not thou rejoyce to know which is the way to purifie the heart more Few know the divine efficacy of Gods Word but such who set themselves to get the vertue of it And that this may be instrumentall to your Sanctification In the first place Remember faith without which it can do no more good then excellent medicines if they be not applied set faith a work and then the word of God will powerfully work upon thee It 's with thee as thou believest Believe and those high mountains of lusts shall be thrown down 2. Bring an humble tender and trembling heart at the teaching of it Such an heart King Josias had and he is commended for it yea Ezra 9.4 it 's the character of the godly to tremble at his Word The hard heart no more then the hard Rock can receive the seed sown into it 3. It 's not enough to receive the Word of God at first but keep it there The Apostle Peter cals it the ingraffed Word the Word that turneth us into the nature of it that we are walking Bibles as great Schollers are called walking Libraries David said He had hid Gods word in his heart This is the leaven that will diffuse it self 4. Rest not in the bare hearing but joyn earnest and fervent prayer that the Spirit of God may teach inwardly while the Word doth outwardly Vse 2. Of Instruction How terrible a thing it is to see men grow more wicked and ungodly by how much the more plentifully they enjoy the Word that the Word should work contrary to it's nature upon thee that this light should put out thy eyes that this life should bring thee to death Oh the rivers of water that should run out of our eyes for this matter and yet is there any more common judgment then this Oh bewail and cry out for fear of it Lord every thing I take doth me more hurt SERMON XCII Of the Truth of the Scriptures JOH 17.17 Thy Word is Truth THis is a Description or Explication of what was meant by Truth Thy Word is Truth which is a Proposition Wherein you have 1. The Subject 2. The Predicate The Subject is described by its Name and Nature with the propriety thereof Thy Word The Word of God is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called Gods Word because spoken by him and that two waies Either 1. Immediately when God himself spake as unto the Patriarchs of old Or 2. Mediately when he inspired the holy Prophets and made them to publish his Word It 's called at other times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is given by Inspiration 2 Tim. 3.16 So Search the Scriptures and in many other places This is a Description of Gods Word from the accidentall form of it as it is put into writing Sometimes God did govern his Church by his Word as revealed only Thus it was with the Church at first In this latter Age he guides it by the Scriptures only There is no other Word of God but what is written In Christs time there was both for there were the Books of the Old Testament and they were Gods written Word and what Christ while on the Earth did with his own mouth speak to the Church that was the Revealed Word and Will of God We reade not that Christ wrote any thing but once upon the Ground and what that was though there are many and severall Conjectures yet none can certainly tell But what Christ spake and did the Evangelists afterwards being guided infallibly by the divine Spirit of God did commit to Writing Object If then you ask What Word of God it is our Saviour doth here mean I answer Both the Word that was written the Scripâ—ures that were the Oracles of God committed to the Jews and that Word which he did manifest to his Disciples of which he had spoken ver 6. Some indeed by Word understand Christ and it 's true that Christ is the Essential Word of God and so also the Essential Truth but the Context doth evidence it that he speaks of the Revealed and Preached Word Now this is called Gods Word because whether immediately delivered by God or commanded to be written It 's still Gods Word Speaking and Writing are but accidentall to it It 's the same Essentiall Word as it is the same man though he alter his Garment and the same wine though put in divers Vessels The Word of God written ought with as much Faith and Reverence to be received as if God did immediately speak it from Heaven and though it seem incredible yet our Saviour confirmeth it Luke 16.31 that he who doth not beleeve the Scriptures the Word of God written would not beleeve though there were miraculous waies of publishing it In the next place we have the Predicate its Truth Interpreters judge this to be taken out of the Psalm 119.151 They are therefore said to be Truth not true in the Abstract to shew the Fulnesse and Universality of Truth in them Obs That the Word of God is Truth This Doctrine if beleeved may work wonderfull changes in the mindes and lives of men for Certainly the Foundation of all Heresie and Impiety is because Gods Word is not received as true In the Scripture it is often called the Word of Truth Colos 1.5 2 Timoth. 2.15 James 1.18 And sometimes Truth in the Abstract 1 Peter 1.22 2 Peter 2.2 To Open this Consider That it 's not my purpose
for our comfort that every believer though yet unborn was in Christs purpose and intention when he laid down his life as if they had been existent in the land of the living In the sixth place By this intention of Christ in his prayer and death it will inevitably and immutably be brought about that they shall in time be converted they shall believe and be brought into communion and fellowship with Christ For seeing as we have heard Christ could not but be heard in what he prayed for and the Father alwayes granted his Petition therefore it cannot be but that all those who are given to Christ shall one time or other be wrought upon by the Word Thus it 's said They believed Act. 13.48 as many as were ordained to eternal life and the Apostles were to go and preach in such places because God had much people there Act. 18. and Rom. 9. the Apostle doth fully shew That Election is the cause of all mercies vouchsafed in time and those who were not elected they were hardened and given up to a spirit of slumber Oh then the admirable love of God to those that are his there shall not be one of them but the Word of grace will finde them out They that were not his people shall be made his people Joh. 10. I have other sheep saith Christ that are not of this fold and those he will bring home Hence Rom. 8. we have that golden Chain which all the Arminian subtilties can never dissolve Whom he hath predestinated he hath called and whom he hath called he hath justified and those he hath justified he hath glorified To expound calling only of vocation to afflictions and to the cross and Justification only of the vindicating of their persons and cause against the calumnies of the world is too dilute and repugnant to the scope of the Apostle in that place we may then absolutely conclude of the conversion and believing of such who belong to Christ and that the Word preached will sometimes or other be effectual upon them In the last place It 's plain from hence That Gods Election and so Christs dying for us is not conditional or upon the supposition of our believing but our belief is the true and genuine effect of Election and Christs death For whereas Christ here prayeth for those who shall believe The Question may be Whether this belief be supposed as a Condition Antecedent to Election and Christs death or as an absolute Effect of both so that Christ doth not only pray for believers but also that they may be believers There is a great Controversie between Arminians and the Orthodox for they say God elected some such persons to eternal life indeed and gave them to Christ as a Mediatour but it was upon a supposition and fore-sight that they would believe and persevere in that faith to the end But the Orthodox do more consonantly to the Scripture and to the greater exaltation of Gods grace and magnifying of Christ affirm That God by one single act of the same time did elect a man both to grace and glory both to salvation and faith So that God did not elect us because he foresaw we would believe but he did elect us to believe as well as to salvation So that faith is not a condition but the effect and fruit of our Election This is a necessary truth to be proved and therefore the next day it is to be considered for the present I take it for granted That those who shall believe are such not who by their own power shall either believe or dispose themselves to it but who by the grace of God shall be inabled thereunto For the present consider the aggravation of this love of God in Christ to us before we had a being And 1. There is remarkable freenesse in it of grace if positively and absolutely considered For what could there be in us to move God to this mercy when we could not think or cry or pray or do any thing for our good even then God set his love upon us It was nothing in us seeing we were in the womb of nothing 2. This freeness is aggravated if comparatively considered for it 's the grace of God that makes some to believe and leaveth others in their natural corruption The Apostle considered this discriminating love of God to Jacob and Esau Rom. 9. before they had done either good or evil Oh then sit and admire the depth of grace the unsearchable riches of grace for what art thou to so many learned and noble men in the world to so many of thy own kindred and family that God hath past by yet took compassion on thee Didst thou not lie equally in the same mass of corruption and bondage to all sin 3. There is the Eternity of this love it was before the beginning of the world So that we cannot imagine any moment of time wherein Gods thoughts were not upon thee Lastly The unchangeablenesse of this love for the Councels of God and his purpose are immutable There is no change or shadow of change in him and therefore if once loved alwayes loved he predestinated thee before the world called thee out of the world justifieth thee in the world and will glorifie thee after the world Vse What infinite cause of praise and glory the people of God have Well mayest thou call upon thy soul and all within thee to praise God Well may this be the burden of every Psalm For his mercy endureth for ever yea if thou hadst the hearts of all men and Angels this were not enough neither can Eternity be long enough to glorifie God in this particular SERMON CVI. Of both the Moving Cause and Effects of Election and of Christs Prayer and Death Against Arminians and others JOH 17.20 But for them also who shall beleeve in me through their Word WE come to a Second Observation from the circumstance of the future tense Who shall beleeve in me For as was intimated there may be a twofold sence of these words 1. That this future Faith is mentioned as an effect and fruit of being given to Christ as also of Christs Prayer and Death for them So that he doth not only pray for them which shall beleeve but also that they may beleeve and in this sense the Orthodox interpret it Or 2. It may be interpreted as if Faith were here supposed as a condition on our part antecedaneous both to Gods Election and also Christs Intercession and death So that the sence should be These were given to Christ and Christ he praied and died for them because it was foreseen by God that such would beleeve upon the means of grace offered and others not In this sence Meisner a Lutheran urgeth it and thus all Arminians and others must take it who hold that we were Elected from a foresight of our Faith and perseverance therein But that this cannot be the meaning of our Saviour is evident because the ground of
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
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