the Platonists who speak of three principles the Minde the Word and the Spirit yet they made these three distinct Essences and cannot be applied to this mystery though it may be they had these confused notions from some ancient tradition of the Hebrews In the Old Testament this mystery was believed and received Therefore good and solid Arguments may be fetcht thence to prove this Doctrine yet in the New Testament Christ who is the ãâã ãâã ãâã ãâã ãâã the Word doth more expresly reveal it so that in those who do believe the Scriptures yet obstinately and blasphemously not only deny but deride the Doctrine of the Trinity it is a very high sin and blasphemy 2. Although the Scripture reveal unto us three Persons yet this is not to be understood as if thereby were constituted many Gods There were Hereticks called Tritheita that made three Gods of these three Persons Now this is clear that though the Scripture acknowledge three Persons yet it doth as plainly declare there is but one God Therefore though every Person be God yet there are not three Gods Therefore when the Father is called the alone God this is not to exclude the other Persons from being God but any other made god The Heathenish Idols were not gods nor will God give this glory to any creature 3. This Doctrine therefore of the Trinity is purely an object of faith and cannot be demonstrated by reason The Schoolmen do well declare That the same things in Divinity may be demonstrated by reason and believed by faith as that there is a God this may be known both wayes so that though faith and science cannot have the same formal motive yet they may be conversant about the same object we know there is a God by demonstrations of reason we believe by authority and testimony from Scripture But now this truth about the Persons in the Divine Nature is only to be believed It cannot be demonstrated by reason Indeed when once this revelation is made then it is not hard to finde out such reasons and consequences grounded on Scripture that may serve to answer all the objections of any adversaries for nothing revealed to be believed is contrary to reason though it may be above it Therefore when Scripture hath laid the foundation then reason may make a superstruction yet we must take this Caution although reason be allowed to be a servant to faith we must look she grow not imperious as Hagar to Sarah for then we are to cast her out of doors then the Rule is Mulier ista ratio taceat in Ecclesiâ This Doctrine therefore is to be adored with humble believing and not to be searcht into by curious or furious rashness and certainly the devil is very ready to tempt in this point sometimes he prevaileth to seduce in this point as appeareth by the multitude of Arians of old and Socinians of late sometimes he cannot seduce yet he doth shake and disturb the mindes of the godly exceedingly by suggestions so that their temptations about dogmatical faith sometimes are as grievous as about justifying faith But now although we have a two fold light the light of reason and the light of faith and the latter ought to correct direct the former yet such is our corruption that we make the light of reason to correct the light of faith as if we should make the Sun to borrow its light from the stars But these two lights are as superiour and inferior so that although nothing can be false by the light of reason which is true by the light of faith yet the light of faith comprehends many things which the light of reason cannot as nothing can be false to sense and true to reason yet reason can comprehend many things which sense cannot Therefore when the light of the Moon which is reason is very dim and staggering let the light of faith like that of the Sun fully enlighten and confirm thee In the next place Let us proceed to the peculiar characteristical properties for though the Father and Sonne have the same common Nature and Essence yet a different subsistence So that though they are one God yet not one Person It 's a known Rule In Christ there is aliud and aliud another nature and another nature but not alius alius another Person and another person but in the Trinity there is not aliud aliud but alius alius As for the use of the word Trinity Person c. though not Scripture words yet the sense being there it 's lawfull for distinction and explication sake to use them though the word ãâã ãâã ãâã ãâã ãâã signifying a Person be a Scripture word and there is the conjugate ãâã ãâã ãâã ãâã ãâã from whence we may make the abstract as Paul from ãâã ãâã ãâã ãâã ãâã doth ãâã ãâã ãâã ãâã ãâã Concerning therefore the relation of the Father there are these things 1. In that he is called the Father and Christ the Sonne it 's implied that he is the first Person in the holy Trinity and the Sonne the second only when he is called the first you must not understand it in dignity and perfection for the Father hath no absolute perfection which the Sonne hath not for seeing both have the nature of God therefore one cannot have greater perfection then another The Father is not more wise more powerfull more holy then the Son Nor is he the first Person in respect of duration as if the Father was God before the Son for seeing he was from all eternity Father therefore he had also this Son from eternity as the Sun was never without its beams Indeed the Orthodox do well deride and justly the Socinians That whereas they confess the Father from all eternity and the Son a made or constituted God in time that they thereby introduce an old God and a young God not indeed as these words denote infirmities but as old is taken for ancient and young for that which is new And certainly if there was a time when Christ was not the Son of God then he became to be so in time but he is called the first Person in order for so the Scripture represents an order to our conceptions in this glorious mystery as appeareth by the form of Baptism whereby we are baptized first into the name of the Father and then of the Sonne The Father then is the first Person and the Son the second not in respect of dignity or duration but order 2. When God the Father is said to be the Father of Christ his Son It is not in a large sense as he is called Father sometimes but in a proper peculiar and incommunicable sense for therefore he is called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the only begotten Son of God and indeed we see plainly the unity of the Father separated from the unity of believers in this Text That they may be one as thou in
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
knowledge from the inward reason of things we would grant it and think it to be only a strife about words for this is plain as Austin well Non ratio dicti sed dicendi autoritas suadet It 's not reason from the thing but the authority of the speaker that is the cause of faith Now for want of right understanding herein the Socinians they go too farre on the other hand The Papist thinks faith defined better by ignorance then knowledge the Socinian will have such knowledge as shall be fetcht from the inward reason of things and this is the cause why the Trinity and Incarnation of Christ are denied because reason is made the Judge of these things but the knowledge of faith is not like that of the Philosophers who searched into the causes and inward principles of things for then the Scriptures would not be commended to us but the Platoes and Aristotles of the world Therefore fifthly The knowledge faith brings is a knowledge respecting the testimony and revelation of a thing and the authority of him who doth reveal it that he is the supream verity and therefore cannot lie We see in an humane faith a man cannot believe that which he doth not know witnessed a thing that he never heard spoken of and this is that which we justly blame the Church of Rome for That it teacheth an implicit faith viz. That we believe what the Church believeth but now what is it that the Church believeth they know not and it may be never heard of it Therefore that is the way to lead men blindfold to hell for this implicit faith is indeed nothing but a simple grosse ignorance but faith divine knoweth the testimony or that word which revealeth such truth not that they only can believe who can reade for Faith cometh by hearing as well as reading so that they may know the truth confirmed in the Scripture though they cannot reade it Faith therefore is not blinde nor is the obedience of it in this sense blinde as if it did not know what it did believe with such blinde Sacrifices God is not well-pleased and the woman of Samaria is reproved because she worshipped she knew not what Joh. 4. and it 's no lesse guilt when we believe we know not what 2. There is not only a knowledge of the testimony but some though imperfect knowledge of the very things themselves Thus Paul I know whom I have believed 2 Tim. 1.22 and so in many places the people of God are said to know God to know Christ There is an apprehensive knowledge though not a comprehensive Therefore though God doth not give perfect knowledge in this life yet he could if he please turn faith into vision He that made the corporal blinde to see can also take away mental blindness but he is pleased to let us have but imperfect knowledge and that partly because we ought to be humbled in our selves for we see the pride and sinfull corruption of man when it gets any knowledge in the Scripture how ready to be lifted up to despise others to think we are wiser then Solomon which makes the Apostle say Knowledge puffeth up 1 Cor. 8.1 not that it doth so of it self for of it self it would rather humble and debase but such is our corruption and vanity that without the special grace of God as we grow in knowledge so also we grow in pride Again God keepeth us in imperfect knowledge here that so we might be in constant prayer and dependance on him to beg for knowledge and an understanding heart as also that we might study and meditate to be alwayes growing in knowledge as the Apostle exhorts Hence it is that there are so many difficult places in Scripture which will exercise the thoughts of the most learned and those things the ablest men do know yet they may grow in a more firm distinct and powerfull knowledge This Sun may arise upon them by degrees till at last it comes to its vertical point Now that our faith must either be knowing or have knowledge accompanying of it is plain 1. Because the word of God is given as a Rule and therefore compared to a light and a lantern because it doth direct and order our conversations If then faith had not knowledge to what use should the Word enlighten To what purpose also are those frequent exhortations to all private persons as well as Officers to attend to the reading of it to prove all things to try all things Can the Scripture be made use of Can these duties be put in practice and yet there be no knowledge 2. As the Word is light objectivè so the believer himself is light subjectivè Hence they are called light in the Lord light in the very abstract Eph. 5.8 and the Scripture speaks often of their illumination having their understandings and hearts opened insomuch that the soul is a meer chaos and confusion till God create this light in it faith then is accompanied with internal light as well as it requireth external 3. The obedience of a Christian is to be rational it 's called the ãâã ãâã ãâã ãâã ãâã the reasonable service Rom. 12.1 and all the Pharisees worship is rejected because it had no word to be grounded upon we are to answer God when he shall say Who hath required you to believe thus to worship thus And how can this be without knowledge Though in Popery a blinde obedience is commended yet Christ requireth a seeing and knowing obedience 4. The just is to be saved by his faith Now if faith hath no knowledge this properly is another mans faith if faith hath no knowledge but believeth because the Church believeth so or a Councel believeth so then it 's not so much his own faith as the Churches faith that must save him Lastly If faith hath not knowledge then it 's impossible to discharge all those effects of faith that the Scripture speaks of as to cleave and adhere to the truth to refuse falshood and all cunning deceivableness of errour Now how can this be if faith hath no eyes of knowledge to discern Trees and men are all one to a blinde man Any Camel will quickly be swallowed up if there be not a knowing faith 2. How can we suffer martyrdom and lose all the dearest comforts we have if we have not knowledge Can a man be banished undone suffer death and all for that which he doth not know whether it be true or not 3. He cannot be thankefull unto God under the truth he enjoyeth neither can he make that practical improvement of them as he ought to do As Christ told the Samaritan woman If thou didst know who it is that asketh thee c. Joh. 4. so if thou didst know what Christ is what the Covenant of grace is thou wouldst make an heavenly use of it whereas now thou knowest no more what to do with it then a swine with a pearl Vse of Exhortation to get out
It had been farre more easie to have been an abortive or that the womb had been thy sepulchre and grave then to live here and at last to dye thus eternally Shall Job and Jeremiah so passionately curse the time of their lives and wish there had been no day or sunne and only because of some temporall extremity which yet did not endure very long what outcries and wishes shall these have who are to dye eternally and yet shall never dye Job speaks of some that desire death Job 3.21 but cannot have it thus shall all those deprived of eternall life call to mountains and hils to cover them bite the tongue with madnesse and call for death to devour them but it cannot be Though Judas could make away himself out of this hell he had here yet he cannot out of the hell afterwards 7. Consider with thy self how unable thou art to bear any extream pain though it be but for a night or day what tossings and tumblings when it 's night wishing for day and when it 's day wishing for night Now if a moments pain be so grievous what is eternall If thou art not able to endure the sudden scorch of fire what then to be in everlasting fire Isa 33.14 Who amongst us shall dwell with the everlasting burnings Oh how should this meditation even swallow us up If we are not able to endure the rod how shall we the scorpion If the gout the stone be thus grievous what is everlasting torment Should not we judge him a mad man that to have one night of quiet rest and sweet sleep would all his life after be tormented with restlesse nights and terrifying dreams such folly is in all wicked men They to have this short life of pleasures and jollity which is but a dream will undo themselves for ever in this endlesse and easelesse wo Oh remember this eternity is so incomprehensible by thee that when thou hast thought and thought ten thousand millions of imaginary years yet it is to hold as long as at the first beginning Some have represented it thus Imagine say they that all that vast space which is between heaven and earth were full of sand and once in every thousand year no oftner a bird carry away one crum of it in her bill what a long while would it be ere this vast huge heap would be carried quite away yet if the damned in hell might have ease at the period of such a time though so infinitely long yet there would be some hope but now it 's everlasting fire it 's a fire that cannot be quenched but as long as God is God so long shall they be in their chains of darknesse God you heard was properly eternall because he had neither beginning or end therefore he was said by the Heathens to be a circle whose center was every where his circumference no where Hence the Heathens represented his eternity by a snake or a ring that hath no beginning or end The Romans built their Temples round and Pythagoras rule was when to worship turn thy self round Here they had confused notions about eternity but the Scripture doth most clearly affirm his eternity Now our life is eternall only because it shall have no end and so for the future it will abide for ever and never change What a great word is this never to change thy happinesse will never change thy misery will never change These things duly pondered will be of great use But thou wilt say this subject is indeed very necessary this eternity is a wonderfull and transcendent point oh that I could rise with it and walk with it how then shall I possesse my self with it how shall I be affected with it Do these things In the first place Exercise a firm and strong faith about it that there is such a thing This is a good and necessary foundation for as long as Atheism or unbelief is in thee and thou thinkest there is nothing after this life thou doubtest whether there be any such eternity or no as long as this wicked disposition is on thee there cannot be any good in thee Faith is the substance of things hoped for Heb. 11. so that this eternall life which is the great hope and expectation of the godly by faith is made really to subsist in the heart it doth as lively imbrace it as if it were already in eternity Oh then let a firm and divine assent over-rule thy heart say I do beleeve it more then any thing of sense or of reason more then that I breath or live For the Word of God is so punctuall and positive in afirming such a condition of eternity hereafter that faith must needs bear witnesse to it Now this Divine faith of such a thing would be like so many sparks of fire in our breast it would make us speak and live and do all for this eternity we do so certainly beleeve it And 2. Do not only beleeve but accustom thy self to frequent and serious meditations about it Meditation in the Word of God is made a blessed thing and certainly this is a duty though much neglected yet wonderfully necessary to set thy self to meditate and think over and over some main points of Scripture truth whereof this eternity is not the least Meditation is like the birds sitting upon her egges if she should not be constant upon them there would never be warmth enough to cause living young ones thus it is here It 's not a transient thought it 's not a sudden motion but it must be a constant serious meditation upon eternity certainly if thou wert carefull in this thou wouldst finde it raising up thy heart heating thy affections and making of thee earnestly desire this eternall life 3. Consider this that one great end why God hath thrown so many bitter roots in every thing here below why there are so many sad exercises and afflicting troubles it is to seek after eternall life Thou hast not perfect health thou hast not full content every day hath some evil or other and why is all this because eternall life should be desired by thee God seeth thy mouth cannot be brought off from sucking the breasts of the creatures therefore they are rubbed with wormwood to wean thee As God therefore suffered the Egyptians to afflict and oppresse the Israelites that so they might be weary of Egypt and long for Canaan thus it is here God makes this world a valley of tears and fears a valley of death there is no ground but some worm or other devoureth it and all this that thou shouldst long for an haven who art tossed in this restlesse sea of the world Look then upon all the afflictions pains miseries or whatsoever bitter thing it be that thou art to grapple with and say The Lord doth this to make me undervalue these things below it 's to make me esteem a better life If every thing were here as I would have it heaven would not
see many of the Christian Teachers and disciples were led away in this as appeareth by the Epistle to the Romans and Galatians What a great task hath the Apostle to take all off from works and the obedience to the Law and to give all to Christ They would give part to Christ and part to their works but not all to Christ so that it 's a very hard thing to pull this weed out of our breast We see all Popery and Socinianisme goeth this way also To doe something that they may be justified thereby 3. Thus they cannot think that it 's so acceptable to beleeve in a Mediatour because it 's chiefly their comfort and their good thereby so that they look upon it as self-seeking and immoderately desiring their own good and peace not as any waies tending to the glory of God But we shall shew you that Faith in the Mediatour doth not only bring comfort and joy to us but admirable glory to God even more then Martyrdom or the highest expressions of Obedience Do not therefore tempt thy self and be a Satan to thy own peace What though thy comfort thy salvation bound up in beleeving yet if God will be honoured and glorified this way Thou art rather joyfully to receive his grace then frowardly to dispute against it so that if this beleeving be a self-seeking it 's such as God would have thee to do and as he that will not eat or drink is guilty of bodily murder so he that will not beleeve on Christ which is called eating and drinking is guilty of soul-murder 4 This is strange and difficult to the godly a long while because our justification and acceptation by him is wholly of supernatural Revelation It 's like the doctrine of the Trinity or of Christs Incarnation As humane reason would never assent to such a Truth were it not for divine Revelation that overpowers all so that all our sins are pardoned through Faith in Christs bloud is likewise of meer divine manifestation For see what nature doth incline us unto in all the heathens when they had sinned so as their Conscience condemned them they went to some solemn sacrifice or other extraordinary work thinking thereby to pacifie the wrath of God Adam was created in a state of Righteousnesse and so by his Obedience of works he was to be justified And upon his fall it became impossible that any should be justified by what he did unlesse sinne could justifie a man Therefore when God discovered a Christ and Justification by faith in him This is new doctrine from heaven Neither Men or Angels could have found out such a way so that it 's no wonder if man be thus averse to this Faith in the Promise because it 's a way that neither the state of Integrity or of man fallen was acquainted with insomuch that a godly man in the sence of his sins must bring such a faith in the Mediatour as he doth in other mysterious supernatural objects of Faith and his heart saith It 's unlikely such a sinner such an offender should finde mercy say O my Soul Are not the other supernaturall Points of Religion that I beleeve very unlikely also and incredible to flesh and bloud Lastly Therefore this seemeth hard to the godly broken hearted sinner because though Faith in a Mediatour be a duty yet it 's not to every one that live that wallow in their sins Christ is not a Mediator whether men repent or not repent You are not to think that it is all one godlinesse or no godlinesse If then such only may beleeve in a Mediatour as do truly and sincerely repent of sinne This will be hard to finde out for there are Ahabs tears and Judas's tears for sinne and indeed upon this depends all In this the godly are so much plunged Christ indeed bids those Come that are heavy laden that hunger and thirst after him But I have great cause to question my self whether I doe thus or not In the second place Why is it so that Prophane and ungodly men think it so easie to beleeve in Christ And they say they do it with all their heart when it 's plain by the Scripture they are not such to whom those glorious things of the Gospel do belong And 1. They think it so easie because they take presumption for faith They think they beleeve when they presume Now to presume is easie because it 's a work of the flesh it 's sutable to our corruptions that the Jews though they committed all lewdnesse yet the Prophet complaineth they would come and lean themselves upon the Lord and trust in lying words saying The Temple of the Lord c. That is not faith which most of the world have It 's presumption it 's carnal-confidence such as those had who said Lord have not we prophesied in thy Name Such as the foolish Virgins had Mat. 25. Such as Paul had before his Conversion when he said He was alive Rom. 7. Oh then tremble at that security and confidence thou hast Thou maist be sure it 's a sinne and of the devil it 's so easie whereas Faith is very difficult 2. They look upon Faith in Christ as easie because they divide the Object they take some things of Christ not whole Christ They think it 's only beleeving on him as a Saviour for pardon of sinne They do not choose him as a Lord to whom in all obedience they resign themselves This is indeed the rock that splits many tell them of beleeving in Christ and they think that is only to rest for salvation They attend not that it 's the receiving of Christ for all the ends and purposes God sent him into the world Now one main end besides our justification and salvation is our Sanctification To redeem to himself a people zealous of good works Tit. 2.14 To communicate his Spirit for to make holy as well as his merit to make happy Lastly They think it easie because they never think on any qualifications which are required in those who partake of Christ It 's true there are the Antecedent Conditions of merit or worth Let that Popery be abandoned but yet the Scripture tels who and what kinde of persons they are that must claim an Interest in Christ They are blessed that hunger and thirst for such shall be satisfied Mat. 5. Every one that is athirst is to Come Rev. 22.17 Repent that your sins may be blotted out Act. 3.19 Now prophane secure people they never think of these qualifications They say God is merciful They say Christ is a Saviour but then they never consider of whom They think not that many are called but few chosen They love not those places The way to heaven is a narrow and straight way Not all that say Lord Lord shall finde the gate of heaven opened to them If they thought seriously of these things it would cause an holy trembling in them These things premised Let us consider Why it
several waies faith helpeth to keep us Vse of Exhortation to the godly above all keepings to keep faith up The Just is to live by faith and we are to walk by faith and all the while we do so we stand immovable upon a Rock If thou growest secure or revolting if thou beginnest to decay all is because thy faith weakens The streams must dry up when the Fountain doth If the branches wither there is some defect in the Root Vse 2. of Instruction That it 's no wonder if wicked men grow worse and worse if they stumble and fall and never rise more if they become like the Blackmore and Leopard that cannot change their skins for they have no true lively faith in God and so have not whereby to be staid up Till God make a wonderful change in them expect no other but he that is filthy will be more filthy still SERMON LVIII The Greatness of the Mercy of being kept sound in the Truth And the Damnableness of Errour demonstrated JOHN 17.11 Keep through thy own Name those whom thou hast given me WE are now come to the last Interpretation which is part of the compleat sense here intended in this phrase ãâã ãâã ãâã ãâã ãâã and that is to take Name for that pure and sound Doctrine whereby God in a saving manner is known Thus Name is used at the 6th verse I have manifested thy Name which is explained by the word they had kept And then the Preposition ãâã ãâã ãâã ãâã ãâã is taken properly Keep in thy Name in thy Truth and Word which I have manifested to them For there is a two-fold keeping of Gods Word Obedientially by conforming our lives to it and Doctrinally by preserving the truth of it In this sense Timothy is exhorted to keep 2 Tim. 1.14 the good thing committed to his trust gold he hath received he must look this be not debased by erroneous dross Observe That it 's a special mercy to be kept in the truth and pure faith we have received Faith and Unity our Saviour prayeth for agreement in errour is not true peace and faith without Unity will like a live-coal quickly die of it self alone In these times of Errours and Heresies this Doctrine hath more than ordinary usefulness in it and therefore diligently attend to the grounds why it 's a special mercy to be kept sound in the faith and that we are more to rejoyce that our souls are kept from deceitfull errours than our bodies from infectious diseases And First It 's a special mercy because of the frequent and diligent Exhortations given to all that they fall not from the truth that they make not shipwrack of their faith 2 Pet. 3.17 The Apostle having spoken before that some wrest the Scriptures to their own destruction he bids even the godly beware a word used in matter of great concernment and where there is great danger lest they also be lead aside Therefore errour is not the way to Heaven and the Errour of the wicked it is called Wickedness is shewed in corrupt Doctrines as well as in prophane lives so as to fall from their stedfastness if you begin to shake to doubt it 's a sinne we must not fall from our stedfastness There is a notable place also Jude vers 3. when the Apostle gave himself diligently to write of salvation what doth he pitch upon to strive for the true Faith and he doth not barely write but exhorts his affections as well as his judgement are set on work and it 's not simply to believe or keep the faith but ãâã ãâã ãâã ãâã ãâã to be in an agony as they that are in a fight or race The faith should be as dear to us as our lives and the word implies a difficulty to keep it because of violent enemies to take away this live childe and put a dead one in the room Lastly you have the character of this faith it was once delivered so that new Revelations are not to be expected But we are to enquire What was once delivered Thus you see a Christian must not be cold and lukewarm in the truths of God but he must with all his soul imploy himself about it Secondly True Doctrine is a special mercy because one main end of the Scripture is to inform and keep us therein As God made the Sunne a fountain of all light and the Starres shine with a borrowed light from it so hath God put all spiritual light into the Scriptures and with this Sunne both Pastour and people are to be cloathed The Scripture is not only a rule of our life but of our faith principally 2 Tim. 3.16 The Apostle there reckoning up the admirable use and end of the Scriptures puts this in the first place That it is profitable for Doctrine How then dare a man say it 's no matter what Religion I am of all the doctrinal Disputes are but Scholastical Subtilties Is not this to blaspheme the perfection of the Scripture and is it not horrible ingratitude to God who giveth his Church the Scriptures as the most glorious Jewel it can enjoy This was the Jews priviledge to them were committed the Oracles of God Rom. 9. Thirdly It 's a special mercy to be kept in the truth because the Lord hath appointed Officers in the Church for this end among others to preserve and propagate the truth If it be then of such esteem with God ought it not to be also with us And wherein doth Gods regard to his truth more appear than in ordaining Officers in his Church whose main work and imployment should be to disseminate this pure seed wheresoever they come Ephes 4.14 There we have Offices given to the Church and one end is that believers be not tossed up and down with every winde of doctrine And though Timothy as some expound that place had prophesies concerning him what a glorious instrument he would be in the Church of God yet Paul doth again and again exhort him to keep the same doctrine he had delivered to him 1 Tim. 9.20 O Timothy keep that which is committed to thee That compellation is insinuating and argueth much affection in Paul and there is a reason even in the very expression of faith he cals it depositum as Aristotle observeth it 's a greater sinne to imbezil or alter that than any thing we have borrowed because this is committed to our Justice but a depositum to our faithfulness The Depositor doth rest upon us as trusty men So that by this all the Ministers of God are to be awakened Christian faith and doctrine is committed to you as the preservers of it The Priests lips are to preserve knowledge and the people are to require it at their hands The Apostle 2 Tim. 1.14 as if verbum sapienti sat est were not true in this matter doth again re-minde him to keep the good thing committed to him See with what esteem he speaks of the true Doctrine
make it an opposition to Legall Customs For whereas the Priests of the Old Testament being to enter into the Sanctuary did not only first wash their hands and their feet but put on glorious Garments Thus say they Christ prayed that those Apostles whom he was commissionating to preach the Gospel over the whole world might be though not externally sanctified yet internally by a more plentifull and copious enjoyment of the holy Ghost But this is too much restrictive Others there are that understand it finally ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Sanctifiâ them to the Truth that they may be fitted and furnished to publish it Others by truth understand Christ who is the essentiall Truth but the words following demonstrate what is meant by Truth even The word of God So that our Saviours purpose is to informe what is that saving Medium and instituted Organ of our Sanctification even The word of God From hence observe That the word of God made known to us is the instrument of God to our Sanctification It 's by this waters side that a godly man being like a tree planted doth bring forth much fruit Are any lusts too strong for thee Are any corruptions too powerfull This is a two-edged sword to be the death of them Art thou dull cold and lukewarm in matters of Religion This is the fire to inflame thee Art thou fainting and dejected with divers temptations This is the Apothecaries-shop that hath all kinde of refreshments for thee no disease but may be cured no doubt but may be answered Hence the Scripture is commended unto us 2 Tim. 3.16 for that which is profitable to instruction correction so as to make a man of God much more a private Christian perfect and thorowly furnished to every good work But this Point deserveth some Explication First We say the Word of God made known unto us is thus an instrument and this bringeth in the necessity of Officers in the Church who by their Gifts and Ministry are to interpret and publish the Word of God to us For if the Scriptures be kept in the Originall Tongue they are unknown to most people and so are like a Candle under a Bushell or like a Fountain sealed up God therefore who hath appointed his Word as a Rule hath also given gifts to men that there may be such who shall divide this Word aright and give his children fit meat in their due season So that if a man ignorant of the Tongues should have a Bible in Hebrew and Greek What good could he get by it till translated and interpreted This is like a veil upon the Scripture and therefore doth as much hinder our understanding as if we had a veil upon our hearts Hence it hath been the good Providence of God to raise up such able and willing men who have been ready to translate the Scripture into all kinde of Languages that so every Nation might have it in their known Tongue We say therefore the Word of God made known to us is thus powerfull Secondly We say it 's Instrumentall Now there is a two-fold Instrument as to our purpose both which meeting together the Word produceth it's compleat effects There is Gods Instrument that which he hath appointed on his part And then There is that which is Instrumentall on our part and that is Faith As in the fore-mentioned place of 2 Timothy 3.16 The Scriptures are able to make thee wise to salvation through faith So that as Christ who is the essentiall Word of God dwels in our hearts by faith Thus the Scriptures the revealed Word of God become effectuall to us by believing The Word did not profit the Israelites because not mingled with faith Heb. 4.6 So that as the Word of God is a necessary instrument on Gods part Thus faith is a necessary instrument on mans part Whensoever God causeth his Word to be published be thou ready to prepare a believing heart This is that which diffuseth the Word through the whole soul The Word is Bread but it 's faith that eats it and digests it No Sermon can ever doe thee the least good unlesse Faith write it down in thy heart Goe home believing such places of Scripture and this will antidote against sinne If humane Faith can turne a man wholly upside downe How much more may divine Faith Thirdly We say it 's Instrumentall therefore the Word of God preached is not the principall or the efficient No though we have ten thousand Teachers and they all like Angels yet truth could never sanctifie us unlesse God give a blessing to it and therefore you see here Christ prayeth to God that he would sanctifie them by his truth intimating That though they understood it never so clearly and remembred it never so firmly yet if God blesse it not to this sanctifying use they are like a Rock under much rain that never brings forth any fruit and in three particulars we must necessarily acknowledge Gods efficiency First Though men be never so expert and diligent in the Scripture yet if God blesse them not with a seeing eye and a spirituall understanding in stead of being sanctified by the Word they are through mis-interpretations corrupted Doth not the Apostle Peter tell of some who through their ignorance did wrest the Scripture to their perdition 2 Pet. 3.16 There are many Heretiques and erroneous persons who are full of Scripture will alledge many places of Gods Word but putting their corrupt glosses upon it it 's no more Gods truth but mans errour and therefore are not sanctified by it in which sense Luther called the Bible The Heretiques book because they would all confidently boast they grounded their opinions upon that Book when indeed it was upon their own corruptions Oh then besides frequent knowledge and excellent memory of the Scripture know a further thing is requisite even the Spirit of God to lead thee by this Rule into the truth else it is with the Scripture as it was with that pillar in the wilderness it was light to the Israelites to guide them but darkness to the Egyptians 2. The Word of God is not blessed to sanctifie our affections and reform our corruptions unlesse God come in as the principal cause As the Prophets servant could do no good in raising the dead childe till the Prophet his Master came so though thou take up the Scripture reade such a place an hundred times over against that very sinne thou livest in yet it doth not sanctifie till God set it home upon thee Nicodemus was grosly ignorant about the work of Regeneration yet no doubt being a Master in Israel he had often read that promise That God would take away an heart of stone and give an heart of flesh and doth not sad experience tell us of many that have great knowledge in Scripture yet they live prophanely and grosly It 's true such men are to look for greater condemnation then others
then all those places of Scripture which speaks of our Election so as to praise God to have Confidence in him to triumph over all Afflictions would all be in vain for a man that is dead cannot perform these Duties Vse 1. of Consolation to all Beleevers What holy boldnesse and Confidence may they have for the time to come Did Christ think of thee before ever thou wast born or come into this world and will he not now thou hast a being in this world Did he minde thee before ever thou hadst any Grace and not when thou hast it He that did the greater will he not doe the lesse Vse 2. Of Admonition To search for the Effects and Fruits of Election in your Lives and Conversations For if you are of God and do belong to him you will hear his Word The Word one time or another will be effectuall to you SERMON CVII Of Faith the severall Kindes of it And especially of Justifying Faith It 's Object and Seat c. JOHN 17.20 Who shall believe in me through their word WE are now come to the Description of those who are here prayed for 1. The person in it's qualification ãâã ãâã ãâã ãâã ãâã 2. The Object of this Qualification ãâã ãâã ãâã ãâã ãâã So that in this Description two things are very observable 1. The Action 2. The Object The Action or rather the Quality is in those words Who shall believe 2. The Object in those ãâã ãâã ãâã ãâã ãâã For the gracious disposition viz. of believing I shall God willing treat more generally of the Nature of it vers 21. where it's again mentioned and so shall passe over the Act and come to the Object that specifieth it And the Greek word ãâã ãâã ãâã ãâã ãâã is emphatical for it 's observed by the learned that no prophane Authors use that phrase ãâã ãâã ãâã ãâã ãâã it 's peculiar to the Scripture So that as the thing it self viz. recumbency and resting upon Christ for salvation is onely known in the Church of God so is the phrase I shall not at this time examine that ordinary distinction of credere Deum Deo and in Deum it will be more pertinent at vers 21. where the whole Nature of faith in it's latitude is to be examined At this time I am to consider the restriction of it to it 's principal and chief Object and that is Christ For there is a two fold object of Faith the generall and that is the whole truth of God revealed in the Scriptures and the special that is the Lord Christ making an atonement for us and as Faith doth respect this special object so it justifieth a mans faith doth not justifie him as it believeth the threatnings or historical part of the Scripture but as it receiveth Christ and resteth on him It 's true the habit of justifying faith puts it self forth into all those general acts as a man by his rational soul accomplisheth the acts of sense which are common to a beast but that which doth specifically constitute him as a man is rationality so justifying faith doth inable a man to believe every truth revealed in Gods Word but that by which he is justified is when he wholly depends upon Christ and as was said This is emphatically expressed in Scripture by ãâã ãâã ãâã ãâã ãâã not that this doth every where signifie the act of saving and justifying faith for John 2.23 many are there said ãâã ãâã ãâã ãâã ãâã To believe on the Name of Christ to whom yet Christ would not commit himself but only for the most part is so The Scripture often expresseth it by ãâã ãâã ãâã ãâã ãâã especially by the Evangelist John sometimes with the Dative case Act. 18.8 Act. 27.25 sometimes it hath the Dative case with the Preposition ãâã ãâã ãâã ãâã ãâã Rom. 9.33 Rom. 10.11 sometimes with ãâã ãâã ãâã ãâã ãâã and the Accusative case Rom. 4.5 Rom. 4.24 sometimes on the Name of Christ sometimes on Christ sometimes on God and all these expressions do come to the same effect only hereby is expressed more then a meer intellectual assent or speculative belief There is also included the fiducial and cordial inclination of the whole heart to rest solely upon Christ renouncing every thing else that may be thought to reconcile God to us Doct. That the faiâh which justifieth and saveth us maketh us wholly to depend and rely upon Christ So that it is with the believer in the matter of Justification as it was with Peter when sinking into the sea he cried out to Christ who took him by the hand and leaning on him was saved Thus the believer he is even sinking and dropping into hell he crieth out I am damning I am damning and then Christ putting his hand forth faith taketh strong hold of it and so is supported or as the Israelite stung with a Serpent it was not the looking upon other objects but only upon the Serpent and it was looking or meer beholding not applying any medicinal things that did cure So it is here It 's not the believing of every truth but only on Christ that justifieth and it is only believing not repenting not loving though they be necessary graces in the persons justified but only believing upon which we are justified Seeing that this is the quintessence of all practical Divinity and the life of faith is that which we are to be exercised in continually and also there are many corrupt doctrinal opinions that oppose it Let us the more diligently consider the whole nature of faith as it justifieth And First You must know that Protestant Writers consonantly to the Scripture make four kindes of Faith 1. Historical which some call Dogmatical whereby we do believe the truths of Scripture revealed therein because of Divine Authority because God saith so for if it be only from custom or education or other humane ends then it 's not so much as a Divine Historical faith and this faith all Christians are supposed to have though it 's to be feared few have any more then a bare humane faith 2. There is a Temporary Faith called so because it doth abide but for a season it being not able to endure the force of persecution and this is a degree higher then the former for that was only in the understanding and so had no efficacy upon the heart or affections at all but this temporary faith is carried out with some affections both to the person revealing and the matter revealed for Mat. 13. They received the Word with joy who believed but for a season 3. There is the Faith of Miracles which was granted in the primitive times of the Church for the confirmation of the Gospel and that sometimes to those who were not justified persons and this had for the object of it a peculiar and special promise for the doing such or such miraculous effects and answerable to this some learned Divines do acknowledge still a special faith whereby the
JOH 17.21 That the world may believe thou hast sent me WE are treating on the Consequent of Unity amongst the Godly That the world may beleeve which belief hath been already considered relatively as a product of Unity We shall now take notice of it absolutely as it is in its own self It is believing that the Father hath sent Christ into the world We formerly spake of believing in its specificall nature as it justifieth by laying hold on Christ We shall here speak of it in its generall Nature because this believing is common both to the Hypocrite and the sound Christian For of that world which doth beleeve all do not believe in a saving manner So that although none who believe Christ sent into the world ought to stay in that generall but particularly to improve Christ that he may be sent for their good yet because the expression is here general I shall consider of it as a generall For whereas in the former Verse the Object of Faith was made Christ himself Ens incomplexum Here it is a Proposition though that onely is the Objectum quo and not quod upon which our Faith is ultimately terminated Obs That the Believing of Christ being sent unto the world is the foundation and first principle of our Conversion unto God Though men have never so much understanding in other Religious Points as that Scribe spoken of Mark 12. though not farre off yet they are not in the Kingdome of Heaven until they believe in Christ as sent by the Father to be our Mediatour That as the Apostle Hebr. 11. makes it a Fundamentall requisite in every one to believe that God is no lesse is required to believe that Christ is Therefore 1 Cor. 3. Jesus Christ is called the Foundation and by some made the adequate object of Divinity because every thing considered there doth either directly or reductively leade unto Christ So that I shall not speak of that peculiar Act of Faith applying Christ but that generall act whereby we know and assent firmly and immovably That there was a Christ God and man who was sent by the Father to redeem and save sinners For though all be thought to believe this yet the right and powerfull assenting to it is the foundation both of all holinesse and consolation but ere we speak of the Nature of it some distinctions are to be premised Distinct I As First That Faith is sometimes taken for the Object the Faith quae creditur The Doctrine beleeved and sometimes for the Grace of Faith quâ creditur whereby we do believe Colos 2.5 To be established in the Faith that is in the Doctrine So some are said to erre to deny or depart from the Faith that is the Doctrine But commonly it is used for the gracious actings of the Soul towards those Objects only it 's good to observe this distinction because some places are brought to prove Apostacy from inherent faith which speaks only of the doctrine 2. Faith is taken sometimes actively and sometimes passively Actively for fidelity and veracity in promises in which sence it 's attributed to God and to men Sometimes passively for the assenting unto Truths because of anothers Testimony And this again is twofold Either Humane Faith when we believe any thing meerly beeause of humane authority or divine when we believe because of divine authority and this is greatly to be observed for when I believe a divine Truth for humane Authority or witnesse my Faith all that while is but humane as those that beleeved Christ for the Samaritan Womans Testimony all the while they had no higher a ground then that it was but an humane Faith and then a Papist as a Papist and by Popish principles can have no more then an humane Faith for the utmost motive in which their Faith is resolved is the Authority of the Church which is but humane and so if the Church had propounded Titus Livius or Aesops Fables as some grant to be the Word of God people were bound to believe it but there is no divine Faith unlesse there be a divine Testimony and this doth sadly discover Millions of baptized persons yet to have no divine Faith for all the ground of their Christian Faith is Education and humane Authority it is not because God hath said it or he hath revealed it They cannot say with those Samaritans Now we believe no longer for Education sake or the Churches sake but because of the Authority and Divine Light which is coruscant in the Scriptures themselves Insomuch that the Jesuite Valentia doth confesse there are such inward discoveries of purity and Majesty in the Scripture that they breed such an inward reverence and perswasion that no other book can do 3. There is a distinction of great antiquity received in the Church between Credere Deum to beleeve there is a God Credere Deo to beleeve God speaking and Credere in Deum to beleeve in God by inward Union with him and loving of him Now although it be true that the Scripture makes no such difference adding the Hebrew Preposition Beth and the Greek ãâã ãâã ãâã ãâã ãâã Even where there is but a bare historicall beleeving there is a God yet for explication sake it may be received and those only said to beleeve in God who are justified and sanctified Though the Scripture attribute it sometimes to others Lastly Consider that the Soul hath several tendencies and motions to divers Objects Sometimes it assents to a thing by help of the sence and that is a knowledge by sence Sometimes by demonstrative Reasons it knoweth a thing and then it 's called Science strictly Sometimes by Testimony or Authority and then it 's called Faith Now if the authority be divine that saith such a thing then the Soul cannot be deceived because God cannot lye and so there ought to be greater certainty and firmer adhesion to those truths then any thing of sence and Reason yea in some sence it hath more evidence For there is a twofold Evidence of the thing it self and of the credibility of it of the thing it self And so indeed the matters of sence and reason are more evident in their own Natures to us Of the credibility of it and so Faith hath great evidence as the Testimonies for such Truths are evident and clear though the truths themselves are supernatural and highly transcending our humane capacity Distinct II These things premised Let us come to examine the Nature of Faith as it is dogmatical or historicall And 1. It 's wrought in us by the Grace of God It 's the power of God that works even this common faith No man could know and give assent to such divine truths unlesse inabled by the Spirit of God and therefore it 's said to beleevers That to them it 's given to believe Phil. 1.29 which takes in the whole nature of faith So some are said to believe through the grace of God No man can say
Jesus is the Lord but by the Spirit Acts 18.27 Some have thought that we may by humane strength come to beleeve divine truths as we may by our industry attain to philosophicall knowledge but this is to be ignorant of mans weaknesse and Gods power It 's true men may in an humane way comprehend the sense and meaning of the Scripture but to give a divine assent to it that is the gift of God For every good and perfect gift whereof this faith is a principal one cometh from the Father of lights James 1. Did not many learned Heathens Porphyrius Celsus Julian and others know what was asserted in the Scripture yet they did not believe but contemn it And certainly we are bound to acknowledge it a great mercy of God to have dogmatical faith For why are so many Heretiques left to themselves Some deny the Natures one or the other of Christ some his Person some his Offices and shouldst not thou doe thus if left to thy self Nay Is not a godly man sometimes sadly tempted about his dogmatical faith that he doubteth of a God or about the truths of the Scripture Certainly it 's a speciall mercy thus to be inabled to believe and it is good to be observed one reason why faith must needs be of God which is because the nature of it lieth more in the firmness of the act then in the certainty of the subject It 's not so much the object without as something within makes a man believe Gods Spirit doth more work in corroborating the heart then revealing the object Hence though the Doctrine be revealed to some yet they do not believe when at another time though they have but the same measure of light and the same argument propounded they do believe and why is all this but because Gods work in the believer is more ex parte subjecti then objecti Therefore it 's horrible debasing of Gods grace in working faith to make it no more then the revealing of the object for then man by his own power doth believe as when a man brings a candle in the room then a man seeth by his own power who could not before for God doth not only propound the object but enlightens the understanding and boweth the heart to believe 2. God works faith in us not absolutely or by the creatures the beholding and seeing of them but by the word Thus Rom. 10. Preaching hearing and believing are chained together We are then in and by the Word to expect this work of God not to flie to the creatures making them equal to Gods word for begetting faith or to enthusiasmes and private revelations but to the word of God which gives light to the simple but as the Word is an instrument of begetting faith so faith is afterwards an instrument of improving the Word for the Word doth not profit in the increase and benefit thereof unlesse there be Faith Thus as the Spirit of God doth at first work Faith and yet by Faith we are made further partakers of Gods Spirit So the Word doth at first produce Faith in us which when wrought doth againe improve the Word for further edification and growth in grace 3. The heart of man is naturally not only unfit but contrary and opposite unto the way of believing of heavenly Truth And by this it 's plain Faith is the gift of God because man hath not only an unfitnesse but a contrary repugnancy to the things of God Therefore 1 Cor. 4.14 the natural man is said not to receive the things of God neither can be both the act and the power is denied to him Therefore when Peter made that Confession of faith Thou art the Son of God Christ tels him Flesh and bloud had not revealed that to him Mat. 16.17 Therefore the Pharisees though they heard so much of Christ and saw all his Miracles yet they derided and opposed Christ They did not hear his Word because they were not of God as Christ told them Job 8.47 Know then as in respect of grosse sinne thou wouldst be like a Cain a Judas if God did not keep thee so also in respect of doctrine thou wouldst be the vilest Atheist or the most blasphemous heretique that ever was if God did not enlighten and confirm thee 4. Though God work faith thus yet it may be without a Sanctification of the inward man For seeing Faith as it's dogmatical carrying a man only to the Contents of the Scripture as they are true is seated in the understanding no wonder if thereby a man be enlightned only but not regenerated Hence we reade of some who did beleeve Joh. 2. yet they loved the praise of men more then of God That light in their minde did not serve to produce supernatural life and heat in the heart It was not a faith that did purifie the heart which is called the Faith of the Elect Tit. 1.1 because only appropriated to them The whole Epistle of James is on purpose to shew such a Faith that is not accompanied with holy works although therefore we say a true lively Faith can never be separated from sanctification yet men may be enlightned only in their mindes and perswaded of the truth in their hearts without any effectual change upon them It 's not enough to have such a faith as may make a man a true Protestant or orthodox so as to be neither Papist nor heretique for all this is but a cure of thy minde and with illumination may consist grievous pollutions Yet 5. Where there is but a bare dogmaticall Faith enabled thereunto by the Spirit of God there must needs be some kinde of pious disposition and tractablenesse of the heart For seeing the nature of faith lyeth in assenting to a Testimony and that of God there cannot be but some flexiblenesse of the heart to submit thereunto If indeed the Christian Religion were like the Arts and Sciences then there was no submission of the understanding required seeing it assents upon reason which is a sutable and connaturall argument to the minde as food is to the appetite of hunger But because these things are received for authority sake and have a supereminency to our naturall understanding Therefore it must be captivated Thus the Apostle excellently expresseth it 2 Cor. 10.5 the word doth bring into captivity every thought to the Obedience of Christ a man before he believeth hath many proud thoughts many subtle thoughts many obstinate thoughts but Faith brings these down and submits because God saith so Now this cannot be done without some yeelding and flexiblenesse Hence the Schoolmen do determine that in faith and they acknowledge none besides miraculous but dogmaticall There is a pia affectio some pious and affectionate disposition to him for whose authority we do beleeve So that this dogmatical faith even in unregenerated persons is not like that of the devils for though the Apostle James saith They believe and tremble Jam. 2.19 yet their
to be considered And they are these 1. It lifteth a man up above his natural reason It addeth many cubits to his stature As reason directs and corrects sense as we see in Astronomy so doth faith direct and correct reason As Zacheus because of a small stature went up into a tree to see Jesus Thus the reason of a man being too low in it self must ascend up to the Scriptures that it may behold divine things so that they wholly overthrow faith and change the nature of it who made it with Abailadus of old to be imagination or with the Socinians strength of reason Certainly Julian and the Heathens of old confound Christian Religion upon this ground because it was faith it was not a science ãâã ãâã ãâã ãâã ãâã it was Julians upbraiding now the Christians they gloried in this and Austin to confirm the Christian under many captious doubts saith thus Nomini te esse fidelem not rationalem To bring then divine truths to reasons comprehension is to put the Sunne under a bushell or to think to fit Goliahs shoe to Zacheus his foot 2. Though this faith lifts up reason yet it doth not contradict it When we say faith cometh by revelation not by reason flesh and blood cannot make such things known to us yet when once this revelation is discovered in the Scripture then reason doth wonderfully help to propugn and maintain this truth revelation must lay the foundation and then reason will build upon it so that inlightned reason and instructed reason out of the Word is of excellent use to explicate and clear divine mysteries Even as the Gold-smiths hammer is usefull to dilate and diffuse his golden mettal in many formes and this use all our learned Divines make against all Heretiques They doe by the help of reason and arguments out of the Scripture illustrate and confirm the Doctrine to be believed 3. This general nature of faith hath two excellent properties put together in one place Heb. 11.1 It 's there called The substance of things hoped for and evidence of things not seen It 's ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã We shall not dispute Whether this be a definition of faith it 's enough that two differential marks are given of it And First It 's the substance of things hoped for concerning which word learned men say divers things but it may comprehend these particulars First that Faith is not an empty flying fancy for so Aristotle useth ãâã ãâã ãâã ãâã ãâã as opposite to ãâã ãâã ãâã ãâã ãâã some manifestation meerly as the colours of the Rainbow or of birds feathers when the Sunne shines These have but an intentional being there is no reall solid being in them but faith is the substance of things hoped for and certainly this is greatly to be endeavoured after that thy faith be a reall substantial thing how many mens faith are but fickle fancies and uncertain notions and therefore with their dogmatical faith they are like the Apostle James his man without faith tossed up and down with every wave Jam. 1. The Apostle Ephes 4.14 saith Be not carried about with every winde of Doctrine that denoteth the levity and emptinesse of a thing Trees that are well rooted are not blowne up and down like feathers What then is the cause of instability and uncertainty of many mens Religion It 's because they have not faith wheresoever that is it is a solid substantial bottoming of the soul 2. The word substance doth imply that it makes the things hoped for though afarre off yet present to the soul and even to subsist in the soul for faith is not hindred in its actings by distance of place for that receiveth Christ enjoyeth Christ though in Heaven and he that believeth hath eternal life Hence we are said to be already translated from death to life John 5.24 because to faith these things are as sure as if they were already done Thus Paul you see him by faith speaking as confidently as if he were in Heaven already Rom 8. Who shall separate us from the love of God shall things present or things to come Shall life or death c Hence faith is called The beholding of things not seen 2 Cor. 3. Faith makes God present Heaven present Christ present as really and truly as bodily objects are present to sense and truly for want of this it is that we are so cold languishing dejected we doe not by faith make these things present if we did they would more divinely affect us and as it is the substance of things hoped for So of things feared likewise Noah by faith moved with fear prepared an Arke Heb. 11.7 Thus faith makes hell and damnation present it doth not look upon hell as a farre off but is affected as if it did see and hear those dolefull howlings in hell and so dare no more sin then if it were in hell already Oh what a mighty change would faith thus realizing things work upon us 3. The word comprehends Assurance Confidence and so indeed is hypostasis used both in Scripture and by humane Authours now this confidence of faith and assurance is seen in the knowing and assenting acts of faith as well as applicatory witnesse those resolute and confident deportments which the Martyrs had Had not they strong assurance of the truth who could endure such exquisite torments against subtil opposers And certainly the Martyrs in Queen Maries dayes are more to be admired then those in the primitive times for they suffered upon undoubted and clear points which only the Heathens gain-said But now these suffered by them that acknowledged a Christ and pretended the Glory of Christ as well as they So that this heavenly confidence and satisfaction of the soul that they care not for further disputing and doubting in the matters they do believe is a great property in faith And this manifesteth there is little faith now in Religion wherein men are apt to think all Religions alike and that one may do as well as another In these dayes to have such a substantiating reallizing and confident assurance is a great wonder The next word describing the generall nature of it is ãâã ãâã ãâã ãâã ãâã and that doth imply First That the things believed bring an objective light with them As the object that is seen brings a visibility though faith in respect of humane reason be obscure and supernatural Arguments be inevident yet compared with the light in the Word it hath much evidence Hence the word of God is so often compared to light and that illumination which God worketh in the minde is partly faith as well as any other grace The things that are believed bring an evidence with them to the soul as the Sunne brings a visibility with it to be seen Therefore this believing is said to be by the Word set home in the demonstration of the Spirit and hence it is a man in some sense is passive
in believing as he is in understanding because the object doth so powerfully work on the minde that it cannot withstand it Even the Arminians could not but grant That the work of Gods Spirit upon the understanding is irresistible though not upon the will because they say that is an active faculty Secondly The Word doth imply such an evidence that doth convince and binde up the understanding that it cannot doubt or dispute any longer All evidence may not presently convince We see though erroneous persons reade never so many excellent books yet they are not actually convinced the evidence indeed is able to convince as the Sunne-beams are able objectively to make a blinde man see there is light enough if he had eyes but faith is here said to be the actual conviction of the soul to silence it that it hath no more to say according to the saying of the Schools Fides non est tantum apprehensiva sed quietativa Faith is not only apprehensive but quietative and resting of the soul that it is not learning and learning or seeking but never coming to the truth Fourthly This Faith hath unlimitednesse and universality in it's assenting The whole Word of God is the adequate Object of it and therefore whatsoever is revealed in the Scripture it believeth it doth not pick or choose believe some things and not others as they make for or against us but so farre as the Word is propounded it doth receive it Therefore such threatnings that condemn man that makes him dead in sinne and guilty of hell such threatnings that do speak terribly to such or such a sinne he is involved in though it be a troublesome and unwelcome truth to flesh and blood yet Faith makes a man to believe it Whether Faith be discursive or put forth by one simple act is disputed howsoever it cannot be denied but that there is an order in the things believed a connexion and dependance between one proposition and another though when believed faith is carried out with one uniform act because there is the same divine Authority in all Lastly The immediate opposites to Faith dogmaticall in whole or in part are these either expresse Paganisme and Heathenisme this is Negative unbelief They never so much as received these truths Or else Grosse and stupid Ignorance whereby though they say they do believe yet indeed they doe not no more then Pagans or else Heretiques who though they may hold some Fundamentall Truths yet oppose others or Apostates who having once professed do afterwards make shipwrack of their Faith Or lastly In some degree all doubts and waverings about the Truth doe oppose this divine Faith especially when set home by the Devil who many times hath as hot fiery darts about Dogmaticall Faith as justifying troubling them with doubtfull thoughts about a God and about the truth of Scriptures Now in such temptations it 's not good to hold a parlee but as Joseph to his Mistresse to runne away to have an holy pertinacy and with Paul to Peter Not to give way to any such doubt no not for a moment If Christs sheep will not hear a stranger but runne from him much more from the Devil who is the Arch heretique the Tempter as to all sinne so to all unbelief Vse Pray to God to increase and establish this Faith in thee and that especially in these dayes These are times when thy justifying Faith shall be assaulted by doubts and disconsolate fears these are times also when thy Historicall Faith may be puzzled and shaken with such heresies and cunning devices of men But oh let thy eyes and heart be up to Heaven for this substance this evidence Thou wilt then have that within which will establish thee against all errours SERMON CXXII Of the Glory which Christ communicates unto all his Disciples even in this Life And of Vnion with him as the Ground of it JOH 17.22 And the glory which thou gavest me I have given them that they may be one even as we are one OUR Saviour continueth amplifying his Prayer for the Union of Beleevers So that in this Text we may take notice of another argument or reason why the Father should make them one in him and one amongst themselves Here is a threefold Unity spoken of 1. That essentiall one of the father and the Son 2. That mysticall one of Christ as Head and Mediatour and believers 3. That charitative one of believers amongst themselves The Argument urged by our Saviour in the Text is he had given that glory to them which the Father had given him so that we may take the particle ãâã ãâã ãâã ãâã ãâã causally for the glory thou gavest me I have given viz. in purpose and decree to such as shall beleeve All the difficulty is what is that glory which Christ receiving of the Father giveth to believers Some Learned men expound it of the Glory of the Apostleship and working of miracles and they make the sence to be thus The glory thou gavest me to give I have given them As Cbrist is said out of the Psalmist to receive gifts for men Now because he received them to give The Apostle Eph. 4. alledgeth it as giving gifts to men the Consequent being put for the Antecedent But this cannot be received because our Saviour is now praying for all beleevers in all successive ages and not the Apostles only Others by glory do understand immortality and that state of happinesse hereafter But to understand it aright we must know that the word glory when attributed to God is of a very large signification but more particularly when God doth by any works in a more remarkable manner declare his goodnesse wisedom omnipotency c. then he is said to give his glory Ezek. 39.21 Eze. 26.20 In the New Testament when we reade of Christs Glory we may Consider of 1. His essentiall glory which he hath as God spoken of Heb. 1. where he is called the brightnesse of his Fathers Glory 2. Of his Mediatory Glory which he had as Mediatour his humane nature being filled with all grace which glory though begun on earth yet was consummated when exalted to the right hand of God in glory 3. There were the many effects which did concomitate this essentiall and Mediatory glory some particulars whereof the Scripture mentions as all the approbation the Father gave from heaven to Christ with all his miracles doctrine and other signs of his divine nature is called Christs glory Joh. 1.14 We beheld his glory by way of wonder and admiration as the word signifieth as the glory of the only begotten Son of God Thus when Christ turned the water into wine Joh. 2.11 It 's said he manifested his glory and Joh. 11. the raising of Lazarus from the dead is called Gods glory as working of miracles So the love that the Father bestoweth on Christ is called Christs glory at 24 verse in this Chapter which may be a good Exposition of this Therefore by
Whence it is that even amongst the godly there are so many differences heart-burnings c. It 's because Christ is not in them after such a powerfull and efficacious manner as he might be The dark night and misty fogs can no more endure before the glorious beams of the Sunne then corrupt passions and contentions can stand before this Sunne of Righteousnesse when risen to it's verticall point Under the torrid Zone there cannot be any cold frosts so neither under the efficacious presence of Christ can there be such sinfull breaches SERMON CXXX Sheweth That every one that Believeth knoweth the thing that he believeth Against the Popish Implicite Faith And what Knowledge the Knowledge of Faith is JOH 17.23 And that the world may know that thou hast sent me THE words now to be insisted upon âre the effect or event of this spirituall Unity beleevers have with Christ and one another which is That the world may know the Father had sent Christ This was treated of before only whereas before it was that the world may beleeve here it is That the world may know and besides a new thing is here added to their knowledge that the Father had sent Christ viz. his love also of all Beleevers even as he loved Christ What is meant by world hath been shewed already I shall only fasten on this Consideration that what our Saviour called believing ver 21. here is called knowing and therefore having handled faith in its specifical nature as it rests on Christ which alone justifieth and also the generall nature of it as it gives firm assent to all divine Truths I shall now to compleat the full Truth of the nature thereof handle it in another essentiall constituting ingredient of it and that is knowledge and the matter is necessary both in respect of doctrinall errours about it as also for practicall usefulnesse For the Pontificians they deny both that fiduciall recumbency and application to faith as also knowledge leaving it only to be a divine assent but as we have asserted the former So now our task shall be to affirm the latter viz. That Faith is knowledge as well as assent It 's a fiduciall assent with knowledge These three particulars are either ingredient or requisite to the act of beleeving whether indeed knowledge be a pre-requisite or ingredient is disputed but that all divine Faith hath knowledge is confessed by the Orthodox against the Papists so that I shall observe That Faith is knowledge or he that believeth knoweth the thing that he believeth Hence it is usual in Scripture to describe faith sometimes by trusting and sometimes by knowing synecdochically intending thereby the whole nature of faith That faith is knowledge besides many other places is abundantly cleared v. 2. and v. 18 in this Chapter I shall therefore proceed to explicate to this And First When we say That Faith is knowledge iâ is not to be understood thus as if it were such a kinde of knowledge as we have by sense for the Scripture doth oppose living by faith to living by sense and our Saviour faith John 20. Blessed is he that believeth and seeth not Vbi vides non est fides Indeed when Thomas did feel the wounds of Christ here he did believe and see but the object of his sense was a body the âct of his faith was spiritual that Christ was the Sonne of the living God What then we know by sense we are not properly said to believe although things of sense may tend to confirm our faith as miracles and Sacraments which Christ hath appointed for that end Secondly The knowledge of faith is not by a perfect comprehension and intuitive vision of the thing we believe It 's not like the knowledge of God and Christ we shall have in Heaven and therefore faith shall cease in Heaven as it denoteh any inevidence or imperfection in the subject This knowledge of faith we have here as in a glass and in a riddle but then it shall be face to face and this should abundantly satisfie us in the many things we know by faith for although our knowledge be very imperfect and is like the weak eye to the dazeling beams of the Sun yet hereafter this vail this cloud will be removed and we shall then perfectly and fully understand all those things that now we have but imperfect apprehensions of about the Doctrine of Christ of the Trinity of the Resurrection of the providences of God towards his Church how little do we understand of them yet the time is coming when we shall know these things even as we are known The Apostle compareth this knowledge we have to a childes knowledge in respect of a mans 1 Cor. 13. Alas when we speak of God and heavenly things we do but stammer like so many little children when we come to Heaven how vast and comprehensive will our thoughts be to what we have now Thirdly The knowledge of faith is not like those imperfect acts of the soul which are called suspicion and opinion or doubting Doubting is when the minde remaineth in an equal and indifferent propension assenting to neither part of the proposition Suspicion is when the soul inclineth to one part of the proposition but upon a very light and unsatisfying argument And Opinion is when we assent to something with some fear that the opposite may be true and therefore the Arguments do only probably move us Now the knowledge of faith doth exclude these imperfections doubting is in Scripture expresly opposed to beleeving and so when a man is divided as a traveller at two wayes not knowing which to goe or when he doth ãâã ãâã ãâã ãâã ãâã hang in suspence These things are inconsistent with faith and truly this is greatly to be considered for in these dayes wherein we see men so sceptical so wavering so uncertain we may conclude there is little faith That men are opiniotive and fancy-full in Religion rather then believing for where the knowledge of faith is there it doth ãâã ãâã ãâã ãâã ãâã convince and so perswade the heart that it knoweth not how to contradict or oppose any longer Oh then pray for faith in these unstable and wavering time It 's a mercy to be a pillar in Gods house and not like a reed to be shaken with every winde of doctrine Fourthly The knowledge of faith is not from the evidence of any internal principles of the thing such as we have by demonstration and reason in philosophical matters And indeed this is one main reason why the father 's insisted in believing as opposite to knowing Noveris te essâ fidelem non rationalem It was Julians great objection against the Christians that they urged ãâã ãâã ãâã ãâã ãâã only believe they did not bring reasons to demonstrate So that if Papists when they deny faith to be knowledge did mean no more then this that it is not a scientifical knowledge that it 's not a
the Ephesians who though they were made light in the Lord and had the mystery of Gods will so much made known unto them that he did not cease to give thanks for them daily in that behalf yet still he prayeth Ephes 1.17 18. That God would give them the spirit of wisdom and revelation in the knowledge of him that the eyes of their understanding may be inlightned c. Here it 's plain That though these had knowledge yet they might still encrease in it Hence the Apostle Peter 2 Pet. 1.19 doth encourage beleevers for their diligent attending unto the Scripture untill the day dawn and the day-starre arise in their hearts that is till they obtain more firm and evident knowledge of the things of God In the Old Testament we have David Psal 119. though professing he had more knowledge then his teachers and the Word was continually his counsellour yet prayeth he That God would open his eyes that he may understand the wonderfull things of Gods Law Davids eyes are not opened clear enough the word implieth there are some scales and film upon his eyes that must be rolled away and that there are excellent precious things in Gods word that he doth not yet understand For the improving of this truth Let us consider in how many particulars a further constant teaching by Christ is requisite to the most able believers And First They need further revelation in respect of the objects of their knowledge to know more then they do know So imperfect is every godly mans knowledge that it may be called ignorance rather then knowledge We are ignorant of farre more excellent truths in Religion then we do know If the Heathen could say Our eyes were in respect of natural truth but like those of the Owl to the Sun How much more is this true about spiritual objects You see how the Apostles knowledge was successive they come to know one thing after another as Christ revealed it till they had that plentifull effusion of the holy Ghost upon them And the Apostle Paul who was taught not of men but of Christ himself yea he was caught up into the third heaven yet for all that he puts himself in the number of those who know but in part 1 Cor. 13. So that this is true not only of believers but of the eminent Doctors and Teachers in the Church they know but in part yea and that will be true of them even at their last hour though their whole life hath been to obtain knowledge of God Therefore this should quicken all up to diligent use of the means for who can sit down and say He knoweth enough or he knoweth all things Indeed there have been those that were called Guostiques because of the great knowledge they boasted of but yet they made themselves even like bruit beasts O then confess that the waters of divine truth are so deep that though thou wert an Elephant yet thou mightest swim in it we are as the Ancients said Secondly As in the object we need much revelation so in those things we do know we need much assistance and direction from Christ in respect of the adjuncts of it For 1. Though we do know the objects yet we may every day know them more evidently more distinctly more clearly Alas our knowledg about God and Christ is very confused and therefore Paul is every day desirous to know Christ better then he did As it is with digging in a Mine of Gold every daies labour brings richer and fuller supplies or as the draining from a Spring doth not exhaust but makes it more plentifull Thus it is with the heart of a man when set to know God or Christ There are new considerations new respects and new arguments arising alwayes from them Insomuch that God and Christ may seem new to the soul every day we begin to nauseate and grow weary when the same things we know are alwayes suggested unto us but the soul of a man can never he weary of the knowledge of Christ For in him are hidden all treasures of wisdom and grace And therefore even those principalities and powers in heavenly places that are so vast and comprehensive in knowledge yet Eph. 3.10 The Lord Christ is in the Ministry of the Church made more known to them continually So that if Angels do learn in Christs School and obtain more knowledge of him and do with great delight search into these things no wonder then if the most enlightned men may yet search deeper and deeper into the Lord Jesus Christ Paul though one of the highest Scholars in Christs School yet desired to know nothing but Christ crucified for if in heaven the knowledge of God when yet it is intuitive and transcendent to this we have will not weary us but daily provoke the soul to know God more no wonder then if in this life our knowldge be not satisfied when it is but in part 2. As we need Christs daily manifestation in respect of the evidence of them so also in respect of the firmnes and immoveableness of our knowledge Faith you heard is knowledge and that doth necessarily imply assent Now if our assent be not firm and setled We are like children tossed up and down with every winde of Doctrine Instability and inconstancy is much condemned in Scripture and indeed it doth directly oppose faith which makes the soul confidently and firmly-adhere to the truths of Christ as divine as those which cannot be dispensed with or ever prove false for if Paul thought it so great a disparagement that with him should be yea and nay in his words much more would this be reprochfull to Christ himself who saith He is the truth it self Joh. 14. So that as truth cannot be a lie so neither can the Doctrine of Christ be false Now the Doctrine being in it self thus true the power of Christ is seen in making a gracious heart thus strongly to adhere upon divine motives to it as that which wil abide though heaven and earth shall pass away Scepticism and faith are directly opposite when we are inabled to believe we receive it as the truth of God and not as the truth of man So although while this gift of faith was not bestowed upon us we debated truths of Religion like those in Philosophy and were prone to have as Hilary said of old Menstruam annuam fidem a monethly or yearly faith yet when God shall once strengthen us to believe then we are no longer reeds shaken with wind but as Origen of old alluded When many things are removed from us then this Arundo for of that they made pens formerly is made the Calamus the pen of a ready writer Where God strengthens us to believe there that turning this way and that way that mutability is removed and our hearts are fixed so as to be able to dig for that we so firmly adhere unto Thus the Martyrs they were confirmed by God exceedingly in
a Command yet withall sheweth the difficulty of it and whence it doth come to pass that the children of God sensible of their sins are so hardly brought to Beleeve As also why ungodly men think it so easie a thing SERM. XXXIX Further sheweth how acceptable it is to God to beleeve in Christ the Mediatour and setteth forth the dangerous nature of Trusting in our own Righteousness SERM. XL. Further setteth forth the Excellency and Necessity of pressing the Doctrine of Faith in Christ the Mediatour and of our being affected with it and invites the greatest sinners to come unto him for Salvation SERM. XLI JOHN 17.9 I pray for them I pray not for the world but for them which thou hast given me for they are thine Of praying both for the Godly and the wicked with the Reasons and Motives thereof SERM. XLII The Excellency and Efficacy of Christs Mediatory prayer set forth in many Aggravations of it for the Consolation of the Godly SERM. XLIII Of the Extent of Christs Mediatory Prayer and of his Death That he praied and died not for all and every one of mankinde but only for the Elect and that the Scripture expressions of Christs dying for all are to be understood indefinitely and not universally SERM. XLIV Reasons why the Scripture speaks thus universally 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 SERM. XLV The Application of the former Subject setting forth the Necessity of Faith and Repentance as to the interesting us in Christ The Freeness of Gods Love The Qualifications of those to whom Christs death is made advantagious and also their priviledges above all others SERM. XLVI Of Free-Grace opposite to Arminianism tending to raise the hearts of those that are Godly to Joy and Thankfulness SERM. XLVII Of Gods Propriety in his people as the ground of all the good that accrueth to them SERM. XLVIII JOHN 17.10 And all mine are thine and thine are mine and I am glorified in them The Deity of Jesus Christ cleared and defended against the Socinians SERM. XLIX Of mans glorifying of Christ and how many waies that is done SERM. L. JOHN 17.11 And now I am no more in the world but these are in the world and I come to thee holy Father keep through thine own Name those whom thou hast given me that they may be one as we are Of Christs tender care of all his people in the greatest of their care and afflictions SERM. LI. Of the great danger of Gods peoples being in the world chiefly from its tempting and seducing to sin SERM. LII Of the danger Gods people are in in the world in respect of its hating and opposing of them with Reasons why the Lord makes the world such a disquieting place such a valley of tears unto his own people SERM. LIII The Exaltation of Christ improved for the Joy of all Beleevers SERM. LIV. That all Civil Governours as well as Ecclesiasticall from the meanest Master of a Family to the greatest Monarch have from Christ a spirituall charge of those that are under them and are above all things to endeavour the good of their souls SERM. LV. The great Lord-keeper of Israel from inevitable Ruine both of body and soul extolled SERM. LVI That it 's not enough to be put into a state of Grace unless by Gods power we are kept therein How farre men may acknowledge Gods help and yet with the Pelagians Arminians and Papists not give him his due Glory And also sheweth how many waies the power of God keepeth his people SERM. LVII Reasons proving the Necessity of Gods preserving his children in Grace That God keeps them by Faith Also why and how Faith keeps them rather then other Graces SERM. LVIII The greatness of the mercy of being kept sound in the Truth and the damnableness of Errour demonstrated SERM. LIX That it 's a speciall Mercy for the Ministers of the Gospel to agree in one Wherein their unity should be and the Reasons of the differences that are among them SERM. LX. The great Pattern of Unity the Nature and Property of the Unity that is between God the Father and the Sonne against the Socinians That the Ministers of God should endeavour after a perfect Unity even to be one as the Father and Sonne are Also some Rules guiding thereunto SERM. LXI JOHN 17.12 While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled The great changes that even a Godly man is subject unto in respect of the having and losing those sensible supports both outward and inward which God at sometimes vouchsafeth to them Also what those sensible injoyments are and why God doth so change the condition of his people SERM. LXII Sheweth how prone men are for to know Christ after the flesh and wherein it appears SERM. LXIII Of the Saints Lord-keeper shewing how safe the Godly are kept to Salvation by Christ as a trust committed to him SERM. LXIV Of the manner of Christs keeping those that are his Of a four fold principle that is operative to the preservation of Beleevers And of the excellent effects of the Lively Meditation of this Doctrine of being kept by Christ to Salvation SERM. LXV Of the Perseverance of the Saints The Question stated SERM. LXVI Of the Perseverance of the Saints SERM. LXVII Arguments proving that every one that is in the state of Grace shall be preserved to Eternall Life SERM. LXVIII Of the sonne of perdition Shewing that some persons are wilfully set for to damn themselves though they have never so many excellent Remedies and Means to the contrary And what are the Causes that move them thereunto and Characters of such persons SERM. LXIX Of the son of perdition Shewing more Causes and Symptoms of such wretched persons that are desperately bent to damn themselves SERM. LXX Of the sonne of perdition Sheweth from the example of Judas that men may be eminent for a while in the Church of God and afterwards prove desperate Apostates SERM. LXXI Of the sonne of Perdition SERM. LXXII Of the sonne of Perdition SERM. LXXIII The great stumbling-blocks of Religion removed SERM. LXXIV Of the Scripture SERM. LXXV Of the truth of Scripture-prophesies and against Judiciall Astrology and Witchcraft shewing the vanity and wickedness thereof and of seeking to them SERM. LXXVI John 17.13 And now I come to thee and these things I speak in the world that they might have my joy fulfilled in themselves The Joy of Saints handled both as a duty and priviledge as being one great end of Christs Prayer Command Promises and Ministry SERM. LXXVII Of Joy and Comfort shewing how many waies the Spirit of God works it in the hearts of his people SERM. LXXVIII The severall
sorts of Joy and the Nature of Spirituall Joy shewing also how farre it transcends and differs from worldly joy SERM. LXXIX The excellent effects of Christian Joy SERM. LXXX John 17.14 I have given them thy Word and the world hath hated them because they are not of the world That the Word of God preached and received doth inrage the wicked world and Reasons thereof SERM. LXXXI Of suffering for Christs Cause and how it ingageth God for to take care of such as so suffer also the duty of Ministers about preaching Gods truth SERM. LXXXII Of wicked mens hating the Godly the Causes Effects and Properties of it SERM. LXXXIII The Application of the foregoing Observation both to the godly and the wicked tending to encourage and rejoyce the one under all their sufferings and deterre and reclaim the other from all oppositions SERM. LXXXIV Of Conformity to Christ in not being of the world and in his sufferings SERM. LXXXV John 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Sheweth why God continueth his children in this world of sinne and sorrow and doth not take them immediatly to Heaven and also how farre 't is lawfull for a man to pray for or desire to be taken out of this world SERM. LXXXVI That 't is a greater mercy to be kept from sinne and all evil in our afflictions and troubles than from the afflictions themselves SERM. LXXXVII That God hath determined a precise time to every particular man in the world how long he shall live SERM. LXXXVIII JOHN 17.16 They are not of the world even as I am not of the world The Heavenly man much improved by much considering that he is not of this world SERM. LXXXIX JOHN 17.17 Sanctifie them through thy Truth thy Word is Truth Of Growth in Grace Shewing that and how many waies a Godly man may be sanctified SERM. XC The Contraries of Growth in Grace A Comfortable Advertisement to such as mourn under their sense of not Growing with Reasons of the Necessity of Growing in Grace SERM. XCI Of the Causes of Sanctification and in particular of God as the Instrumentall Cause SERM. XCII Of the Truth of the Scriptures SERM. XCIII The transcendent Properties of the Scripture SERM. XCIV JOHN 17.18 As thou hast sent me into the world even so have I sent them into the world How requisite a sound minde and a holy life are to a Minister of the Gospel and Christs peculiar love to and care of such SERM. XCV Of Christs Mission to the Office of a Mediatour SERM. XCVI Of the publick Office of the Ministry some distinctions concerning it and the Necessity of a lawfull Call thereunto Also shewing wherein private Christians should exercise their Gifts both ordinarily and in extraordinary Cases SERM. XCVII That the Scripture appoints a distinct Office of the Ministry Sheweth wherein the Call to the Ministry consists and that none may enter into that Office without an Authoritative Mission also what the Ministry of Preaching is and whether Reading be Preaching SERM. XCVIII JOHN 17.19 And for their sakes I sanctifie my self that they also might be sanctified through the Truth Of Christs sanctifying himself to be a Mediatour Shewing what is implied in it how pure willing and fit he was for that Great undertaking SERM. XCIX Sheweth further what is implied in that phrase of our Saviour I sanctifie my Self Handling chiefly the Priestly Office of Christ in opposition to the Socinians and for the Comfort and Direction of Penitent sinners SERM. C. Of Jesus Christ as Priest Sacrifice and Altar The Properties of that Sacrifice The way how men come to partake of the Benefit of it Its Efficacy as to Sanctification as well as Justification SERM. CI. Of Sanctification as the Effect of Christs death shewing that no man truly beleeveth in Christ for Justification that doth not also for Sanctification SERM. CII JOHN 17.20 Neither pray I for these alone but for them also that shall beleeve in me through their word Sheweth why Christ who could do all things yet puts up prayers What difference there is between his prayers and ours and the great advantage Beleevers have by Christs praying for them SERM. CIII In what respects the Benefits of Christs mediation extends to all Beleevers alike and in what not for the comfort of weak Christians and such of them as are most contemptible in the eyes of the world SERM. CIV That in some particulars the poor weak Christian hath more respect from Christ then the strong one SERM. CV Of Christs love and care of every one of his before they had a being SERM. CVI. Of both the moving causes and effects of Election and of Christs prayer and death Against Arminians and others SERM. CVII Of Faith the severall kindes of it and especially of Justifying Faith its object and seat c. SERM. CVIII Of Justifying Faith shewing what things are necessary thereunto and how or in what method the Spirit of God inableth the humble soul to Beleeve SERM. CIX Of Justifying Faith SERM. CX Of Justifying Faith that it is a fiduciall Recumbency in Christ SERM. CXI That a Gospel Ministry is to continue to the end of the world and for what ends SERM. CXII JOHN 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Of Unity among Gods people the Nature of it SERM. CXIII Of Unity among Christians the Benefits and Necessity of it and the mischief of Divisions SERM. CXIV Of Unity among the Godly More particulars setting forth the excellency of it and mischief of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ prayed for it How comes it to pass that there should be so many breaches amongst the Godly SERM. CXV Of Unity among Beleevers Cautions about it Also setting forth some good uniting Principles with a censure of some bad ones SERM. CXVI Of Christian Unity setting forth some Rules for Unity in Doctrine Church-order and Affection for the preventing of Errour Schism and Wrath. SERM. CXVII Of the distinction of Persons and Unity of Essence in the Deity against the Socinians SERM. CXVIII The Glorious mystery of the Saints Union with Christ and with the Father by him opened SERM. CXIX Sheweth what a speciall means Unity among Beleevers is to enlarge the Kingdom of Christ and yet notwithstanding that Unity without true Doctrine is no Infallible Mark of the true Church against the Papists SERM. CXX A Consideration of Faith in its Generall nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority SERM. CXXI Of Dogmaticall Faith the Properties of and Contraries to it SERM. CXXII JOHN 17.22 And the Glory which thou gavest me I gave them that they may be one even as we are one Of the Glory which Christ communicates
unto all his Disciples even in this life and of Union with him as the ground of it SERM. CXXIII Practicall Conclusions from the foregoing Doctrine SERM. CXXIV That Jesus Christ though God co-equall with the Father had many things given him by the Father and how that can be SERM. CXXV Unity among Christians is part of that Glory Christ hath purchased for them SERM. CXXVI JOHN 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Of Union with Christ Shewing how or in what respect Christ is in every Beleever and how he is not SERM. CXXVII Shewing somthing of the Nature Manner and Effects of Christs being in Beleevers SERM. CXXVIII Of the Fathers being in Christ of both their being in Beleevers and how that can be and yet they not quite freed from sin and sorrow SERM. CXXIX Of the Unity of Beleevers of the cause and nature of it and what makes to the perfect consummation of it SERM. CXXX Sheweth that every one that beleeveth knoweth the thing that he beleeveth Against the Popish implicit faith and what Knowledge the knowledge of Faith is SERM. CXXXI Of the unspeakable love of God to Beleevers shewing wherein Gods love to Christ and Beleevers is alike and wherein it differs SERM. CXXXII Sheweth of what high concernment it is to the men of the world to know how greatly Beleevers whom they hate and persecute are beloved of God SERM. CXXXIII JOHN 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Of the Connection between Grace and Glory and that Glory even to the most Godly is the free gift of God SERM. CXXXIV Of immediate Injoyment of and Communion with Christ in Heaven as the Complement of mans Happiness SERM. CXXXV Of an humbled Christians improving in his prayers the sweet Apellation of Father SERM. CXXXVI Of the state of Glory shewing what it is to behold Christs Glory in Heaven SERM. CXXXVII How Christ as Mediatour had his Glory given him although as God he could not properly have it given him except by way of Manifestation Against the Socinians SERM. CXXXVIII Of Gods love to Christ as Mediatour and in him to all Beleevers from all Eternity SERM. CXXXIX JOHN 17.25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Of the Righteousness of God as Judge in his Administrations to Devils and Wicked men and as a Father unto his own people SERM. CXL That every unregenerate man whether in or out of the Church is destitute of the true saving Knowledge of God SERM. CXLI Christ is the great Teacher of his Church SERM. CXLII Setting forth the singular Christian cleaving to God though the multitude go another way and how his Godliness in that case endears him to God SERM. CXLIII JOHN 17.26 And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Of Christs teaching Beleevers Shewing what great need the most illuminated Christians have still to be taught SERM. CXLIV Of the powerfull sense and feeling of the Love of God How it is attained and what a great advantage it is to him that hath it both in reference to Duty and Comfort SERM. CXLV Directions how to obtain and alwaies to preserve the Knowledge and Assurance of Gods Love in our Hearts IF any thing in the Contents of this Book appear incongruous either to the Author or his Work let it be hereby known that not the Author but a Friend of his gathered them as well as he could T. U. CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by St JOHN SERMON I. The Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of cause the Word is of Conversion And what are the requisites of Heavenly and Spirituall Prayer JOHN 17.1 These words spake Jesus and lift up his eyes to Heaven and said c. MY Purpose is God assisting to go through this Chapter being the Praier of Christ immediately before his Passion If the words of a dying man are much to be regarded how much more of a dying Christ And words put up in a Praier way which came from the most serious and heavenly affection within Christs love was sincere and naturall Now as in naturall motions the nearer the body comes to the center the swifter the motion is Thus Christs Love though great alwaies yet the expressions of it were overflowing most at last His best wine was at last And certainly if it be lawfull to preferre Scripture before Scripture we may say Though all be gold yet this is a Pearl in the gold Though all be like the Heavens yet this is like the Sun and Stars Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject Not onely parts but great grace is required both to preach and hear this Subject But let us enter into this Land of Canaan The Apostle John of all the Evangelists is compared to an Eagle because he treateth of the highest and most sublime matter For as it is commonly received He outliving all the other Apostles there were damnable Hereticks risen up that denied Christ to be God at the Churches entreaty therefore he wrote this Book mainly asserting Christs Godhead and handling those things especially which the other Evangelists had left out especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees As also those divine Instructions and consolations he gave his Disciples at his departure from them of which the other Evangelists record nothing at all Now when our Saviour had been large in instructing and confirming them he bends himself to earnest praier for them that what he had said might take place in their hearts so that in the Chapter you may take notice of 1. The Introduction to the matter and 2. The Matter it self The matter is Christs earnest prayer and that for a threefold Object 1. Himself 2. His Apostles 3. All others who in time should beleeve in him For the Introduction there we have 1. The order of Christs Praier and 2. the description of his gesture The Order is These words spake Jesus that is after Christ had finished those admirable and comfortable Instructions then he betakes himself to praier From whence observe That to all Instructions and Consolations Praier is necessary for their good effect Christ himself doth not think it enough to plant but he prays there may be a watering from above Thus all Ministers and all hearers are to take Christs way Even as at other times we reade that Christ spent the day in Preaching and the night in Praying For
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
Thou saist I have no power I shall never be able to go through this condition or that but hath Christ no more There is power in his Death and power in his Resurrection Every thing of Christ hath power The Prophets dead body gave life to one how much rather shall Christ crucified Oh but you will say These are words These are Fancies Though Christ hath all this power I am not a whit stronger I am as unable as any I answer Thank thy self for thy unbelief All things are possible to the Beleever Christ hath power but the fruit of it is to him that beleeveth You see all the cures he worketh all the wonderfull works he did it was still beleeve and it shall be thus to you according to thy faith so be it to thee If the Fountain be never so full unlesse you come with your vessell you may be scorched with thirst You see then how all this power and greatnesse of Christ may be yours There is nothing in him but it may profit you and that is by relying on him putting confidence in him because of his promise and if thou saist how can I beleeve that is also by Praier to God Even Christ he giveth this also viz. to beleeve SERMON X. Of Predestination or Gods giving some of Mankinde to Christ not all for him to redeem And what unspeakable Grounds of Comfort to Gods People flow from thence JOH 17.2 That to as many as thou hast given him he should give Eternall Life THis latter part of the Verse containeth the use and exercise of Christs Power which he had from the Father and therein you may consider 1. The Fruit and benefit of it 2. The Subject on whom this is to be bestowed The Fruit is described in the nature of it 1. It s Life As Death is the King of Terrors so life must be the King of joys 2. The Property of this Life it 's Eternall This naturall life in the midst of the joys that may accompany it hath this bridle and check It 's but for a short uncertain time In the next place you have the manner of obtaining it It s given There is no merit no antecedent worth but it 's given O this is the benefit The Subject who is to partake of this gift is limited and restrained by this qualification To as many as the Father hath given him So we translate it regarding the sence otherwise if it should verbatim according to the Greek it would be hardly sence to an English ear For thus it is That every thing which thou hast given him to them he should give Eternall Life Neither indeed is it pure Grecisme but an Hebraisme where sometimes the Nominative case beginneth the sentence and then the sence is so cast afterwards that it quite loseth its Verb as here ãâã ãâã ãâã ãâã ãâã There is also the Neuter gender for the Masculine Or else it 's used emphatically to shew that not so much totus homo as the torum hominis the every thing of a godly man is given to Christ not his soul but his body also This phrase is severall times used especially Joh. 6.37 where it is said All that my Father giveth me cometh unto me I will in no wise cast out and will raise him up again Where that ãâã ãâã ãâã ãâã ãâã every thing implieth body as well as soul because it 's said he will raise him up Now when the Father is said to give some of mankinde to Christ that is not to be understood of his divine nature for so he hath all things as God but as a Mediatour and Redeemer so that the sence is God the Father gave some of Mankindâ to Christ committed them to his care and trust that he should be their Mediatour and obtain everlasting Salvation From whence Observe That not all but some only of Mankinde are given by God the Father to Christ to be a Mediatour for them Though Christ have a sufficiency and fulnesse in him to obtain Salvation for all yet some only are given to him intentionally by Gods Decree to be their actuall Saviour and Mediatour To as many saith the Text as the Father hath given him This place doth batter to the ground that pleasing opinion of Universal Redemption for by that not some but all are given to Christ by the Father and if so then all must be saved for mark that place Joh. 10.28 29 speaking of his Sheep They shall not perish neither shall any man pluck them out of my hand for my Father which gave them me is greater then all We need not a cleerer place for these two things 1. That there are but some that the Father hath given Christ 2. All those that are given they are sure to have eternal life because none is greater then the Father So that those two dangerous doctrines Universal Redemption and the total and final apostacy of the true Saints are evidently confuted by that place This is so clear that we need not matter their many distinctions to obscure the truth That there are some whom the Father hath thus committed to Christ to be their Mediatour appeareth by this expression us'd at other times The forementioned place Joh. 6.37 39. is considerable The occasion of that expression was from the unbelief of the Capernaits who though they had seen Christs wonders yet beleeved not but it was no wonder for saith he All that is given me of my Father shall come unto me If you had been thus given to me you would beleeve Now because it 's invisible and altogether a secret known only to God who they are that are given to Christ he sheweth a sure and certain fruit of this They will in time come to him i. e. beleeve in him and receive him so that we may invert the Saying all that do truly beleeve in Christ they are given unto him of the Father and for their encouragement he saith He will in no wise cast them out a Metaphor from the Master that takes a Scholar though dull and weak yet he will forbear and not cast him out and lest it should be thought that though it be well with them thus for the present yet for the future they may be undone he addeth v. 39. It 's the Fathers will of all which he hath given me I should lose nothing but raise it up again at the last day Oh the divine and unspeakable consolations that are here treasured up for the godly So Joh. 10.29 which you heard before One place there is that may be a stumbling-block and seem to weaken all Joh. 17.12 Those that thou gavest me I have kept and there is none lost but the Sonne of Perdition But the answer is The Apostles are said to be given to Christ in a twofold respect 1. Of sanctification and glorification and thus Judas was not 2. In respect of their Office and calling as when he said Have not I chosen twelve and one of you is
can grow out of this garden No gold sanctified that is not in this Temple 4. Though the true knowledge of God and Christ is to be had in the Church yet all true knowledge that is most plentiful and exact is not presently saving knowledge Therfore in the Text when eternal life is said to be in knowing of God and Christ that is with the due concomitants and genuine effects thereof when we so know as that it is an acknowledgement of the truth after godliness Tit. 1. This is good to be considered by those who have obtained some good measure of knowledge how apt are men to be puffed up by it They swell with this winde as those in antiquity that were called Gnosticks because of the knowledge they gloried in but this light may be and often is without any heat at all Their heads are better then their hearts or their hands so that they are a kinde of a spiritual Monster A mans head above but bruit beasts below look then that with thy knowledge there be also a good conscience and a godly life otherwise thy knowledge will serve but to make hell hotter for thee 5. Though all knowledge be not saving yet without knowledge there cannot be any salvation I speak not of Infants They come not within the ordinary way of Gods dispensation For the Apostle saith Faith cometh by hearing Rom. 10.17 Even as Aristotle saith Disciplina est ex auditu the Ear is the organ of Learning No knowledge no faith no faith no godlinesse and so no salvation Isa 23.11 They are a people of no understanding therefore he that made them will not save them As without this there cannot be any salvation so neither any true piety Psa 14.3 All the wickednesse of man is because he doth not understand or seek after God and Hos 4.1 The Land was full of swearing lying and killing because there was no knowledge of God in the Land Knowledge then is the eye of the soul the needle to draw in the thread and to neglect this is willfully to refuse the Salvation of God offered to them 6. Although this Knowledge be thus necessary yet how woful is the stupidity and ignorance of most people Who can take up Lamentations bitter enough Who hath bowels tender enough to pity those ignorant and sencelesse people that are every where who know nothing of God or Christ we use to pity poor blinde people that are not able to step one step without danger but oh the sad and miserable estate of those who have these blinde and darkened understandings Every step they take they stumble and fall If Paul Heb. 6. did so severely threaten those that were but in their first principles and were not carried on to perfection What danger remaineth for them who have not so much as attained to first principles who have not yet laid a Foundation yet this is the sad condition of many who though in the Land of Goshen have Egyptian darknesse upon their hearts Though baptized in the Name of Christ yet know nothing of God or Christ but are become like bruit beasts that perish 7. It 's not therefore enough for a man to beleeve as others beleeve or as the Church beleeveth without some personall or explicate knowledge of his own He doth not say It 's Eternal life to know that others know To beleeve that others beleeve but he that would have eternal life he himself must know the true God and Christ So that this doth palpably condemn that strange but politique doctrine maintained in the Church of Rome That the common people need no more faith then this to beleeve as the Church beleeveth Politique I call it for hereby they keep the people in a blinde obedience They receive any kinde of worship any kinde of doctrine without triall or comparing it by the Scripture and thus they commend darknesse because their deeds are evil But the Apostles Exhortation is to all private persons as well as others Prove all things 1 Thes 5.21 Beleeve not every spirit 1 Joh. 4.1 Let the Word of God dwell plentifully in you Col. 3.16 Indeed it cannot be denied but that God hath appointed Officers and Guides in the Church and the people are commanded to hear them and to submit to them but all this is to be understood as Paul saith Follow me even as I do Jesus Christ Phil. 3.17 We must take heed of extreme errours either to make the Ministry infallible or else to account of it as nothing at all No there is a peculiar promise of assistance and direction to thee in their work though not of infallibility but this by the way to commând ignorance to praise blinde obedience and devotion is to offer God a Sacrifice without eyes Do not then think I am a poor ignorant man I have no leisure to minde Religion to enquire after the principles thereof Let those that have learning minde such things What is this but to say It 's not for me to look to salvation It 's not for me to be saved It 's for Learned men and knowing men to goe to heaven not for such as I am certainly our voices are to sound like the Angels Trumpet at the day of judgement to awaken men out of their ignorance Men in the dark are usually afraid Oh then why shouldst not thou be afraid who art all over darknesse Eph. 5 8. as the Scripture cals thee There are too many whom this truth concerneth Now let us consider why some measure of knowledge about God and Christ is necessary to salvation And First In respect of the Object it self there are many duties God and Christ require of us which we are never able to perform without some knowledge of them I grant that as the Starres do differ in their glory and light so one man may farre exceed another in knowledge yea God doth not require so much of some as he doth of others such a degree of knowledge will God accept of in some which he will not in others so that according to the means and opportunities of knowledge more or lesse is required We grant also some may know more then they can expresse through some impediments or other but there is none can be saved who lay not in some measure a competent knowledge in Christianity because there are severall duties required which he that knoweth nothing of God cannot perform acceptably As 1. Every man that will be saved must worship the true God and not the false But without some knowledge this can never be Why is the first and second Commandement so plain to have no other God but him and to worship him in his way and that he is a jealous God in this matter like an Huâband whose jealousie is his rage against his adulterous Wife Why is all this but to shew that of all sinners an Idolater is sure to be excluded from the kingdom of heaven Now the ignorant man
by the Revelation of God and in this respect though most people may have some generall apprehensions about God yet about Christ they have none at all unlesse by hear-say It behoveth us therefore who are called Christians to know what that Christ is whom we worship and trust in for salvation and the great ignorance of Christ is present death He is the door he is the truth the way and the life Joh. 14.6 All that misse of him are carried violently to death and destruction For 1. Where this ignorance of Christ is there cannot be any historical faith which is the least degree of faith that can be and where there is no historical faith there cannot be any justifying for how can a man trust in Christ for salvation whom he doth not beleeve to be so that historical or as some call it dogmaticall faith whereby we beleeve that there was a Christ both God and man is the first stone that must be laid in our Christian building and without this we have not so much as learned the Alphabet of our Religion yet this is the case of thousands that have no explicit formal faith in this fundamental Point I grant they have a traditional forme whereby they say they beleeve in Christ but they have no expresse faith concerning the person and natures of Christ Now that traditional form is not a reasonable worship of God as the Scripture expresseth it Rom. 12. where we are commanded to give up our selves as reasonable sacrifices But here men are as bruit beasts in respect of any expresse formal faith insomuch that hundreds of people if they be asked what they beleeve concerning Christ they cannot give any knowing or expresse answer Oh how near are such foolish and stupid persons to the very brink of hellâ and if you should say If it be Faith then it cannot be knowledge Vbi rides non est fides and by all faith and knowledge are opposed but that is to be handled afterwards viz. how that Faith doth necessarily require knowledge and yet there is some kinde of knowledge that Faith is opposite unto for the present we conclude that where there is not some knowledge of Christ there cannot be so much as a bare historical faith They have no faith that have no knowledge I know whom I have beleeved saith Paul 2 Tim. 1.12 2. Where grosse Ignorance is if there cannot be historical Faith about Christ much lesse can there be saving and justifying Faith a fiducial relying and resting of the soul upon him as the Mediatour appointed by God The Scripture doth often speak that we are justified by faith Rom. 5.1 that we have remission of sinnes through Faith in Christs bloud Rom. 3.25 So that Justification and Faith are inseparably joyned together but where ignorance of Christ is there cannot be any of this saving faith for can any man trust in that which he doth not know of yea though such ignorant men say they trust in Christ yet because they know not Christ these are but traditional and customary words They speak falsly and say they do not know what Philosophers say there is actio hominis and actio humana an humane action is that which comes expresly or impliedly from reason but actio hominis is that which is done by a man but not as a man as the moving of the foot or lifting up a straw which came from the imagination meerly So truly we may say there is actio Christiani and actio Christiani a Christian action is that which comes from knowledge and faith either directly or indirectly but that is an action of one that is a Christian in name and profession only that doth such actions as others doe but not from any knowledge or faith within only from custome and meer tradition if then knowledge be in all the historicall and justifying acts of Faith where shall the stupid and ignorant man appear 3. The grosse ignorant man cannot admire blesse and praise God for Jesus Christ the Medtatour This is evident he that knoweth not the nature office and use of Christ what he was and why he came into the world what was that which he did for us it 's impossible he should ever be affected with the love of God or with the love of Christ This made the Apostle pray that they might know the breadth and depth of the love of God through Christ Eph. 3. For without this knowledge all Gods love and Christs love is disregarded We reade of Pauls divine raptures and holy extasies because of Christ I desire to know nothing but Jesus Christ and him crucified 2 Cor. 2.2 It is impossible in a lively manner to know this divine truth of God the Fathers love in sending his only begotten Sonne to die for us and not break out in heavenly praises and admirations but the blinde ignorant man seeth nothing of this admirable mystery As he said it fell out ill with Artificers when ignorant men judged of their works Thus certainly God loseth much of his glory-Christ much of his honour when ignorant men only speak of this Doctrine As Christ Joh. 4. said to the woman of Samaria If thou hadst known who it is speaketh to thee thou wouldest have asked for the water of Life So here if thou hadst known what is in this love of God and Christ if thy heart did meditate and study on it thou wouldst be more affected and enlarged in thy affections to Christ 4. Where grosse Ignorance is of Christ there cannot be any improving of him for all these blessed effects to which he is appointed by God Christ is of God unto us wisedom righteousnesse and sanctification 1 Cor. 1. Of his Fulnesse we all receive grace for grace Joh. 3. But the ignorant and unwise man cannot make any advantage of this The ignorant man knoweth not the vertue and good use may be made of such herbs as grow in the field but the wise Artist doth Solomon asketh Why is a price put into the hands of a Fool seeing he knoweth not how to make use of it If the man in the Parable that found a Pearl had not known it to be a Pearl he would not have sold all to have bought it So then let there be never so much fulnesse and sufficiency in Christ yet he is a Fountain sealed up and a garden enclosed to the ignorant man and this must necessarily exclude such from heaven because in Christ is all our salvation whatsoever conduceth to our happinesse is bound up in him now the ignorant man not knowing this treasure must needs perish in his sinnes 5. Where a man is ignorant of Christ he must needs be in a damnable condition because thereby he is also ignorant of himself he knoweth not his own sinfulnesse and misery and so cannot desire a remedy These two are necessarily known together or unknown Christ the Physician and sinne a desperate disease Christ a Saviour and the sinner that is lost But the
plain by that of our Saviour If ye know these things happy are ye if ye do them John 13.17 Therefore meer knowledge without doing is not happinesse And this we see the very Heathens could pitch upon that happinesse did not consist in a speculative knowledge but in virtuous actions Yea Aristotle observed that a prophane dissolute life did not corrupt speculative sciences as Geometry and the Mathematicks but it would immediately morall habits So then Knowledge with affections and good effects is that which leadeth to eternall life Hence wicked men are many times said not to know God because though they have never so much speculative understanding yet because by their lives and ungodly waies they dishonour him therefore they are said not to know him Now the concomitants or effects rather of this knowledge are of two sorts either internall in the heart or externall in our actions We will enumerate the first and then the later Saving knowledge hath this internall effect 1. That it makes a man have a firm and divine immoveable assent to Scripture-truths For if we should have all the knowledge of men and Angels yet believe nothing what advantage could it be to us There may be knowledge meerly apprehensive as those heathenish Writers Julian Porphyrius and others who argued and disputed against the Christian Religion in this they knew what it was else they could not have disputed against it but they did not believe it to be true The Pharisees that so much opposed Christ they knew the sense and meaning of this doctrine but did not believe it so that if knowledge be not accompanied with faith though we had the highest degree of it yet it would profit nothing Therefore Christians are not called knowing men so much as Believers that is their frequent title because the firm assent they give to Gods truth is that which is most available to salvation Enquire then after thy faith men of great knowledge are many times great Atheists or Scepticks they can say as much for one way of Religion as for another and hereupon are alwaies wavering and doubting but have no determinate fixing of the heart upon God yea Aquinas observeth that a knowing man hath more temptations against his faith then one more simple It 's well then when with thy knowledge thy faith is also firm and stedfast 2. Then is thy knowledge saving when the main and noble act of the will doth presently follow which is to choose and take God for our chiefest good and to imbrace the goodnesse of all those things we know for the devils they have knowledge enough called therefore ãâã ãâã ãâã ãâã ãâã because of their exceeding great knowledge yet they are most maliciously opposite to God because by their wils they do not choose and imbrace that which is good The two main pillars of the soul or the chief faculties thereof are the understanding and the will The object of the understanding is truth of the will is good Now the understanding is to be like a torch or starre to guide the will and whatsoever the minde discovers to be true and good that the will is readily to receive so that then our knowledge doth attain it's proper perfection when it prevaileth upon the will and moveth that the understanding is the counsellour the will is the Queen if that then be moved to choose the good discovered then hath the understanding obtained its end See then how it is with thee thou knowest God and Christ but how as the chiefest good as to be chosen above any worldly excellency and therefore thy will cleaveth fully to them this is rightly to know While something is done upon the will till that be bowed and changed the strongest hold stands out against God Oh then pray and again pray that thy knowledge may so farre prevail on thy will that it shall renounce all other things to adhere to God only 3. This knowledge of God must draw out those eminent affections of love joy delight and fear of God You see God in the Scripture is made the proper object of all these affections as if we had them for nothing but God our love that God will have all Thou shalt love him with all the heart and so for our fear that is often required Sanctifie the Lord God and let him be thy dread and we are often commanded to rejoyce in the Lord So then seeing God is the proper object of these affections and we may not place them any where but on him and things relating thereunto it behoveth us to see whether our knowledge do thus kindle and inflame us after God or no. Certainly it 's the greatest reason that our knowledge should have such Divine operations for if we know God as he is revealed in his word he is there discovered to be so great so glorious full of all goodnesse that we cannot but give him the superiority in all things 4. Another inward effect must be a melting sorrowfull and grieved heart that we have provoked God by our sinnes For who can but grieve and lament his folly when he knoweth how great and terrible a God he hath provoked Thus Manasseh after his great troubles and afflictions laid upon him when he had prayed mourned and humbled himself it 's said Then Manasseh knew that God was the Lord Then he knew not before 2 Chron. 33.13 A man then truly comes to know God when through the apprehension of his Majesty and glorious power he abhorreth himself is afflicted because of his rebellions As you see when Job had a further discovery of Gods greatnesse how greatly he debased himself 5. A genuine and proper effect of the knowledge of God and Christ is trust and dependance upon them This is so great a matter that it 's called the just mans life The just shall live by faith Heb. 2.4 Now this grace of trust or dependance is branched into two parts First A trust on God for his protection care and providence over us This is the trust David doth so often speak of in his Psalms and the Prophet makes him accursed that makes not God his trust Jer. 17. The rich man trusts in his riches the idolater in his Idols the great man in his power but all these set up another God besides the true God They that truly know God viz. that he is the Lord of hoasts that he is the principall efficient and all creatures are but instruments depending on him both quoad esse and operari will quickly see it a sacrilegious and idololatricall sinne to trust in any but the true God Psal 9.10 They that know thy Name will trust in thee All our unbelief diffidence and distrust all distracting cares about these things below argue our want of knowledge of God Therefore Mat. 5. when our Saviour forbids these dividing cares he saith All these do the Gentiles seek after they that know not Gods power and his goodnesse they are solicitous sinfully about
they be indeed the devils fools What is this but to renounce God and to renounce your baptisme If you have lost your goods you will go and lose your souls to We reade of Ahaziah 2 King 1.6 when his childe was sick he would go to Baal to know whether his childe should recover or no but with what a dreadfull message doth Gods Prophet entertain him telling him his childe should die withall saying Is it because there is not a God in Israel that thou doest so May not we say so when you go to the devils instruments witches wise men and sorcerers Is it because there is not a true God in heaven Some have questioned whether such as compact with the devil and use familiar spirits can possibly repent and be saved they doubt whether they are in a capacity of ever having eternall life but that is too rigid for we reade of Manasses a great sinner in this kinde one that was given to witchcraft and used a familiar spirit yet he prayed and humbled himself and God accepted of him So we reade of some converted by the Apostles preaching that brought in all their conjuring books and burnt them Act. 19.19 Though therefore no doubt is to be made but upon their repentance God will forgive yet it is a great and a grievous sinne it 's a renouncing of God and your Baptism Take heed then of ever doing so and if thy heart hath been so gracelesse and wicked heretofore oh abhorre thy self let thy conscience cry out I have committed a great and abominable sinne thou art the chiefest sinner of many thousands We ought to have no communion with the devil though he had power to foretell and so do good to thee as he hath not any further then God may reveal to him When the devils confessed Christ was the true Son of God he rebuked them and would not own such a confession So Paul also Act. 16.16 would not own a confession though true because by one possessed by the devil Be ashamed of the name of a Christian and renounce thy baptism if thou shouldst over do such sins again SERMON XVIII The Necessity of the Knowledge of Christ Jesus as well as of God the Father JOH 17.3 And Jesus Christ whom thou hast sent WE now come to the second Object of this knowledge necessary to salvation and that is Christ This latter Object is added because of the Jews and some Heretiques who though they acknowledge the only true God yet because they are eirher ignorant of or deny Christ therefore they are not in the way to salvation The object to be known is described 1. By his proper Name 2. By his appellative or name of office 3. From the Original and Cause of it His proper name is Jesus Though some learned men have affected to go out of the ordinary way in giving the true root of this word yet certainly the most common derivation of it is most true viz. that it comes from the word ãâã ãâã ãâã ãâã ãâã to save as the Angell plainly interprets it his Name shall be called Jesus because he shall save his people from their sinnes Mat. 1.21 It 's the same with Joshua who was so called because he delivered the people out of their temporal miseries and brought them into Canaan being herein a Type of Christ 2. His Name of office Christ as much as anointed I shall not say much of this word now Though the word be attributed to others yet Jesus is properly called the Messias he is the Vnctus unctorum the anointed of the anointed and this doth especially demonstrate the Priestly and the Kingly office of Christ 3. There is the Original or Fountain of this office It 's from God the Father Now when the Father is said to send him it is not to be understood as if it were against Christs will no but he voluntarily and readily undertook this Office likewise so that if we did know and acknowledge such a person as was called Jesus yet if we did not also acknowledge him to be the Christ the Mediatour appointed by God our knowledge would be insufficient Obs That the knowledge of one true God is not enough to salvatian without the knowledge of Christ also They are both put together and none may separate them Hence it 's so often in Scripture commanded that we should beleeve in Christ That be who beleeveth shall not enter into judgement and our Saviour makes the knowlege of him and the Father inseparably joyned together Ioh. 8.19 To open the Doctrine Consider 1. That we cannot have any knowledge about Christ either that there is such an one or what he is but only by Revelation We told you about God there was a threefold Knowledge by nature by the Creatures by the Scriptures And therefore whereas it might be and is easily granted by all that none can be saved without the knowledge of the true God yet both of old and of late there have been those who have held that the Nations that know not Christ may be saved It 's true they are divided among themselves for some say the Gentiles have some implied or confused knowledge of Christ or else God revealeth it to them extraordinarily but others positively say the knowledge we have by nature and meer light of reason is enough to conduct to heaven As for Cornelius the Centurion whom they instance in the first Heathen converted and baptized under the New Testament it is plain that he had a knowledge of Christ though imperfect Neither is that expression of Peter upon Cornelius his admission Act. 10.35 where he saith God is no accepter of persons but in every Nation he that feareth him and worketh righteousnesse shall be saved any waies favouring salvation without Christ For now the partition wall being broken down and the Gospel to be preached to all Nations which was represented in the vision of a sheet full of clean and unclean beasts the Knowledge of Christ was likewise therewith to be propagated It 's true the Apostle saith they that sinne without the Law shall be judged without the Law Rom. 2. God will not judge them by that they knew not and so they that sinne without the knowledge of the Gospel they shall not be judged for not beleeving in Christ and not receiving of him to whom he was never tendred but then they have a law of conscience within them by which they shall be condemned so that by the Scripture we cannot say there is any other way of salvation but by the Name of Christ and Faith in his Name yea that Text Act. 4.12 is plainly excluding any other way of salvation There is no other Name under Heaven whereby we must be saved Howsoever men may tropically explain and say how can we think so merciful a God can suffer so many thousands and thousands who never heard of Christ to perish yea their poor Infants who committed no actual sinne We must submit to the
be perswaded to do another thing In this case thou hast sinful and dishonourable thoughts of God Thou thinkest of him as a man like thy own self and the ground why such apprehensions are ungodly and unbeseeming the Majesty of God is because he is immutable and unchangeable in his nature There is no ground of change or alteration in him because there is no ignorance in his understanding he foreknoweth all things no mutability in hiâ will therefore thy praiers though they are necessary and usefull yet they have no such influence upon God as to change his minde or to make him of unwilling willing 3. There are some things so absolutely promised that do not suppose any condition of Praier on our parts As the initiall workings of grace The beginningâ of our conversion especially that promise Zech. 12 that God will pour on us the Spirit of praier and supplication The fullfilling of this promise cannot be by way of praier for it 's a promise to enable us to pray and so we could not make it self to be a condition for it self Indeed we may pray for the Spirit of praier but that is to be understood in regard of a further measure of this Spirit As we may exercise Faith in the promise for a further degree of Faith we may beleeve that God thereby may encrease our faith and make it more strong Thus the promise of sending Christ into the world and giving him to be a Saviour to his people doth not suppose our praier but rather praier is a gift from this We therefore pray viz. acceptably because we are united to Christ and have his Spirit dwelling in us Thus God also in the conversion of his people cometh in with his grace upon them before they desire or seek after him at least in a right manner I was found of those that sought me not said Christ Isa 65.1 Therefore this is not to be understood universally of every good thing that God hath promsed but for the most part of those things which do suppose us already godly and put into a capacity and spirituall ability of praier Then God will not do for us till we seek unto him As the Mother doth not expect the childe that cannot yet speak should ask for such a thing at her hands 5. God hath required Praier as a constant duty to be performed by all notwithstanding any purposes or promises made by him I say as a constant duty required of all and therefore that is an unjustifiable position of some That it 's not lawfull or a duty for wicked men to pray But when our Saviour speaks so universally Ask and ye shall have and Gods wrath is to be poured upon the Families of the earth because they call not upon God It 's plain it 's their sin that they do not pray and although God will not hear the Praier of sinners but it 's an abomination to God yet for all that it 's their duty to pray not indeed to pray sinfully not to keep up their sins and their praiers together but to empty themselves of their poison to lay aside their superfluity of naughtinesse and so to come with pure hearts and pure hands to God as David I will wash my hands in innocency so will I compasse thy Altar Psa 26.6 It 's therefore a duty enjoyned all and that indispensably to pray unto God Again I say It 's a constant duty required of all not as if there were to be no intermission but when the time and season doth require it as they are called constant Sacrifices which were offered every day though not all the day long and this overthroweth that opinion of some who think it no duty to pray unlesse when they feel some motion or impulse of the Spirit of God upon them so that if they are a day a moneth a year without this they will not pray This is not according to the Rule Again it 's a constant duty required of all Therefore it 's a presumptuous conceit of those who apprehend themselves above Petitions They will do nothing but sing praises to God and give him thanks as if they were Angels in heaven but as for Petitions and Confessions they are so perfect they are above them Why do not such men refuse to eat and drink saying they have such perfect bodies they need no sustenance Doth not Christ himself here importunately and fervently put up his Petitions to the Father 5. Though God will not perform the good things he promiseth without our praiers yet our Praiers are not meritorious They deserve not at Gods hand Though we cannot have the promised blessing without Praier yet not for our Praier Therefore it 's not only arrogant but an irrationall doctrine in Popery to assert Praier to be a meritorious work Doth the beggar deserve an alms because he asketh Who would not rather say that praier is a plain profession of our beggery emptinesse and utter impotency Thereby we proclaim that of our selves we are not able to procure the least mercy Therefore when we come to God take heed of trusting in Praier of idolizing thy duties It 's a sin we are prone too but as they say of clothes Pride of them is an extreme vanity because the very putting them on should put us in minde of our sin that made nakednesse a shame so our very praier should make us abhorre our selves and set up God as the only fountain of all hope and comfort if we could help our selves why pray we to him 6. Therefore it 's disputed whether God doth require Praier for the mercies sake or give the mercy for Praiers sake As for example God hath promised encrease of grace sanctification of all afflictions if we rightly pray to him Now the Question is whether he giveth this mercy for praier sake or not rather because he will give such a mercy therefore he enableth us to pray and certainly this latter way is the truth God gives us not the mercy because we pray but because he will vouchsafe such a mercy therefore he quickneth us up to pray The mercy is not referred to praier but praier to the mercy Therefore 7. As long as God keeps up our heart in a praying way so long there is hope of the accomplishment of the mercy we pray for Thou preparest the heart and hearest with the ear saith David Psa 10.17 Not but that in some temporal mercies the soul may be kept long in a praying waiting frame and yet the mercy it self be never given us but then it will be with us as with Paul My grace is sufficient for thee 2 Cor. 12. So that still God is good to thee though thou hast not that thou praiest for if a praying frame of heart be on thee on the other side it 's an heavy defection not to be able or willing to pray I speak not of a tempted Christian who praieth even while he saith he doth not he cannot pray but of those
or man All the divine attributes of God All the peculiar and proper operations of God which only God can do are given to him and therefore in being God he must needs be from Eternity and for Christs Immutability you have a full place Heb. 13.18 Jesus Christ the same yesterday and to day and for ever By yesterday according to the Scriptures use is meant all time past so that although the Officers in the Church die and there are such in one age that are not in another yet here Christ the head he abideth for ever This is spoken by way of consolation and certainly Christs Eternity is a foundation of unspeakable joy to the people of God Argum. 3 3. There are plain Texts of Scripture which inform us of the eternal being of Christ as Joh. 8.55 Before Abraham was I am What man could say so I do not say Before Abraham was I was for so every Angel might say but I am to signifie there is no succession or difference of time in his being as he was God It 's an allusion to that name God takes to himself when he bid Moses say I AM hath sent thee Exo. 3.14 and this is the more fully confirmed Rev. 1.7 where Christ is said to be Alpha and Omega the beginning and the end who is and was and is to come That very attribute which v. 3. is given to God the Father is here given to God the Sonne called also omnipotent who would think any should be so wilfully blinde as not to see light out of this Text. Secondly Consider in that Christ was thus God from all Eternity when he became man he did not cease to be God for although the Scripture saith Phi. 2. That he humbled himself and emptied himself yet it doth not say he ceased to be God even in the midst of all his Infirmities and therefore Christs bloud is called the bloud of God Act. 25. not that he suffered in his divine nature but that he who suffered in his humane nature was also God and it 's no wonder he did not cease to be God for it 's impossible that God should cease to be God all creatures if they are not corruptible yet they are annihilable if they have no principle of dissolution yet they have stronger power without that is able to turn them into nothing Therefore God alone is said to have Immortality 1 Tim 6.15 So then he doth not pray for glory as if he had lost it but only the outward manifestation of it was suppressed for a time and therefore it is that he now praieth the Cloud may be withdrawn that so the Sun may appear in its full glory Thirdly In that Christ had an eternal being it's plain that even before his Incarntion he did many things tending to the Reconciliation of his people It 's true indeed he is a Mediatour in respect of both his Natures and it 's clear he could not make propitiation for our sins by his bloud till he was made man he could not be as a Priest to his Church but then even before his Incarnation he might be as a Prophet and a King to his people As a Prophet revealing Gods will and inspiring the Prophets of the Old Testament yea It 's maintained by the learned that he was the Angel that guided the Church of Israel and therefore the people in the Wildernesse are said to tempt Christ as was said So as a King though not incarnated he might govern spiritually Because this is not the intended Subject I come to what Uses may be made of it Is Christ thus of an Eternal being then Wo be to those Doctrines and heretiques that endeavour to spoil him of it That deny it to him making him but a creature only of an higher rank What creature can take the proper Name of God to him What creature can create the world What creature can be called God blessed for evermore as he is Rom. 9.5 What creature can say he is and was and was to come Rev. 1.7 If so be that opposing the members of Christ be so great a sinne that Paul from heaven is reproved for it and it 's called kicking against the pricks Men do not hurt Gods Children but themselves how much greater is it immediatly to oppose Christ himself Jews and Heathens and several heretiques have risen up against him and said there was a time when he was not but yet still he is God in heaven and the faith of Christians is firmly fixed on this No wonder if as the devil of old so of late he would destroy this Article for if this be denied what is Christianity but a meer humane Religion we worship a man We beleeve in a man Take this away and all satisfaction for sinne all reconciliation by his bloud is removed Take this away and the devils Kingdom will be promoted by Christianity as well as by Paganism For here will be ãâã ãâã ãâã ãâã ãâã the honour due unto God will be taken from him and given to a creature And indeed in the Infancy of the Church it was no wonder if this darknesse spread it self But in these latter times after so much light of the Gospel that any should let such poisonous Snakes as these lodge in their breasts may make us cry out O the depth of mans presumption and Gods severity But you may say how can it come about that any under the Gospel light should deny Christ to be the Eternall God truly it may arise severall waies 1. When men will bring down matters of Faith to humane Reason They will be no longer beleevers but Rationalists Their Maxime in Religion is not God hath said so but this we can demonstrate Now it 's true indeed there is nothing in Religion contrary to sound and rectified reason for truth cannot be contrary to truth but yet there are many things above our reason Though we have sufficient testimony by faith to beleeve such things yet not capacity of reason to comprehend them insomuch that the Scripture is said to bring into captivity the understanding of man 2 Cor. 10.5 and it 's called the obedience of faith Rom. 16.26 and therefore for a man to come to the things of Religion with the same disposition as to humane Sciences hoping by his natural abilities to dive to the bottome of them is to think to hold the Sea in an Oister-shell or to put the Sunne under a Bushell Why are they called Mysteries and said to be revealed by God If Reason could finde them out Therefore lay aside all those cavils and arguments of reason where Scripture asserts these things 2. Many come to maintain such horrid and blasphemous things by the just judgement of God upon them for their sins they are guilty of For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections to Idolatry to change the Image of God into the likenesse of an Oxe How should men become
Canst thou say of an earthly comfort or help that it is like an eternal God Again for thy Children thou many times thinkest what will become of them when thou art dead in the grave Thou thinkest thou hast no friend in the world will be a Father to them still remember that Christ is Eternal if they be his spirituall seed he will be an Eternal Father Oh that expression is full of comfort when you can say to your Children You have a mortal Father and a mortal mother but there is an eternal Father bring them up for Christ give them up to Christ then have you provided well for them if Christ be for them SERMON XXVIII Proveth That the world was not from Eternity but had its beginning in time And reduceth that Consideration into Practice JOH 17.5 Glorifie me with the glory I had before the world began WE come to the last particular observable in the Text Before the world began Here is briefly laid down that position which the great and wise Philosophers of the world did boldly gainsay for it tels us This great Vniverse had a beginning The world was not from Eternity This Truth will tend much to particular Edification for I shall not handle it in a meer speculative and metaphysicall way as some Philosophers doe while they debate this Point Obs That the world was not from Eternity but had its beginning in time The Sun and Stars though such glorious creatures yet began to be in time yea those glorious Angels which have no principle of corruption within them they were also made in time although it was the general opinion of most of the Ancients that the Angels were made long before this visible and corporeal world but that is not so consonant to Scripture For the proof of this Point we might alledge the first Chapter of Genesis where there is not only a relation of the worlds Creation but an exact description of the manner how and also all the effects of this Creation so that that Chapter hath more divinity and philosophy in it then all the books of the wisest Heathens put together and indeed whatsoever the Heathens have of Antiquity they have it from Moses though they have added thereunto many foolish Fables I shall adde one pregnant Text to confirm this Heb. 11.3 where the Apostle intending to commend faith in all the several effects of it begins with this as the foundation By faith we understand the worlds were made There is much spoken by the Apostle in few words 1. He saith By faith we understand the world was made for howsoever some Philosophers held the world was not from Eternity yet those that did hold it was made did grosly and foolishly mistake about the manner of it and though by true Philosophy we may prove the world could not be from Eternity yet the Word of God affirming this is the best Argument Therefore faith is better then all reason and philosophy in this matter Again he saith By faith we understand ãâã ãâã ãâã ãâã ãâã so that you see Faith hath knowledge in it and is not as the Papists would have it to be defined by Ignorance He that beleeveth knoweth Therefore ignorant people have no faith because no knowledge Hence it is ãâã faith and knowledge are so often put for one another 3. He saith We understand the worlds ãâã ãâã ãâã ãâã ãâã in the plural number Not that there are many worlds but it 's usuall in Scripture to describe the world in the plural number because of the many ages and revolutions that are in the world one generation passing and another succeeding 4. He saith were framed This denoteth the excellent wisedom of God ordering all things therein called therefore ãâã ãâã ãâã ãâã ãâã mundus 5. The manner how not as Artificers make a house by handy labour but by the Word of his mouth only And lastly here is the matter of which of things that did not appear that is either of nothing or else it 's an allusion to Gen. 1.2 where the earth is said to be without form and void darknesse covered it Thus here is a noble description of the Original of the world This being fully confirmed let us open the Doctrine And 1. Consider That the Christian faith doth only clearly and fully inform us of the beginning of the world It 's an expression the Scripture hath often Before the foundations of the earth were laid As for those Philosophers called Peripateticks whose Master was Aristotle they generally affirmed the world was from Eternity indeed it 's doubted what Aristotles minde was but it 's plain in his Topicks he makes this Proposition whether the world be eternall only a dialecticall Probleme a Proposition that might be disputed either way as having no certainty in it and indeed how can it be otherwise for that is a received Maxime with them Ex nihilo nihil fit This is the foundation of all their Philosophy and therefore grant this then the world could not be made but how ignorant were the great and learned men in the world of Gods power that which the least babe almost in Christianity doth know As for those disputes of some who though they acknowledge de facto that the world was created in time yet question whether it was possible that it might have been from the beginning It 's a needlesse and unprofitable Question What cause then have we to blesse God for Scripture-light when the great learning of the world was wholly in darknesse in this respect 2. Although Scripture be the surest and choicest argument yet there are many convictions from reason likewise that may convince men that it had a beginning As in the first place If it had been from Eternity so many thousands and thousands years would have been past that we should have had some reliques at least of some things done so long ago whereas it 's observed by the learned that even in all the heathen Antiquities though they brag much yet they record nothing that was done before the Floud The utmost of their antiquity reacheth but to persons and things that were done since the Floud and therefore Moses his History hath the most antiquity in it Now if the world had been so many millions of years before how comes there to be such a deep silence of all things done formerly as for that of the Aegyptians who speak of things done an hundred thousand years agoe Besides the fabulousnesse of that people it 's thought they accounted a year but for a moneth because the course of the Sun was not perfectly understood 2. This may convince the world had a beginning because it could not make it self and God was not a naturall Agent necessitated to make it For upon these two supposed grounds it might be thought that the world had no beginning and as for making it self that's plain it could not no more then an house or a musical Instrument or a Book
chearfully as we do a dear Friend Oh it 's not enough in a dull cold manner to think and hear of the promise but thou art to run and embrace it as one overjoyed as Simeon did Christ in his arms and then to think thou even hast enough This is fiducial recumbency on Christ a holy boldnesse in God as a Father and herein the people of God are many times to be blamed you receive the true doctrine of God to beleeve it his Commandments to obey them his threatnings you tremble under but the promises by strong acts of faith you do not embrace you do not take him for your Mediatour on whom you trust in the midst of all your infirmities and weaknesses yea you rather doubt whether you may or no lay hold on the promise you say of it as Peter to Christ Depart from me for I am a sinner you think Christ would be angry with you as that woman thought If you touch the promise Oh remember that the godly will keep the word of promise receive that as well as the command They know it 's a sin of an high nature to refuse God comforting as well as commanding yea in some respects it 's worse for when you sin against the command of God you sin against his Soverraignty but when against his promises you sin against his love and goodnesse That wherein he intends to get himself the greatest glory by oh then when Satan tempts and thy heart is cloudy Thou puts off the promise think how can I do this and sin against God If it were a command I could not refuse it and doth not the same God urge faith to the promise 2. To keep his word doth suppose that we keep it because it 's his Word Because that God commands it For no actions are holy till the motive be holy that draweth them out and this we told you is the reason why our Saviour saith They have kept thy Word and not mine They look upon him as the Mediatour sent by God Thus the Thessalonians are commended because they received the Word preached Not as the word of man but as of God This was the reason why God would not take the wise men of the world but contemptible Instruments by whom he wrought wonderful miracles that so our faith might not be built on the abilities or the wisedom of men and hence it is that the Disciples Matthew and others who left all and followed Christ did gloriously manifest their obedience to God as God It may fall out that the same things which God commands we may do as we see in Jehu Judas and others but then not upon the grounds that God commands them The Pharisee was commanded to fast and pray but not for vain-glory and humane applause Oh then if thou keep Gods Word look it be because it 's Gods Word Let not any sinful or corrupt ingredients of thy own mingle themselvs who wold not have thought that Judas for a long while kept Gods Word when he left all wrought Miracles and preached in the Name of Christ but he had an eye to the bag alwaies and that proved his undoing This will be a good touchstone to try thee 3. He keeps Gods Word that receiveth it with his whole heart and soul That thinketh it not enough to hear it to remember it to write it or repeat it but to have it implanted in his heart and thereby to turn all his heart and affections into it That he may be a living Bible or the Word of God in lively practise as the Apostle saith the Corinthians were his Epistle to be read and seen of all men 2 Cor. 3.2 so should you be the Bible to be read and seen of all men This is powerfully to be pressed on you That you be even the Bible of God to be read and seen of men This is the good and honest heart that retaineth the Word for if the Word be superficially received only it will nor transform the whole man into its likenesse The fire must have time and then it will make even the hardest coldest Iron like it This is represented by the Parable of the Leven Mat. 13.33 hid in three pecks of meal There must be time ere the Leven can diffuse it's power David expressed this well when he aid He had hid the Word of God in his heart Psa 119.11 Oh then if thou wouldst have this propriety in God see how close and inward this Word is received into thee If it be the bread of life it 's not enough to have it in the mouth no nor stomack but it must be digested and so made the very flesh and bloud of a man 4. They keep the Word of God who make it a rule for their lives that order their conversation accordingly for to hide it in the heart unlesse it be with David that you may not transgresse in your lives is not yet to attain to the due end If ye know these things happy are ye if ye do them Many have Scripture in their hearts and memory but not in their lives David made this use of it when he said It was a Lamp and light to his feet and then he exhorts the young man so to attend it Psa 119 9. and thereby to clense his waies The Apostle James cals it a glasse Jam. 1.23 and then you make use of it aright when you thereby wash out all those spots that are in thy life and curest all thy wrinkles and deformities look then to this Doth the Word of God in thy minde and heart break out into thy life Doth it take away the Leprosie there certainly there is no other effectuall means but this It 's the Word if any thing will forewarn thee of sin neither mercies or afflictions nor thy own resolves and purposes but the Word of God set home on the heart that can make an holy change and alteration 5. Then we keep the word of God when we have an high and choice esteem of it when we can take more delight in that because of the spirituall effects of it then in any worldly pleasures or contents as David doth so often profess and Job likewise more then the honey or honeycomb more then their appointed food Now the choice esteem of it must be 1. For the spiritual effects of it as David did because it did enlighten his minde forewarn him of sin quicken him up to his duty There may be a sinister and corrupt end made of Gods Word when we make it an argument only of dispute when we are diligent in it only to maintain opinions in which sence Luther said it was the Heretiques book or when men reade it only for the History of it or thereby to make notions and to draw out some pleasing things to fancy Alas the Word of God was not given for this no more then Manna was given to satisfie curiosity but to feed and nourish Oh then take
But you see it is a most pleasing thing to God for which he commends his disciples as much as their obedience that they did thus receive him In the next place consider the circumstance of time when this is affirmed of them Now they have known c. What is the sence of that Did they not know and beleeve in Christ before Yes but he speaks here of their proficiciency and growth Now they have known and beleeved more assuredly then ever So that it 's not simply their faith but their growth and encrease in faith that our Sauiour takes notice of From whence observe That it 's not enough for the people of God to have grace but they are to thrive and grow in it To be as the Disciples more assuredly beleeving so as if they did not at all beleeve before Thou art so farre to exceed thy self over what thou wast once that thou maist say my faith my heavenly-mindednesse my love to God was none at all comparatively to what it is now This is a necessary Subject to preach on when you see so many withered Trees so many sick of a consumption in grace Alas of how many may you say the contrary They did once beleeve they were once zealous but now you may say they have none of these respectively to what they had God is not satisfied with the truth of grace unlesse there be also growth in grace If thou have received a Talent and canst not say Thy five hath gained a ten there is a fearful curse against thee as an unprofitable Servant Joh. 15.2 See what quick work God makes and how it is growth he looks at Every branch in him that bringeth not forth fruit he taketh away God loves not slothfulnesse and unprofitablenesse no more then prophanesse He doth not say If it bring forth poisonous fruit or wilde grapes but if it bring forth no good fruit and if any doth fructifie then he purgeth it that it may bring forth more fruit See here the Husbandmans care is still for more fruit If thou art no better then thou wast if thy faith thy love have not an encrease Gods expectations are not answered Hence Heb 6. those that are babes in Christ are severely reproved and they are to be carried on to perfection Not to grow is a kinde of barrennesse yea it 's a degree to Apostatize Therefore the Apostle in that place threatens such Non proficients with that dreadful sinne of Apostacy 2 Cor. 7.1 Let us perfect holinesse in the fear of God It 's not enough to have holinesse but we are to perfect it and he that hath any fear of God will thus endeavour and certainly if the rich man would have more wealth the great man more greatnesse how much rather the godly man more godlinesse To open this let us consider how many waies the graces of Gods people are to grow and thrive And first In respect of their degrees and measure The weak faith is to grow a strong faith their strong faith a stronger and thus of their love of God Therefore love is required with all the soul and all the might Mat. 22. The duty of growth in grace is required of the highest Gyant as well as the lowest dwarf in grace Phil 3. See how Paul stretcheth out himself to run as if he were but a new beginner There is not in the growth of grace as in nature a term or stint then they go no further No but as they say of the Crocodile he groweth as long as he liveth and when he ceaseth to grow he ceaseth to live Thus it is in the work of grace There is a necessity of growing while any Christian life is in thee Thy grace may be made better and more confirmed grace That man knoweth not what godlinesse is that can say Soul take thy ease thou hast godlinesse enough No they cry out Their leannesse their poverty they are climbing up the hill but cannot get to the top Let then the man that feareth God study the improvement of his graces Oh say There is a greater measure and further degrees yet to be had I am ashamed to see how short I come of what âought to be I stagger and reel through doubts and unbelief My heart is divided between God and the creature Oh how often is my heart even as cold as a stone There are no burning affections ãâã hot zeal I see a better way Oh that I could attain unto it Secondly Their growth ought to be in depth and rooting of their graces As the Apostle speaks of the dimensions of Gods love it hath a depth and a breath Eph. 1. Thus the love of the godly and all their graces have their spirituall dimensions and as before we spake of their growth in height so now of growth downwards in a better setlâng and deeper radicating of their holinesse within them Our Saviour speaks of a foolish builder who did not dig deep enough nor build on a rock Mat. 7.26 and the three sort of hearers did all miscarry upon this Point There was not root rnough What makes the backsliding Demas the apostate Judas but neglect of rooting Oh then look every day that thy Repentance root it self more in the heart That thy faith be more deeply implanted in thee otherwise when a temptation or storm ariseth thou wilt be plucked up by the roots and certainly we may see this is the root of all evil to professors They measure their graces by the boughs and branches thereof not by the rooting whereas we see in all trees the deeper the rooting is the better they are enabled to spread abroad sear then lest thy graces be not got to the bottome of thy heart fear lest something lie closer and deeper in thy heart then grace doth Thirdly They may grow in the extension and kindes of all graces It 's the Apostle bids them adde vertue to temperance and so chains graces together 1 Pet. 1. The people of God they sometimes are careful to avoid such and such sins but then there are others either that they are not convinced of or do not attend unto and there they sail frequently but the godây man is to grow in extension he is to avoid one sinne as well as another He is to perform one duty as well as another Oh then remember the work of grace is an exact and circumspect thing There go many things to make a man godly we may leave out many necessary ingredients and then marre the whole box of ointment David praied to be cleansed from secret sins Psa 19.13 such as he did not understand to be sins Oh it 's happy when the godly are thus growing that they leave off many foolish customes they once practised That they set upon many duties they once wholly omitted These disciples how hardly were they drawn off from many doctrines that they had been brought up in Fourthly They are to grow not only in their
forward You cannot give a good account of any Sermon unlesse it hath made thee grow Every Sabbath day will be a dreadful witnesse against thee unlesse it make thee grow Thy work is not to have grace but to grow in it and for this end we preach and you hear 3. The end of all Gods afflictions and chastisements upon thee are to make thee grow Joh. 15. He purgeth it that it may bring forth more fruit Thou wondrest why Gods hand is so sore and continuing upon thee Thou saiest what is the sin and oh that I could finde it out Is not thy slothfulnesse thy unprofitablenesse an apparent sinne Doth not God plainly aim at this to have thy heart more heavenly thy affections more quickned and enlivened Is not this fire to get out thy drosse Hence in heaven there shall be no Ministry no afflictions because the godly are then come to the full measure of their graces 4. We are to grow because of the excellency and preciousnesse that is in grace The more we eat of this honey we cannot but desire to have more of it If thou hast known what an excellent comfortable thing it is to walk holily Oh how unsatified will thy heart be to have still more and more of it so that it 's a dishonour to God and his way when thou art negligent and slothful what evil hast thou found What hurt is there in godlinesse What distaste doth it give thee Oh what a shame is it that the rich man shall desire more wealth still he hath not enough but as riches encrease his affections encrease when yet they are not able to make happy in a solid manner and that thy heart should be thus narrow and empty towards God! Vse The wofull estate of those who in stead of growing more holy grow more wicked and ungodly They adde sin to sin daily once they had some tremblings some terrours of conscience but now they are past all feeling These grow as the calves of the Stall grow to destruction and damnation and this is the case of many that live under the Ministry they grow more blinde more obstinate more wicked This is a dreadful speech Let him that is wicked be wicked still yea more wicked SERMON XXXV Of Faith in Christ the Mediatour sent of God With the Ingredients or Concomitant Acts of it JOH 17.7 Now they have known that all things whatsoever thou hast given me are of thee THE circumstance of time being dispatched which declared the Disciples growth and proficiency We proceed to the Object of their faith and knowledge That Christ had all things from the Father and so was the Messias sent by him The excellency and dignity of this Faith is to be handled in the next verse We shall here take notice of the nature of it In the 2d verse of this Chapter it was made Eternal life to know Jesus Christ as sent by the Father and here our Saviour affirmeth that his Disciples had this knowledge viz. That he was the true Messias in whom alone salvation is to be expected That he was no false Prophet or Impostor as his adversaries accused but they knew he came from God and acknowledged every thing he had to be of God so that this expression may be parallelled with that confession Peter made in the Name of the disciples Joh. 6.69 We beleeve and are sure that thou art that Christ the Sonne of the living God Therefore they would not leave him because he only had the words of eternal life Obs It 's our special duty to know and beleeve in Christ as the only Mediator sent by God We are to know Christ is of God appointed to be our Saviour This is the Faith so often required in the Gospel and which is so powerfull that he who beleeveth shall be saved but he that doth not the anger of God abideth on him and indeed how can he deserve the Title and Name of a Christian that doth not thus know or beleeve but upon search it will appear that there are few do thus know Christ To open this Point the Doctrine hath three particulars First implied That whatsoever Christ had as Mediatour he had it not for himself but in reference to us 2. That this was wholly of Gods will and appointment that he should have for us 3. That it 's our duty to beleeve in and receive him thus appointed by God And all these particulars will be accounted sweeter then the honeycomb to the empty hungry soul that findes it self undone without Christ Though to those who are full of their sins or their own righteousnesse this very honeycomb is lothsome Oh then that this Truth might overtake you that hear it as David did the poor fainting famished Amalekite to whom those clusters of Raisins he gave were so reviving if with Jonathan you taste but a little of this honey your eyes will be enlightned First The implied Truth is That whatsoever Christ had or was was not for himself but for us His fulnesse was for our emptinesse his atonement for our sins Even as the full breasts are for suck to the childe or as the efficacy and vertue of the head is for the parts of the body and as the fulnesse of the Fountain is for the streams Thus Isa 9. To us a Son is born to us a childe is given All that Christ had and was it was ours it was for our advantge Therefore he was called Emmanuel God with us and 1 Cor. 1.30 Christ is made of God unto us wisedom righteousnesse and sanctification So that it 's plain Christ was not a Messias a Mediatour in reference to himself that is impossible but to us For if we take the main particulars in Christ we shall see how they all tend to beleevers that had it not been for their good such things had never been 1. His Incarnation and becoming man This was of God for us To us a childe is born as you heard not to Angels nor for any other end There had not been such a truth in the Word as God to become man but for the godly mans necessity and salvation This is more then to say The world and all the Creatures were made for man and yet if the Psalmist was so affected that all things in the earth were for man how much more then that the Word is made flesh for man oh what an encouragement have the true Disciples of Christ from this was not such a glorious mystery performed for my sake was it not for me that God was made man For this you must know that if there had been but one man of all mankinde to be saved Christ would have died as Paul said Who gave himself for me Gal. 2.20 and it was not the multitude of beleevers which made Christ become man for alas they are but gleanings in respect of all mankinde but it was because such were given to him as a Mediatour and so he would be
faithfull for one as well as for many 2. All that Christ did it was not in reference to himself but for us All the Miracles he wrought it was for Beleevers he did them not for his glory and honour as he speaks about Lazarus his being dead Joh. 11. I was glad for your sakes because that Miracles might tend to their Confirmation in the Faith Thus Christ became obedient to the Law and fulfilled the righteousnesse thereof for our sakes Oh what an admirable overwhelming Point is this that all the labour and obedience which Christ performed of which he said It was meat and drink to do his Fathers will Joh. 4. That all this should not be for himself but in reference to us How may this fill our hearts and mouths with joy and confidence at the Throne of grace O Lord why did Christ fulfill all righteousnesse why did he perfectly obey the Law So that no fault should be found in him Was not all this for me Did he need this himself 3. His sufferings and rendring up himself as an atonement and Sacrifice upon the Crosse This also was wholly of God for us The Prophet Isaiah is affected with it He laid upon him the iniquities of us all and by his stripes we are healed Isa 53.5 Thus every where his death is said to be for us he died for us he gave himself for us and it must needs be so for in him was found nothing worthy of death There was no sin or guile found in him he was not under that Sentence pronounced upon Adam and his posterity And here again the people of God may lift up their heads wiih joy Christ died he became a Sacrifice to the justice of God not because of himself but of us Hence it 's said His bloud speaks better things then that of Abel Heb. 12.24 Abels bloud cried for vengeance this for mercy and if Abel though dead speaketh how much more must Christ who though dead is risen again May not this be an Axe laid to the root of all thy unbelief Shall the godly heart be any more bowed down when he shall remember all those Agonies which Christ did undergo were for us Shall thy sins be accounted great and Christs death not greater Go thou troubled and grieved Soul we will give thee leave to aggravate thy sins to the highest Let them be never so bloudy yea hadst thou committed more then thou hast done yea all that all the wicked men of the world have done Were all their sins thine yet here is the Red Sea to drown that great Egyptian host Oh that men could have as good cause to judge that they are ingrafted in Christ and are such to whom Christ belongs as they may conclude that if such Christs death doth overcome all their sins It was nothing In Christ but in thee that made him a Curse upon the Crosse 4. The fruits and benefits of Christs Mediation did not redound to him but to thee Justification and remission of sins Sanctification of our natures Victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour he needed none of these priviledges no more then the heavens where the Sun and Starres are do need rain Oh then set open the gates of thy Soul wide through faith that thou maist be satisfied and made happy with these mercies In this dead Lion thou maist finde much honey for thy self Oh Lord why are all these priviledges annexed to thy death Is it because thou hast any want or thou hast any need of them No but that my emptinesse may be filled my dark heart enlightened my naked soul covered Thus you see what is implied Secondly The second particular is That all this is of God the Father It 's his will and gracious appointment that Christ should do all these things for his They have known that all I have is of thee and thou hast sent me So the Apostle It pleased the Father that in Christ all fulnesse should dwell Col. 1.14 And here is admirable ground of hopes and confidence for it 's not against the Fathers will yea all this is of his gracious appointment that Christ should be thus a Mediatour for his Children Doubt not then whether the Father will accept of what Christ hath done or not Do not question whether he will receive thee in Christs Name for the Father hath manifested as great willingnesse for thy Salvation as the Son Say then Oh holy Father here is sure a wonderful way for my acceptance at the Throne of grace that I am astonished at it and it 's of thy goodnesse and grace that such a way is procured Oh what then can hinder but that I be justified The Father willing and the Son willing yea the Father loving Christ because he laid down his life for the Sheep Joh. 10.17 All this makes for the encouragement of the godly The third particular is That it 's the duty of all Gods Children to know and beleeve this fulnesse in Christ for them and to look upon Christ with all his benefits as for them Now faith thus fixed on Christ hath these either ingredient or concomitant acts and effects 1. There is a knowledge and a sound discovery of this sufficiency in Christ You see here knowing and beleeving put together Ignorance of this Point that all in Christ is for the beleever breedeth much dispondency and takes off the wheels of thy Chariots They look upon Christ as a Fountain sealed up as a garden enclosed They apprehend it 's not for every godly person to go and drink of this fountain unlesse attaining to such an high measure of grace Whereas a true knowledge of the end and use of Christ would quickly dispell all such black thoughts 2. To beleeve doth imply a relying and resting of the soul upon this fulnesse Christ with his righteousnesse is the center of his heart He trusts and puts his whole confidence in it He need go out no further to seek here is enough he fears no breaking no shaking as long as Christ will last and endure so long shall he As a man that treads on the firm ground he fears not as he that walks on slippery Ice Thus the godly man leaneth on a firm foundation but he that trusteth in his own righteousnesse or works melts as Ice before the Sunne 3. There is a full satisfaction of the soul in this beleeving So that it removeth all cares and fears Have I enough or no Is it sufficient to carry me out He is therefore said to save to the uttermost Heb. 5. and it 's called The riches of grace by Christ the unsearchable riches He therefore that beleeveth in Christ thus as sent of God he may say Return O my soul into thy Rest for the Lord hath dealt bountifully with thee what can satisfie if a Christ with all his benefits cannot
yea if a godly man were to desire a way for to put him out of all doubts between God and his soul what better way could he require then this 4. In beleeving there is a receiving and a participation of all that Christ hath and hence receiving and beleeving is put for one another It 's also metaphorically expressed by eating and drinking Joh 6. That as by those actions we receive meat and it becometh our very substance so it is here by beleeving in him Christ is made ours even all that he hath is ours Thus by Faith we are said to be branches partaking of the fatnesse of the Olive Rom. 11. Oh then how excellent is this act of Faith which is the hand to put on all the glorious robes of Christ upon our soul It being not enough to know there is a Christ so qualified unlesse he become ours 5. This beleeving works an holy confidence and boldnesse at the Throne of grace It makes our praiers and duties full of fervency and alacrity Eph. 3.12 We come with boldnesse through Faith We see the Scepter is held out and so we may readily enter in and Heb. 4.16 Let us come with boldnesse to the Throne of grace Oh how much should the broken hearted sinner live in the Meditation of these things God opens the way by his grace and thou shuttest it by thy unbelief Through Christ the way to heaven is made a broad way and thy doubtings make it narrow When Christ cals Peter to come to him though upon the waters it 's not presumption but disobedience if Peter refuse 6. This is accompanied with large and vast thoughts of Christ This file their hearts and mouths with Christ as you see the Apostle Paul in every verse almost affectionately mentioning him Phil. 3. with what disdain doth he renounce and throw away all things in comparison of Christ The excellency of the knowledge of Christ and at another time He would know nothing but Christ crucified 1 Cor. 2.2 He that doth thus beleeve in Christ so manifested cannot but have his soul and all within him taken up this way Though there be many speak of Christ and talk of Christ yet none hath him indeed and none do truely esteem him but such persons as these Is then Christ dearer and closer to thy heart then all earthly comforts and delights Canst thou say the thoughts of Christ are sweet the meditations about him are my meat and drink all the day long this is precious Lastly This purifieth the heart and makes us an holy heavenly people If we be risen with Christ we set our affections on things above Col. 3.1 2. and he that hath this hope purifieth himself as God is pure 1 Joh. 3.3 Act. 15 9. As the Sun brings heat and light where it is so where faith is it makes the heat active and operative as Heb. 11. This is the beholding of God as in a glasse whereby we are transformed into his Image from grace to grace Beleeving gets spirituall strength even as eating and drinking doth bodily Therefore while thou abatest in thy faith thou dost not only lose thy comfort but thy spiritual strength If thou cease to beleeve not only doubts and fears but even lusts and sinnes will prevail over thee Thus you see what it is to beleeve in Christ thus manifested Now the grounds why it 's the duty of Gods people thus to know and beleeve are 1. Because Christ would otherwise be in vain he would not be of that use and improvement God hath appointed him for If the childe will not suck the breasts are filled in vain If the Prodigal will not eat the fatted Calf is in vain provided The Fountain runneth in vain if none will drink of it Oh then consider this if I do not by faith thus receive Christ I do as much as lieth in me make Christ of none effect I do as much as lieth in me make as if there had never been such a person as Christ If then the Apostle makes those false Teachers in such a dangerous estate that by corrupt opinions did make Christ to die in vain and his Crosse of none effect no lesse provoking must thy sin of unbelief be It takes Christ out of the world R. 2 2. We are thus to beleeve in Christ because in and through him God doth magnifie his glory His attributes of grace mercy and unspeakable bounty are exalted through Christ If then we do not thus receive Christ we deprive God of all this intended glory The Creation of the world and all the mercifull wondrous works God hath done for his Church were not intended to exalt God as Christ in all his benefits and therefore if it be so great a sin not to give God the glory in them how inexcusable will it be to fail in this R. 3 3. The insufficiency of all other things to satisfie the broken and troubled heart may justly make the godly fly to this So the disciples being to acknowledge Christ as the Mediatour they say Whither should we go thou hast the words of Eternal life If they run to their duties to their graces these are too weak to lean upon They are as Noahs Dove that findes the waters covering all the Mountains and highest Trees Seeing then we must have something to fix all our hopes and affections upon and all other things will fail how unwise are the godly if they keep a moment from Christ R. 4 4. Our necessity may enforce us And this floweth from the forenamed insufficiency in all other things Doth not thy own heart disquiet thee Doth not the perfect Law trouble thee Doth not the devil accuse thee and shall not all this make thee seek out for that which will answer all Paul tried all other things but he found nothing like Christ and thou art the rather to improve this to the full because there is not the least ability or priviledge in Christ that thou canst spare Christ is all over bread and food There is nothing in Christ but is of special use Oh then what folly is it that thou shouldst bour to know the fulnesse of any creature for thy wants and not of Christ He is an Ocean and not one drop in him but is of admirable efficacy He is a Pearl and so the least of that must be very precious if thou continuest in fears and lusts it 's because thou dost not improve all of Chrsst It 's not enough to touch the hemme of his garment but thou must receive whole Christ Vse of Instruction That all those sinners who love their sins and will not depart from them are wholly barred from all this comfort stand aloof off and bewail thy Leprosie Christ received not that fulnesse from his Father for thee abiding and continuing in thy sins Oh miserable and wretched though they live in ease and pleasures having all things their carnal appetites desire one thing is necessary and that
Admonition To hearers for many times a vain people make vain unprofitable Preaching They have such wanton stomacks that they love nothing that is solid and sound give them words rattles and baby-clouts these things please them but to convince the Conscience to command the heart to make it tremble for sin that they cannot abide SERMON XXXVIII Of the Excellency and Necessity of Beleeving in Christ as a Mediatour That it is acceptable to God as well as Obedience to a Command Yet withall sheweth the difficulty of it and whence it comes to passe that the Children of God sensible of their sinnes are so hardly brought to beleeve As also why ungodly men think it so easie a thing JOH 17.8 And they have known surely that I came out from thee and they have beleeved that thou didst send me OUR Saviour commended their Obedience in the former part of this Verse Now he doth the like for their Faith For Obedience without faith is but a maimed and lame Sacrifice yea there cannot be any acceptation of our Obedience because of the imperfection of it unlesse Faith cover it in Christ and this our Saviour now undertakes that the Disciples were not as the Pharisees and Jews who trusted in the righteousnesse of their Obedience but when they had done all looked out for a Mediatour to stand between Gods perfection the Laws perfection and thine Imperfection Their Faith is commended by our Saviour 1. In the Acts. 2. The quality 3. The object of it The Acts are one of them large and comprehensive They have beleeved 2. More narrow and particular They have known Here you see that Faith is not a blinde ignorant assent but accompanied with a true and sure knowledge of that we beleeve Secondly There is the quality of their Faith They have known surely ãâã ãâã ãâã ãâã ãâã which may be opposed either to hypocrisie or false ends They did unfeignedly upon true grounds beleeve not like those that are said to beleeve yet our Saviour would not commit himself to them because they sought the glory of men more then of God Joh. 2. or else it may be opposed to doubting and staggering as our Translators seem to go They did surely overcoming all unbelief and doubts that might oppose them Lastly Here is the object of their Faith viz. That Christ came from the Father as sent to be a Mediatour working salvation for those that did receive him They looked upon him not only in respect of his person God and man but also in relation to his office that he was the Jesus and the anointed one to save his people from their sinnes Whereas then we see our Saviour in many words commending this faith of theirs as a most special consideration in them and which would be very acceptable to God we may observe That Faith in Christ as a Mediatour is acceptable and well pleasing as well as Obedience to a command It 's not Gods will that a childe of his should be alwaies either thinking of sinne or obedience but also of beleeving or resting the soul upon Christ as in whom all fulnesse is and though when God only becomes well-pleased with us Joh. 6.29 when the people asked What they should do that they might do the works of God Christ answers This is the work of God that ye beleeve in him Faith is here called the work of God 1. Because it 's wrought by him We are not able of our selves to beleeve but in this sence it 's not meant here 2. By work of God is meant that which in a most eminent manner is acceptable to him that which he seemeth to delight in more then any other and that is faith and indeed the people of God they are hardly perswaded of this They doubt rather whether it be a duty at all Oh how long are they kept in the uncertain wilderness of tears and dejections ere they come to know the way of beleeving They still hope by something they do to be accepted so that to the humbled sinner there seemeth nothing more paradoxal and difficult Whereas we would think thus to beleeve in Christ and receive him as a Mediatour would be very easie for all None would keep off For it is to come and take comfort and ease and who will refuse this But it 's certain that the Children of God sensible of their sinnes are a long while ere they are fully directed into this way of beleeving They do not presently understand how well-pleasing it is to God that they should cast off their burthen on Christ That they should cover themselves with his robes and so come and appear before God The Grounds of such discouragements in Gods Children are 1. The real and bitter sence of their sinnes in the nature frequency and all aggravations of them So that while they are thus broken in heart nothing but sin sin doth present it self in the guilt thereof See it in David Psa 51. His sinnes were alwaies before him His murder his adultery these were ever in his eyes and what a work is it to bring him to a joyful spirit in the mercies of God The godly therefore being many times attent to their sins they are carefull that their repentance be reall bitter and deep enough and withall seeing sinnes rising up in their hearts after one another as one wave after another They grow wholly despondent and all their thoughts and Meditations are as if there were nothing but sinne to be thought upon Nothing but sin to be meditated on and this extremity of sorrow makes the ear deaf to Christ so that it refuseth like Rachel to be comforted Thus the Incestuous person when he did feel the bitternesse of his sin was in danger of being swallowed up with too much sorrow He thinketh not only the Priest and the Levite but even the good Samaritan will also passe him by and powr no Oyle in his wounds When one eye is intent downwards the other cannot look upwards When the heart is greatly grieved from one object it can hardly be prepared to receive comfort from another 2. There is an innate inbred principle of a Legal Justification or acceptation by works that we doe and this makes Faith in the Mediatour as a stranger as an absurd thing and indeed this is the main reason why all the godly finde it so hard to beleeve why they are so loth to be beholding to grace onely to resign every thing and to be saved by Christ meerly Even that inbred principle of being justified by what we do See how all they that come to Christ propound this What shall we do that we may be saved They look upon doing not beleeving Thus the Jews generally they sought to establish the righteousnesse of the Law and would not submit to the Righteousnesse of faith Rom. 10.3 Oh it is a great matter to humble and empty the heart of a man so as that he will submit to a Righteousnesse of Faith yea we
is so well-pleasing to God that we should believe in Christ our Mediatour It 's accepted of as well as our Repentance or love or any other obedience And 1. Because hereby God is exalted and magnified in his glory We cannot glorifie God more otherwise Now then if God aimed at his glory in the Creation of the world but much more in the redemption of his Children There is not a way to exalt his glory more then by beleeving Thus Abraham in that of his concerning a Seed which did relate to Christ it 's said he staggered not but gave glory to God Rom. 4.20 The glory of his power of his goodnesse he regarded not the dead womb nor any other difficulties Thus it is here when thou seest sinne against thee the Law against thee Justice against thee and that every thing hath a dead womb yea a damned womb for thee to overlook all in Christ is an high degree to glorifie God Oh then ckeck thy unbeleeving thoughts Say Is there any way in the world whereby I can glorifie God like to the relying on Christ and leaning upon his grace So much dishonour as despair casteth on God so much glory faith attributeth to him resist then all the buzzing temptations of Satan and say What shall I not glorifie God What shall I not give God honour 2. The acceptablenesse of it doth appear in the frequent and constant commands that Christ giveth about it It 's true he commands Repentance Love Self-deniall but above all he requireth faith The question he propounded to most that came to him was Do ye beleeve This is so great a duty in Christianity that the Heathens abhorred our Religion as irrational saying It 's only beleeved with them whereupon they called them in scorn Beleevers But this is the grand and primary duty Heb. 11.1 There is no coming to God without this and Eternal life is said to be in this Above all take the Shield of faith Eph. 6.16 If then we see the Scripture so constantly enjoyning this above all yea and threatning with damnation if we do not beleeve How is it that the godly stand aloof of and still are not resolved whether they should beleeve or not Thou dost not so about Repentance Thou never questionest whether thou shouldst grieve or mourn for thy sins Thou wouldst think it high wickedness to do so Why then shouldst thou doubt whether being burthened with sin thou shouldst seek ease by faith in him Is not the command as indispensable for one as the other 3. It 's acceptable Because hereby Christ as a Mediator is improved for all these glorious ends he was appointed by God and thereby Christ is also glorified What shall such unsearchable riches of grace as are bound up in Christ be buried Shall there not be daily acknowledgements of him Now consider that if by Faith thou dost not receive him thou declarest Christ lived in vain and died in vain by what reason thou dost not beleeve for one effect thou must not for another and so for all Thus it will be as if there had never been such a person as Christ We may in some sence call it thy Antichristian unbelief He that denieth Christ to be come in the flesh is Antichrist 2 Joh. 7 Doth not thy unbelief deny him For the denying of his office is by consequence the denying of his person Thy unbelief doth that practically which the damnable heresies of Socinians do doctrinally make as if Christ were not a Mediatour and such who had satisfied the wrath of God for us Oh then know it 's not all thy sins do so immediatly oppose Christ as a Mediatour as thy unbelief doth which makes Divines say that in some sence only unbelief damneth beeause that rejecteth the Mediatour refuseth the Saviour so that as we say It 's not the disease but the neglect of the medicine that kils 4. It 's very acceptable to God because It 's the most evacuating grace It emptieth us wholly of our selves God he delights in humility now nothing humbleth us and takes us off all our seeming worth like faith in Christ for therefore I wholly trust in him for righteousnesse because I have none of my own If I had any rags that could cover my nakednesse I would not be ashamed but now being all over impure and unclean my Faith makes me catch hold on him Thus Paul he counted all things dung or drosse Phil. 3. because of the righteousnesse which is by Faith in Christ Seeing then Faith gives all to God and Christ makes us miserable wretched and hopelesse in our selves No wonder if God doe so accept of it Consider therefore how it debaseth thee and carrieth thee off every thing that is thine and then thou wilt say this is the grace God loveth this makes me nothing and God all in all 5. Faith in Christ must needs be acceptable because hereby we bring a righteousnesse into Gods presence which doth best please him which satisfieth him to the utmost for Christ is made our Righteousnesse and the end of the Law to us he became sin that we might become the Righteousnesse of God through him 2 Cor. 5. ul Now then if we by Faith can bring the Righteousnesse of Christ in all our duties and performances we must needs please him This is to bring Benjamin with us Oh what satisfying Reasons doth Faith in the Mediatour bring O Lord It is not my Righteousnesse nor the Righteousnesse of Adam nor the Righteousnesse of Angels but of Christ who is infinite that I bring before thee O Lord doth not Christ please thee better then I can O Lord is not this obedience better then my Repentance Oh then that we should not be more sollicitous to beleeve in every duty in every approach to God for that brings Christ that presents not our persons or duties but Christ Thus Paul he would be found in Christ not having his own righteousnâsse Phil. 3.9 Ye know not how righteous God is nor the Law nor what God requireth that do not thus press to beleeve Other grounds of this excellent Evangelical Point I defer and come to the Vse which is of Direction to the people of God Oh what joyful comfortable and blessed lives might you live if acquainted with this Truth Art thou dejected filled with unbelieving thoughts it 's from thy ignorance of this Truth You would be more filial and Evangelical were you possessed with this Truth more The Devil labours to keep you off as Saul did Jonathan and the people from eating honey whereas if they had not forborn it their enemies had been quite vanquished he keepeth thee from this honey he knoweth if thou wert beleeving no sin or temptation could stand before thee Heb. 5.13 The babe Christian is said to be unskilful in the word of Righteousnesse what is that he knoweth not Christ and the righteousnesse by him Therefore the Spirit of God is said to convince the world of Righteousnesse Joh. 16.8 O
what Enemies are we to our selves because ignorant herein SERMON XXXIX Further sheweth How acceptable unto God it is to beleeve in Christ the Mediatour And setteth forth the dangerous Nature of Trusting in our own Righteousnesse JOH 17.8 And they have known assuredly I came from thee and have beleeved thou hast sent me WE are prosecuting this Evangelical Point That Faith in Christ as a Mediatour is acceptable unto God as well as obedience to a command That as love is the fullfilling of the Law so Faith of the Gospel Several Reasons have already been laid down we now proceed to give you more 1. Therefore Faith in Christ as a Mediatour is acceptable because of the difficulty of and opposition to it When we are seriously sensible of sinne yet to rely on the love of God in Christ is like Esthers venturing into Ahashuerus his presence If I perish I perish or like the Lepers into their enemies the Syrians Camp Thus saith the afflicted soul If I lye despairing under the burthen of my sin I am sure to be undone I cannot finde any hope within my self It 's therefore venturing on Christ It 's good to go to him I am like that woman of the bloudy Issue that had spent all she had on Physicians but yet could not be cured I have run to every refuge tried every conclusion but still my soul cannot have any safe bottome to stand upon Let me therefore by Faith fly to him as a Mediatour In the midst of these depths and agonies of heart to trust in Christ is an high heroical disposition like that of Job Though he kill me I will trust in him Job 13.15 Like that of the Canaanitish woman whose faith Christ so commended Though she were put off and called dog and told the bread did not belong to her Mat. 15.27 the promises of grace and pardon were not her due yet for all that she will hold upon Christ and not let him go Oh then consider that if thou like Peter wilt venture to go though upon the waters to him here is a special discovery of the noblenesse of thy Faith That thou regardest Gods command and his promise more then all Satans temptations and the sence or suggestions of thy own soul As it is with love to God when God doth afflict and chastise us yet to keep up a tender fervent love to God argueth the greatnesse and purity of thy love so in the midst of broken bones and trouble for sinne to depend upon the grace of God in Christ argueth the excellency of Faith Our Saviour when he said Blessed are they that beleeve and see not sheweth that he who beleeveth Joh. 20 9. when he hath the least prop of sence and encouragement from outward things doth put forth the purer and nobler acts of Faith Now for Abraham to beleeve though Sarahs womb was a dead womb argued stronger Faith then if she had been a fruitful woman Thus the difficulty and opposition in such temptations makes faith the more acceptable 2 Faith in Christ must be as acceptable as Obedience because there is great Obedience in Faith For although Faith in Christ doth not justifie us as it 's an Obediential act for then we should be justified by a work but as it 's an Instrument receiving the Righteousnesse of Christ an hand to take that inriching Treasure yet there is very great Obedience in every act of beleeving go over the several acts of it knowledge assent and fiduciall application all these are therefore put forth by a beleever because God saith it Hence it 's called the Obedience of faith Rom. 10.26 And we are said to captivate our understandings herein 2 Cor. 10.5 For a man in beleeving walketh not by sence or humane reason or principles of the world but the meer revealed will of God so that whether we regard the doctrine to be beleeved or the promises to be embraced we must conclude that faith is a spiritual Martyrdom It 's not reason but Gods Word moveth thee as we told you in the Jews They went about to establish their own righteousnesse and would not submit themselves to the Righteousnesse by Christ Rom. 10.3 You see by that expressien how a man must be much humbled and captivated ere he can yield up himself to Christs Righteousnesse Oh then think not that Faith is not an high degree of Obedience It 's a renouncing of all humane thoughts apprehensions and whatsoever seeming worth or righteousnesse may be in us Oh how deeply was Paul humbled ere Phil. 3. he would come to account all things dung and drosse and to be found not having his own righteousnesse but that which is by Faith in Christ So that although Faith as it is a work doth not justifie yet it 's a great work and that of pure and meer obedience For whereas in all other moral duties Love and Patience there is some ingrafted notions within that convince of that In beleeving there is nothing but the command of God and his promise that inviteth to this duty 3. Faith must needs be acceptable to God because that only of all graces hath a relative fitnesse to receive Christ and his benefits Rom. 3.23 and in many other places Remission of sinne and so the Spirit of promise and also Justification is still said to be by Faith not by Love or Zeal or any other grace because they are of an active nature and go out to God This of a passive nature and receiveth Christ so that the Scripture useth a peculiar phrase to expresse the nature of Faith making it a supernatural Instrument or organon to receive Christ as the hand of all parts of the body taketh a Treasure when given and thereby a man is enriched It 's true it 's not for the dignity or merit of Faith that we are justified Therefore the Learned observe well that it 's never said ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã not for Faith as a cause but by Faith as an Instrument so that it 's not properly Faith in Christ that justifieth but Christ apprehended by Faith as it is not the hand but the treasure taken by the hand that enricheth or as the Scripture excellently describeth it It was not the bare seeing of the brazen Serpent or any excellency in the eye but the brazen Serpent that did heal Seeing that Faith hath that aptitude of all other graces to apply Christ and God makes use of it and appoints it for this end no wonder if that be so well-pleasing to him 4. Faith in Christ as a Mediatour is well-pleasing because by this we also are enabled to all obedience to all duties of mortification and holinesse so that this Faith which receiveth Christ as a Mediatour receiveth him in his fulnesse of grace as an head and thereby we have strength and ability to every thing that is holy Act. 15. purifying their hearts by Faith That implieth both our Justification and our Sanctification Hence
we are said to be in the Olive Tree viz. Christ and to receive of the fatnesse thereof by Faith Rom. 11. Thus all Beleevers they are branches in Christ the Vine Joh. 15. So that you see there is great reason why Faith in Christ as a Mediatour should be preserved because that enableth to all lively and active Obedience Heb. 11. You see it was Faith that put all those Worthies upon such notable Obedience And when Christ praied for Peter he praied that his Faith might not fail him Luk. 22.32 why not his courage and boldnesse but because Faith is the root of all So that in Christianity we by Faith in Christ come to be holy and then beleeve in Christ Per fidem venitur ad opera non per opera ad fidem Insomuch that it 's a grosse mistake in the people of God when they think to attain to such a degree of Repentance and mortification and then they would beleeve in Christ whereas by Faith in Christ and coming to him they would have strength to such duties Thou dost as if the branch separated from the Vine should think thereby to grow and flourish 5. Faith in Christ is so well pleasing to Christ because that only will put us upon such a life and conversation as is acceptable to him which is joy and thankefulnesse It 's very pleasing to God that those who are his would walk chearfully and thankfully that all the world may see it 's better to serve the Lord then sinne Hence you see the Psalmist so often calling upon the Righteous to rejoyce and be glad yea to shout for joy and in the New Testament Rejoyce and again I say rejoyce Hence it 's called Joy unspeakable and full of glory And for thankfulnesse we should have our hearts and mouths filled with praises Praise is comely for the upright Psa 33.1 It is very fit that he who is full of Gods love and his mercies should also be full of Thanks-giving In all things give thanks 1 Thes 5.18 So that you see joy and thankfulnesse should be the constant life of a Christian he cannot honour Christ or the Gospel more but how can these be unlesse there be faith in Christ Being justified by Faith we have peace with God Rom. 5.1 where there is no peace there is no joy no thankfulnesse and indeed all those bitrer briars and thorns which the godly have arise from that bitter root of unbelief Why is it that they go bowed down and none seem farther from comfort and thankfulnesse then they do but because they exercise not this faith in Christ It 's more pleasing to God to be filled with heavenly joy then tormenting doubts and this joy is the daughter of faith If then all these things be duely considered by the godly Convert he may be awakened and wonder how he indulged himself in such doubting fearing and unbeleeving thoughts he may cry out what glory have I rob'd Christ and the Gospel of What heretiques and Papists with their corrupt doctrines have done against Christ the same did my perplexing inflaming fears do I lived not as if I had received the Spirit of Adoption but of bondage and fear Thou wilt then finde the dark Cloud with Lightning and Thunder to passe away and the clear Sunshine to appear Thou that wast like the Disciples afraid of Christ as if he had been some formidable Spirit wilt then know what Christ is and how ready and willing to receive afflicted sinners Thou wilt then stand and wonder how could I be so injurious by my low and narrow thoughts of Christ Was it for a light matter that Christ should leave all his heavenly glory and come to endure all that reproach and misery for our sakes But we proceed to some Uses And Vse 1 First Is Faith in Christ as a Mediatour so acceptable to God even above all Obedience so that as he said in some sence he would have Obedience rather then Sacrifice so may we say in some respects He will have Faith rather then Obedience Then let it instruct us in the hainous and dangerous nature of that close secret and unperceivable sinne of trusting in our own Righteousnesse Let there be no secret depending upon thy good heart thy good life thy good duties for if contraries are known by contraries then as faith renouncing all we are and have to be found in Christ is of so great acceptance Then to rely upon any thing we do to have inward restings upon our own actions is a sinne highly offending God We can hardly commit a sinne worse The Publican in some respects is better then the Pharisee as those Diseases which are quickly discerned are more curable then those that are not discovered Ille morbus vix est sanabilis qui sanitatem imitatur Our Saviour found this untoward disposition in the Pharisees as that which was plainly their mortal disease had not this besotted and benummed them they had sooner set open the gates of their soul for the Prince of Glory to come The Apostle makes this desire and endeavour to set up their own Righteousnesse to be that which wholly undid them and our Saviour himself looks upon this as the root of all bitternesse and therefore laid the Axe to it when he told them They were such as justified themselves but what was highly esteemed amongst men was abomination before God Luk 18. So that not only prophane and grosse sins but the civil Pharisaical man who stands on his own bottome and feeleth not the absolute necessity of faith in Christ is in a perishing condition And because this undoeth thousands as well as grosse wickednesse Let us see whether we can pierce the Scales of this Leviathan whether we may remove this Mountain and throw it into the Sea of Repentance and humiliation The greatnesse therefore of this sinne is seen in the unperceivablenesse of it A man may with ãâã whole might trust in himself and yet think the clean contrary Paul said ãâ¦ã alive once he was at hearts ease Rom 7. judged himself in a secure safe condition because of his spiritual estate but when his eyes were opened and he awakened by grace those things that were once a gain and a priviledge he accounted dung and drosse But Paul while in that Pharisaical Righteousnesse was as senceless of any such spiritual confidence in himself as any dead man of the greatest burden upon him Oh then what hopes have we to make such men see the black dungeon they are in and the cursed opposition they stand in to Christ For the principium is loesum Christ came not to call the Righteous but sinners to Repentance Mat. 9.13 The Righteous are such as the Pharisees who trusted in themselves thought all well with them Now such can never hunger and thirst after Christ They are full of themselves as they say in Philosophy the sensible Object put upon the sence hinders all sensation as in the eye or ear Thus it is
Though we be washed yet still we need our feet should be washed Thus Paul Rom. 7. and Gal. 6. Seeing therefore in every duty there is such a combat and constict between grace and sinne There is drosse as well as Gold It behoveth us to renounce all and to say Only Christ Only Christ SERMON XL. Further setteth forth the Excellency and Necessity of pressing the Doctrine of Faith in Christ the Mediatour and of our being affected with it And invites the greatest Sinners to come unto him for Salvation JOH 17.8 And have known surely that I came out from thee and they have beleeved that thou didss send me MArvell not if I am the third time upon this Subject for we see our Saviour doth again and again commend this Faith in his Disciples and certainly this is the Summe of the Gospel the marrow and quintessence of Christianity By this we differ from Jews Pagans and Turks yea by this we are separated from Papists Socinians and other Hereticks None of them allowing this imputed Righteousnesse by a Mediatour which by Faith is to be received Therefore I shall proceed in exalting and pressing this Faith in a Mediator that at last we may come to have a spirituall and sound understanding herein For here are two great stones to be rolled out of the way 1. Ignorance or misbeleef in this Point There are very few that have been Orthodox here There are most in the world that have an erroneous perswasion in this matter under the guilt of sinne they do not fly only to Christ as a Mediatour They say Lo here is Christ and Lo there is Christ They have something else they put a confidence in and therefore what the Lord saith in another case is also true here He will reject their confidence Jer. 2.37 Never were the people of Israel more prone to lean on Egipt and Assyria for outward help rather then on the Lord only then we are in a spiritual manner ready to rest upon some spirituall prop besides the Lord Christ so that ignorant people they know nothing of this and knowing people are hardly perswaded of the truth of it A second stone to be rolled out of the way is that senselesnesse and unsavourinesse on mens hearts though it should be granted that they know and rightly beleeve in this matter for indeed none can prize or be affected with this Subject but such a spirituall heart that is sensible of his spiritual disease and the spiritual Remedy They must be Children of the Adoption They must be Evangelical hearers such as have been in a spirituall Transfiguration with Christ on the Mount as it were That are refreshed with these Truths It 's not every hearer It 's not every one that cometh to the Assemblies that can say How welcome are the feet of those that bring glad tidings of the Gospel Therefore we desire your hearts as well as your heads your tender affections as well as solid understandings This is a Truth that must be eaten you will not feel the sweetnesse of it till it be in your belly Now there are very good grounds why we should be thus insisting upon this Subject For 1. It 's the main scope and end of the whole Scripture If you ask why the Word of God was written the Answer is That the chief principal end was that man being convinced of his sinne and of the utter impotency of any righteousnesse in himself or other Creatures should fly unto Christs Righteousnesse as the onely Sanctuary Thus John These things are written that beleeving you might have eternal life All the Administrations in the Old Testament were Types of Christ as the Apostle in the Epistle to the Hebrews doth at large open their meaning It was not their Sacrifices but Christ It was not the bloud of Rams and Goats but Christs bloud Hence it 's said that Moses and the Prophets bear witnesse of Christ It 's true the Scripture hath many other subordinate ends but the chief is to direct us to Christ to make us see that nothing in the world can pacifie God for our sinnes but Christ Oh then how necessary must that be which all the Penmen of the Scripture aimed at Moses David all the Prophets They looked at this Messias And the New Testament is wholly spent in describing his person and his Office or the end of his coming into the world Oh then whatsoever thou maist be ignorant of or negligent in yet give thy self to the studying meditating and beleeving of this Subject 2. The great work of the Spirit of God in the Ministry is to convince of this Righteousnesse It is to make us see that all humane Righteousnesse all moral duties no nor the graces God bestoweth on his people are the Righteousnesse God looks for Joh. 16.9 10. The Spirit of God is there said to reprove or convince the world of sinne especially of that great sinne of Unbelief and then of Righteousnesse which Christ procureth by going to his Father Observe that It 's the work of Gods Spirit thus to convince So that all Moral Philosophy and the wisest directions of the most civil men will leave us in a Wildernesse They cannot tell us what is true Righteousnesse and how we come to be accepted of by God Therefore this is revealed by the Gospel only If we would know what is that Righteousnesse which we may trust to which may be as a Skreen between Gods justice and us Neither Aristotle nor Plato among the Heathens no nor Bellarmine and Suarez among the Papists will inform us rightly Because in the matter of Justification and the doctrine of Righteousnesse they have too much consulted with Aristotle as if the Scripture spake of such a Righteousnesse as the Heathens do No this tels us It 's a Righteousnesse of Christ imputed to us without works this it doth again and again Seeing then all natural reason would never perswade us herein it must necessarily be the Spirit of God that will convince us in this and therefore though you hear ten thousand Sermons of this Subject your hearts will never be convinced of your own sinfulnesse and Christs Righteousnesse till you are overpowerd by Gods Spirit Oh then pray to God that he would make thy heart readily to yield to it yea and rejoyce in it 3. The end of the Law and the preaching of that is wholly for this end to discover Christ the Mediatour Those that would not have the Law preached cannot have Christ preached truly and effectually for Rom. 10.4 Christ is the end of the Law for righteousnesse Can the end be obtained without the means It 's the Schoolmaster to bring to Christ The disease must be discovered are we will seek out for a Physician The heart must be wounded ere we shall desire oyl The Law then is to be preached in the exact purity of it and in the condemning power of it That so when we see our selves wholly undone in that Court
also though Christ told Peter he should deny him yet Peter was bound to pray for Faith and perseverance 4. We are to distinguish between a simple affection expressed conditionally in praier and an absolute petition It 's lawfull even for all men though reprobated and formalitèr as so to expresse our desires and affections with this condition if it were the Will of God Even as Christ when he knew that it was Gods decree he should suffer and that he came into the world for that very hour yet conditionally he expresseth himself If it be possible let this Cup passe away Mat. 26.39 So ought we to expresse such a desire and love to the salvation of all men that we are to wish it but with submission to Gods Will and his glorious Wisedom Thus Paul conditionally expressed his desire in reference to the salvation of his Nation Rom. 9.3 Thirdly It 's debated That although it be our duty to pray for others yet whether we can pray in such Faith for others as for our selves Whether we may with as much confidence pour out our hearts for the necessities of another as for our selves Some think not because we cannot have such certain knowledge of another as of our selves but the contrary is true for seeing the Promise is Universal Whatsoever ye shall ask in my Name beleeving ye shall receive Matth. 21.22 And this extends to others as well as our selves Therefore we may with as much Faith and Hope pray for others as for our selves yea it may be and it 's our duty sometimes to think so that God heareth our Praiers not so much for our sakes as those we pray for These things premised Let us consider why it 's so hopeful to pray for those that are godly and belong to Christ And first Because then our praiers are likelier to have a powerful effect Now there is no man but heartily desires his Praiers may prosper he would not have them return empty into his own bosome These returns of Praier should be more prized by us then the Merchant doth his Return of Ships So that the godly man is very careful that he may not do any thing to blunt these Tools Now there are these Grounds of more probable speed 1. Because Christ praieth for them and how greatly should we be encouraged to pray for those for whom Christ praieth We see his Example in this Verse Now his Praier is a Mediatory Praier a Praier that cannot but take effect for the love of the Father doth not only move him but Justice also being he stands in the Relation of a Surety Oh then let us be more fervent and constant in this duty of praying for others that are holy Thou maist think with thy self What I am doing for him on Earth Christ is doing for him in Heaven Shall Christ regard the estate of such an one and shall I forget him It 's to be feared that the godly do not look upon this as so necessary a duty and certainly such are the dissentions and alienations from one another that I doubt this great duty of praier for one another is greatly neglected 2. Therefore it 's like to be a speeding praier because they are such as are within the Promise and Covenant Now when we have a promise from Gods Word when he hath obliged his fidelity to such Then we have strong Arguments to pleade for such Oh what a sad disheartening is it in praier to think I pray for such an one but I know no promise to apply to him It 's true God is merciful and his goodnesse that is a general Encouragement but yet there must be some more peculiar Encouragements from the Word of God to be hopefull in praier Oh then be not guilty of the neglect of so much help and comfort to the Children of God as to forget thy praiers for them Thou maist urge the promises of God for them as well as for thy own self 3. Therefore there is hope to speed because they are such Subjects who desire to walk in such a way that they may put no stop to the proceedings of praier One great and sure destruction of all praier is to regard iniquity when we pray yet to do also service to sinne If I regard iniquity in my heart the Lord will not hear my praiers saith David Psal 66.18 And again I will wash my hands in innocency so will I compasse thy Altar Psal 26.6 He that praieth and yet is given to sin doth benedicere Linguâ but maledicere Vitâ As the strings of an Instrument that are moistned are not fit for any Musick so neither is that mans heart or life which is polluted with any foul and noisome lust If therefore thou praiest for the godly they are such who labour to keep hearts and lives pure And therefore the benefit of praier will finde no gulf to stop it It encourageth the Physician to give Physick to him who by his disorderly diet and Conversation will not go about to marre and destroy all 4. There is hope to speed in praying for a godly man because there is a good Foundation already laid by God God hath begun with many hopeful dispensations to those that are his and we may not think he will have the reproach of the unwise Builder that began to build and could not make an end Thus the Apostle encouraged himself The Lord hath delivered and will deliver from every evil work 2 Tim. 4.17 Let therefore the gracious workings of God upon those that are his people be so many strong Invitations to pour out thy praiers for them But you will say May we then onely pray for those that are already godly must we like the Priest and the Levite passe by all wicked men God forbid Though there be not such comfort and hope in praying for them yet it 's our duty 1 Tim. 2.7 to pray for all men There are no sorts of persons excepted but such as have sinned that sinne unto death Indeed God is angry with Samuel for praying any more for Saul and God commands Jeremiah to pray no more for that people Jerem. 7.6 but that was chiefly in respect of temporall Mercies Saul to have his Kingdome still The People of Israel to have their Judgements removed but that could not be God had determined otherwise It 's our duty to pray for the wicked though wallowing in their sinnes that they may be converted and brought home to God Thus Christ that would not pray for the world of the Reprobates yet praied for wicked men That God would forgive them for they knew not what they did And seeing that Christ was heard in what he praied for we may think all those were converted Those that knew not what they did that were ignorant in their crucifying Christ or if not all yet many for our Saviour spake indefinitely not universally Thus Steven converted Paul by his Praier at the hour of his Martyrdome So Monica
desperate That the door of heaven is not absolutely bolted upon him is of great consequence 2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all As we cannot so neither indeed are we to let any such thoughts enter our hearts as whether such be reprobated or no But we are so to preach and exhort as if every one that we publish the Gospel to were within the Sphear of Christs Death And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church and Saints and Beleevers not excluding any from the benefit of Christ We may also do so in our preaching and therefore this is to be observed That the Epistles are written to Churches already planted and therefore it 's no wonder if he use such universal phrases for that comprehends those that are within the Church already and in the judgement of charity we may speak so especially it being their Obligation and duty as Christians to repent and receive Christ But when we say that the Ministers by Christs death have a Commission to offer Christ to all You must know that is in a due order and method We do not propound Christ as a Saviour to them in the first place But we are to do as Paul when he preached to Felix Act. 24.25 who desired to hear of Christ he began first with temperance and righteousnesse and the world to come Felix being guilty of Injustice and unchaste courses Paul preacheth about those sinnes and hell laying open the wrath of God insomuch that he made Felix to tremble so that Christ must have a way made for him The mountains must be laid low and the valleys exalted and all flesh must be convinced to be grasse Before Christ can be entertained this ought to be our Method To men plunged in sinne we are to discover unto them the wrath and anger of God all the curses that are due to him who breaks the Law in the least iota To make men see their poverty and misery and when men are thus prepared and humbled then we exalt the brazen Serpent so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration 3. Even Reprobates have this advantage by Christ that they enjoy all the mercies they have That they have health wealth and the comforts of this world For seeing that by Adams sinne all was forfeited and a curse come upon every thing now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have Heb. 1. It is Christ that beareth up the world if he did withhold his arm the whole world would fall into rubbish It 's true indeed if we speak of a sanctified use so wicked men have none of the comforts they enjoy but being impure all things are impure to them so that the curse of the Law is not taken off from them because they are not yet in Christ otherwise they have a lawfull right before God and man to the comforts they enjoy for that is not to be received though many pious men have preached it that wicked men have no right to the goods they have but are as Theeves and Robbers and shall answer for every bitt of bread they eat as Usurpers This is against the Scripture which saith God hath given the Earth to the Inhabitants thereof Psal 115.8 And that command Thou shalt not steal doth make it evident that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of and this say Divines cometh by Christ who restored the Forfeit Adam made else the world would not have subsisted a moment Although it must be granted that some Learned men attribute the enjoyment of Comforts which the ungodly have not to Christ but to the patient Providence of God whereby he doth not take the present Forfeiture But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels but they were immediately chained up in the close Prison of utter darknesse 4. It is by Christs Death That many unregenerated men are partakers of the common gifts of Gods Spirit There are many that live within the Church of God though not regenerated yet have great gifts and abilities They have many admirable endowments Now how come these but by Christ as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men Christ is the Vine and so not onely Grapes but the very Leaves come from his Sap and Juyce So that what temporary Faith Joy Enlargements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death Yea Lastly Christ by his Death is made Lord of the whole world And hath conquered all the Inhabitants that are therein So that they are Christs as a Lord that bought them by his Death Thus that place is to be understood 2 Pet. 1.1 speaking of ungodly men whose damnation would swiftly come upon them for the damnable heresies they brought in It 's said They denied the Lord that bought them ãâã ãâã ãâã ãâã ãâã Christ bought them in that by his Death which was an Atonement only for the godly yet he thereby was made Lord over all So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour Yet we may say he is the Lord over wicked men they are his Vassals and Servants and he can order and dispose of them as he pleaseth for his Churches good The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption For some go so farre that they are rejected and cried out upon by others though Universalists also And 1. Some have said and endeavoured to prove That so universall is the grace of God obtained by Christs Death that it 's not only sufficient but efficacious in all men as they are men They think that by Christs death every man by his own natural Reason and power may be able to save himself Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this but this is so monstrous that others cry out of it For by this means all unbeleevers and heathens should be partakers of the grace of Christ whenas Joh. 3.24 He that beleeveth not the anger of God abideth on him 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance So that he saith Christ did as actually and applicatively bring Gods Reconciliation to all mankinde as Adam did actually condemnation And that therefore none are damned
afflictions It 's disputed whether we may or no but we may not because they are an evil and so no fit object of our desires and in themselves they do no good unlesse sanctified but if the Lord chastise us we are to submit and therefore when Jeremiah praieth Jer 10 21. Correct me but not in thy wrath It 's a concession or submission Lord if thou wilt correct me and it cannot be otherwise then do it with much mercy and love Do not then make thy afflictions an argument of Gods withdrawing or leaving of thee but rather of love to thee Christ loves his Disciples dearly yet not so as to keep them from dangers he will let them be in the world and put them to hardship only he will then take the more care of them But the godly heart doth make this ordinary Objection It 's true in those troubles which are for Christs cause as the Apostles were It is no wonder if Christ take such special care of his if he account all the troubles and losses they have upon his score if he say to them as Abiathar the Priest I was the occasion of all the Priests bloud therefore stay with me thou shalt be as I am and I as thou art but my troubles and afflictions are the fruit of my sin It 's not for Christs Name but want of love to Christ it is my dulnesse and lukewarmnesse that hath brought anger upon me To this consider 1. It cannot be denied but that there is a great difference between those afflictions that are exploratory which are to draw out the graces of the godly and to encrease their glory which comforted one Martyr who said he thanked God though he had sins yet it was not for his sins but his duties they put him to death and those which are castigatory for some sinne committed yet even such are not to cast away all comfort because though there is not so much yet there is great cause of joy even to such if humbled and sensible of sinne under Gods hand for 1. Though it be bitter because it 's for sin yet it 's comfortable to feel thy sin and to repent of it Oh then though thou mournest because thy sinne hath brought this on thee yet rejoyce because thou hast an heart to repent of it The true penitent de peccato dolet de dolore gaudet So that the brokennesse and tendernesse of heart is an evident testimony of thy ground to rejoyce 2. Consider thy voluntary accepting of thy afflictions and judging thy self for them maketh all thy afflictions to be a kinde of Martyrdome It 's required we should accept of the punishment of our sinne Levit. 26.41 And 1 Cor. 11. We are to judge our selves 2 Cor. 7. The Corinthians repenting had a holy revenge upon themselves Now when we do thus kisse the Rod and willingly accept of this affliction It 's a kinde of Martyrdom It is for Gods cause and out of love to him that thou dost with patience endure it 3. Thou hast the chiefest ground of comfort which ever Christs Sufferers have though not that particular they have For the Martyrs did not rejoyce in their Sufferings as matter of merit and as that which was equal to Eternal Glory No They could not but finde many Imperfections even in those noble undertakings And therefore desired pardon even for their very dying for Christ that they had no such perfect faith and patience as they ought It was therefore Christ and his Sufferings administred them all their comforts and this thou maist take though thy sinnes have caused thy afflictions Vse of Instruction what Treasures of comfort the Godly have With what triumph and joy they might live even in the greatest afflictions if beleeving this But oh our leannesse our leannesse whence come all those dejections those outcries I fear this and that may undo me but because Faith doth not present Christ with his open arms ready to preserve them well is beleeving called Eating of Christs flesh and Drinking his bloud Joh. 6. For as a man though he have never so much dainties yet if he eat not they do him no good so it is here Though Christ have never so much love and pity towards thee yet if thou beleeve not this it helpeth thee not Vse 2. of woe to the wicked that are cast out of all his care let the devil tempt them let sin overcome them let hell devour them yet Christ hath not taken them into his special favour SERMON LI. Of the great Danger of Gods Peoples being in the world chiefly from its tempting and seducing to Sinne. JOH 17.11 But these are in the world OUR Saviours Argument you heard in the behalf of his Disciples was partly from the state and condition of Christ who was now leaveing of them and partly from the Apostles who were still to continue in the world as sheep without a Shepherd and that amongst Wolves Therefore the danger they were in is made an Argument why Christs Praier should be heard for them This troublesome and dangerous estate of the Apostles is described in these words But these are in the world Where Note 1. The adversative particle 2. The condition it self The adversative particle is expressed in ãâã ãâã ãâã ãâã ãâã for whereas the Learned observe that that particle ãâã ãâã ãâã ãâã ãâã is used three waies in Scripture 1. Which is most common as conjunctive 2. As adversative 3. As argumentative Here we see it used in all these respects in one Verse And I am no more c. But these are in the world for I go to the Father so ãâã ãâã ãâã ãâã ãâã should be translated here As for the Condition it self To be in the world is no more then to have our abode here amongst men who by nature are all set against God and his waies and so daily conceiving and plotting mischief against the Kingdom of Christ So that to say They were in the world was to say They were in the midst of the Sea under the power of all windes and tempests without any haven wherein every moment they might expect utter destruction Obs That the godly mans life in this world is full of spiritual danger and outward trouble For To be in the world these two things are implied To be in a place of wickednesse where are daily temptations to sinne and in a place of misery where are constant troubles and pressures and indeed the former is the greatest evil though we fear the latter more Therefore our Saviour praieth v. 15. that the Father would keep them from the evil of the world They must be in the world but let not the evil thereof infect them it being no lesse a miracle to be kept from the sinnes of the world while we live in it then for those three Worthies not to be burned while in the fiery Furnace The Apostle John excellently describeth the foul contagion of the world 1 Ioh. 5.19 The whole
was afraid to fall into the hands of such men and David in many Psalmes complaineth of this more then any thing That there were men who had teeth like Lyons and a tongue like a sharp Razor So true is that Homo homini Lupus homo homini Daemon Because therefore this is such a strong Tempest ready to shake the tallest Cedar Our Saviour again and again bids them expect it for it 's a great-quieting of the heart to be able to say This is no more then I looked for I thank God I am one that the world hateth I should suspect my self if wicked men loved me our Saviour therefore tels them they shall have trouble ãâã ãâã ãâã ãâã ãâã that is such trouble as squeezeth and oppresseth tribulation a word that comes from a Thorn or Thistle that pricketh or else from the Flail that beateth out the Corn This you must look for but then mark the cordial Be of good comfort I have overcome the world You are sure of Victory before you begin to fight· To Consider this more exactly Let us take notice of the several waies whereby a Godly man fals into trouble in this world and it ariseth from many Springs 1. Seeing that the most holy and godly that are have many imperfections and divers sins therefore God he brings many troubles on them God in the first place he troubleth them though his troublings be like the troubling of the Pool it 's in mercy and that healing might be vouchsafed Thus God troubled David and made him encounter with grievous calamities because of sin Thus whom God loveth he chasteneth Heb. 12.6 This is Gods judging of us that we might not be condemned with the world And certainly it is this that so deeply wounds the Godly that wicked mens tongues are but Gods Instruments of his displeasure as David when Shimei railed on him The Lord hath bid him saith he 2 Sam. 13. But besides those troubles which come mediately from God by Instruments there are immediate exercises which are more difficultly born then any outward troubles Thus God troubled Job when he complained The arrows of the Almighty stuck fast in him Job 6.4 Thus David often complaineth God doth hide his face from him and he was troubled These are temptations the carnal man is ignorant of he was never in these deeps where there is no trouble like this If it were Plague Famine Diseases the Soul could bear them but a wounded Spirit who can bear Prov. 28.14 So that herein the world is a place of trouble and misery that God many times exerciseth his own people for their sinnes leaveth them in darknesse yea in an hell that they are weary abroad and weary at home Whereas when once arrived in heaven there shall be no more night but bright day alwaies 2. The trouble of Gods people in this world ariseth from Satan He is their professed Enemy and so creates them all the misery he can that because he cannot torment them in hell he will do what he can in this world Thus Peter compareth him to a Roaring Lion 2 Pet. 5.8 How can a man but be troubled to be in the danger of many Legions of these unclean Spirits Eph. 6. We are said to wrestle with these Principalities and Powers in darknesse This our Saviour meant in part when he told Peter Luk. 22.13 That Satan had desired to sift them as Wheat In sifting there is a commotion and a great agitation Thus the devil intended not the separating of the Chaff from the Wheat but to trouble and to confound them that so they might the easier sinne Was not Paul exceedingly troubled when 2 Cor. 12. he complaineth of the bufferinge of Satan against which he praied often so that there is scarce any godly man but the devil doth immediatly cause trouble in his Soul by sad temptations heavy suggestions he comes and takes the good Seed away as soon as it is sown his Temptations are like so many Egyptian Frogs alwaies croaking and troubling the Believer that he cannot pray cannot beleeve in a promise cannot walk in faith and peace as he ought to do The devil makes it a troublesome world 3. The godly mans trouble ariseth from the wicked and prophane in the world And this is the proper meaning of the Text This is the world that hateth them viz. the ungodly and wicked men which are the greatest part in the world This therefore the godly must make account of Think it no strange thing to have wicked men malice thee deride and trouble thee David though a King yet Drunkards would make Songs of him Psa 69.11 Christ though never any walked so holily and unblameably as he did yet they slandered him and said He had ân Devil Mat. 12. The whole Nation cried Crucifie him Crucifie him and they would have Barrabas a Murderer spared before him Now our Saviour tels us that the Servant must not expect to be above his Master Joh. 13 16 If they abused derided and reproached Christ thinking he was not worthy to live Dost thou think to escape Did ever any Wolf or Lyon love the Sheep Can the Serpent but have enmity to a man Will not Cain kill Abel Ishmael persecute Isaac No darknesse cannot agree with light nor Christ with Belial The Sheeps bloud is sweetest and they finde a kinde of sweetnesse in their scofts and malicious plots against thee Let the godly then not give place to any discouragement for a moment Let the world rage revile oppose thus must thou enter into Glory Wicked mens tongues are like those Dogges tongues that licked Lazarus whole Their reproaches their malicious words will help to make thee more Godly and make thee walk so watchfully that thou mayest put them to shame which thus speak evil and disgracefully of thee 4. The Godly mans trouble in this world ariseth not only from professed wicked men and open enemies but many times even from those who really or apparently look towards the same Heaven with them And this is the worst trouble that can come from men Some are only Friends in shew and it 's no wonder if they at last appear without their vizor David makes sad complaint of his familiar friend with whom he took sweet counsell that this man should rise against him Psa 41.9 and Paul also complaineth of the perill he was in by false Brethren 1 Cor. 11.26 So that this is no new thing even for those who professe the same Christian way and that in a most intimate manner yet to become Enemies and Adversaries to those that truly fear God was not Christ betrayed by Judas one of his own Company that had left all to become his Disciple yea not only from apparent and seeming Friends but even from those who doe truly look towards Heaven yet there is many times great trouble created by them Was there not a Paroxysme between Paul and Barnabas Did not the Corinthians go to Law and
the flames and yet expect Gods power to keep thee this is to tempt God Peter will be in the High-Priests hall and where wicked company is and no wonder if it prove a Temptation to him he that handleth pitch shall be defiled with it He that cometh near an infected person may blame himself if the plague seaze on him Thirdly Be thankefull unto God for every daily assistance Be much in praise and acknowledgement of this his gracious power Unthankfulnesse makes God withdraw his mercy how often hath God assisted thee both by preserving in what is good and from what is evil yet thou hast not called upon thy Soul and all within thee to blesse his holy Name Therefore thou shalt to thy woe finde what a sad thing it is to be left to thy own self and not to have his grace to help in time of need The second Interpretation takes Name for the Knowledge of God and Faith in him So that the sence is Keep those thou hast given me by Faith as 1 Pet. 1.5 This is part of the meaning and from thence we observe Obs That the people of God are kept to Salvation through Faith Faith is a special Instrument to preserve us We are not only justified but sanctified and preserved through Faith hence the Apostle John cals faith our Victory over the world 1 Joh. 5.4 And Eph. 6. when we are exhorted to put on the whole Armour of Christianity he saith Above all take the Shield of Faith he giveth the preheminency to that To open this Consider 1. That whatsoever priviledge is attributed to Faith either in respect of Justification or Salvation it 's not for any merit or dignity in Faith Therefore it is ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã it is through faith not for Faith for if it were for Faith as a work then the Apostle Rom 4. would not oppose working to beleeving and the worker to a Beleever so that to put any confidence in our Beleeving to trust in our trusting is to give that to Faith which the Jews did to works and in this sense not only those that seek to be justified by the Law or works fall from Christ and make him to die in vain but also those that set up Faith in this Consideration 2. Therefore though Faith be instrumentall thus to our Conservation yet Faith it self needeth Gods help as well as other Graces We need his help to beleeve as well as to love God and arise from sinne Therefore though the power of God keeps us by Faith yet it also keeps Faith Vt nos custodiat per fidem ipsam custodit fidem We should fall from our Faith as well as other graces did not God strengthen and confirm that Onely when that is established God by it doth preserve us in the exercise of other graces so that being confirmed by God this confirmeth and establisheth us rather then other graces and that in these particulars Faith is that grace to which the promise of Gods power is made preheminently To him that beleeveth all things are possible Mar. 9.23 So that as all the promises are yea and amen in Christ as the Foundation and meritorious cause so they are yea and amen to Faith as instrumentall It 's of Faith that the promise may be sure Rom 4.16 What promises then or deeds of gift God hath made over to his people They are all made effectuall to the beleever No Faith no help no assistance 2. Faith only receiveth into the Soul Christ who is the authour and procurer of all strength Paul saith He can do all things through Christ that strengthens him Phil. 4.13 But how shall we make Christ ours How shall he come to dwell in us The Apostle saith By Faith Eph. 3.12 So that herein Faith is greatly instrumentall to keep us because it brings Christ with all his power into our soul It deriveth all ability from him It 's not Faith but Christ by Faith received that doth thus enable It was not Sampsons hair the weakest part about him but Gods power whereof that was a Symbole or sign that did confirm him No wonder then if Faith be thus serviceable to preserve us Seeing that by it Christ is wholly made ours in whom all Fulnesse both of grace and power dwels 3. Faith doth instrumentally preserve us in that it renounceth all our abilities and carrieth out to God onely This Faith hath peculiar to its nature above all other graces it emptieth a man of himself it makes a man renounce whatsoever priviledge and righteousnesse he may seem to have Thus Phil. 3 Paul refuseth all priviledges accounts all gain losse in respect of Christs Righteousnesse which is by Faith As the Criple cast his eye upon the Apostles hoping to be healed he had no thoughts of his own Sufficiency but their power only So it is here Faith makes a man cast his eye upon God and look up to him only for ability Oh then prize and nourish this grace of faith which doth so nullifie thee and omnifie God 4. Faith is serviceable to keep us by improving and making effectuall those instituted means appointed by God for to preserve us Such is the Ministery of the Word preached c. These are ordained by God to keep a man in holinesse Those that think they are above these and can be kept without them Let them think as well that they can live without food But how come these iustituted means of grace to be effectuall in us the Scripture attributes it to beleeving The Word did not profit when it was not mixed with faith Heb. 4.6 So that as the Word preached is used by God to beget Faith in us at first so afterwards Faith doth improve the means of grace for all encrease If therefore we would expect to have the Ministry and the holy means of grace to keep us in the way to heaven it must be faith that makes all these profitable 5. Faith is a means to preserve us because by that the devil who doth most sollicite our undoing is repelled No grace but Faith doth so immediately and formally repell him Whom resist stedfast in the Faith 1 Pet. 5 9. And by Faith we overcome the wicked one for Faith is not strong with its own strength and therefore it must needs overcome the devil as David overcame Goliah not by his own valour but in the Name of the Lord. 6. Faith is therefore helpfull to our preservation because in some sence it stirreth up and acts all other graces What the Papists say of Charity that it is the assistant form of all other graces we may say of Faith That it doth direct act and stir up all other graces to work Therefore faith is said to work by love Gal. 5.6 Thus it works by patience it works by repentance Therefore Heb. 11. all the glorious atchievements that those Worthies wrought are attributed to Faith Thus we see how many
Reformed Church by all which we see the necessity of Christs Praier for Unity There being such corruptions in our hearts and Satan so busie to make differences and dissentions That though Legions of Devils can agree to be in one man yet he will not suffer two Doctors to agree in one Church 2. The Unity that the Officers of Gods Church ought to have consists in these things 1. Vnity of Faith That they beleeve the same doctrine called therefore Eph. 4 5. One Faith And 1 Cor. 3. There is no other Foundation but one even the Lord Christ And indeed this must be the ground of all other Unity when the Papists would make Unity a note of the true Church We say Unity without true Doctrine is but a Faction a Conspiracy The Turks have Unity The Jews have Unity but yet because they have not the true Doctrine it 's not true peace and concord So that true Doctrine that is the Soul the fountain and the root of all 2. A second Unity is in the same Confession and acknowledgement of Faith and that in the samâ words and truly this is very desirable not only to hold the same doctrinal Points but the same words also for new words bring in new Doctrines Hence the Apostle 1 Cor. 1.10 pressing for Unity doth not only exhort them to be of the same minde and judgement but to speak the same thing 2 Tim. 1.13 Timothy is exhorted to hold fast the form of sound words Though they be but words and a Form yet he must hold them fast and this made the ancient Church so tenacious of the word ãâã ãâã ãâã ãâã ãâã because by that all heretical Opinions were excluded It 's a remarkable expression Luk. 1. God is said to speak by the month of all the holy Prophets Though they were many yet it 's mouth not mouths They had all but one mouth and spake the same thing Thus it ought to be but one mouth of all the Ministers of the Gospel to beleeve We are to know what all Teacheth by what one Teacheth 3. There must be Vnity of affection and hearts as Act. 1. In the beginning of the Churches encrease their Unity of affection is greatly commended ver 14. They continued ãâã ãâã ãâã ãâã ãâã So also Act. 2.1.46 especially Act. 4.32 The multitude of Beleevers were of one heart and of one soul Though a multitude yet they had but one soul one heart Thus you see what kinde of Unity there ought to be among the Ministers of the Gospel In the next place let us Consider the Grounds why it 's such a mercy to have Unity amongst Church-Officers 1. Because fortitude and strength is in Vnity Vis unita fortior A Kingdom divided against it self cannot stand saith our Saviour When one peice of the Wall divides from the other it foretels ruine As that Heathen to his Sonnes giving them a Quiver of Arrows intimating thereby as long as they agreed they were invincible All the united power of the Church is little enough against their common enemies and shall they weaken themselves 2. As Unity strengthens so it opposeth the Enemy more successefully which is the devil and all his Instruments What is there that the Popish adversary doth more insult with then to upbraid with the divers Sects that are among the Protestants for although we can retort and tell them of their divisions and that in fundamental Points yet it is our shame and grief that such a charge is in some measure true though not in that height the Adversaries do revile for none of the Reformed differ in Fundamentals As for the Socinians though they do vehemently oppose Popery yet we take not them to be of the Reformed Church who overthrow the Foundations of our Christian Religion But this is certain The Protestant differences give advantage to the Papists thereby they gain upon unsetled persons Look you say they they have no certainty among themselves They know not where to stay The Lutheran spirit judgeth the Calvinisticall diabolicall And thus unconstant inconsiderate persons look upon this as a great Argument against the Truth whereas even in the Apostles times the Church of God had sad divisions amongst themselves as 1 Cor. 3. Oh then let us bewail the corruption of the best that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary 3. Unity is of great consequence amongst the Ministers of the Gospel because their divisions breed divisions amongst the people The differences of Teachers breed irreconcilable distractions amongst people as if the Heavens should be confused in their motions it would distract and destroy sublunary things We see in the Church of Corinth when the Teachers were divided what divisions also were there amongst the people some for Paul and some for Apollo 4. Pray to God for Unity among Church-Officers because their Controversies bring a main neglect of the chief work of their Ministery which is to come out and to build up souls in heavens way This is the end why God hath called us now when we fall out with one another and set up Opinion against Opinion The work of the Ministry is much retarded Hence the Apostle enjoyneth Timothy to fly such disputations and quarellings as are unprofitable because they fret away godlinesse and are like thorns and nettles among the Corn hindring the growth thereof 5. Unity is to be desired because this agreeth with their office and call They preach the Gospel of peace and God is the God of peace Christ is the Prince of peace and Col. 3. he is our peace reconciling all things Why then should the Ministers tongue be a tongue of war as if they were Priests to Bellona rather then the Ministers of the Gospel So that if all these grounds be considered we may well pray with our Saviour Lord make the Ministers of the Gospel as one man for divâsions as Jerom said are amicorum dispendia inimicorum compendia and publica divinae irae incendia In the next place what are the Causes you may say that may make the Ministers of the Gospel thus to dissent And 1. In the general It 's corruption and sin which lurketh in the hearts of all So that it 's more to be wished for then expected for to have Jerusalem a City compact within it self Never expect in this world to see such a time wherein the Ministers of the Gospel shall have one Faith one heart one mouth This is reserved for Heaven where there will be no difference of Calvinists and Lutherans of several forms of Church-government The Church of God hath alwaies been on fire only as when an house is on fire some cry for water some for Ladders some to pull down the House so some have cried for more moderate means some for fierce and vehement 2. Corrupt affections of pride ambition and covetousness These things are charged upon the false Teachers
worship Thus all is done in a corporal manner and whereas of old it was sursum corda now it is deorsum corda None are more devoid of spirituall Understanding then those that are thus busied in a visible carnal way of Religion 3. The corrupt Opinions about Sacramenes as if they did conveigh Grace and Christ by the very work done This is also to know Christ after a carnall manner for it 's not the Ordinances but the Spirit of God in and by them that doth us any good Joh. 6. The flesh profiteth little but the Spirit yet this hath been the universal disease of Gods Church in all Ages In the Old Testament there they rested upon the Sacrifices upon the Temple upon their external Rites Oh how often do the Prophets labour to convince them of this errour Hence Paul speaks of a Jew in the flesh and in the Letter and a Iew in the Spirit Rom 2. and all the Jewish rites are called carnal Ordinances and beggarly They bring no real good to them that are exercised therein without the Spirit and may we not say that almost all Christianity is but a religious carnality a resting and relying upon Ordinances so farre as they are bodily and visibly performed When the Apostle 1 Pet. 3. had said Baptism serveth to prevent all mistakes he addeth Not the washing of the body but the answer of a good conscience When a man upon good examination of himself can say O Lord thou knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto Thus for the Lords Supper is not it the very receiving of it judged the very saving of men Do not commonly people take it as if in the very bread and wine there were some Sacrifical vertue as when they take Physick they judge some Physical inherent vertue in that to help them Oh what Ieremy hath his head full enough of water to bewail this carnall grosse and ignorant Christianity that is in the world which judgeth the very Sacraments or any bodily worship in praiers or singing of Psalmes though they be but as Parrats in these things to be great evidences for heaven But as the body without the soul is dead and a lothsome Carkasse thus is all thy Religion worship and Ordinances a dead lothsome thing in the presence of God without the Spirit This the Apostle cals serving of God in the oldnesse of the letter not the newnesse of the Spirit Rom. 7.6 And in this sence we may say the Letter killeth and damneth but the Spirit giveth life Oh then be afraid thou art not one of those that split their souls at this Rock This is the common poison that devoureth most Even as the Scripture speaks contemptibly of the Egyptian Army Isa 31.3 They are flesh and not spirit The same may be said of all that Religion and devotion which most put confidence in But yet take heed of another extream errour that crieth down the Ordinances and under pretence of a spirituall high attainment which they think they have wholly lay aside these visible Ordinances and performances which Christ hath appointed in his Church till the end of the world 4. Then men would have Christ after a visible manner when they pretend Revelations and Miracles For what is this but to leave the Word and the promises as if that were not sufficient God indeed hath condescended to support sence as when he vouchsafed Miracles in the Infancy of the Church yea the Sacraments he hath appointed are a kinde of relief to our sence he considered our weaknesse in appointing such visible Signs but when we are not contented with Gods Institutions but desired such sensible supports which he will not afford This proceeds from a carnal disposition in us This is the cause in Popery why they tell us of such miraculous apparitions they will tell you of Crucifixes bleeding of Christs visible appearing of such great wonders done upon the Invocation of such and such Saints and all this is to humour the carnal part of a man for spiritual things are supernatural and very hard and difficult to flesh and bloud 5. This is to know Christ after a corporal manner when we professe his Truth and acknowledge his waies only for earthly advantages as he said Fac me Episcopum Romanum ere Christianus Thus they did of whom Paul made mention with weeping that they were enemies to the Crosse of Christ that their God was their belly that they minded earthly things Phil. 3.19 Such Disciples were those that followed Christ because of the Loaves Now the Lord Christ he cals to such duties that are opposite to flesh and bloud that are against the incilination of our nature To pull out the right eye To deny our selves To take up the Cross We are not to be of those that love Christs Crown of gold but not his Crown of Thorns How greatly did Mahumetan Religion prevail by such Doctrines as were pleasing to the corrupt inclinations and sinful pleasures of men and because Christs Doctrine was accompanied with so much difficulty Lastly There is in the godly sometimes an inordinate desire after Christ in a sensible manner and that is when they cannot rest upon the promises beleeve on Gods Word barely unlesse they have also evident and sensible Consolations Bare acts of depending faith and constant waitings on God in the way of his promise argue thee to be more spiritual in thy Christian warfare Vse of Instruction how much it becometh all Christians to be a spirituall people for all things in Christ are spiritual and all benefits to be received by him are in a spiritual manner How comes Christs Death Christs Resurrection effectual to thee but in a spirituall manner You cannot now do so much as the Woman in the History touch the hem of his garment You cannot with Thomas put your fingers in the print of nails No here is the Eye of Faith required to behold Christ Christ bid the Woman touch him not for he was not yet ascended but we may say Because he is ascended do not thou have carnal imaginations about him It is for want of a spiritual heart that so many titular Christians have no real vertue or efficacy from him He is not an Head he is not a Vine he is not Wisedom Righteousnesse and all things to thee because thou art not a spiritual Subject to entertain him SERMON LXIII Of the Saints Lord-Keeper Shewing how safe the Godly are kept to Salvation by Christ as a Trust committed to him JOH 17.12 While I was with them in the world I kept them in thy Namâ c. HAving dispatched the Circumstances of time and place we proceed to the Benefit it self which is expressed with the efficient cause of it ãâã ãâã ãâã ãâã ãâã with the manner how In thy Name Because something hath already been spoken to this I shall be the briefer in both the particulars First The Benefit with the cause
doth not make it to be true but the Truth of it makes it to persevere So that where true Grace is there Perseverance will certainly follow as where the Sunne is there will be Sunne-beams Therefore that distinction though applauded by the Learned Vossius of a threefold Truth of Essence To which is opposed no Faith or a seigned Faith Truth of intension or degrees to which is opposed a weak and remisse Faith Truth of radication or perseverance to which is opposed a temporary abiding is well called by Amesius futilis destinctio a meer frothy distinction for the least degree of true grace hath perseverance annexed to it and the good ground and the bad are distinguished not only by their perseverance but by the very nature of the soil and therefore the good Ground only is called a good and honest heart so that we are not to say Grace if it be rooted but if it be true will be brought to Eternal Glory 6. Though the Godly shall surely be saved yet this doth not exclude a great deal of difficulty and many dangers in the way The Apostle saith The Righteous is scarcily saved 1 Pet. 4.18 which by consequence at least relateth to a spiritual âalvation Hence the way to heaven is a streight and narrow way and they are to strive to enter in Luk. 13.24 It is compared to all the hard and difficult things as are It is called crucifying and mortifying of sinne It is often compared to fighting and conflicting Thus they are wrestling Jacobs ere they can obtain the Blessing many Iebusites and Enemies must be conquered ere they can possesse Canaan Lastly The Godly are not only to be preserved thus to Eternal Salvation but they are to be assured and perswaded of it So that two Priviledges God vouchsafeth 1. Their Perseverance 2. Their assurance and powerfull perswasion of this As Paul Rom. 8. I am perswaded neither things present or future shall separate us from the love of God in Christ As Paul doth not speak only of himself from some speciall Revelation he had but from such common Arguments that agree to all that are holy Not that this assurance is such an assurance is such an absolute one that though I walk in all prophanesse and drink down the deadly poison of sinne that it shall never hurt me but it 's a well-ordered assurance in the constant and diligent use of the means So that as we give all diligence to make our Election sure to us so commonly our assurance is It is true the most tender and exact godly ones as Iob and David are sometimes in desertions and cry out God hath forsaken them but ordinarily the more formal and carelesse we are in our approaches to God the more are our doubts and fears As in standing Pools croaking Frogs are generated By this Doctrine then or Perseverance we may see two Graces ought to be conjoyned which the Godly by their weaknesse make one oppose another They are to beleeve firmly on Gods promise and yet to be humble in themselves They are to rejoyce and yet with trembling when thy confidence devoureth an holy trembling then take heed of presumption When thy fear devoureth thy Faith and Joy then take heed of despair But as in nature there is the humidum and calidum radicale both which preserve life Or as to the heat of the heart there is the pericardium to cool it Thus in our way to heaven These are the two Mill-stones by which we are made pure bread And as in the Old Testament so here neither of them may be taken to pledge because one cannot work without the other SERMON LXVII Arguments proving That Every One that is in the State of Grace shall be preserved to Eternal Life JOH 17.11 Not one of them is perished WE have been delivering several particulars to state and clear this necessary Truth viz. That every one in the state of Grace the weak as well as the strong shall by a divine power be preserved to Eternal Life The next thing is to produce those Reasons and Arguments which will confirm it for when it shall appear to be Gods Truth and not mans bare Opinion then we may the more confidently rest on it Argum. 1 And the first Argument shall be from Gods Election Those whom God hath ordained from all Eternity to Everlasting Glory they shall never perish but such who have true grace though in the least degree God hath thus predestinated and appointed to happinesse So that this Argument stands firmer then Heaven and Earth for it 's built on Gods Election and it 's good to observe how the cause of all good and preservation from a perishing condition is reduced to this as the Original of all Mar. 13.22 The false Apostles are there said to seduce if it were possible the very Elect If it were possible therefore the Elect can never be seduced into a perishing estate if it be said that Elect is to be taken adjectively for as much as good and precious as the Septuagint sometimes useth the word in which all Israel is sometimes called Gods Elect Isa 45.4 Isa 65.9 This cannot stand for in the same Chapter v. 20. These Elect are said to be those whom God hath chosen So that the word is not to be taken adjectively as denoting some inward excellency but as a participle relating to Gods action The Elect whom God hath chosen If again it be said that the phrase if it be possible doth not denote an absolute impossibility but a great difficulty as in some other places it is used Neither will this serve the Arminians turn for though it be used so in some places yet unlesse they can prove it 's alwaies used so and therefore in this place they do nothing Now we say that we are not to depart from the literal meaning when there is no absurdity yea in this Text we are to stand to it because it is brought in by way of aggravation of the deceitful waies of False Teachers They were so insinuating so specious that had not the Elect a firmer ground then their own prudence and knowledge viz. Gods Election they would be undone so that Grotins his illustrations in his Exposition on Mat. 24. from Galen who useth this Proverb to expresse a pertinacious adherent man to his Opinion You may sooner unteach a man Moses and Christ or out of Austin when they can write in the water c. then they may perswade a Christian to forsake Christ are but fair paintings to his deformity The Scripture intends a full impossibility and not a difficulty because brought in to aggravate and indeed it would be frigid and jejune to make this the sence They shall come with such lying wonders that they shalt difficultly and very hardly seduce the Elect Besides the Arminian who holds that indifferency in a mans power that when all pre-requisites on Gods part are put yet he can will or not will cannot say it's difficult at
well as the rest which was a strong engagement to make him full of love to Christ and though he was admonished of it that he should betray him though he heard our Saviour say It had been better for him he had never been born yet from these admonitions he goeth immediately and consummates all iniquity From this man called here a sonne of perdition yet formerly as eminent as the other Apostles many worthy particulars are to be gathered but for the present I shall pitch on this That there are some men so resolvedly and obstinately given to damn themselves that let what will come in the way they will go on Even as Balaam in his purpose to curse the people of Israel sets forward with great resolutions driveth on his Ass though that speak to him which might have been a terrible astonishment yet for all that he pursueth his wicked design till God stop him whether he will or no Or as Saul was wretchedly bent to murder himself and therefore cals upon his Armour bearer to run him thorow which when he refused he desperately fals upon his own spear and kils himself Thus there are thousands of persons that do with as much obstinacy and desperate hardness of heart throw themselves into hell God commands a man To do no murder and self-murder is rare because the care of life and fear of death is implanted in men but self-destruction and self-damnation is very common for men neither have a love to their immortal souls nor yet a fear of eternal damnation No wonder if some persons are thus when we reade of an whole body of people or Nation ready to do this Matth. 23.37 Christ doth there in a melting manner weep over Jerusalem O Jerusalem Jerusalem thou that killest the Prophets c. How often would I have gathered thee and thou wouldst not This compassionate bewailing of them was enough to turn stones into tears but they would not It is not said they understood not they desired but other things hindred them No They would not There was a pertinacious wilfull obstinacy There are more remedies and means sufficient to have humbled them in sackcloth and ashes but they would not This cursed disposition was of old in them Jer. 18.12 when the Prophet had informed them of Gods purpose to bring evil upon them and that therefore they should return from their evil way See what an obstinate reply they make There is no hope or as some render it it 's a desperate case We will go every one in his evil wayes and after the imagination of our own hearts So truly did the Prophet say Hos 13.9 O Israel thou hast destroyed thy self That as it is from a mans own body diseases grow which afterwards kill him and moths are bred in that linnen which afterwards consume it Thus from a mans one self come those sinnes which tend to his everlasting damnation They will destroy themselves who can stop them or perswade them to the contrary To pursue this because it 's the case of many men who live under the means of grace Let us consider What are the causes that move men thus violently to damn themselves as if they could not do it soon enough And First There are many though glorying in the title of Christians that are prophanely Atheistical They do not believe there is a God or Heaven or Hell they do not firmly assent to Gods Word as true Now what good can all the preaching in the world do though the Ministers were as so many Angels and their voice as terrible as the sound of the trumpet at the last day if men be Atheistical they will not believe what any Minister preacheth They bless themselves in their wicked wayes and will not hearken to any thing Achitophel did not more resolutely go hang himself then those to damn themselves For as faith is the great instrument whereby the Word preached becomes effectual to salvation so unbelief is the great stop and obex in the way This is the door and barre to keep all off which made the Prophet complain Isa 53.1 and the Apostle afterwards alleadgeth it as the cause of mens destruction Who hath believed our report Hence Heb. 4.2 The Word did not profit the Israelites because not mixed with faith A Metaphor from the Physicians potion which doth no good because not mixed with such ingredients This is to be worse then the devils who believe and tremble but thou dost neither As long therefore as men abide in unbelief no Ministry no preaching will do them any good faith is the foundation without this there cannot be any building But though the promises are not made good unless we believe yet know to thy terrour that all the curses and threatnings in Gods Word will be fulfilled upon thee whether thou believe or not Secondly Another cause is Gross bruitish and stupid Ignorance When people have no knowledge or understanding in matters of Religion they fall as easily as blinde men that know not where they go Ephes 4.18 The Apostle speaking of some who gave themselves up to wickedness and were past feeling They had no remorse or sense of conscience as a dead hand though it be runne through with the sword yet feels no pain he makes the cause of this senslesness to be the darkness in their understanding and the blindness which was upon their hearts Thus Hos 4.1 2. when the Prophet complained That the Land was overthrown with swearing lying and murders he makes this the cause There is no knowledge of God in the Land and Jude v. 10. relateth some Who speak evil of those things they know not and what they know naturally they did as bruit beasts corrupt themselves with Is not this the character of many in these dayes Their hellish mouths are opened to rail and deride and so speak malicious words against those that are godly when they are sottish and ignorant in religious things having no knowledge but what is natural and with that they are like bruit beasts corrupting themselves The sottish ignorance and bruitish blindness upon many makes them to venture desperately Oh if their eyes were open Did they but see what the godly see they would not dare to step a step forward in that way which leadeth to death But as mad men feel no pain though instruments be thrust into them so neither do they Men out of their wits venture upon self-murdering practises and thus do those that are void of all spiritual understanding Hence Admonition is called in the Scripture ãâã ãâã ãâã ãâã ãâã 1 Thess 5.13 Paul commands them ãâã ãâã ãâã ãâã ãâã to warn them that are unruly or to put a minde and wits into them as if they were mad and would destroy themselves not knowing what they did A third cause of such wilfull resolvedness to damn themselves is hardnesse of heart As long as the heart is soft and tender it trembleth at Gods word and is afraid
humbled for sinne would willingly have comfort as the lame man would to walk the blinde man to see but how to have true peace with God there is the difficulty As there were above an hundred Opinions amongst the Philosophers whaâ was the summum bonum So there are great disputations about that Righteousnesse whereby we are justified the ground of peace So that it 's an heavenly skill to be directed into the right way for comfort Heb. 6. The babe is unskilfull in the word of Righteousnesse As the young Childe though it cryeth for the breast yet knoweth not how to come at it Before the Gospel was purely preached how many false waies were observed to comfort the afflicted conscience how many Pilgrimages devotional praiers and several penitential practises were enjoyned to comfort the timerated heart through sinne but all these were like Jobs miserable Comforters Physicians of no value The souls Mountebanks that instead of healing did enflame and enrage the wounds more Therefore as to the infant new-born it 's a great matter to fall into the hands of a good Nurse for the education of it and care about it No lesse is it for people when once awakened through the guilt of sinne and deeply wounded for their iniquities to have such spiritual Physicians that can prepare them the true Gospel-cordials and direct them into the right way for Consolation This is the Art of Arts Nothing being more tender and to be handled with more cârumspection then a wounded Spirit These are therefore two distinct benefits to be convinced of the duty to walk comfortably and to be direââed into the way of it for who is not here out of the way Doth not every one think to obtain comfort by working and not beleeving Do they not labour to qualifie themselves sufficiently first and then go to Christ Do we not think by works to come to Faith and not by faith to works To do enough to comfort our selves and then go to Christ for comfort This is the preposterous course that every afflicted soul doth naturally take Oh then as the wise men when they saw the Starre that directed them to Christ rejoyced with exceeding great joy so when the Spirit of God shall direct thee by the word into this supernatural way of rejoycing blesse God for thou mightst have wandred through dark and uncomfortable waies into hell it self 3. The Spirit of God is given by Christ to comfort us Causaliâèr that is it doth by a mighty efficacious power work joy in the soul Is bids the heart rejoyce and it will rejoyce Neither greatnesse of sins sence of unworthinesse weight of Temptations oppositions of Satan shall discourage But as it 's said in Job when he speaks peace who shall make Trouble So it 's here When God commands the heart to be quiet and to rejoyce before him who can forbid it Hence Gal. 5.22 Joy and peace are made the fruits of the Spirit It 's only the God of all Consolation and Father of all comforts that comforteth us in tribulations 2 Cer 1. So that as the Almighty insuperable power of God goeth to make a gracious heart so also it doth to give a comfortable heart That God who made Iron to swim and the waters of Jordan to go backward he also and he alone makes the heavy heart to sing for joy Oh therefore pray for this work of Gods Spirit though thou canst not of thy self rejoyce yet the Spirit of God can make thee joyfull 4. The Spirit of God is a Comforter by witnessing and sealing unto us that we are the Children of God for then we have joy in the fulnesse of it when we have assurance not only resting on Christ for Salvation but assured that we are in him Now this is the proper work of Gods Spirit to witnesse unto us Rom. 8. and to seal unto us Eph. 4 30. when the Spirit of God doth thus assure then the Oyl of joy doth overflow On the contrary many of Gods Children do therefore walk in darknesse and are like the Passengers with Paul in his Voyage tossed up and down with waves and tempests not seeing the Sun for many daies and all because they have not this sealing and witnessing unto them had they this then they could with old Simeon say Lord let thy Servant depart in peace I can live and die comfortably when he hath thus seeen the Salvation of God Hence he is called the Spirit of Adoption which being sent into the hearts of the Godly makes them to cry Abba Father Gal. 4.6 Lastly The Spirit of God comforts them by blessing the Ordinances and making them successeful to them These are like Jonathans eating of honey like Elisha feeding himself to go a long journey The Gospel is a Gospel of comfort The Sacraments Seals of Comfort The Preaching of the Word instrumental to encrease joy Praier is an heaven to the Soul Now the Spirit of God blessing these to the godly soul doth thereby fill him with heavenly Consolations That as Christ in Praier had his countenance changed shining like the Sun and his garments with glorious Light and as Moses in his Communion with God had his face shining so as to dazle the eyes of his beholders Thus many times the children of God in these duties have soul-transfigurations and are so full of joy that they can scarcely bear it despising the pleasures of this world for such spiritual joy Thus you have heard it's Christs will we should have compleated joy in us because of the holy Ghost But in the next place if we consider Christ himself for what end he came into this world and what he hath wrought for us this makes it evident that Christ left nothing unwrought that might procure our joy for what are his three Offices but to procure our peace Did he not as Priest make an atonement for our sins Did he not as Prophet reveal the good pleasure of God about our Salvation Did he not as King subdue all our enemies Now what is the fruit of all this but joy and peace Therefore he is called our peace and the Prince of peace Isa 9. yea Is he not still our Advocate ever-living to make Intercession for us and can any other thing then honey distill from these sweet Combs Vse of Exhortation To the people of God Awe your selves with this Duty As Jonah said he did well to be angry so you think you do well to be thus immoderately grieved with Peter You bid Christ go from you because you are a sinner you pleade for your unbelief you argue for your troubles Is not this to oppose the comforting spirit of God within you Did not Judas murmure and cry but because there was no faith and holy joy therefore he became miserable 2 Cor. 7.10 you see there is a sorrow opposite to godly sorrow and that is when it is not in the manner God hath appointed There is a repentance to be repented of There
Art thou not guilty of many omissions of duties Thou hast not reproved mourned prayed for others Thou hast not done that spirituall and temporall good thou shouldst Paul excused the Philippians that they would have done good but they wanted an opportunity Phil. 4.16 But how many times have we an opportunity and we want hearts John could write to that pious Gaius his Host 3 John vers 2. to wish that his body may be in health even as his soul prospered What a glorious commendation was this It was better with his soule then his outward man Now wee cannot say thus of our selves because we are not diligent and industrious to doe more then we doe Certainly every godly man may be astonished when he shall consider how broad the Commandements of God are and how narrow his heart is growne in doing more then thou hast done 2. Thou mayest be sanctified extensively by the Relations that thou doest take upon thee when made an Husband a Wife a Minister a Magistrate here thy holinesse is to extend further God requireth more of thee and that godlinesse which would have served thee before will not now While the Apostles were private men they needed not that Sanctification which they were to have as Apostles Hence we see the Apostle diligently in his Epistles informing Husbands Wives Children and Servants of what they have to doe And certainly the grace of our Relations is an excellent evidence of our holinesse in the main If the Heathen could say He was not Bonus vir that was not Bonus civis not a good man that was not a good Citizen So may we say He is not a good Christian that is not a good Minister a good Magistrate a good Husband a good Servant The Apostle bids Archippus fulfill his Ministry And thus Ministers are exhorted to look to the flock over which God hath set them Oh then see if thou mayest not be greatly sanctified in thy Relations if they may not be filled with more Wisdome Patience and exemplarity of Conversation Alexander wept because there was no more Worlds he wanted work But to be sure thou hast more then ever thou canst turn unto Every Relation requires a new grace or a new exercise of grace So that here is no time for thee to sit down or to be still as if all thy enemies were conquered Thirdly We may be more sanctified in the deeper radication of Grace in our hearts It 's a Philosophicall Dispute Whether accidents are intensed by addition of degrees or a deeper radication of them in the subject We may conclude That grace in the heart is both wayes improved and for the rooting of it in the soul This is so great a matter that the temporary believer is in this respect as well as others mainly differenced from the true believer Though they had some root yet they had not root enough and the unwise builder did not dig deep enough for this therefore the Apostle prayeth even in reference to such as were already rooted in Christ that they may be more rooted Colos 2.7 Rooted and built up in him And to this purpose are all those Exhortations of being stedfast and immoveable of being strengthened stablished settled 1 Pet. 5 10. as there the Apostle prayeth remrkably There is no man hath laid so sure a foundatinn but he may make it more sure No man is so established but he may be more established Is it not a terrible thing to see the fall of many Cedars in Lebanon of many Starres from Heaven And why is all this They were never established deep enough they never took more root downwards like unwise builders they attended to make a glorious upper-room and stairs in the house but mattered not the foundation and certainly though the childe of God even of the lowest form be so farre rooted that he shall never fall away yet this establishment and stedfastness of his is not by his own power and strength it 's God that keeps him neither is it continued but in the constant daily exercise of holy means Oh then every day be indeavouring after this Lord grace is not rooted in me enough it 's too superficiall Oh that I could say I no longer live but Christ within me Oh that it were like leaven diffusing it's power over me the Promise is Jer. 31. I will write my Law in thine inwards parts in the midst of them So that grace shall be habituated in thee and sink as deep as ever original sin did in thee Fourthly We may be more sanctified Subjectively that is every part of the soul may be more throughly sanctified every day as in that place 1 Thess 5.23 Hence to the converted Ephesians the Apostle exhorts as you heard both a further renovation of the minde and of the will and affections Ephes 4.23 24. In the mind How greatly may we be more sanctified have more illumination more heavenly knowledge of God and Christ Thou art to grow in knowledge more and more Paul was once like a childe but he became a man The Apostle Heb. 6. doth severely reprove those that continued babes and were not carried on to further perfection It 's both a shame and a sinne that thou hast yet no more knowledge and heavenly understanding by the Ministry thou hast enjoyed so many years Again the minde is to be more sanctified by a more firm and solid faith the Apostle then directs That they should be stedfast and sound in the faith not tossed up and down with every winde of doctrine Their increase of faith may be both in the Objects believed though for the things necessary to salvation the knowledge of them by the Spirit of God is promised to every believer yet there the superstructions in Religion which according to the means we enjoy we are to believe Therefore the Apostle 1 Thess 3.10 sheweth his earnest prayer to come to the Thessalonians that he might perfect what was lacking in their faith which could not be meant in regard of foundations but superstructures not essentials but additionals Thus they are to grow in the doctrine of believing but then in the manner of believing that is the proper way for all to grow To believe more certainly more firmly more practically Therefore though the fundamentals of Religion cannot be augmented No necessary truth to salvation can be revealed which was not known before yet it may be more strongly and clearly believed And this is the end of all Authors that write against Heretiques of all sorts not to bring a new Religion into the world or new Articles of Faith but to cause a more clear and firm assent to those things which the subtilty of Heretiques had obscured Further Their mindes are to be more sanctified by holy thoughts heavenly-Meditation For what godly man doth not perceive vain thoughts creeping into his soul as the Froggs did into Pharaoh's Chamber whether he will or no and as for a fixed heavenly-Meditation it 's an
preterperfect tense I have sent them seeing they were not yet sent to publish the Gospel to the whole world for that was not done till his Ascension But it 's answered that it 's ordinary with the Scripture to put one tense for another and besides Christ had begun already to send them though not into the whole world yet into Judea and Luk 6. he had already given them the name of Apostles which is as much as those that are sent yet because after his Ascension he then enlarges their Commission To preach to all Nations beside Judea Hence Joh. 20.21 Christ there speaks in the present tense As my Father hath sent me even so I send you So then the Apostles did not undertake their ministeriall Office before they were sent and for this end are called Apostles Salmasius thinketh he gave them this Name from the Captain of the Jews at that time for in their Synagogues the Governours thereof have their proper Messengers belonging to them who were called Apostles From this Observe That none may undertake the publike Office of the Ministry without a sending or authoritative Call thereunto If Christ did it not as ye heard and the Apostle Heb. 5. is diligent in observing of that much lesse may any men do it for the very word sending doth imply a superiour who hath power to send and also the inferiority and passivenesse of those that are sent Therefore Rom. 10.13 14 15. You have there a Ladder like Jacobs reaching from earth to Heaven where calling on God requires beleeving beleeving requireth hearing hearing requireth preaching and preaching requireth sending See here the golden Chain of our Salvation in an ordinary way No calling no faith no faith no hearing no hearing no preaching no preaching no sending They are all required in their peculiar way with the same necessity and therefore take heed of endangering your souls by despising the lawful Ministry of Christ How shall they beleeve saith the Apostle without this But to inform your judgements in this Point because it 's a necessary Truth and many errours are about it for your good not for our own self-advancement as some are apt to think we shall take this Method 1. Give some Distinctions to clear the Point 2. Shew you the distinct office of the Ministry from other callings and the necessity of a lawful Call thereunto Not that my purpose is to handle all those things which belong to that Famous Common-place in Divinity De ministerio Ecclesiastico but to touch on those things that most relate to this Text And first Consider That there is a two-fold sending a mediate and immediate sending an immediate sending is when God or Christ doth in an extraordinary and peculiar manner give some a Call to this office Thus the Prophets of the Old Testament they were immediatly sent of God and this immediate inspiration and extraordinary gifting of them was enough to authorise them though they had no Call in an ordinary manner from men when they said Thus saith the Lord then they shewed their Commission and thus the Apostles they were likewise immediatly called by Christ and they were gifted in an extraordinary manner thereunto They had no such gifts at first but Christ bestowed them on them In ordinary sendings or missions there men must first try and examine gifts and see them before they confirm any in their office but Christ that can make Children of Abraham out of stones can also make Apostles out of illiterate and rude Fishermen This immediate and extraordinary sending is now wholly ceased even as the gifts of Miracles and therefore though our Divines do sometimes say Luther Calvin and those first Reformers had an extraordinary Call their meaning is not as if they were put into their Church-office by an immediate call of God only there were extraordinary qualifications of them by stirring them up to such zeal and corroborating of them to go through such a work as they did In the next place there is an ordinary mission or authorizing and that is to be perpetual in the Church according to such Rules as Paul laieth down in his Epistles to Timothy and Titus which are a directory concerning the Churches Government to the ends of the world This ordinary sending we are now to have though the Apostles had an extraordinary Secondly Consider that though the Apostles had many personall and extraordinary priviledges yet the essence and substance of their Ministerial office is the same with that which every Minister of the Gospel hath For Matth. 28. there the substance of their office is to preach and administer the Sacraments which is the duty of every Pastor in the Church We may not then argue from the extraordinaries of the Apostles to every Minister but from their substantials as thus The Apostolical priviledges were to behold Christ with their eyes and thereby to witnesse the truth To be infallible in their doctrine to be illimited not bound to one place more then another to work miracles c. Now these were necessary for the infancy and first plantation of the Church Signes being for those that do not beleeve and so it 's not necessary ordinary Pastours should have them but then there are the substantials of their Apostolical Office which was to preach the Word to be authorized thereunto these are belonging to every Pastor and in this they are Successors to the Apostles Mat. 28. ult I will be with you to the end of the world and 2 Tim. 6.14 where in one place God promiseth and in another place Paul is required to keep those Church-Ordinances till the end of the world how can this be otherwise but in the Pastor of the Church who are in this though not in their extraordinaries the Apostles Successors Thirdly There is a great difference to be made between a publike and potestative preaching by way of office and a private wise and humble charitative emploiment of our gifts one Christian to another When we say that only men may by way of office preach We do not thereby prohibit or exclude Those Christian duties and improvements of gifts in pârier and admonition either in Families or one towards another so that there is no Christian though he hath never so good gifts but he hath opportunities enough to improve them in a private way for Gods glory without usurping that office There are many Texts of Scripture that shew how fruitfull and active private Christians should be in their way to do good one to another Col. 3.16 Let the Word of God dwell in you richly with all wisedom teaching and admonishing one another It is your duty to be exercised in the Word of God and to admonish one another out of it so Heb. 10.24 25. There they are to provoke and exhort one another to do good We should in a brotherly way all take care of one anothers soul and this is that Christian Communion so much commended in the Church of God
every degree thereof is from the grace of God Therefore he that praied help my unbelief Mar. 9.24 argued that he could not have one degree of faith by his own power only Christ must bestow it on him 2. As sanctifying grace is very differently given to beleevers so those common gifts which are for service Christ giveth them in much variety Eph. 4. That all these gifts are the fruit of Christs death is plain and therefore the Spirit of God is given by Christ to his Church upon his Ascension Now 1 Cor. 12. The Apostle doth there excellently shew that though there be diversity of operations yet there is still but one spirit and the Scripture much delights in the similitude of a body where there is diversity of members with their peculiar operations and it 's hard for beleevers to be content with these various Administrations Every member would be an Eye Though Christ died equally for all yet he did not give gifts and offices alike to all This variety of gifts is represented by the Kings Daughter whose cloathing was of needle work and it should not tend to envy or division but to mutuall profiting and helping of one another 3 The means of grace are likewise differently administred For although Christ died alike for all beleevers yet the means of bringing them home are not alike Some live under more powerfull means then others Some have not the Spurs and encouragement that others have to that which is holy Again some live in clearer and more evidencing times of Gods grace then others all those that lived before Christs time are said to be in the dark in comparison of the Light that did arise by Christ Many Kings and Righteous persons desired to see what the Apostles did but could not But though all have not the like means yet there is not any one godly man though in never such remote and dark corners but the converting grace of God will finde him out and therefore that is not a sufficient reason which some pleading for Christs death universall for all when urged by this argument That if Christ died for all why then have not all the means of grace why is not the Gospel preached to every one if Christ died for every one They answer thus That even those who hold Christ died for all beleevers yet grant that all beleevers have not the same means of grace to some the Kingdom of heaven draweth nigh more manifestly and evidently then to others But this as I finde is insufficient because though the means of grace to one beleever may be more then another in respect of measure and degrees of Light yet not of efficacy That little means they have is blessed by God to be as effectuall as the most eminent and glorious means whereas by their opinion Christ is supposed to die for such who yet never were sanctified by any means whether more or lesse they did enjoy 4. Their temptatious either inward or outward are greatly different Every godly man hath noâ the buffetings of Satan as Paul had neither are all Martyrs Obadiah could live quietly in Ahabs Court when at the same time Eliah was pursued to death Rev. 10. The devil shall cast some of you into prison But some only yet in these different administrations all beleevers may take the same essential comfort and look to the same substantiall happinesse you must know also that none may nourish themselves in their weaknesses for those that grow and are more strong they have many priviledges which the weak attain not to As 1. The growing Christian shall grow more he that hath it shall be still added to him 2. The strong Christian doth in Gods ordinary way attain to more solid assurance and perswasion of Gods love Therefore 1 Pet. 1. by adding one grace to another they make their calling and election sure 3. God makes peculiar promises to such that do overcome and that do continue stedfast Rev. 2. They shall have the white stone they shall be made pillars in the Church of God 4. They are more serviceable to God The more grace the more improvement for God Others they blesse God for them Many are reformed and comforted thereby Lastly Their glory shall be greater in heaven Though some make the condition of all Saints alike in heaven yet it is more consonant to Scripture to affirm degrees of glory as there have been degrees of grace Vse of Instruction That the lowest Christian in Christs School is not to be discouraged Though never so blinde and blockish as thou art yet remember Christ is a Mediatour for such as are given to him and though some exceed others in grace yet all have the same Christ As though some men have better eyes then others yet all have the same Sun the poor as well as the rich the diseased as well as the sound SERMON CV Of Christs Love and Care of every one of his before they had a being JOHN 17.20 But for them also who shall believe in me through their word WE have heard our Saviour doth in this verse passe from the Apostles to all believers and it is Transitio perfecta as Rhetoricians call it for he mentioneth them he prayed for and so proceeds to others We are in order come to the object of this enlarged prayer and therein is considerable the circumstance of time who shall believe ãâã ãâã ãâã ãâã ãâã where ãâã ãâã ãâã ãâã ãâã is for ãâã ãâã ãâã ãâã ãâã as before and ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã It 's true some Copies which Grotius also followeth reade it ãâã ãâã ãâã ãâã ãâã in the present tense for those that do believe yet because it is most universally received in the future tense and our Bibles go that way I do adhere unto that onely here is the doubt which Austin also of old made why he prayeth onely for them who shall believe for there were many at that time besides the Apostles as Nathanael Joseph of Arimathea the godly Maries and others who did believe were they then excluded from Christs prayer Some answer though they did believe at that time yet because after Christs Resurrection their faith was more clear and explicit therefore they may be comprehended in the future tense their former faith not being worthy the name of faith respectively to that they obtained afterwards But the more genuine answer seemeth to be that by the future tense is included the present tense also it being ordinary in Scripture to expresse a thing that hath a permanent duration by the future tense not excluding the present but denoting the constant succession in 1 Tim. 1.16 Therefore I obtained mercy that in me first Jesus might shew his long-suffering for the instruction of those ãâã ãâã ãâã ãâã ãâã who should believe in time to come That Doctrine of Christs long-sufferance was demonstrated to those that believed at that time in a more remarkable manner
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
Christs Prayer even in respect of those who shall beleeve is because They were given to him by the Father as appeareth vers 9. I pray not for the world but for them which thou hast given me Seeing therefore the Foundation of Christs Intercession is because they were given by Election to Christ as a people to be saved through him it 's plain that Christ praied not because he foresaw that they would beleeve but because they were Elected It 's true the Arminians do in a most violent and strange manner wrest that phrase of being given to Christ They understand it not of an action of the Father but of the disposition of the Subject Hence it is they speak so much of a probum ingenium or a docilis indoles as if it were some towardly disposition in man that fitted him for grace but thus it would be rather who have given themselves to Christ rather then that the Father had given them and indeed this is such a thorn in their sides that they cannot pull out if by such who shall beleeve were to be understood those that upon Gods foresight were known to improve the means of Faith better then others then all the difference from others and the utmost resolution of salvation yea and Election would be unto a mans self when yet the Apostle doth expresly stop such mouths What hast thou that thou hast not received and who made thee to differ from another 1 Cor. 4.7 The Text thus vindicated and explained I gather this Observation That Christ died not and so we were not Elected because we will beleeve but our beleef is the effect and fruit of Christs death and our Election Our Faith is not a condition upon which our Election or Christs Death stands suspended and indeterminate but these do make us infallibly and effectually to beleeve in time There are two common Opinions The one holding That God from all Eternity knew who would beleeve in time and persevere therein and thereupon they were Elected and Christ died for us This way go Arminians and others But 2. The Orthodox they affirm that God did from all Eternity choose some out of the corrupt masse to Eternall glory and for this end to give them Faith and holinesse as the means thereunto So that God did not elect us because we did or would beleeve but that we might beleeve we beleeve because we are Elected not Elected because we beleeve This Doctrine is very useful because it tends to humble and debase man and wholly to exalt the grace of God and therefore the more diligently to be confirmed because of late so greatly opposed And before we bring Scripture-Arguments Let us Consider some few things that will clear the state of the Question As 1. There is a difference of those who hold our Election and so Christs Death to be upon the foresight of something in us Some are more grosse then others For there are some that hold a man is Elected to glory upon the foresight of his cooperation with the grace of God as a true merit deserving this Election so that with them God did behold who by his free will would improve the offer of grace and for this as a meritorious cause they say God did Elect them unto Eternal Glory But this is so highly injurious to the Grace of God that though some Papists have maintained it yet Bellarmine Valentia and other Jesuites wholly disclaim it at least in words making no other cause of predestination in respect of all the effects of it but the sole and meer good pleasure of God 2. There are others and they say the foresight of the good or better use of our free-will then others is not a meritorious but a moving cause with God of our Election to Happinesse So that our Faith and Holinesse though they were not a meriting Cause yet were a moving Cause of our predestination but this is also too grosly repugnant and contradictory to Scripture 3. There are those who refine it more subtlely and that is That God did foresee who would beleeve and persevere therein to Death and such are peremptorily chosen to Eternall Life not that their Faith or Perseverance is any merit or moving Cause but a Conditio sine quâ non without which God would not choose such to happinesse so that say they it 's not for any intrinsecall Dignity or excellent worth in Faith but because of the many possible waies and means to Salvation God appoints this way of beleeving rather then another and thus the Arminians Only they acknowledge Holinesse of Life and Obedience to God to be thus a Condition foreseen as well as Faith though they would seem utterly to deny it 4. There are the Lutherans and they indeed hold Faith fore-seen as a Condition in our Election Only they say It 's not considered as a merit or a Cause no nor as a work but as an Instrument apprehending Christs merits and therefore make Election to be by Faith in the same sence as we are justified by Faith Hence they deny Holinesse or Obedience to be a condition ingredient to Election because Christ is not laid hold upon by that as by Faith although herein they contradict themselves because they acknowledge not Faith singly as so but Perseverance in Faith to be the Condition and that must be necessarily looked upon as a work not as an Instrument receiving Christ But the Orthodox they affirm consonantly to Scripture and sutably to the Glory of Gods Grace That God did from all Eternity choose some men out of that corrupt masse in which all were to Eternall Glory and by the same Act did prepare and appoint all those means which would effectually produce the same So that this Election is the Originall and Fountain of all Spirituall mercies because Elected Christ is appointed a Mediatour Because Elected they are called and enabled to beleeve in time So that we deny there are two Elections One to Glory another to Grace But God by the same single Act doth will both and therefore that there is not the same Reason of Election and of Justification or Salvation for these being Acts done in time do require Faith and Holinesse as antecedent but Election being an Act of God from all Eternity cannot presuppose any thing in us Now the Arguments to confirm us in this Truth they are these following First Because the Scripture when it speaketh of this great and wonderfull work of Election it doth still resolve all into the Counsell of his will not into any thing fore seen in a man Ephes 8. Roman 8. Roman 9. and in many other places it is still said He hath chosen us according to his Will according to his purpose Now if so be it were for any thing foreseen in us it would be rather according to the Counsell of our will and according to our purpose There cannot any rationall Answer be given unto this Argument for according to the Adversaries
godly are sometimes raised up for the effecting of a particular mercy they stand in need of Lastly There is this Justifying or saving Faith which hath for it's proper object Christ crucified and so by resting upon him brings reconciliation with God and peace in the conscience It 's true some distinguish between justifying faith and saving as if all that faith which did justifie did not also save but that is built upon that dangerous foundation as if there might be Apostasie from the true faith Now whether this distinction be exact and in what sense it is to be made good I shall not here dispute but take it for a necessary truth Secondly When we say That faith justifieth as it resteth on Christ and receiveth him we do not deny or exclude assent to all other divine truth revealed in Gods word Justifying faith doth necessarily suppose historical or dogmatical faith So that although they be two distinct kinds of faith yet in a justified person all those acts of faith proceed from the same root and habit that principle of faith whereby I am inabled to rest on Christ makes me also firmly to assent to every truth of Gods word yea this dogmatical faith is the foundation of justifying and did men exercise stronger acts of historical faith it would much conduce to our justifying faith and strengthen that did we believe more firmly that Christ came to be a Mediatour then this would quicken up to peculiar confidence in him Therefore the devil hath temptations against both sometimes he assaulteth us in the matter to be believed and sometimes about our application of what we do believe Therefore we are not to oppose these special acts of faith against the general Thirdly This phrase of believing in Christ doth plainly denote a fiducial act of the will and heart as well as the assent of the understanding And this is greatly to be observed that we are not to look upon believing as a disposition to assent to the things of God as true but we do by believing incline the whole heart to trust and rest on Christ in whom we do believe It 's greatly disputed Whether this fiducial application or confidence be of the formal nature of faith or an effect and consequent only of it but I shall wave that at this time It 's plain that to believe in doth denote some cordial and fiducial motion of the soul to the object as it 's center and on that which gives us firm rest Hence faith is called receiving of Christ it 's said to be the eating of his flesh and drinking of his blood It 's called the imbracing of the promises and opposite to this believing is fear Luk. 8.50 and diffidence and wavering So that it 's plain faith hath a fiducial assent with it therefore it 's called believing with the whole heart Act 8.37 The heart believeth Rom. 10.9 as well as the understanding Fourthly Hence it is also That faith is made by some Divines not a simple but an aggregate or compounded habit that it is not in one faculty seated but in two that it is both in the minde and the will And howsoever some have argued against this as being contrary to all Philosophy for one habit to be in two faculties yet the most learned Schoolmen do confess it no absurdity for with some free-will is seated partly in the understanding and partly in the will as also prudence a moral vertue is partly in the minde and partly in the will and all do confesse That though to believe be an immediate act of the understanding yet to this there is required pia affectio in voluntate and indeed seeing as the Apostle saith there is a captivating of the understanding in it's carnal reasons when we do believe that cannot be without some prevalent power upon the will So that we are to look upon Faith as a compounded habit which doth partly work upon the minde by enlightning that and partly upon the will by enclining and strengthning that Fifthly The ground why justifying faith must needs comprehend both is Because that in the promises of the Scripture there is a two-fold object to move our faith for every promise hath in it that which is true and so it requireth assenting acts and then it hath that which is good and so it requireth fiducial and imbracing acts Wonder not then if faith extend it self to two distinct powers of the soul seeing it also reacheth to two distinct objects truth being the object of the understanding and good the object of the will The Apostle comprehends both in that speech 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation a faithfull saying there is the truth to be believed and worthy of all acceptation there is the good to be imbraced Therefore believing is not a bare speculative assenting to the truth but it is also a sweet quieting and composing of the heart to receive the good promised Hence it 's called receiving Joh. 1. and eating and drinking Joh. 6. it 's compared to the branches receiving moisture from the vine Joh. 15. Sixthly As the Scripture expresseth faith relating to the object believed not to the proposition so at other times it doth expresse the proposition Hence it hath often ãâã ãâã ãâã ãâã ãâã put to it Doest thou believe that I am the Son of God or that I am sent from the Father This is a proposition to be believed but you must know that faith as it justifieth is not properly in that we believe such a proposition to be true viz. That Christ is God or that he will give eternal life to such as believe but the ens incomplexum that is Christ himself in his Person and Offices is the object of our justifying faith Therefore Christ himself is said to dwell in our hearts by faith Eph. 3. Even as the woman is married to the person of her husband and not to the articles of agreement upon marriage and this is that which makes faith to be so powerfull and noble in it's efficacy because Christ is hereby received in the soul who is the authour and fountain of all spiritual operations So that as when the Sun ariseth in our hemisphere it cannot but give light and heat so also when the Sun of righteousness ariseth in our hearts there is the Spirit of Christ also accompanying him in Sanctification and Mortification Seventhly To justifying faith there are these things required some whereof are antecedent and concomitant others essential and constitutive of it As 1. There must be some explicite knowledge of Christ and understanding of him in his Person and Offices Whether knowledge be an act included in the essence of faith or whether it be preparative and antecedent is disputed Howsoever it 's certain None can believe that doth not know the thing he believeth Hencâ it is that faith is so often in Scripture called knowledge It 's true indeed faith hath not
an evident comprehensive knowledge for then it would be science strictly so called but it hath a plain knowledge of the testimony or authority that revealeth it and also some apprehensive though not comprehensive knowledge of that we do believe Hence Paul saith I know whom I have believed 2 Cor. 4.13 And again How shall they believe unlesse they have heard Rom. 10. And this discovers the sad condition of thousands who say they believe in Christ and yet have no true knowledge about him 2. There is required to this justifying faith a firm and lively assent to the whole word of God For unless this be laid as a foundation there cannot be any building upon it Insomuch that we see the Scripture sometimes attributing salvation to the belief that Christ was able and that God was powerfull not that by that object they were justified only that was the particular in which the doubt and difficulty did seem to be so that it was not exclusive of that special act of faith but inclusive of it and indeed this is necessary to be known that justifying faith doth carry a man out even to Historical or Dogmatical matter respectively to Justification So that when a justified person believeth any temporal promise or the power of God it doth not simply and ultimately believe them as such but as they represent God a Father in Christ so that he believeth the power of God as of a Father in Christ and all the temporal promises are looked upon as Yea and Amen in Christ so that this is to be observed by the believer There is nothing true in the Scripture but justifying faith fetcheth filial arguments from it and makes him sensible of that peace and reconciliation with God in Christ And indeed to believe all the truths in Scripture doth beget fear and horrour unless this justifying faith qualifie it The devils believe and tremble so the meer dogmatist he believeth but hath cause to tremble for till every thing be brought to Christ that as God reconciled all things in heaven and earth through him so if thou reduce all things in the Scripture to Christ even the threatning part to him because fulfilled by him thou wilt have solid comfort Thus as it 's with man because he is rational all those animal acts which are common to him with beasts yet are reductively and participatively rational so in the godly man all those general acts of faith are reduced to justifying as the summe of all SERMON CVIII Of Justifying Faith Shewing what things are necessary thereunto And how or in what method the Spirit of God enableth the humbled soul to beleeve JOH 17.20 But for them also who shall beleeve on me SEveral particulars have been given in to the clearing of the nature of justifying Faith The last we were upon was to inform what goeth to the being of it and two Ingredients have been dispatched viz. Knowledge and assent Proceed we therefore to a third thing and that is 3. A deep sence and feeling of the burthen of sinne with some sorrow and humiliation thereupon The Law must work in the discovery of the disease before the Gospel doth in manifestation of the Remedy There must be the pain and smart of a sting felt ere there be any earnest beholding of the brazen Serpent Our Saviour said The sick needed the Physician When Paul by the light of the Law found himself out of measure sinfull then he began to seek after the unsearchable Riches of Gods grace Come unto me all ye that are heavy loaden and I will ease you saith Christ Mat. 11.28 Faith that is the easing and reposing of the troubled Spirit It is disputed whether Repentance go before Faith and indeed there is an Evangelical Repentance whereby the heart is melted with grief for sinne because God is so gracious a Father in Christ and this must necessarily follow Faith but then there is a Legal sorrow for sinne arising from Gods just hatred against it which breeds great trouble and confusion in the soul before it hath laid hold on Christ and this precedeth Faith Of this our Saviour speaks Mat. 21.32 Ye repented not that ye might beleeve And so Peters hearers Act. 2. were pricked at the heart before they were directed into Evangelicall Repentance and Faith There is then a fence of our undone estate going before this justifying Faith whereby a man findes himself utterly lost all his desirable things perish sinne that was once so beloved by him is as Tamar to Amnon hated more then ever he loved it Now he would throw it out of doors the sight and memory of it is grievous to him I presse not such a measure or degree of sorrow it worketh so much in all that there is a displacency and abhorrency in sinne as that which is the cause of all misery Hence in the 4th place followeth a conviction and perswasion of minde that there is no Creature in Heaven or Earth no nor nothing that he can do is able to justifie him or bring Reconciliation with God The Spirit of God Joh. 14. that doth convince of sinne in the first place doth afterward of a Righteousnesse That there is no Righteousnesse to be had but in Christ only If so be a man be no further convinced then of his sinne and disease thinking to make medicines and plaisters of his own thereby to heal himself This man will alwaies be kept in a wandring Wildernesse What was it that made so many run into Monasteries undertake strict waies of Discipline and mortification They had but an half Conviction They felt wofull troubles and agonies in their Souls for sinne They could not tell what to do as Luther professed of himself while a Papist but not being convinced of true Righteousnesse They ran to miserable Comforters and so skinned the Soar when the putrifying humour was still within but that Soul which the grace of God will carry on to Justification doth not only finde sinne manifested but the insufficiency of all Creature Righteousnesse he seeth with Noah that unlesse he get into an Ark there is nothing but overflowing waters every where While then this stone is squaring for an Heavenly building he is instructed in his own lost and undone Condition Being therefore thus fully perswaded that in himself he is a dead and a damned man In the 5th He proceedeth to an actual renouncing of every thing but Christ He seeth there is no remedy in the world for him but by Christ He abhorâeth all those Doctrines and practises in Religion which he did put confidence in as if they could save him Phil. 3. You see this method in Paul when once his eyes were opened then all the priviledges that were formerly counted gain he looked upon them as losse yea as dung in comparison of the Knowledge of Christ Now certainly this is a great work of Gods Spirit not only to make a man renounce his sinnes but his works of Righteousnesse also for this
undid the Jews Rom. 10. They sought to establish their own Righteousnesse and so would not submit themselves to that of Christ In Popery what is the reigning errour but that men are not taught to go out of the works they do and believe in Christ only Do they not expresly pleade for some co-partnership in the work of Mediation and is not also this poison sucked down every where in all mens hearts who is there till God hath humbled him over and over again that flieth wholly to Christ Nay even in a godly man what is that that keeps the soar so raw and the heart so unquiet Is is not because he would not be beholding to Christ only Therefore when a man is thus fitted by the Spirit of God as to see every thing is a rush a reed to lean upon but Christ Though I could weep a Sea of tears and those tears turn into bloud though I had all the grace of Men and Angels yet it would not reconcile me to God Then is he upon the Confines of Justification Therefore 6. When a man is thus driven out of all hopes and like the people of Israel seeing his Enemy of sinne following behinde and a Sea before then the Spirit of God stirreth up desires and hungrings after Christ then are his out-cries Oh that I could believe Oh that I had an Arm to embrace Christ For we see Judas coming thus far to bewail and confess his sins to throw away that silver he had so unjustly got to cry out of himself But then there were no desires no groans after Christ so that while the Soul is in this posture many times it's ground between hope and despair It is in great agonies like the woman that is to be delivered sometimes throbs come and there is an hope of deliverance but then all goeth back again sometimes they are ready to lay hold on Christ then comes a violent gust and puts all back again It 's true desires of faith if reall and sincere are faith initiall and Mat. 5. there is a promise of full satisfaction to those that hunger and thirst after Righteousnesse and that is implied when our Saviour saith a bruised reed he will not break and smoaking flax he will not quench that is where there are the least motions and tendencies of souls towards grace there shall be the greatest encouragement 7. God leaveth not the afflicted Soul in these desires and agonies but doth so strengthen and enable the heart that now he doth not only desire but actually receiveth and embraceth Christ His desire is put forth into actings so that it 's no longer Oh that I could rest upon Christ But he doth rest his soul on him with a lively recumbency Therefore Joh. 6. believing is called coming unto Christ Those tormenting slavish fears which affrighted him Shall such a sinner as I one that hath more offended God then many thousands approach near to him May I not only touch the hem of his garment but take him also in my arms These and the like Questions he can now answer and therefore cals upon his soul and chideth it Why art thou thus cast down and why art thou thus troubled within thee Beleeve on Christ So that now he doth with Simeon take Christ in his arms He can now say Lord let whatever come I shall bear it patiently now I have seen thy Salvation as it was with the poor Criple that could not stir or move when healed he can take up his bed and walk so the poor tempted sinner that before lay trembling afraid to pray afraid to come to the Ordinances can now arise and walk performing all duties with comfort and zeal You must know that this resting on Christ when thus humbled for sin is not an effect of mans power It 's not in mans strength to make this Iron to swim to walk thus upon the waters when every thing within and without is against man and yet for all this to depend upon the Lord Christ No it must be a divine and supernatural power from above and therefore the work of Gods grace in Faith justifying is as great though not as wonderfull as in miraculous Faith when any were enabled by beleeving to remove Mountains this was not by any greater power of God then when a poor humbled sinner by resting on Christ doth remove those mountains of sins and that great gulf which is between God and the soul We may well call justifying faith miraculous faith For is not this a miracle and a wonder of wonders That the soul thus in darknesse and plunged into the deeps yet should cleave unto Christ and say Though he kill me yet I will trust in him Oh we see if there were nothing but mans power and the troubled sinner were left to himself he would immediatly despair as we see in Cain and Judas Even as the stone naturally descends downwards when you take away the pillar it leaned upon so when you take away all the carnal props and hopes of a sinner and his sins do every way environ him he presently fals into the mouth of despair It 's therefore the great work of Gods grace to enable to beleeve To you it 's given to beleeve Phil. 1.29 And some are said to beleeve through the grace of God Act. 18.27 and faith is called the work of God not only because it 's that special grace which he doth so eminently require but because he is the immediate efficient of it Know then that the mighty work of God goeth to make the soul rest on Christ it would of it self despair a thousand times over and fall into hell before it would come to Christ and Experience confirms this in many sad and tempted Christians who though they goe from Minister to Minister and reade the good promises of the Gospel yet cannot beleeve till the Sprit of God enable them Now God enableth the humbled Soul to believe two waies directive and effective by direction and instruction and that in these particulars 1. By informing him that when the Soul is truly humbled for sin that it is a duty to beleeve in Christ That such are threatned with damnation who shall refuse to come unto Christ and this is a blessed lesson to learn when the Soul shall be thus perswaded that if in this case I receive not Christ I commit a worse sin then ever yet I was guilty of What a madnesse is it in me to damn my self for fear I should be damned I fear my other sins may destroy my Soul and not fear my unbelief This is the great crying sin of all others He that believeth not the anger of God abideth on him yea he is said to be condemned already and to make God a lyar Oh then how happy is that soul when the Spirit of God doth thus enlighten and perswade thee Once it was a Question and a doubt to thee Whether thou mightst lay hold on Christ Once thy thoughts were That
to beleeve though it might be matter of comfort and priviledge yet it was not of duty But O how graciously hath God taught thee otherwise Now thou arâ as much afraid not to lay hold on Christ as to commit any other sin Thou art as consciencious in believing every promise as in conforming to every command Thou darest no longer listen to doubts and fears to Satans Temptations in this matter then thou darest to the lusts and pleasures of sin 2. The Spirit of God doth instruct us in this That thus to beleeve and rest on Christ is to perform or to do that to which Justification is promised He that believeth is passed from death to life and still Remission of sins is said to be received by Faith and we are justified by Faith Rom. 5. So that when the Soul doth rest on Christ he performeth that to which Christ with all his benefits are promised Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have eternnl Life So that the humbled sinner having his eyes thus opened he seeth it the greatest madnesse and folly that can be not to receive Christ and to rest on him Why thus he argueth I cannot he justified I cannot partake of Christ till I do believe so that to believe is as necessary in an instrumental way as Christ in a meritorious way Shall the diseased Patient question whether he shall take that medicine which will certainly heal him Shall the hungry man doubt whether he may receive that alms which will preserve his Life Thus the humbled sinner is convinced that as he must not murther his own body wilfully by refusing to eat meat so he must not his own soul by a wilful rejecting of the promise 3. The Spirit of God instructs him in this also That by beleeving he doth not only bring comfort and salvation to his soul but in a most eminent manner doth also glorifie God As Abraham by that remarkable act of Faith is said to give Glory to God Rom. 4.20 The tempted Soul is apt to think Why should I believe this is but to seek my self This is because I would have comfort whatever becometh of Gods Glory Oh but saith the believer when thus awakened if I could perform all the Commandments of God if I could love God so as to give my body to be burnt for his Name yet I could not glorifie God so much as by believing for this acknowledgeth God in Christ wherein God is more to be admired then in the creation and government of the world Lastly He is enabled to see the folly and unprofitablenesse of Vnbelief If he go not to Christ where can Salvation be had he is sure to be damned by keeping from Christ Therefore with those Lepers he is resolved not to perish but to go to God though he seem an Enemy to him And then 2. God worketh faith in us effectively as you heard by strengthening the heart of a man fiducially to repose on Christ if other graces as love and patience do not grow of themselves in mans heart much lesse doth Faith which is so supernatural every way SERMON CIX Of Justifying Faith JOHN 17.20 But for them also who shall believe in me through their word WE are treating upon the Doctrine of Justifying Faith and certainly we may say It 's good to be on this Mount of Transfiguration and having declared that method Gods Spirit leads an humbled soul into when it 's enabled to believe We proceed to further particulars instructive in this business The ultimate and last act of justifying faith was a fiducial resting upon Christ for all spiritual benefits But to understand this further Consider that the Scripture expression of it is very emphatical and denoteth several notions in it as when it expresseth it by receiving ãâã ãâã ãâã ãâã ãâã is a word often applied to faith in this act it receiveth Christ Joh. 1.12 it receiveth the promise it receiveth forgivenesse of sins Act. 26.18 so that in this justifying act of faith we are to conceive a precious treasure offered by the grace of God even Christ himself and faith as the hand receiving of it and this expression is full of excellent matter for it teacheth 1. That we in this act of Justification or laying hold on Christ have nothing of our own All our righteousness is without us we are to receive it offered we have nothing inherent This Paul knew experimentally Phil. 3. when he would be found not in his own righteousness but that which is by faith His own mark that Any thing we may call our own we must not be found in and that is our own which is not only so effectivé by our own procuring and labour or merit but subjectivé which is inherent in us though it be wrought by the grace of God as the Just is said to live by his faith Hab. 2.4 It 's his faith subjectively though Gods effectively This word then receiving doth carry every man humbled Evangelically wholly out of himself and as was said to the woman looking into the Sepulchre Why look you for him he is not here he is risen So it may be said Why art thou searching and digging into thine own heart Thy works or graces these are not the object of faith It 's above thee It 's without thee though by faith applied to thee Even as the poor cripple that desired to be healed looked upon Christ expecting help from him he knew he had nothing in himself or as the indigent beggar looks without him and stretcheth out his hand to receive food or money So is it with the humbled sinner Oh then be directed here why doth God make thy own heart thy own wayes so bitter to thee Is it not because thou shouldst seek out for a Christ and look for a righteousnesse without thee 2. This word receiving implieth That we are wholly passive in our Justification That we are not justified by doing any thing or offering any thing to God but receiving from him Even as some Philosophers say Intelligere and sentire are passions Though we express them actively yet the soul therein is passive So when by believing a man is justified we are not to consider what he brings to God or doth for God but what he receiveth from him This is a fundamental principle to be grounded in it 's a mercy of mercies to be directed in the agonies of thy soul to the right way of believing to know the way to this City of refuge If a manslayer pursued by the avenger had not known the way to the City of refuge what danger had he been in It 's like the childe not coming the right way in it's birth now naturally we all think by doing to partake of Christ not receiving which made the Apostle so industriously assert this That it 's not to him that worketh but to him that believeth
that grace is vouchsafed So then be instructed in this Is thy heart groaning under sin all thy desires and inclinations are to Christ Know this is done intra recipiendo not extra mittendo This is done by receiving grace from God not doing any work for or to him yet how apt are we all to cry out with those What shall we do I till Christ inform us that the great work God approveth of is beleeving or receiving It 's the looking upon this brazen Serpent that healeth thee 3. This therefore implieth That believing on Christ doth not justifie for any dignity or intrinsecal worth it hath Not because it 's a more excellent and noble grace but meerly because that alone is receiving and applicative of Christ. We receive only by faith as we do corporally only by the hands yet the hands are not more noble then the eyes or the head Hence the Scripture never saith ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã not for faith but through faith and it 's never said actively saith justifieth but by faith we are justified passively So that as it would be absurd to say That the beggars hand hath made him rich in receiving large alms so it would be as absurd to attribute it to the dignity of faith when by it we are justified Therefore fourthly In that believing is expressed by receiving of Christ is implyed That faith it self is excluded as it 's a work So that not onely all other graces but faith if considered as it 's a work doth not justifie us The eye in looking on the brazen Serpent did not heal as it was a work but from the vertue of the Serpent exalted by Gods appointment When the woman touched Christs hem of his garment and healing was thereby conveyed It was not the touching as it was a labour and work but the vertue of Christ Thus it is in this case And hence lastly we see Why faith and no other grace doth thus justifie because this alone doth receive Other graces are active this is receptive Not that faith is separated from other graces they are existent together though they retain their distinct properties He that believeth on Christ is cleansed and sanctified he loveth God and is patient in tribulation but yet not by this is he justified As the Sun-beams have heat as well as light but it shineth by the light only not the heat so the earth hath driness as well as gravity but it fals downward not because dry but because heavy Secondly This receiving is not a bare receiving but such as is with imbracement As Heb. 11.2 These imbraced the promises Even as Simeon took Christ with joy in his arms So that there is great delight and cordial joy in laying hold on Christ Even as the Church said after she had lost her Beloved yet finding him at last she would lay hold on him and not let him go as Ruth to Naomi thus she cleaveth to Christ So that as a man receiveth with dearest imbracements some choice and precious friend he longed to see Thus it is with the humbled sinner Oh this is the beloved of many thousands whom my soul hath long prayed for long sought for What have I found thee Oh thou chiefest of many thousands Hence it is that Christ compareth himself to a Bridegroom and Husband and his Church to a wife to shew what real affections are in the heart of an humbled sinner for to lay hold on him Hence it 's called Believing with the whole heart and with joy unspeakable 1 Pet. 1.8 There was great feasting and joy for the finding of a lost son But oh the unspeakable joy for discovering a Christ that we thought was for ever lost as to us What meltings what ravishments are there at the meeting of him Oh how often saith the humbled soul did I think I should never finde thee How many times did I conclude that I should perish in my lusts and fears but Christ at last appeareth as he did to those women after his death who thought there was no hope Thirdly In this act of faith there is contained resting relying or fiducial reposing of the soul upon Christ. You heard the ãâã ãâã ãâã ãâã ãâã did enforce this so that the soul before it believeth is to be conceived as a stone falling downwards which cannot stay till it meet with its center and then it enclineth no further In the Old Testament it 's called trusting in the Lord which in other synonymous expressions is sometimes called staying and leaning and so is a metaphor taken from those who have some great and heavy burden upon their back and thereby are crushed to the ground unless they have something to rest upon Thus it is with the afflicted penitent he cryeth out I finde such a load of sins that my back would break and heart would break yea every thing would fail within me had not I Christ to throw my self upon hence Christ is called the Foundation stone because all the building is established upon that Now that which in the Old Testament is called trusting in God in the New is called believing Illyricus thinketh this is the reason of the different expression because the God of Israel was known to the Jews therefore there was required only a fiducial adhesion unto him but in the New Testament Christ as Mediator was not known therefore another word is used viz. to believe which comprehends both an assenting knowledge and also a fiducial application So then by this act of beleeving the soul which was ready to sink under it's burden doth lean upon Christ and as a drowning man doth catch hold on the next branch to save him so doth a humbled sinner finding himself even falling into hell catch hold on Christ and therefore it 's called him· Fourthly In this act of believing there is an appropriation or application of Christ to be my Christ That whereas the promise runneth in the general Whosoever shall believe to him Christ is a Saviour This justifying faith doth in particular rest on Christ as a Saviour to him Thus Paul Gal. 2. Who loved me and gave himself for me and Thomas My God my Lord Joh 20. So that as when any threatning is denounced against a sinner the true convert will apply it to himself when guilty of such a sin I am the sinner this threatning meaneth So Christ being offered as a Saviour to every humbled sinner from this general he concludeth his particular Thus Paul Christ came to save sinners of whom I am chief Hence it is that our Divines against Papists do well maintain That the object of justifying faith is the special mercy of God It 's not enough to believe that Christ is a Saviour but to rest on him to be my Saviour Hence faith is called eating and drinking Joh. 6. which is more then the meer seeing meat upon the Table only when we say special mercy is the
object of justifying faith it 's not meant antecedenter but consequenter Not as if we were to look for a special or particular promise made either to Thomas or Peter as sometimes Christ did to those who were then alive as when he spoke to that woman Be of good comfort thy sins are forgiven thee here was a special promise to her in particular but it 's not so now the promise is general but it 's made special by beleeving and indeed without this special applying act our faith brings no peace no comfort no more then for a Lazarus to hear there was plentifull food in Dives his house but he had not so much as the crums thereof Thus you see how comprehensive this act of beleeving is In the next place This recumbent act of Faith may not only thus receive Christ but we may also be assured and know that we do believe and that Christ is ours Indeed former Divines from an opposition to Popery which teacheth doubting in our Justification and uncertainty did define justifying faith to be a full perswasion of the heart whereby we beleeve our sins are pardoned and that Christ died for us but to beleeve that Christ is mine or that I am justified cannot be justifying faith but it supposeth it for Christ must be mine before I know he is mine The object must be before the act Therefore faith hath two acts a Direct Act whereby it layeth hold on Christ and a Reflex Act whereby I know that I do lay hold on him or that I am such an one to whom the promises do belong Now this beleeving on Christ which justifieth is in the former act out of the sense of my sins and deep unworthiness to lay hold on Christ The latter which we call Assurance Though the people of God may and ought to attain unto yet is not to be confounded with the former nay it may be and is often separated from it and this is much to be heeded by practical Christians you would have assurance first and then you would beleeve in Christ you would know whether your graces are true whether you are so and so qualified and then you would beleeve This is as if a woman would be assured such a man were her husband and then she would marry him whereas it is marriage makes the husband It 's beleeving makes Christ thine and when he is thine then thou mayest be assured he is thine The cripple and the woman labouring under a bloody issue felt themselves whole after Christ had healed them they could not before So when faith hath made Christ thine that thou canst say with Thomas My God my Lord then you may come to be assured he is thine Christ had not that sense of Gods favour when yet he had that fiducial confidence crying out My God my God c. The promise is made to him that beleeveth not to him that knoweth he doth beleeve It 's not said If you have assurance but if you beleeve you shall be saved 3. Though faith doth thus repose it self fiducially upon Christ yet you must know this is not done without opposition of unbelief and diffidence 1 Joh. 3.19 The Apostle saith We assure our hearts ãâã ãâã ãâã ãâã ãâã perswade This implyeth that the heart of a man is full of objections and hath many cavils There is much ado ere the heart be perswaded to rest on Christ only many Lions and mountains are in the way That man spake the sense of all beleevers who prayed Lord I beleeve help my unbelief Mark 9.24 Oh how often is thy heart ready to be cast down and to have no hope You may see these ebbings and flowings in Davids heart faith and diffidence were like two twins strugling in the womb do not therefore expect such a quiet resting upon Christ as shall have no opposition No sometimes thy heart may even rage with unbelief like that poor demoniack the Evangelist speaks of Mar. 5.4 that tore chains asunder and no man could tame him Such an unruly thing may thy heart be Now there are two great opposites to this recumbency viz. The terrible things of thy heart the guilt of sin the temptations of Satan the sad fears that molest thee and then the sweet pleasing things of thy soul which are self-righteousness trusting in thy own heart in thy own works Oh this self-fulnesse this mountain must be levelled as well as this valley be exalted else the way is not prepared for Christ SERMON CX Of Justifying Faith That it is a fiducial Recumbency on Christ JOH 17.20 But for those also that shall beleeve in me I shall now conclude this part which containeth the Qualification of the subject of Christs Praier That beleeve in Christ And whereas Faith hath a twofold Object either general of which v. 21. or special This last is meant here of which much hath been said to clear the nature of it I shall end at this time And 1. I shall prove that it 's the duty of an humbled sinner to have such a fiducial recumbency on Christ and that for the pardon of his sins in particular It 's not enough to believe that Christ will save sinners that repent and convert unto him but they are to appropriate him to their own particular To say with Thomas My Lord My God Now that Faith is such a particular application of Christ whatsoever Papists and others gainsay may appear from these Arguments amongst others 1. From the names and Titles that beleeving in Christ hath which do evidently denote more then a meer intellectual assent unto the promises as true They imply some cordial motions of the soul The Names are these ãâã ãâã ãâã ãâã ãâã which doth signifie a confidence of the heart and that which doth imbolden the soul in the presence of God yea to this beleeving there is attributed ãâã ãâã ãâã ãâã ãâã Rom. 5.1 Phil 3.3 This boasting must need be more then a bare apprehension in the minde It 's like Aarons oyle that descends from the head to other places also ãâã ãâã ãâã ãâã ãâã Rom. 4 21. This is also emphatical some make the word to be from the Sails of Ships when filled with the Winde which carry the Ship away speedily Thus the heart of man that lay groveled and could not move when beleeving is mightily carried on in all duties It is called ãâã ãâã ãâã ãâã ãâã often Heb. 11.1 Heb. 3.14 that denoteth the things we beleeve to have such a subsistence in our souls as if we were no longer our selves but the thing believed as Paul said I no longer live but Christ within me Gal. 2.20 So this Faith in Christ doth as it were incarnate the Promises and transubstantiate them into the believer Another word is ãâã ãâã ãâã ãâã ãâã Heb 4.16 Let us come with confidence Indeed Ephes 3. Confidence or boldnesse is made an effect of faith but confidence could not be an effect of faith if faith had not this
in its nature As the Soul could not produce rational acts if it were not essentially rational so neither could faith put a man upon fiducial acts if it self were not fiducial Again this believing is called ãâã ãâã ãâã ãâã ãâã boldnesse or confidence Mat. 9.2 and so Varinus makes ãâã ãâã ãâã ãâã ãâã to be bold on a man By these Titles then which the Scripture giveth Faith in Christ we see what a powerful operation it hath upon the heart What a Faith of spiritual miracles as I may say justifying Faith is and therefore know that thy doubts fears dejections and tormenting distractions are opposite to believing as darknesse is to light if God do above all graces thus approve faith then he doth above all sins abhor this dejecting unbelief 2. That such a special faith is required appeareth in that the Scripture limits this faith unto Christ as the peculiar and proper object Hence the Evangelist John cals it so often believing in him that brings Eternal Life and it 's Rom. 8. By Faith in his bloud that we are purged and have pardon of sinne and generally when it speaks of faith as justifying it relateth to Christ as the Object of it Not but that it believeth other Truths only in believing of this we are justified as the Israelite might look upon other Objects but beholding of the brazen Serpent only made him whole yea as we told you when the believing of other things is reduced to justifying Faith all other Truths are sweetned and qualified by that as if a man had the Philosophers stone it would turn all other materials into Gold 3. That Faith must be in a special manner fiducial and applying appeareth in the effects that commonly follow it For to this believing is attributed peace and unspeakable joy yea a triumphing over all oppositions and difficulties a boasting and glorying in tribulation Now this could never be without a particular interest in Christ for what peace and joy doth it bring to hear that Christ in the general came to save sinners Do not thousands go to hell for all that It 's therefore necessary to true solid peace that he become my Christ and my Saviour Hence it is that believing is the uniting of the soul to Christ as an husband which is an appropriate Interest as the Church expressed it I am my Well-beloveds and my well-beloved is mine Cant. 2.16 And hence also are those comparisons of an head and a body of a Vine and branches all which argue that the good we have by Christ comes because of our intimate union with him So that if we do respect those glorious effects which usually accompany believing they will necessarily suppose a fiducial appropriation of Christ in a special manner 4. This special faith is seen by the opposites and contrarieties unto it for he that doth not believe is said ãâã ãâã ãâã ãâã ãâã Luk 12.29 to be carried up and down as a meteor that hath no fixed place Thus while the soul is not fixed on Christ it 's like a reed tossed up and down with every winde as one in a journey and at a stand seeing two waies and not knowing which way to go or as a man that is uncertain between two arguments like the ballance with equal weights that doth not incline to one side more then another These dispositions of the Soul oppose faith and it 's a resting and a determining of the soul upon Christ And Lastly Diffidence and fear these are made contrary to Faith Fear not but beleeve Luk. 8.50 said Christ to his Disciples which supposeth that faith hath boldnesse and confidence in it We then may judge of the nature of faith by the opposite sinfulness to it and when we see fears wandrings uncertain tossings up and down of the soul in no waies stable and fixed then we may conclude that faith it self is a powerful composing and firm fixing of the soul upon the Lord Christ 5. That faith is thus in a special manner applying Christ appeareth also because otherwise it would be little better then the faith of devils and of such who have only a bare dogmaticall assent for the devils made a Confession of faith That Christ was the Son of the living God and therefore are said to believe yet they tremble and are in unspeakable horrour because they know he is not a Saviour to them and thus many believe that Christ is the Messias but because there is no fiducial adhesion and appropriation of him therefore he is not so to them Even as many saw Christ yet if they did not in particular apply themselves to him they were not healed of their diseases The hungry man may starve though he see a Table furnished with plentiful food if he do not put into his own mouth It 's particular Interest that enricheth that saveth and therefore it 's said The Just shall live by his faith Hab. 2. Lastly This truth may appear From the absurdity of that Position to say faith justifieth as it believeth the Word of God in general only or any Truth asserted in general for then my Faith would justifie me as well in believing Judas hanged himself as that Christ was crucified for me Or that Paul had a Cloak and Parchments as in the bloud of Christ Certainly forgivenesse of sinne is attributed to Christ only and seeing as you heard the object of faith justifying is bonum as well as verum That which is beloved must have the chiefest good in it as well as Truth and this may suffice to instruct you in this main Point that a Christian humbled for sin is not to rest or to be satisfied in this that Christ in generall came to save sinners or that he is able to save thee though an hainous offender but to apply him for thy own particular that thou maist say of all the glory of the Gospel which the devil did falsly of the glory of the world All this is mine Obj. But to this it 's Objected This is to preach Security and to imbolden men in a carnall presumption And therefore it 's a Doctrine to be abhorred as pleasing the Flesh Thus it 's branded as if it were one of Epicurus his Opinions that were called the Syrens of the carnall part of a man But to answer this Answ 1 1. That there cannot any doctrine of comfort and grace be preached but a carnal heart will turn it into the occasion of wickednesse When Paul preached the grace of the Gospel did not some infer from thence Let us sin that grace may abound and did not others turn the grace of God into wantonesse It 's one thing therefore to speak of the proper genius of the doctrine and another thing of the abuse of it through mans corruption If therefore any man living and walking in prophanesse do yet comfort and encourage himself saying I lay hold on Christ I belâeve in Christ· This man as he deceiveth himself so he doth grosly abuse
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 sinnârs 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
appeareth evidently Rom. 10.17 Faith comes by hearing and hearing by the word of God yea vers 14. there is a chain of faith and hearing and preaching inviolably put together We may bring a second witnesse to confirm this 1 Cor. 3.5 Who is Paul or Apollo but Ministers by whom you beleeve Where you see to be instruments of faith is not only limited to Paul the Apostle but is extended to other ordinary Officers in the Church even all that water as well as plant The Apostles planted the ordinary Ministers they water I shall not at this time prove a distinct calling of Ministers from people that hath been done already I shall only shew the perpetual usefulness and necessity of a Ministry for spiritual ends as long as there will be a Church upon the earth and the rather because Socinians and Seekers though they grant There was once an extraordinary Ministry in the planting of the Church yet they say it was only temporal for a season even as miracles were and that where the Scripture is made common there needeth no Ministry Therefore to inform herein consider these Propositions First That God hath appointed a Ministry in his Church not from necessity but a voluntary liberty condescending herein to our capacity God did once govern his Church as in the Patriarchs time by immediate revelations and apparitions and thus he could still do if he pleased It 's not therefore from necessity but meer bounty that he hath appointed such a way of spiritualizing people God doth not need the parts or gifts or piety of any men in the world and certainly if God hath appointed second causes in nature which work from a necessary principle within not necessarily but freely much lesse did he in these things which are of a supernatural constitution Secondly It 's to be affirmed That in the first plantation of Christs Church there were some things extraordinary but that doth not inferre every thing thus appointed was extraordinary The Office of the Apostles who had a Commission to go over the world and had an universal Authority being furnished to that end with infallible assistance was extraordinary Christ seedeth his Church spiritually as he did once the bodies of men miraculously first he took bread himself then he gave bread to his Disciples and they gave it to the people Thus Christ he preached the word of life and then he commanded the Apostles to preach who instituted others in their room The Office then of Apostles and Prophets with the gift of miracles were extraordinary in the first constituting of the Church but then ordinary Officers were afterwards required As with the people of Israel while in the wilderness God made miraculous provision for them but when once setled in Canaan then their Manna and other miraculous provision failed them And if you say How shall we know what is an extraordinary Office and what is an ordinary Office seeing the Apostle Eph. 4.11 12. reckons them up altogether I answer It 's true the Apostle there mentioneth extraordinary and ordinary Officers because he is to speak of the whole fruit of Christs Ascension to his Church and so because Apostles were a great and principal part of Christs gift to his Church and the influence of their labours upon the Church to the end of the world and therefore they are called the foundation Rev. 21.14 Hence they are mentioned as well as the ordinary only the difference between these two may appear in the qualifications of either for to an Apostle was required gifts of miracles an universal Commission and Authority infallibility of assistance c. but to the ordinary Elders there is no such thing required but what may be in an ordinary manner attained unto Thirdly When we say A Ministry is appointed for spiritual ends it 's good to know in particular what they are And 1. You see it 's in the Text To work Faith And therefore faith is said to come by hearing The ear that is the organ of learning and knowledge as also of faith It 's observed by a learned man That though we reade of godly persons that could not see or speak yet of none that could not hear because that was the instrument of faith yet this is not so to be urged as if a godly man might not be made deaf only it 's a sad affliction because by hearing faith is begotten and increased What enemies then are such to their souls who care not for hearing who give over hearing come now and then it may be for sinful ends whereas by hearing the Word preached God hath appointed to give thee faith Art thou not then such an atheistical or prophane man because thou doest no more regard this hearing of Gods word preached Be swift to hear said the Apostle James 1.19 2. The Ministry is appointed for the conversion and regeneration of men who naturally are dead in sinne and averse to God It was a subject the Prophets often preached upon to return every one from his evil way to God and John Baptist yea Christ himself also preached repentance as well as faith Hence Jam. 1. God is said Of his own will to beget us by his Word and so it s called the washing of regeneration through the word Tit. 3.5 That as the Spirit of God at first by moving on the waters prepared and produced living creatures Thus God by the Ordinances cals those who are like Lazarus dead in their sins to come out of the grave and live There is a resurrection of souls by the Prophets when they lift up their voice like a trumpet as well as there will be of bodies by the trump of an Archangel and indeed this is the proper effect of the Ministry No moral Philosophy hath attained to the inward change of mens hearts As Eliah when he threw his mantle on Elisha he left his Oxen and followed him Thus when God by the Word preached doth lay hold on the heart of a man he is a new creature minde new heart new affections new all is made new Thus while Peter was preaching there were three thousand converted So that to take the preaching of the Word away is worse then to take the Sun out of the heavens that is but an instrument of heat and life bodily this spiritually 3. The Ministry is for edification as Eph. 4.14 For the perfecting of the Saints and till we come to a full stature in Christ So that the Ministry and Ordinances shall not be abolished till we come into heaven the Sacrament is till he come and he will be with the Ministers till the end of the world and certainly the godly man findes much need of a Ministry to quicken comfort and direct his soul craveth and calleth for this as much as his body doth for food and raiment So that those who argue against a Ministry demonstrate they finde no experimental benefit of it upon their own souls 4. God hath appointed it to propagate
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâsible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
is true our Saviour saith Joh. 14.2 In his Fathers house are many mansion places There is room enough for all yet it 's but one house if one Church cannot now contain us how shall we think one heaven will It followeth there is one Lord that is Christ who is to be worshiped and served by us Indeed if there were many Lords as the Papists set up many Saints in heaven to have their peculiar worship then no wonder if there were several faiths and worships also but the Lord Christ is one This the Apostle urged the Corinthians with to compose their divisions Is Christ divided 1 Corin. 1.13 unlesse there were many Christs or Christ be divided into many parts there ought not to be many divisions in the Church how absurd would it be to say I have one Christ and another he hath another a third a third Christ There is one faith one systeme of doctrine to be believed Though there may be many particulars yet they make up one intire Truth So that although there be many Religions and many faiths in the world yet indeed there is but one Even as the Apostle saith There are ãâã ãâã ãâã ãâã ãâã called gods nuncupative gods but to us there is one only God So there are many called Religions many called Churches but indeed there is one only The next argument is there is one Baptism that is one profession of the doctrine of faith Though there is not one baptism in number yet there is one in kinde Christ hath appointed but one way for the profession of his name and being called upon by us The Sacrament of the Lords Supper is also made an argument of unity 1 Cor 10.17 So that the Sacraments in their signification denote unity They manifest one body one spirit how sad then is it that so many âents and divisions should be made in the Church about Sacraments which yet are the bodies and seals of unity and communion Lastly there is one God and Father of all Because there is one God only therefore we ought to be at unity God being One cannot be divided in himself he cannot command things to be believed or done contrary to himself Therefore let all these unities make us serious in endeavouring after unity yea we might adde that in hell there is unity all the devils agree against the Church There could be a Legion of devils in one man Shall there then be unity against us and not we at unity among our selves These things thus urged let us answer that Objection Seeing God hath promised one heart and one way and Christ hath also thus earnestly praied for it who is not denied any thing by the Father how is it there are so many breaches amongst the godly That we may cry out contrarily to the Psalmist Behold how sad and destructive a thing it is for brethren to be at discord one with another how comes it about that the godly do no more remember of what spirit they are That they consider not the Spirit of God descended in the shape of a Dove That Babel was to be built by confusion of tongues but Jerusalem without any noise of the hammer and therefore Solomon must build the Temple not David because he had been a man of war That this may not scandalize any Consider these things 1. Though unity among the godly be thus necessary yet that inferreth necessarily divisions and oppositions to the world and therefore we are not to wonder if the Gospel and powerful dispensing of Christs waies makes fractions and troubles in the world for the godly cannot have peace with themselves but they must be in open opposition to the world Therefore in this Chapter and in other places our Saviour informs them that the world will hate them So that we are not to say That the Gospel of Christ is in it self of a turbulent dividing nature as carnal Politicians suggest and that therefore the best peace and unity is where Atheism doth abound for if by the Gospel there be sad distractions and concussions of Kingdoms and States it 's not from the genius of the Gospel but from the opposition and corruption of mens hearts Therefore when our Saviour said he came to send fire and sword in the earth Luk. 12.49 that Father should be against Son and mother against daughter That a mans Enemies should be those of his own house This was not from the nature of Christs doctrine but the corrupt indisposition of the subject as when the Sun doth offend soar eyes or the medicine and potions taken disturb the humours and makes a man the sicker in these cases not the Sun or the Physician is to be blamed So if the Introduction of Christs Kingdom and his Ordinances make great divisions in a place It 's not Christs way but wicked mens sins that are to be blamed This then is to be concluded upon that the godly and the wicked can have no unity The godly may not come off to the worlds principles and the world will not come off to the godly mans principles and therefore there must be a perpetual enmity which made the Wise man say That the Righteous was an abomination to the wicked and the wicked to the Righteous Pro. 29.27 2. Seeing there cannot be unity between Sheep and Wolves the godly and the wicked hence it is that even in the Church of God there being so many still that retain their beastly nature and though they have the title of Christians yet are really of the devil hence it is that in Christs Church there is many times such deadly opposition Wonder not then if among those that yet pretend highly to Christ there be sad divisions for many are in the flesh still many savour not experimentally the things of God There shall arise among you men that shall speak perverse things saith the Apostle Act. 20.30 So there shall be false Prophets who will bring in damnable heresies 2 Pet. 2. and why because they are men of corrupt mindes If then all that pretend to Christ to his Spirit had indeed Christs Spirit there would be no such divisions but saith the Apostle 1 Joh. 2. They went from us because they were not of us and 1 Co. 11. there must be heresies that the ãâã ãâã ãâã ãâã ãâã such as are sound may be esteemed Therefore though Christ hath thus praied and God thus promised yet in the Church there will be grievous rents because these are not of the Church though in the Church and therefore were not included in Gods promise or Christs praier Hence it is that the Scripture is full of such predictions that there shall arise false Prophets that there shall be wolves in sheeps clothes that Satan will transform himself into an Angel of light by which if it were possible the very Elect would be seduced Therefore you are not thus to argue when you see raging divisions amongst those that professe faith in Christ and holiness
justification and a vivifical influence from Christ into us He is not an head in vain he is not a vine in fancy and imagination Therefore he saith I am the true Vine Joh. 15.1 not corporally but spiritually yet the expression sheweth that a natural vine doth not so truly nourish its branches as Christ doth his people Hence Joh. 6. he saith My flesh is meat indeed and my bloud is drink indeed Not as the Capernaits understood it but in a spiritual reality and certainly the wonderful effects of Christs union with the godly do demonstrate the reality of it There is love of God an heavenly life support in all Exercises c. which are the blessed effects of this glorious union 6. Consider the necessity of this union with Christ without this we are in a necessity of perishing For without Christ there is no justification no Sanctification no Salvation The branch withers that is not in this Vine The stream drieth up that is not joyned to this spring That member must needs die that is not joyned to this head Oh then that natural men would tremble at that distance they are in from Christ The Scripture saith such are afar off and indeed there is a great gulf between them and heaven God is an Enemy to them and they to God till they be made one in Christ Alas they can no more approach to God in any duty then stubble can endure before the fire This made Paul Gal. 2. say he no longer lived but Christ in him And again Phil. 3. he would not be found in his own Righteousnesse but in Christ And Col. 2. Ye are compleat in him It pleased the Father that in him all fulness should dwell 1 Cor. 1. God hath made Christ wisedom rigteousnesse and redemption So that Christ hath the preheminence in all things he is Alpha and Omega he is all in all Who art thou then poor wretched and miserble sinner that darest abide an hour a day in thy natural condition without Christ Why dost thou not fear the curses of the Law the devils of hell and all the vengeance of God may immediatly devour thee 7. The excellency of this union can never be enough meditated on for this is a Catholicon to all diseases evidence of this will answer all doubts Dost thou fear perishing if united to Christ thou canst not perish any more then he Dost thou fear God may leave thee and forsake thee This cannot be no more then that Christ should be forsaken for this union makes thee and Christ one mysticall person so that by this union there is a communion of all Christs good things to thee and of thy evil things to him thy sins were laid on him he became sinne for thee and thy evils are felt by him Saul Saul why persecutest thou me saith Christ from heaven Act. 9.4 yea the Church is called Christ because of this intimate union 1 Cor. 12 1â So that no Son no wife can take such comfort and confidence from a Father or husband as the believer from Christ he may truly say Christ is better then all husbands and fathers and all relations whatever 8. There is the inseparableness of this union All natural unions will be dissolved the wife will one day be parted from her husband the childe from his Father They are not everlasting relations but this is eternall Even as Christ took his natural body never to be divided from it so also he doth his mystical and upon this union is the perseverance of Gods children immovably fixed Christs members can never be broken from him and thrown into hell 9. There is the efficaciousnesse of it where Christ is united to the soul there he puts forth his vigour and power as Christ while on earth wheresoever he went put forth his miraculous power healing the blinde the lame and raising the dead thus also Christ dwelling in us can be no more hid then the Sun when it ariseth on the Earth 10. It 's an immediate union all believers are immediatly united to Christ one is not more united then another In the body every member is not proximely joyned to the head but in Christ the meanest and weakest believer is immediatly joyned to him 11. It is an harmonious Vnion Every believer receiveth proper supplies for its own peculiar necessities as Eph. 4.16 Lastly This union is of so great concernment that the principal end of the Sacrament is to represent and seal this as if this were the great priviledge we were alwaies to live upon Vse Are the godly united to Christ then how holy and Christ-like should they be in all their operations Can there be a greater argument to holinesse What saith the Apostle 1 Cor. 6. Shall I take the members of Christ and make them members of an harlot SERMON CXIX Sheweth What a special means Vnity among Believers is to enlarge the Kingdome of Christ And yet notwithstanding that Vnity without true Doctrine is no infallible Mark of the true Church against the Papists JOHN 17.21 That the world may believe that thou hast sent me WE are now arrived at the last part of this Text as it stands divided which is the consequent and fruit of all Believers Vnity It will convert the world and bring them to the true Faith when they see such agreement It 's true Austin makes not this a consequent but a distinct prayer and therefore repeateth the word ãâã ãâã ãâã ãâã ãâã as if our Saviours sense was I pray that the world may believe in me And upon this foundation he makes this Question How Christ that said before he prayed not for the world doth here pray for the world And answers The world is here taken for the world not of reprobates but predestinated ones in which sense the world is taken he saith in these two places I came not to judge but to save the world John 3.17 And God was in Christ reconciling the world to himself 2 Cor. 5.19 So that it 's plain Austin thought that the world might sometimes be taken for the elect only howsoever some cannot endure that Exposition but though there may be truth in this yet I think the Context is to the contrary for it 's plain that the particle ãâã ãâã ãâã ãâã ãâã doth denote here some event or consequent from the believers unity Therefore others by faith do not understand saving but an historicall faith and by the world do understand reprobates for even such by the preaching of the Word and other demonstrations are many times so farre convinced as to believe the Christian Doctrine Therefore they say Christ doth not here pray for the world of reprobates only this is a consequent of believers amongst themselves But I rather with Calvin take the world here for mankinde in a negative and indefinite sense First Negative for such as do not believe yet and then Indefinitely of those who do believe Some do truly and savingly believe
and we in him by Christ our Mediator Now if we had perfection and freedom from sin we needed not a Mediator So that as Sacraments suppose imperfection in the Communicant thus doth also Christ in the person he is in for if sin were not there How could he be in thee as reconciling thee to God as further sanctifying thee as healing thy corruptions Therefore though in heaven as some say the mystical union of Christ as Head and the Church as his body shall never cease yet the manner of his presence will cease he will not then be in us by faith nor shall we appear in him before God as mediating for us and covering our imperfections for then shall all be done away if then you observe how Christ is in his people to what end you will conclude if I were such as I desire and groan to be then I did not need Christ to be after that manner present in me at all 2. Though God and Christ be in us yet they are in us as free agents communicating efficacy and power according to that measure and degree they please If Christ were in us as a natural agent as the fire burneth or the Sun shineth then he being also omnipotent would produce the greatest effects of grace possible in every beleever because he is free and worketh according to his own councel therefore he distributeth grace as he pleaseth to some more to some lesse to none according to what shall be hereafter Therefore though he might sanctifie thee perfectly yet he will not 3. Christ is not only in us thus freely working in us but he hath also bounded and ordered the way of dispensations of his grace so that he doth not put forth power in us after we are regenerated as if we were so many bruit creatures but he requireth our co-operation and stirring up of our selves Though in the initials of grace we are passive yet not in the progress and though it be Christ that doth daily quicken and preserve us yet we so distemper our selves that some obstructions may be put to his operative presence As 1. Vnbelief Christ worketh in us yet so as by faith insomuch that we are not onely justified by faith but we are in the progress of holiness sanctified by faith Hence Ephes 3.17 Christ is said To dwell in our hearts by faith It 's by faith we receive of the fulness and fatness of Christ insomuch that where faith is not there Christ doth not put forth his power So that as our Saviour said to Mary If thou doest believe thou shalt see the glory of God Joh. 10. so if thou actest faith and dost put that on working then thou wilt both see and feel the glorious presence of Christ Therefore there is no blame in Christ his arm is not shortned This fountain would send forth such living streams it useth to do only thou dammest it up that it cannot run 2. Dulness and slothfulness this doth much withstand Christs operations The Church in the Canticles when she was lazy and pretended excuses not letting in Christ when he desired to come in made her at losse and be without his presence to her dear loss when Christ therefore hath quickned thee by preventing grace he hath many times knocked at the door and there hath been no entrance this hath greatly hindred the course and flourishing of grace 3. When thou givest way to any gross sin this makes Christ with-draw so that little appeareth of him This is like winter to the trees that maketh all the sap withdraw to the root so that outwardly it appeareth a dead tree Therefore cast away that abominable thing and then Christ will come and work as formerly in thee 4. Christ may live and work in thee yet thou not be sensible and apprehensive of it It 's Christ but thou mistakest him for something else as to the Disciples when Christ approached on the waters to them he appeared to be a Spirit at which they trembled not thinking him to be Christ and as Mary Magdalen thought it had been the Gardner when it was her Lord. Thus the godly soul though Christ at that very time doth evidently work in it yet through black distempers doth not indeed judge Christ to be there Lastly Christ sometimes purposely withdraws his operative presence to try us that we might see our own infirmities that we might the more earnestly prize his power and grace Even as in the ship Christ did on purpose sleep that the Disciples being in extremity might the more earnestly awaken him Thus Dormit in te Christus and as Joseph to his brethren discovers not who he is that so he may be the more welcome afterwards And as for the second Question How can Christ be in thee and yet thou have no comfort and assurance You may see the possibility of that in Christ himself who though so dearly beloved of the Father and the Father was in him yet for the present those heavenly consolations were suspended Vse of Instruction to demonstrate the happy condition of such as do believe They have God and Christ within them Though contemptible vessels yet they have a glorious treasure within Though the Cabinet have no excellency yet the Jewel hath Take heed then of grieving such a noble guest within thee when a noble person enters into thy house how doth it trouble thee that any offensive object should come before him Be thou as much carefull left any vain thought any evil action should molest him SERMON CXXIX Of the Vnity of Believers Of the Cause and Nature of it And what makes to the perfect Consummation of it JOHN 17.23 That they may be made perfect in one THose words contain the effect and fruit of that former Unity specified viz. Christ in us and the Father in him for our Saviour here speaks of a three-fold Unity 1. Of the Father with Christ as Mediator 2. Of Christ as Mediator and Head with his Church 3. Of believers amongst themselves and the Vnity of Christ with believers as their Head is the cause of the Members union and communion one with another Now this is the last time our Saviour repeateth this particular of unity for our Saviour doth in this prayer for believers four times repeat it which demonstrateth his exceeding ardent affections for it only every expression seemeth to rise higher then the former The first is That they may be one 2. That they may be one in us 3. That they may be one even as we are one 4. That they may be made perfect in one and this is here mentioned Now what it is to be made perfect in one will appear afterwards onely the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is used sometimes of performing and consummating a thing with perfection sometimes it 's used of sanctification and consecration Heb. 2.10 Heb. 5.9 Heb. 7.28 Now although it be true that all believers are consecrated and set apart as holy
is not the devil still suggesting this unto thee if thou be the Sonne of God then it would be thus and thus with thee Gods children never do as thou doest Now this temptation hath so farre prevailed by Satans instigation upon some of Gods people that they have wholly given over to pray that they dared not to presume to pray And why because God is not their Father they may no more pray then the damned in hell So that the godly man is left in a wofull desolate estate all the while this truth doth not reign in his heart that God is his Father 3. This perswasion of God being our Father is of so great consequence that the Spirit of God is sent on purpose into our hearts for this very work Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Father So that as we remain blind and darkned in mind till the Spirit lead us into all truth that as we remain unholy and cleaving to our lusts till the Spirit sanctifie us so we do also remain in a doubting unbelieving and dejected disposition till God send this Spirit into our hearts so that when a man is humbled for sinne and feels the load of his transgressions it must be more then humane power yea or all the counsels and directions of the ablest Ministers that can inable such an one to call him Father Oh how often doth such a tempted soul say Oh that I could call him Father Oh that I could delight in him as a Father But now when this Spirit of Adoption cometh into our hearts see with what efficacy and power it cometh it maketh us to cry that denoteth earnestness vehemency and also confidence undauntedness notwithstanding the roaring cries of the devil and conscience to the contrary and thus it enableth us to cry Abba Father by way of ingemination implying that it is not once but twice yea often for indeed if the Spirit of God did not constantly thus keep up a filial frame every new failing would cast us back into a meer darknesse and confusion Therefore the Spirit of God hath this office of being a Comforter because we of our selves cannot sow that seed in our own souls 4. This is necessary because this only raiseth sweet comfortable and delightfull thoughts of God The relation of a Father is sweet and what a great difference is there between a childe praying to a tender father and a malefactor to a severe Judge David once said He remembred God and was troubled Certainly the more we think of God and his Attributes Omnipotent Wise Holy Righteous if not a Father the more terrible and dreadfull is the apprehension of him It 's necessary to have good endeared thoughts of God therefore the devils and the damned who are of the farthest distance from God they have hard and raging thoughts against him It being therefore necessary to keep up such thoughts in the soul as these Let God afflict smite destroy yet he is just and righteous yea and to be loved now this cannot be unless this faith is strongly carried out unto him as a Father 5. Perswasion of God as a Father is necessary because this only will produce faith and confidence in those that pray with such an assurance Now faith is the very soul and life of prayer He that prayeth believing shall receive and James exhorts Let him ask in faith nothing doubting Chap. 1. Our Saviour told the woman It should be according to her faith So that unbelief makes our prayers like a messenger without hands or feet and if so How shall we get our prayers animated with this grace Nothing conduceth more to this then the Meditation of God as a Father when this is assented to then it easily believeth God will do all necessary good for it such a Father will not give a stone to his childe when he asketh bread Thus Mat. 5. our Saviour maketh this an argument against all distracting fears and cares Your heavenly Father knoweth what you have need of Why is it that after prayer thy heart is as much troubled and disquieted as if the request had never been made known to God but only because faith did not reign and predominate in thy heart concerning Gods fatherly relation to thee 6. Perswasion of God as a Father is necessary because hereby the heart will be quickned to all those holy and filial dispositiâns which ought to be in children If ye call him Father 1 Pet. 1.17 c. Passe your sojourning here with an holy fear The Scripture apprehension of a Father will not beget security and a licentious life but rather it will cause an holy reverence and a diligent attendance to avoid all those sins that may offend and provoke The Spirit of adoption is also a Spirit of Sanctification being born of God he doth not he cannot sin for how abominable and uneffectual would our prayers be if we should joyn prophaneness to those duties In stead of obtaining mercy we may justly expect that God would pour out greater wrath whereas a due and right apprehension of God as a Father will make a gracious and humble disposition in the soul Vse of Exhortation to the people of God that they strengthen and confirm this relation to them as much as may be Pray for that Spirit of Adoption which will inable thee to cry Abba Father Oh know that all the cause of thy disquietness distractions and diffidence of Spirit in thee ariseth from unbelief in this point If thou believe God is thy Father then sin is forgiven then no good thing will be denied thee This Father will treasure up for thee yea the properties of this Father are wonderfully quickning he is an omnipotent Father and so can do all things he is a compassionate Father and so will do all things he takes upon him both the bowels of Father and Mother also Parents have been hardned to their children as the Prophet observeth but God cannot be He is a wise Father and so ordereth every thing for the best This if duly considered would free thee from all distrustfull cares and thou wouldst learn from thy own childe to walk depending upon God casting all thy burden upon him because thou seest it taking no care what it shall eat or what it shall put on but resteth it self wholly upon it's Fathers care The second thing observable in the Text is The manner of Christs expression his Petition I will Father I will Some think this an expression not of prayer but of Christs just demand of his right to that which he had as God and therefore they think that whereas before he prayed as a man here he interposeth himself as God as thus Austin of old Omnipotenti patri se velle dixit omnipotens filius Others they make it an expression of prayer because in the former part the word ãâã ãâã ãâã ãâã ãâã is used and thus Mark 10.35 when James and John
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
the Son will reveal it there is knowledge and where he will not there remaineth blindness 3. There is the effectual and powerfull way of this revealing such shall know such will come to God such shall have the vail-taken off their eyes and the stone out of their hearts 4. There is the continual and daily efficacy of this I have manifested it to them and will do it Though they were Apostles yet they need the daily guidance and illumination of Christs Spirit we cannot either begin or proceed without him Vse of Instruction To look above the Ministry even up to Christ that he would open thy heart constantly wait upon that but withall say Unlesse thou Lord go along with the Ordinance all hearing and all preaching is in vain He that only can give eyes to the corporal blinde can also to the spiritual blinde Is it not for want of this you finde the Ministry no more working upon you you are not instant with God in prayer that it may be effectual to you Vse 2. Of Exhortation To such who have this vail and thick cloud on their hearts removed let them not indeed proudly compare themselves with and insult over others yet by the opposition be quickned to walk humbly and praise God the more O Lord the world hath not known thee such great men such rich men such neighbours but I by thy grace have known thee SERMON CXLII Setteth forth the singular Christian cleaving to God though the multitude go another way And how his godlinesse in that case endears him to God JOH 17.25 And these have known that thou hast sent me IN these words you have described by way of commendation the Faith of believers with the object thereof 1. Their Faith is called knowledge as several times in this Chapter 2. There is the object of this Faith That the Father sent Christ into the world Austin understandeth it thus as if the meaning were They have known me not by nature or free-will but because I was sent into the world to reveal and cause this knowledge in them So that he expounds it in a causal sence They have believed wholly of grace because thou hast sent me to be the Sun of Righteousnesse enlightening of them But it 's more consonant to the customary use of that phrase to take in an objective sence making Christ sent to be the specifying object of their faith and as for the persons the ãâã ãâã ãâã ãâã ãâã these who are said thus to know though some limit it to the Apostles only yet because the world is made the immediate opposite to it we are to extend it to all believers I have handled this description of believers Faith absolutely already both as it is called knowledge and as it is terminated upon Christ as sent by the Father and hereby distinguished from the absolute knowledge which men may have of God without Christ I shall therefore only take notice of it relatively as it stands by way of argument in this Petition for therefore doth Christ commend them as the fit objects of glory because they do believe though the world be wicked and mad opposers of the knowledge of God Obs That it 's an endearing respect of believers to God that they do own him and cleave to him when the whole world goeth the contrary way If the whole world did lie in godlinesse as it 's said to be in wickednesse If every one did believe in God then the excellency of such who do believe would not be so great If all the stones of the earth were jewels then these would not be so much set by and if all the weeds of the field were choice flowers then flowers would not be so much regarded so that the wickedness of the world is an excellent foil to the godliness of believers The darker the night is the light of the stars is thereby the brighter and this the Apostle alludeth unto in that glorious commendation given to the Saints at Philippi Phi. 2.15 where praying that they might be without rebuke in the midst of a crooked and perverse generation he tels them they did shine as lights in the world So that as the darker the night is the more glory is in the star when it shineth so the more perverse and wicked the world is the more amiable and lovely is the faith of such who believe in Christ Hence it is that such an encouraging promise is made to such who confess Christ before men Mat. 18. that is an adulterous and wicked generation as Mar. 8 38. The acknowledging of God amongst so many vile opposers and wicked persecutors is especially taken notice of by God Thus when the Apostle Peter speaks of Lot how merciful God was in protecting and delivering him from the impendent judgements he giveth him this character that he was a just and righteous man 1 Pet. 2.7 which was abundantly discovered in this that he was vexed tormented as if he had been put upon the rack the word is applied to the very torments of hell with the conversation of the wicked his eye and ears yea the whole soul it self was vexed with their unlawful deeds for Lot to walk righteously and holily in the midst of such miscreants and incarnate devils as they were this moved God to have a more special care over him To consider this Truth more throughly take notice 1. That there is a wonderfull pronesse in every man by nature to do as the most do not to be thought more wise more holy or more strict then others especially to be scoffed or derided or persecuted for walking more strictly then others do this is much against flesh and bloud Hence it is that we have such a peremptory prohibition that we are not to follow a multitude to do evil Exo. 23.2 therefore our Saviour when he foretold that his disciples should be hated of all men for his Names sake he spake the most discouraging matter that could be for every one naturally would gladly have the good word of all the praise and applause of all But because that is impossible to please God and please men too therefore it is that he who will be godly who will do his duty he will stir up the generation of wicked men against him as so many hornets he shall neither have good name estate liberty or life it self if they could complete the height of their wickednesse now then must not this greatly indear them to God and Christ that though they be godly at so dear a rate though it cost them so much yet for all that they will not forsake God Oh saith God It 's for my sake thou art thus reproached thus persecuted if thou wouldst do as the world doth walk according to the course and fashion thereof Then the world would love and advance thee Let not then the godly be troubled but rejoyce rather under all the hard words and ungodly deeds which they meet with for all these
respect of the stability of their assent to divine truths when yet they had great temptations to assault them and we read sometimes of the Disciples that upon the working of some great miracles by our Saviour they are said then to believe not but that they beleived before only they did grow and encrease in this more Oh then in times of great disputes when learned and godly men differ in many things it behoveth the godly Christian to fly to this manifestation of Christ Oh say declare it Lord and still declare it to me more and more And certainly it appeareth by Mat. 24. That those who are false Prophets have so many fair pretences and deceivable wayes that if it were possible they would deceive the very elect so that it 's a very great mercy to be of a sound mind and established in the truth That as Jesus Christ is the same yesterday and to day and for ever so also believers are to be 3. We need Christs daily declaration in respect of the efficacy and practical operation of our knowledge So that although we know all mysteries yet if the power of Christ doth not make us to acknowledge these things in a godly manner We are but as tinkling cymbals you see Paul made knowledge a meer puff a nothing without charity 1 Cor. 13. and our Saviour puts happiness upon the doing not knowing of these things John 14.17 A Christian may grow two wayes in the extension of knowledge or in the efficacy of knowledge and this is greatly to be lamented many desire to know more opinions and more notions many are still propounding more questions after questions but the Apostle Ephes 4. tels us of the knowing of the truth as it is in Jesus which makes a Christian put off the oldman and put on the new as also an acknowledgment of the truth after godliness Tit. 1. Oh therefore pray that Christ would declare his truths to thee so as they may not only be in thy head but sink down into thy heart and be there like fire inflaming thy bowels It 's not growing in knowledg at it is knowledge but growing in it as it is saving and operative which makes a man fitted for everlasting glory As it is not the knowing of what is excellent food that doth nourish a man but the eating of it and this only doth the Scripture vouchsafe to call knowledge indeed Oh then examine thy self Dost thou so know God as to live on him by faith to love and fear him Dost thou so know Christ as to make him a Mediatour to thee in an appropriated manner Doest thou so know the promises as to relie on them and to make them thy cordial in all temptations This is to know in the Scripture language So that the Christians knowledge is wholly in tendency to operation as all motion is for rest if it be barren it increaseth our condemnation and not further our consolation In the next place Let us consider what are the reasons why Christ must continually teach his people And 1. It is because all heavenly things are revealed from God only Even as it is said of the Creation John 1. All things were made by him and without him was nothing made that was made Thus all knowledge in a supernatural manner comes from him and without him we know nothing Now all those things which require a supernatural power for to give the first existence to them require such a power to continue them therein Hence as Christ made all things Heb. 1. he is still said to bear up all things by his power and thus likewise it is in regard of all saving knowledge that same Spirit of Christ which did at first teach us must in the whole progress of our lives teach us As a man cannot beleive of himself so neither increase in faith or know more firmly and evidently of himself All saving knowledge is part of that work of grace which God is the author of in the soul Now in all the course of grace and progress therein it 's plain we need the auxiliary power of God continually Thus the Apostle speaking even to those that did believe already yet he saith It 's God that worketh in us to will and do and as it 's God that beginneth so it is he that finisheth every good work Hence Christ is said to be the author and finisher of our Faith Heb. 12.2 As it is thus in grace if God did not keep every godly man he would fall into the dirt and all noisome lusts from which he was once converted So if God did not keep us firmly and constantly in his truth there is no damnable heresie or blasphemy that is fetched out of hel it self which a godly man would not fal into So that it 's the Covenant and promise of God which keepeth a man equally from erroneous opinions and sinfull practices 3. There is a necessity of Christs constant teaching his people because of the imperfection and weakness which is in their best knowledge That as he pray'd about his faith I believe help my unbelief so I know Lord help my ignorance and therefore it is that he will have a Ministry alwayes in the Church which as that is to grow constantly in knowledge so ought the people much more Oh then be affected with the true and right apprehensions of the sins of thy minde and thou wilt quickly see that unless Christ be thy teacher thou shalt die in thy ignorance 4. There is a necessity of Christs further teaching because of the great advantage in a grown knowledge As 1. A man is thereby more able to discern between things that differ he can separate the dross from the gold 2. He will be more evangelical in the frame of his Spirit Heb. 6. The babe is unskilfull in the word of righteousness Ignorance causeth many scruples and fears which do hinder those spiritual consolations that should abound in the heart of the godly 3 Hereby they may be guides to others The Apostle Rom 14. sheweth the many duties of a strong Christian in respect of a weak It 's a blessed thing to be a means of edification of others or the reducing of such as have gone astray for want of this growth many parents many husbands though godly for the main cannot do their duties Vse 1. Of humiliation to the best persons and the best Churches they still need more light It 's not enough Christ hath declared to them but he must still declare not indeed new substantials and essentials to salvation but in regard of the superstructures of holiness and truth That Doctrine in Popery The Church cannot erre makes her incurable and is also grosly arrogant In particular persons this would also breed self-emptiness an high esteem of the Ordinances it would prevent heresies and errours men being commonly confident of themselves therein as also any severe and uncharitable censuring of others knowing as it is said Phil. 3.15 God may in
time reveal even this truth unto them also SERMON CXLIV Of the powerful sense and feeling of the love of God How it 's attained And what a great advantage it is to him that hath it both in reference to duty and comfort JOHN 17.26 That the love wherewith thou hast loved me may be in them and I in them IN these words we have the necessary Consequent or Effect of believing in Christ and resting on him as Mediatour and that is the love of God towards them So that we have here the description of Gods love to Beleevers and that in the highest degree which is imaginable the love wherewith thou lovest me Criticks note a Graecism in the relative ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã as Mar. 4.41 2 Tim. 4.7 which Austin also on the place takes notice of though Maldonate call it a light Observation The Truth it self is of infinite comfort that God loves believers with that love wherewith he loveth Christ himself But this hath been discoursed of already 2. You have the subject of this love with the manner of participation of it That this love may be in them that is in true believers and in them only Some by love understand the holy Ghost but we may take it for the gracious favour of God and as Zanchy well observeth he doth not say that this love may be towards them though that also be true but in them Gods love was to his people by way of purpose and decree from all Eternity but it was not in them Now when Gods love is said to be in them that is to be understood of the Effects of his love and more especially of the sence and assurance of his love Lastly There is the cause of all this expressed in these words And I in them where Christs mystical Union with and indwelling in us is made the cause of all the love of God to believers but of this also we have already treated So that there remaineth no new thing but the manner of participation of this love of God to them and that is said to be in them which although as was said may be true of the several gracious effects of Gods love yet I shall pitch on that which is the most obvious viz. Gods love in a beleever by way of sence and assurance for God not only loveth them but they may feel this and be perswaded thereof Obs That it is not enough for the people of God to be loved by him but they are to endeavovr after the sence and apprehension of this in their own hearts This is the Emphasis the Selah as it were in this expression that Gods love may be in them our Faith in Christ is not only to produce those direct acts whereby we are perswaded of Gods love in the generall but also those reflex acts whereby we know and feel that his love is in us As a man under the Sun-beams feeleth and enjoyeth the comfortable influence thereof So that herein lieth the compleat happinesse of a Christian to be loved of God and to perceive and feel this To open this you must Consider 1. That the love of God is taken in Scripture two waies either actively for that whereby we love him or passively for that whereby we are loved of him and so some Texts do receive different Interpretations because of the different application of that love of God Now it 's true our love to God is inherent in us and we may perceive and feel it as fire sometime working in us for his glory and honour but the love of God whereby he loveth us we cannot feel in us but by the Spirit of God manifesting and evidencing this unto our souls We have a notable Text Rom. 5.5 where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us which although some expound of that love inherent in us whereby we love God yet it seemeth more consonant to the words preceding that it is to be understood of that love of God whereby he loveth us for this being diffused in our hearts and we thereby affected with it do rejoyce in tribulations and have such hope that will never make ashamed This then is said to be a special mercy vouchsafed to Gods Children that his love is plentifully powred upon them as Aarons Oyle upon his head and so descending to other parts So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever This is an heaven upon the Earth to live in such discoveries and evidences of Gods love 2. Gods love may be greatly towards us yea and the effects of it in us yet for all this we discern and feel them not As it was with the Lord Christ our Head though dearly beloved of his Father yet in respect of any sense and perceivance of Gods love at that time he was destitute of it David doth often bewail his condition in respect of this spirituall desertion and indeed there cannot be an heavier temptation upon the godly heart then the clean contrary in the Text That the wrath and anger of God whereby he is drawn out against the wicked they should apprehend to be upon them They who esteem the light of his countenance above all things to finde the frowns and wrath of God to apprehend his displeasure towards them this is a burthen greater then they can bear So that although this be made the connex to their believing in Christ yet it is a separable Consequent it is that which may be divided from it sometimes At that very time when the godly do believe on Christ in a dependent way they may walk in sad apprehensions knowing nothing of the love of God towards them yea in a very dreadful manner questioning of it 3. Although the love of God towards believers may not be perceived by them yet they are to press forward they are to pray and wrestle with God that they may not continue in darknesse but be brought to this comfortable light The Apostle Peter presseth it as a necessary duty 2 Pet. 1.10 Give all diligence to make your Calling and Election sure and the Apostle Paul 2 Cor. 13.5 Examine your selves whether ye be in the Faith or no So that this happy priviledge is possible and many of the people of God without any immediate revelation have attained unto it Insomuch that it is for the most part our sin that we walk not in the sence of it It is true indeed God sometimes out of his Soveraignty and for wise ends of his own doth withdraw this sense and evidence of his favour but for the most part it is from our selves that such black clouds arise which keep the light of the Sun from us 4. The sence and perceiving of Gods love may be either in an immediate manner or mediate Immediately and thus Christ discovered his love to
Directions shewing how a man may prize Faith in Christ as a Mediatour 225 c. The properties of Faith 600 That Faith is knowledge 637 What knowledge Faith is not ibid. What knowledge the knowledge of Faith is 639 Reasons why Faith must be knowing ibid. The people of God are kept to salvaion through Faith 314 This is opened in two Propositions ibid. Why Faith confirms us rather then other graces ibid. That the Faith that justifieth and saveth us maketh us wholly to depend on Christ 542 The several kinds of Faith ibid. The object of Faith ibid. The seat of Faith ibid. The things required to justifying Faith 543 544 God inables the humble soul to believe two wayes 546 Of Faith under the notion of receiving of Christ 549 What the receiving of Christ by Faith implieth ibid. Faith hath two acts a direct and reflex 552 Arguments to prove that Faith is a particular application 553 The Doctrine of special and particular Faith doth not tend unto presumption 555 Father God is the Father of Christ in a transcendent way 13 Those prayers are successefull that are put up to God as a Father 14 We cannot call God Father but by the Spirit 15 What frame of heart this compellation Father breeds in every childe of God in seven particulars 15 c. Reasons why the title Father prevails so much with God 17 c. The Father is the original fountain of all good 53 All that the Father giveth shall come to Christ 54 Finish Christ did perfectly Finish that work the Father gave him to do 119 Some particulars about Christs Finishing his work 120 How he Finished it 121 c. The properties of the work Christ Finished 123 Flesh Flesh usually put Synecdochically for man 35 Fortune No Fortune 23 Free-will Free-will a dangerous Doctrine 125 It is no Free-will or preparatory work in man that begins either his grace or glory but the sole gift of God 668 G Gesture GEsture in prayer lifting up the eyes to Heaven 5 Ghost The knowledge of the holy Ghost necessary to salvation 100 Gift All spiritual good the godly enjoy is only the Gift of God Rules for private Christians exercising their Gifts 493 Given That none of those that are Given by God to Christ shall perish 352 Christ though God hath many things Given him of his Father 612 There is a two-fold Giving ibid. What things are Given Christ of the Father 613 Glory Christ hath a two fold Glory 24 Whether Christ did merit Glory for himself 25 Christ being invested with Glory redounds to the advantage of his Members in five particulars 25 26 The nature of this Glory Christ praied for 25 There were three degrees to it 27 This Glory of Christ doth consist in four things 27 28 Christs Glory is 1. Spiritual 2. Eternal 29 All men should be affected with Gods Glory more then their own good heavenly or earthly 31 c. Four Reasons why we are to pray for all our own comforts in reference to Gods Glory 33 34 Gods children are to pray earnestly for their Glory with God 143 1. What is implied in this 144 145 2. This Glory is earnestly to be praied for 146 3. This Glory is a cordiall against all afflictions in five particulars 146 147 The Glory that Christ hath he communicateth one way or another unto his people 605 Considerations for the understanding of it ib. Some Corollaries from this Doctrine 608 Glory is a gift 651 Glorifie To Glorifie is taken two waies in Scripture 24 It was the holy wise will of God to Glorifie Christ 25 We Glorifie Christ three waies 29 How we Glorifie God 102 As Gods people Glorifie Christ so it is well-pleasing to God 267 How many waies the people of God Glorifie Christ 267 Why it is our duty to Glorifie Christ 269 270 Grounds why Gods presence in Heaven is that which makes the happinesse of a Glorified believer 655 Glorification is of grace 253 How many waies we may Glorifie Christ 667 God God may regard one mans prayer more than another 10 God appoints times and seasons for his great works in relation to Christ 19 20 In relation to other dispensations 21 God doth all things for his own glory Vide Glory 33 God made the world for his glory ibid. The greatnesse of Gods glory 34 God is a universal good 57 God is an unmixed good 57 God is the proper and peculiar good 56 One only true God 90 Many fictitious Gods made by men 90 God is known three wayes 91 God is holy and so able to make other holy 297 God is holy several waies 297 298 If Gods people were not kept by Gods grace they would be undone in soul and body 301 God keeps all his from temporal dangers 301 Proved in four particulars ibid. Of Gods keeping all true believers from spiritual evils 303 Which appeareth in four particulars 304 It 's onely Gods property to fore knew things to come 395 God hath the dominion and immediate disposing of our being and continuance in the world 449 Propositions explaining this truth ibid. Arguments to prove the point 450 God considered absolutely and relatively Although there be three Persons yet there is but one God 583 Gods people are called out of the world 172 Vide People Godly It is the property of Godly men to have respect to all Gods word 201 Four Propositions to clear the point 201 c. Four Reasons of the point 202 Governours Governours that have a charge over others are to watch and pray for the good of those they are betrusted with 295 Proved by three Arguments ibid Motives to move to it 296 Grace Gods people must grow in Grace 188 How many wayes Gods people grow in Grace 188 189 Grounds and motives to it 190 Without Grace here there is no glory hereafter 649 There is infinite comfort to those that have true Grace though in the least degree 651 Grounds Vnlesse men be carefull to look to their Grounds in profession they will never hold out 382 H Happinesse THe greatest part of our Happinesse lies in this that we shall be with Christ and have immediate communion with the Lord. 653 Hate Hated Hatred Wicked men of the world have and will alwayes Hate those that are godly 425 There is a two-fold Hatred 426 The Causes of it ib. The Effects of it ib. The Properties of it 427 Whether every godly man be thus Hated 428 The duty of Christs Disciples under the worlds Hatred 430 Why the godly should rejoyce when they are Hated for Christs sake 431 Cautions to wicked men who Hate Christ 433 Head Christ is the Head of his Church 45 What is implied therein Vide Church 46 Heaven Of immediate communion with Christ in Heaven 654 The great end of our being in Heaven is to behold and enjoy the glory of Christ. 661 Heavenly-mindednesse Heavenly-mindednesse wherein it doth consist 454 Help How farre men may acknowledge Gods Help and yet not give the
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 learnâd 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 Mediaâiââ 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.
are reduced to one Quest Seeing God hath promised one heart and way and Christ praied for it how comes it to passe there are so many breaches among the godly Answ 1. True unity is from Christ and terminated in him There is a wicked unity 2. A directed and ordered unity 3. It is consistent with such graces that yet have an outward appearance of dissolving unity Remedies for the preventing and healing divisions in the Church False wayes of unity 1. By Papists 2. By Socinians The true uniting principles As to true Doctrine II. Rules to keep up unity in Church-order and to prevent Schism III. Rules for Unity in respect of love to prevent wrath and quarrellings Observ The Father and Son are two distinct Persons yet one in Nature and Essence Consider 1. God considered absolutely and relatively 2. There is notwithstanding but one God 3. This Doctrine of the Trinity is an object of faith and cannot be demonstrated by reason The characteristical properties of the Persons in the Godhead Observ That all believers are united to Christ and in him to the Father I. Consider those Scripture-expressions to represent this Unity II. There must be an unition before there can be an union III. There is a naturall union with Christ and a supernatural IV. This union is wholly spiritual V. It 's also reall VI. The necessity of this union with Christ VII The excellecy of it VIII IX X. XI Observ That Unity among believers is a special means to inlarge the kingdom of Christ Consid I. That notwithstanding the Doctrine yet unity simply as such is not an infallible note of the true Church The Papist answered Unity without true Doctrine no note of a true Church The Papist no such cause to boast of Unity Why Unity is an attractive loadstone to bring others unto the faith What those proper sins are that divisions amongst the godly are apt to breed in the world Observ That the believing of Christ being sent unto the world is the foundation of our conversion unto God Of the nature of Faith as it is dogmaticall or historicall 1. It 's wrought by the grace of God By means of the Word 3. The heart of man is naturally not only unfit but contrary and opposite to the way of beleeving heavenly truths 4. This faith may be without sanctification of the inward man 5. Where this faith is there will be some kinde of pious disposition of heart 6. The motive of it is divine 7. It s grace though but common grace 8. It s the foundation of conversion The properties of it 1. It lifts a man above his natural reason 2. It contradicts not reason 3. It s the substance of things hoped for c. 4. It hath universality in its assenting Observ That the glory which Christ hath he communicates one way or other to his people Consider I. Christs personal glory is incommunicable II. What are those effects of that glory which Christ vouchsafeth to his III. None are made partakers of that glory of Christ but by union with him 1. No man till he be united unto Christ hath any true and solid glory In what respects humane and earthly glory comes short of heavenly Corollary II. That the meanest Christian surpasses Solomon in all his glory Corollary III. IV. It consumes all love and desire of vain-glory V. Let them faithfully do Christs work notwithstanding all reproaches wicked men load them with VI. Admire the bounty of his grace VII Doct. Christ though God had many things given him of his Father There is a twofold giving What things were given Christ of the Father Observ Unity among believers is part of that glory which Christ as Mediator hath obtained for them Consid I. Unity is the Churches glory Their glory actively and passively II. Christ purchased as Mediator this priviledge as well as others Christ said to be in believers several wayes 1. By communication of the same nature with us 2. Sacramentally 3. By his Spirit 4. By a gracious inhabitation and sanctifying presence Doct. How Christ lives in a believer The false ways of Christs being in his people How or in what manner Christ is in his people How Christ is in his people more particularly The fruits and effects of Christs being in us Doct. As Christ is in us so the Father being in Christ is also thereby in us How the Father is in Christ Quest How the Father and Son can be in believers and yet they have such great remainders of sinne in them Answ Doct. The Father and Christs being in believers is the cause of that perfect and consummaâe unity which they ought to have of themselves What is implied in their being made perfect in one The causes of this unity Doct. That faith is knowledge What knowledge faith is not 1. Not a knowledge by sense 2. Not a perfect comprehension and intuitive vision of the thing we believe 3. Nor like those imperfect acts of the soul which are called Suspicion opinion or doubting 4. Nor is it from the evidence of any internal principles What knowledge the knowledge of faith is Reasons why faith must be knowing or have knowledge accompanying of it Observ God the Father loveth believers even as he loveth Christ I. Wherein the love of God to Christ and believers is not alike II. Wherein Gods love to Christ and believers is alike 1. In loving Christ and them as one mystical person 2. In the properties of it 3. In regard of the effects of it Obj. Answ Doct. It 's of great consequence to the world to know how greatly believers are loved of God The usefulness of the worlds knowing how greatly the Saints are beloved of God will appear in these particulars How difficult it is for the world to be so perswaded Observ Without grace here there is no glory hereafter What we mean by grace Doct. 2. Glory is a gift Observ The greatest part of our happinesse that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with the Lord. Of immediate communion with Christ in heaven Consider these things The grounds why Gods presence in heaven is that which makes the happinesse of a glorified beleever Doct. It is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stirre up holy confindence and boldnesse Consid I. No wicked man is in a condition fit to pray or approach unto God upon these terms II. It s of great consequence for the humbled Christian in his prayer to improve this relation of a Father Doct. 2. Christs prayer for his people will certainly and infallibly prevail for them Doct. The great end of our being in heaven is to behold and enjoy the glory of Christ How much is comprehended in this expression of beholding Christs glory What is that glory which they shall behold shining in Christ Doct. Christ as Mediator had his glory given him Propositions aâout this point Christ as God cannot have any thing given him unless by way of manifestation and external celebration Obj. Answ Doubt Sol. Doubt Sol. Doubt Sol. Socinians Argument Answered How many wayes we may glorifie Christ Doct. 2. That it s no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God Observ That God the Father loved Christ as Mediatour and thereby all believers in him from all Eternity How righteousness may be attributed unto God Observ God whether considered as a Judge of the world or a Father to beleevers is righteous in all his wayes I. God is just in all his administrations to devils and wicked men II. The righteousnes of God as a Father to his people in all their afflictions Observ The world is ignorant of God in a saving manner Demonstrations of the Point The causes of salvation Observ Christ is the original and fontal cause of all the knowledge that believers have Propositions about the point Doct. That it 's an indearing respect of believers to God that they do own him and cleave to hint when the whole world go quite contrary Propositions clearing the Point Doct. That Believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God I. In respect of the object II Observ That it is not enough for the people of God to be loved by him but they are to endeavour after the sence and apprehension of this in their own hearts Conside I. The love of God is taken two waies in Scripture II. God may love a man and he know it not III. The sence of Gods love to be laboured for IV. The sence of Gods love may be immediate or mediate V. The love of God to his is incomprehensible The advantage a believer hath by having the powerful feeling of Gods love Propositions to inform in this point I. II. It s possible for the sense of Gods favour to consist with some doubtings III. The sense of Gods love may consist with a feeling of a spiritual combate within us Helps to get and keep this favour of God
be so wellcome Had the Prodigall not met with husks and extream hardship he would not have resolved to go back to his Father again Think and practise these things so wilt thou be greatly affected with eternity And to encourage thee herein consider the blessed effects which a lively meditation of eternity accompanied with a firm faith will put thee upon For first Who so hath this eternity set upon his heart he will not be immoderatly and inordinatly desirous after these things below As the beams of the sunne will put out the fire so will the thoughts and affections about eternall things overcome temporall The Apostle 1 Cor. 7. presseth all upon an hard duty To marry as if we married not to buy as if we bought not Why so because the time here is short eternity is coming upon us And thus those holy Patriarchs mentioned Heb. 11. they accounted themselves pilgrims and strangers and they sought a City to come not built with hands Thou complainest thy heart is so full of deadnesse dulnesse so full of the world the cares and distractions thereof devour thee up there is nothing will help thee against this temptation then often thoughts and affections about eternity 2. As the thoughts of eternall life will thus moderate our affections so it will work in us ãâã longing for and hasting of the coming of Christ who then will bestow this eternall life upon us We wonder how Paul should be lifted up above all these earthly comforts as to desire to depart and to be with Christ Phil. 1. It seemeth very difficult to us that any hasten in their praiers and desires Christs coming but all this is because our hearts are not as full of hope and expectation of eternall life as theirs were Alas many of us know no better and so cannot desire any better then what may be had in this world and therefore the thoughts of death and the coming of Christ are unwelcome to us Whereas to The godly it 's the coming of the bridegroom and they are to lift up their heads with joy when that approaches Matth. 26. Let then that godly soul which doth so complain that it loveth life too dearly and feareth death too immoderately let that be strengthened and comforted with the sure hopes of this eternall life If an heavenly frame of heart were powerfull in us this very world would be a wildernesse it would be tedious to us to be kept so long from that home we have in heaven The Saints have a rest provided for them and who doth not desire to be at his rest Oh blame your selves more that you have not Davids exclamation and now Lord what long I for truly my soul waiteth for thee As the heart panteth after the water brooks so doth my soul after thee O God Psal 42.1 David spake this but of enjoying God in the Ordinances in this life Oh but how greatly must the soul be inflamed for the life to come 3. Powerful thoughts of Eternity will quiet and wonderfully calm the soul under any afflictions and troubles No such antidote as this Paul abundantly witnesseth that we account not the light afflictions of this life comparable to that eternal weight of glory 2 Cor. 4. so this Eternity made him not value or regard any temporary affliction It was this that made the Martyrs joyfully take the spoiling of their goods and the losse of their lives Thus in every affliction and exercise if sanctified to thee how sweetly and joyfully maist thou dwell in heaven while thou art on earth Thou maist be in heaven every day even while thy condition is beset with many troubles It 's thy sinne and unbelief if thou makest thy house a prison Thy self a torment to thy self if thou set faith on work about this Eternity it will put thee into heaven before thou comest to possesse it Eternal Life will give thee a better body a better house a better heart oh this Eternal life it 's the health of our bones the light of our countenance a continual Feast and a perpetual cordial Hence the godly even in this life are said to have Eternal life because of the right they have to it and partly because they have the beginnings and first fruits of it upon their souls Vse of Admonition Take this Subject more into your thoughts how many roving thoughts hast thou but if placed on Eternity it would be great profit How many thoughts hast thou unbeleeving disquieting and troubling if fixed on Eternity they would all vanish especially let the wicked man turn from all sinne saying There is an Eternity If it were only death that would not so much trouble thee but it 's Eternity after Death SERMON XIV The Necessity of Divine Knowledge And Arraignment of Ignorance JOH 17.3 And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent IN the Verse before we had the great priviledge vouchsafed viz. eternall Life and the Subject to whom viz. Those that are given to Christ In this Verse our Saviour informeth of the manner or way how we may come to it For to speak of eternal life and not direct to the enjoying of it is to see Canaan but to want a pillar of fire to guide to it and although our Saviour had described such as should inherit eternal life yet because it 's a secret written in Gods Book which no man can reade who are given by the Father to Christ and who not Therefore it 's necessary we should be told the way and that is done in the Text. In the words you have then affirmed the way to this happinesse This is eternal life this will make you have eternal life None can ever attain it that take not this course for ãâã ãâã ãâã ãâã ãâã may either relate to ãâã ãâã ãâã ãâã ãâã or else after the manner of the Hebrews be put absolutely for ãâã ãâã ãâã ãâã ãâã This phrase is like John 12.58 Now therein Consider 1. The way or duty enjoyned 2. The object of it The duty is To know Among other distinctions this is very obvious in Scripture to speak of a twofold knowledge 1. That which is meerly speculative and apprehensive If ye know these things happy are you if ye do them Joh. 13.17 2. Which is practicall and operative for it 's a known Rule that among the Hebrews Words of Knowledge are put for all the affections and effects that use to follow such Knowledge Thus God is said to know the way of the righteous Psa 1. That is so to know as to approve and preserve the righteous and in this sence To know the true God is taken so to know as to do all those things that are commanded by him and the reason why the Scripture comprehends all under knowledge is because this is the Introduction and gate to all practicall piety Although to know here is more particularly taken for beleeving for
it 's a good Rule that Divines have whereas Faith hath three acts ingredient to it 1. Knowledge 2. Assent 3. Fiducial application The Scripture describeth the whole nature of Faith sometimes by one act sometimes by another In other places it 's described by assent and most frequently by trusting but here by knowledge For whereas the Papists would make ignorance rather of the definition of faith then knowledge they shew plainly what an ignorant faith and Religion they would have people take up with In the second place there is the object which is twofold 1. The only true God 2. Jesus Christ That is both God in respect of his nature and attributes oppositely to those Heathens who worshiped Idols and 2. Jesus Christ that is opposite to the Jews who knew the true God but not Christ and withall that the knowing of the true God as a Creator by the creatures is nothing at all without the latter It must be as he is Father in Christ so that hereby is implied that the knowing of God absolutely is not saving it must be relatively in the glorious dispensation and mystery which is by Jesus Christ I shall not explain further on this only remove an Argument which the Arians and Socinians use to triumph in from this Text as their Achilles Oh say they here it 's plain That Christ is not a true God because they are distinguished God is the only true God and therefore Christ is not But this is absurd That the only true God is opposed to Idols and to the heathenish gods which were worshiped by them in which sence he is sometimes called The Holy One of Israel and not to Christ for if he were not God likewise how could eternal life be said to be both in knowing of God and Christ and that Christ is truly God take instead of many two undeniable places Rom. 9.5 Of whom after the flesh came Christ who is over all God blessed for evermore And the other which is an excellent Comment upon this place 1 Joh. 5.20 We are in him that is true even in his Sonne Jesus Christ This is the true God and eternal life and then addeth Keep your selves from Idols So that God the Father is the true God and Christ the Son is the true God and all other made gods are Idols This Answer is sufficient and indeed the Socinians themselves may be convinced for they grant this Rule that the word ãâã ãâã ãâã ãâã ãâã solus doth not exclude the inclusa or subordinate for they acknowledge Christ to be truly God though not essentially Whereas by their Argument Christ as true God should be excluded and nothing is more ordinary then to use the word solus not to exclude what is concomitant or homogeneall but diverse as Mat. 11.16 None knoweth the Father but the Sonne where the Father himself is not excluded nor the holy Ghost for it 's said 1 Cor. 2.11 None knoweth the things of God but the Spirit Others of old made this order of the words To know thee and Jesus Christ whom thou hast sent to be the true God but this may seem too much forced Lastly Many answer that the restrictive word ãâã ãâã ãâã ãâã ãâã doth not determine the Antecedent te or Patrâm but the true God so that the sense is not the Father alone is the onely true God but that he is the only true God and then this expression doth not exclude the Sonne or holy Ghost but because by other places it 's evident they are also the true God therefore they are necessarily included Obs That by the knowledge of the true God and Jesus Christ we come to eternal life 1 Tim. 2.4 God would have all men to be saved and come to the knowledge of the Truth Here you see the knowledge of the Truth is the way to be saved I shall not now treat upon the nature of this knowledge especially as it includeth faith but shall first handle it in the generall as it is opposite to ignorance and errour about the true God And to open this Consider 1. That all men by nature are ignorant of God in a saving true manner For although Rom. 1. it 's plain that God hath implanted ãâã ãâã ãâã ãâã ãâã some imbred apprehension about a God so that Divines say there cannot be a natural Athiest yet this knowledge is so confused and dimmed that it is better called ignorance then knowledge Yet 2. This imbred knowledge may be actuated and perfected by the contemplation of the Creatures as Rom. 1. None that observeth such a curious Fabrick as the world is can conclude it made it self but it had some Creator Even as when a man heareth curious Musick upon some Musical Instrument every one will conclude there is some artificiall hand playing upon it that it doth not move it self Thus the Heathens have many expressions concerning a God whom they discovered no other way but by the creatures although this was accompanied with some hesitancy and doubting And their light was like that of the Moon and Stars yea not so much for it was not able to direct them in any manner acceptable to him Hence it is that the Scripture speaks of them as without God Eph. 2. and such as know not God Therefore 3. The true and right knowledge of God is only had within the Church That as God saith of his people You only of all Nations have I known so they only of all Nations have known God Hence the Samaritan Woman is said to worship she did not know what Joh. 4.22 because Salvation was only of the Jews viz. the knowledge and true revelation of it Hence is that saying of Divines Extra Ecclesiam non est salus As without the Ark every one perished For although some of the Ancients and others have been very prone to ascribe salvation even to a natural knowledge of God as if God would require no more of them Then in that condition thinking otherwise that he would reap where he had not sown yet this Text putteth out of all doubt as well as others that the knowledge of the true God and of Christ is necessary to Salvation Now whatsoever they might know of God yet it is plain they could not by the Creatures know any thing of Christ his Nature and Offices being of meer Revelation and from hence likewise it is apparent that even among the Jews though the knowledge of the Trinity and of Christ seemed more obscure and implicite yet those that were saved had some measure of the knowledge of it for saith Christ This is eternal life The way to it and those in the Old Testament went in the same way to Heaven as well as those in the new You see then our Saviour by this Proposition doth assure us that without the knowledge of God and Christ there is no eternal life and thereby that it is had only in the Church There are no flowers