some while he was here on earth or mediately and that is by the discovering of the work of grace upon our souls whereby we gather Gods love toward us and this is the ordinary safe way that we are to take otherwise under the pretence of immediate revelations we may fall into sad delusions and this way the Scripture suggests viz. that by our love to the brethren by keeping his Commandements we may gather that we are loved of God Do not then expect as if thou shouldst hear a voice from heaven in a glorious manner as Christ did Thou art my beloved Sonne in whom I am well pleased but begin at the work of grace and Sanctification in thy heart by which thou maist certainly conclude of Gods love as by the Sun-beams we may conclude the Sun risen yet this must be necessarily added that we can neither discern of the work of grace in us or have such full perswasions of Gods love thereby but by the spirit of God as in Rom. 5.5 we of our selves through the sight of the imperfections of our graces would run from the presence of God only it 's the spirit of adoption given unto us which makes us have an Evangelical boldness before him Lastly This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature So that if we should spend our whole life in the meditating of it yet we are never able to go to the bottom of it This is admirably expressed Eph. 3 19. that ye may know the love of Christ which passeth all knowledge from whence followeth that we are filled with the fulness of God for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself Christ and his members are comprehended in the same act of love what an unspeakable consideration is this to a poor believer Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them which the Apostle puts also upon it Joh. 3.16 God so loved the world and this love was to us while enemies while adversaries and it 's not to bring about a temporall mercy for us but eternal even everlasting glory and lastly this love is immutable and unchangeable God will never alter his love or cease to love such Certainly such a love is that which the heart of a man can never sufficiently comprehend must needs inflâ—me the soul there cannot be any cold Ice under this torrid Zone Therefore in the next place let us consider the great advantages that a believer hath which hath this powerful sence and feeling of Gods love within his heart And 1. It doth in a wonderful manner encourage and embolden the soul and that under the thoughts of death and the day of Judgement If so be this were to be the next moment if this voice were heard Arise and come to judgement yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed that it would rather rejoyce a man and make him lift up his head 1 Joh. 4.17 Herein is love made perfect that is not our love but Gods love to us as the Greek intimateth that we may have boldnesse in the day of judgement That day which is so terrible to the wicked the very name of it is dreadful to them that bringeth much comfort to him who is loved of God Now what a desirable life is this who would not give the whole world to enjoy it viz. that he may walk in such powerful apprehensions of Gods favour that though death come though the day of judgement come yet his heart is not terrified within him The Apostle John speaks of Gods love perfected in us 1 Jo. 4.12 that is in respect of manifestation and discovery as Gods power is said to be perfected in our infirmities or faith to be perfected by love which sheweth that though God doth love us yet till this be manifested and discovered to us his love is not perfected to us 2. The sence and feeling of Gods love doth make us patient and contented yea even rejoycing under all tribulations the more grudgings and discontents thou art assaulted with under any exercises it 's an argument thou hast the less feeling of Gods love upon thee for if this did diffuse it self thou wouldst be more then a conquerour in all these things and certainly if Calvin said gravely from the former consideration out of the place mentioned in John That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement We may also speak in this particular that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever This the Apostle mentioneth Rom. 5.5 the cause of all those glorious graces mentioned viz. patience and glorying in tribulations as also hope which will not make ashamed all cometh from that love of God shed abroad in their souls and Rom 8 It 's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God 3. This sence of Gods love is a notable inflamer and quickner of the heart unto all godliness to all holy duties How dull how cold and lukewarm are all such performances that flow not from this fire within All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us yea those that are truly loved of God but yet not assured of it how heavily do they move in any holy duties how sad and divided with unbelieving thoughts how prone to yield to such temptations that because God doth not love them therefore it 's a vain thing to seek his face any longer but if once God let this love shine in upon his heart then it 's like oyl to his bones then it 's like Ezechiels spirit in the wheels then many waters cannot quench this love So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it Oh therefore labour to keep this fire alwaies upon the Altar of thy heart 2 Cor. 5.14 the Apostle there saith that the love of Christ constraineth him the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God could not keep in what they felt but they must deliver it and thus it is with a man strongly possessed with the feeling of Gods love he cannot keep it in he is in an holy extasie and ravishment he praieth he heareth he doth all things with all his might 4 This apprehension of Gods love will make us wonderfull heavenly It will take us from all things here below As a man on
all majesty and divine honour was in a state of humiliation and he was in a form of a servant even then when he was equal to God and as David when he came to the actuall possession of the Kingdom did come to it by degrees first at Hebron in sâ—me part and then afterwards in Jerusalem over all Israel Thus the Lord Christ while on earth had severall discoveries of his divine glory and honour but the full enjoyment of it was upon his ascension and hence it is that here he speaks he was loved before the foundation of the world because the Father had appointed this glory to him from all Eternity Thus we have handled this love as it relateth to Christ but you must know that it doth not concern him only but it belongs also to the whole Church of God So that herein is involved our greatest consolation for there are these particulars contained in it 1. That Christ and we are comprehended in one act as it were of Gods love and his Election So that although we may and must conceive a priority and posteriority in signo rationis as they say yet in naturâ they are together for seeing that the Father did predestinate him to be head of his Church and so doth love him as head of his Church it must necessarily follow that the Church also which are members to Christ their head must be included in that Election for the head and the body cannot be severed Now doth not this wonderfully make for the glory and comfort of Gods people that at the same time Christ was appointed to be a Mediatour They also are ordained to be saved by him As soon as ever he was made the head they were made the body In this respect it is that Christ and believers are said to make up one mysticall person and by this means what Christ had and did is communicated unto us 2. Here followeth the Eternity of Gods love to us For seeing that Christ was loved before the foundation of the world So also must we for we are chosen in him Eph. 1.4 from all Eternity So that although the effects of Gods love are vouchsafed to us in time yet the purpose to do this was from all Eternity Oh then the overflowing love of God to a beleever how should this melt thy heart and be like fire in thy bowels when thou hadst no thought of thy self when no friend could speak a word for thee yet even then God had thoughts of mercy towards thee 3. Here is the perpetuity and immutability of the Fathers love to thee for he cannot repent in his love as men may They sometimes love those who prove otherwise then they expected They never thought such would prove so forgetfull and therefore repent of all the kindenesse that ever they shewed them but it is not so with God for he foreknew all that ever we would do he knew our sins our unkindnesses our rebellions and yet for all this intended love to us so that God cannot say these men are greater sinners prove more unkinde to me then ever I thought they would have No the only wise God cannot be subject to such errour besides men may love those where they repent afterwards because they cannot make them good whom they love the more they love it may be the persons loved do become the worse by it but it is not so with God whom he loveth he makes holy This is one great effect of his love to put his Image into them to make them walk in fear of him all the day long Thus God will immutably love because he will alwaies keep up grace in the hearts of those where he hath begun it Furthermore This love is perpetuall because in Christ We are now joyned to him by an Union that can never be dissolved When Christ ceaseth to be an head then we shall cease to be his body So that the perseverance of the Saints is built on this rock they are elected in Christ and are in time united to him and therefore shall never be cast off no more then the Father will cease to love Christ as an head but these things were in part spoken to before Vse Doth the Father thus love Christ Then what strong arguments have we to believe and be confident in all those Petitions which are put up in Christs Name Hath Christ praied for thy Sanctification for thy preservation that the evil of the world may not infect thee Know Christ is so loved that nothing can be denied him What if the Father love not thee for thy own sake what if he see no lovelinesse in thee yet in Christ he seeth enough Certainly as the Father doth only look upon us in Christ so should we also look upon our selves as in him Vse 2. Are the godly also comprehended in the same love wherein Christ is then what matter of joy have they under all discouragements under all the hatred and cruell oppositions they meet with in the world What though the world hate thee though thou hast no love from all thy natural friends ever since thou began to love God Oh possesse thy soul with this love of God in Christ for this answers all things SERMON CXXXIX Of the Righteousness of God as a Judge in his Administrations to Devils and wicked men And as a Father unto his own people JOHN 17.25 O righteous Father the world hath not known thee c. SOme have thought that our Saviour having finished his prayer for all sorts of believers he doth now give thanks to God that had revealed himself to them and not unto the wicked world and therefore they compare it with that place of Luke 10.21 But the general torrent of Interpreters upon more probable grounds does conceive this to be a continuation still of the former prayer for the eternal glory of all believers Indeed Piscator thinks that our Saviour doth in this close return again to the Apostles onely but the Arguments our Saviour useth are general and do relate to all believers and therefore we are not to limit this comfortable passage to some eminent believers onely The Matter you heard prayed for all believers was their eternal happiness expressed in those words to behold the glory which the Father had given him with the reason of it because the Father had loved him before the foundation of the world So that although Christ as God had right to glory alwayes yet being in the flesh after an infirm and passible manner the glory thereof was eclipsed which the Ancients did well express by a Candle or Lamp in a lantern that would indeed give great light but the lantern being compassed about with clay hindred the emission of that light till it were removed and thus till all those humane infirmities were taken away which Christ subjected himself to while in the flesh and he risen again those glorious beams of his Divinity could not send forth themselves This I say being the matter
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
or because that can adde any thing to his happiness but because thereby thou art made capable of his love and so he can communicate of his goodness to thee do not then take comfort so much from thy graces as the evidence of Gods love to thee thereby 5. Take notice that it 's most acceptable and well-pleasing unto God that thou shouldst walk in such sense and feeling of his goodness to thee For why are all those commands to rejoyce in him and to bless his name continually Why doth he invite thee to call him Father And why are there such thunderbolts in the Scripture against unbelief and distrust Why is it the main scope of the Scripture to represent God under all love and loving considerations but that all our thoughts of him should be hopefull and comfortable Do not therefore think thou goest beyond thy bounds or it's presumption in thee to draw nigh to God upon such assured apprehensions of his grace No the Scripture expresly commands the contrary Heb. 4.16 Let us come boldly unto the throne of grace and Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Hearken not then to all those doubting temptations within nor all those deceitfull arguments of humane reason without but consider what the Scripture saith and certainly it 's preposterous humility as in Peter refusing to let Christ wash his feet to keep off from the Throne of grace when we are commanded to come to it Besides without this sense of love how can our hearts be raised up to bless and glorifie God It was Davids apprehension of Gods goodness to him that made him call upon his soul and all within him to bless Gods holy Name 6. Consider that this sense of Gods love is the proper and genuine effect of faith in Christ as a Mediator Thus our Saviour doth here make it the consequent of it They have known me whom thou hast sent that the love whereby thou lovest me may be in them It 's not enough to believe in the general That Christ is a Mediator to such as believe in him but with Paul Gal. 2.20 we are to appropriate him who loved me and gave himself for me with this Evangelist John we are to lean our heads as it were in Christs bosom with Thomas we are to say My God and my Lord. Now the genuine but not the necessary and inseparable effect of such an appropriating faith is the sense and assurance of Gods love to me in particular which love of God is so attentive to one believer as if there were no more in the world As they say of the soul it 's tota in toto and tota in qualibet parte so is the love of God totus in universis fidelibus and totus in singulis God loveth a particular believer as much as if there were no more believers in the world Though the objects of his love may be diversified yet his love is not divided or by division diminished Lastly Fix this alwayes upon thy heart that Christ hath prayed for this sense of the Fathers love upon thy soul You see in this prayer where he mentioneth all the great and consequential things unto believers this is brought in at the last as the adorning and sweetning of all the rest for if sanctified if hereafter to be glorified if Christ be in us and we in Christ yet if the experimental knowledge and assurance of this be absent we are as the Disciples under storms and tempests crying out We perish we perish Let the summary Use of the whole be by way of Exhortation to all believers to hunger and thirst yea to have their souls break in longing after the enjoyment of this love of God in us Oh bid all things stand aloof off till thou art made partaker of it Say How long Lord how long is it that thou absentest thy self When shall I have the imbracements of thy love When will the glorious Sunne break out and dispell all the dark clouds that are upon my soul Give not over importuning for it Because of this very prayer of Christ know to thy encouragement that this prayer abideth for ever Though it was once uttered by him upon the earth and he ceased to pray any further yet it still liveth in the efficacy and power of it yea that continual intercession of his in heaven what is it but the reviving of this prayer So that by the vertue of this prayer through his blood we are sanctified we are justified and shall hereafter be for ever glorified FINIS AN ALPHABETICAL TABLE OF THE Chief Heads contained in this TREATISE A Afflictions IT 's a greater mercy to be kept from sinne and evil in our Afflictions and troubles then from the afflictions themselves 444 The Grounds and Reasons why it is so 446 Antichrist That Antichrist should prosper and prevail in the shedding of the blood of so many Martyrs is a dangerous temptation c. 388 A two-fold Antichrist ibid. Apostasie Apostasie and decay in grace may be in several particulars 350 c. Those that plead for the Apostasie of the godly grant there is a distinction to be made 354 Apostats That men may be eminent for a while in the Church of God and yet afterwards prove dreadfull Apostats 372 Arians Arians confuted 73 149 Ascension The benefits of Christs Ascension 291 Assurance Assurance may be attained 356 Astrology How vain and wicked it is to go to Astrologers or Witches or be such 396 Arguments against Astrology and witchcraft 396 397 Atonement Christ was a Priest to make Atonement for us 507 Attributes It is a necessary duty in a Christian in his approaches to God to think to those Attributes and relations in him which may excite and stirre up holy confidence and boldnesse 657 B Beginnings THen Beginnings are hopefull when the Spirit in the Ministry or other means of grace did work upon us 382 Then will Beginnings and endings be alike when grace is radicated and enters deep enough into the soul 383 Good Beginnings will have bad endings when men professe Christ out of sinister and worldly respects ib. Hot Beginnings will end coldly 383 Behold What is that glory which they shall Behold shining in Christ 663 Beholding How much is comprehended in this expression of Beholding Christs glory 662 Belief Our Belief is the fruit and effect of Christs death and our election 537 Two opinions about this ib. The state of the Question in some particulars ib. Arguments to confirm us in the truth 538 Believe Why Gods children are so hardly brought to Believe 211 Why prophane men think it easy to Believe in Christ 213 Why Believing in Christ is so acceptable to God 213 214 Believer In what respect Christ did as much for one Believer as another 525 In some particulars the poor weak Believer hath more love and affection from Christ then a stronger 528 The particulars wherein ib. Wherein God sanctifieth their weakness and
CXLV Expository Sermons UPON The whole 17th CHAPTER OF THE GOSPEL ACCORDING TO St JOHN OR CHRISTS PRAYER Before his PASSION Explicated AND BOTH Practically and Polemically Improved By Anthony Burgess Minister of the Gospel sometime Fellow of Emanuel-Colledge in Cambridge and now Pastour of the Church of Sutton-Coldfield in Warwickshire LONDON Printed by Abraham Miller for Thomas Underhill at the Anchor and Bible in St Pauls Church-yard MDCLVI TO The Christian READER THe Evangelist John because of that admirable usefull and excellent matter which he hath left on Record for the good of the Church is dignified with some remarkable Titles That which is the principall and most to be observed is the name Christ himself gave him Mark 3.17 He with his brother James are called Sons of Thunder When our Saviour changed Peters Name there is the reason of that mutation expressed but because here is none given therefore the conjectures of Interpreters are various As for the application of it to John Some say It was because of the greatnesse and vehemency of his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is hard to prove that Grotius thinketh our Saviour doth allude to that of Haggai chap. 2.6 Yet once it is a little while and I will shake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which he makes Boanerges though other Criticks judge much otherwise the Heavens and Earth c. This Promise was fulfilled in the great Mutation and Change which was made by the Gospel in which this Evangelist was an excellent Instrument Some attribute it to the Secrecy and Sublimity of that matter which he delivereth as having more familiarity with Christ then others for he used to lean on his Breast and so might receive some peculiar instruction from Christ Thus Heinfius making Thunder to be no more then the Hebrew Shechina Gods Presence and Majesty applying that place Psal 81.7 I have heard thee in the secret place of Thunder But that which is most probable is Because of the admirable gravity and weight in the matter delivered as also the short and sudden expressions thereof Those Sentences in the beginning of his first â—hapter are like so many thunderbolts insomuch that if you do regard the Matter and Manner of his expression he might more truly be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Pericles in his Orations Whatsoever therefore we finde delivered by this Divine Pen-man we are with much reverence and awfull respect to receive it Antiquity also hath in a peculiar manner honoured him with some other names He is called the Heavenly Eagle and that because of the sublime Mysteries manifested by him in reference to the Godhead of Christ And to this purpose he is likewise styled Theologos the Divine where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in that sense as afterwards it was in the Church of God for it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence they say the other Evangelists do deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ the manner of his Humane Nativity but this Evangelist doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature of Christ although the Socinians have sacrilegiously perverted the beginning of that first Chapter of John to another sense then of Christs Eternal Deity which yet was used instrumentally to convert Junius from his Atheisme Now although the whole matter delivered thus by this Evangelist be so admirable and excellent yet this Seventeenth Chapter wherein is related the Prayer of Christ for believers not long before his Death and mentioned onely by him hath some appropriated Reasons for a more peculiar Attention and Affection towards it Hence it hath alwayes had a peculiar Presidency in the hearts of Believers So that the opening of this precious Box of Ointment must needs send forth a refreshing fragrant smell to those that are spiritual For it is truly said by Melancthon concerning this Prayer Nec digniorem necsanctiorem nec fructuosiorem nec magis patheticam vocem in Coelo ac Terrâ unquam fuisse auditam quam hanc ipsius Filii precationem There was never a more excellent more holy more fruitfull and more affectionate voice ever heard in Heaven or Earth then this Prayer So that we may call this Chapter as some of the Psalms are A Chapter of Degrees If this reason may be admitted of that Inscription because they did surpasse other Psalmes in Excellency as also thereby the soul was like Elijah carried up in a fiery Chariot to Heaven At the end of every verse we may write Selah There was a very superstitious Custome among Christians in Chrysostome's time which he doth severely inveigh against that they would hang this Gospel of John or part of it about their necks as an Anulete nor a Spell against malignant things But certainly a gracious heart preserving this Prayer of Christ and making a wise and skilfull improvement thereof will finde it wonderfully advantagious both for the increase of Godlinesse and Comfort here will be both Bread to nourish and Wine to refresh and comfort Although therefore multitude of Books be complained of as glutting the world So that we may justly think there are more Books then Readers yet the Excellency perpetual Usefulnesse and ravishing Consolations of the matter delivered by our Saviour in this Valedictory Prayer have prevailed with me to publish these Expository Sermons to the world and the rather not knowing of any English Writer who hath purposely made it his businesse to explicate and practically improve this Chapter whereas some other parts of Scripture have been diligently discussed In the managing of this Work I have occasionally entered into some Socinian and Arminian Disputes some Verses in this Chapter being the proper subject for them Although the greatest part of my Work is to make Honey rather then to sting to informe us how to believe and walk in a Christian life then to dispute and digladiate about Controversies for we seldome gather Grapes from such Thistles Yea sometimes in stead of Conviction they work confirmation in those Errours the mindes of men are prepossessed with And here I shall take leave to enter into a short Digression which would have come out more seasonably long before this time but I had no opportunity till this occasion was offered to me Not long since I published The Second Part of the Treatise of Justification wherein among other particulars my Work was to prove That Works though done by Grace are not the Condition of our Justification but that we are justified alone by Faith as the Means or Instrument receiving of it These two kindes of Justification viz. by Faith receiving or Faith and Workes as a Condition I conceive to differ specifically one from the other and that he who is justified the one way cannot be the other The former way as the Scripture doth maintain so generally the Reformed Churches have readily insisted in The latter way the Remonstrants have vehemently pleaded for opposing Faiths instrumentality in
p 532. l. 35. r. antequam p 543. l. 32. adde of them p. 554. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 579. l. 35. r. sapiens p. 581. l. 19. r. room p. 590. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 600. l 40. r. Abailardus l. 53. r. Noveris p. 615. l. 21. r. darkness p. 617. l. 20 r. diligent p. 64â— l. 23. r. be loved p 644. l. 17 dele dayes of his suffering p 646. l. 39. r when p. 670. l. 19. adde nature p. 682. l. 17. r. shine l. 30. r. them p. 688. l. 5. r. Obadiah p. 690. l. 53. r. ancient p. 690. l. 53. dele we are THE CONTENTS SERM. I. JOHN 17.1 These words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee THe Necessity of adding Prayer to Preaching for its good effect Shewing also what kinde of Cause the Word is of Conversion and what are the requisites of Heavenly and Spirituall Prayer SERM. II. The transcendent excellency and efficacy of Christs Prayer in respect of the matter and nature thereof as being Mediatory his person and Relation c. held forth as a ground of unspeakable Comfort to Believers SERM. III. Sheweth how prevalent the Prayers are that are poured out to God as a Father and what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God SERM. IV. Of Gods appointing an hour a set time for the dispensing his Mercies and Judgements in reference to particular persons and his Church and Churches Enemies SERM. V. Of the Nature and Manifestations of that Glory which Christ prayed for and is invested with And how comfortable it is to all his Members SERM. VI. Of Heavenly-mindedness Shewing that we should seek both earthly and heavenly Blessings chiefly for this end viz. That God may be Glorified SERM. VII JOHN 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him The Text vindicated from Arians Ubiquitarians and Papists and the power and dominion of Christ observed and applied to the Comfort of his Disciples and Terrour of his Enemies SERM. VIII The Effects and Appearances of the Kingly power and dominion of Christ SERM. IX Christ under the notion of a Head applyed to the Terrour of his Enemies and Comfort of his Members SERM. X. Of Predestination or Gods giving some of mankinde to Christ not all for him to Redeem and what unspeakable grounds of Comfort to Gods people flow from thence SERM. XI Treateth of Eternall Life in the Nature and Properties of it SERM. XII A Consideration of Eternall Life compared with this present Life and with its contrary viz. Eternall Death SERM. XIII Weighty Considerations upon Eternity SERM. XIV JOHN 17.3 And this is 〈◊〉 â—ternall that they might know thee the â—ly true God and Jesus Christ whom thou hast sent The Necessity of Divine Knowledge and arraignment of Ignorance SERM. XV. More Reasons of the Necessity of Divine Knowledge and the Causes of Ignorance SERM. XVI Sheweth what saving Knowledge is in its Concomitants and Effects SERM. XVII Of the Knowledge and Worship of the One true God and the contrary thereto viz. Idolatry SERM. XVIII The Necessity of the Knowledge of Christ Jesus as well as of God the Father SERM. XIX JOHN 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do Sheweth how a Godly life though it merit no good is a ground of comfort at the hour of Death SERM. XX. Sheweth who they are that cannot at the close of their daies take comfort in this That they have finished the work God gave them to do As also what things if not avoided will much diminish the comfort of the Godly ones at that day SERM. XXI Of Gods being Glorified by mans Salvation Christs chief end in what he did for man was the Glory of God which bespeaks both our imitation and unspeakable Consolation SERM. XXII Of Christs Finishing the work he undertook with the end and properties of it and the great Comfort of iâ— to Beleevers SERM. XXIII JOHN 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was Of a holy working life the Excellency Equity and Necessity thereof in order to Glory SERM. XXIV Of vain Tautology in Prayer and what Repetitions in Prayer are such and what not shewing also what things are absolutely necessary to a good Prayer SERM. XXV Of the Promises and of Prayer SERM. XXVI Of heavenly Glory as opposed to earthly and how the hopes thereof earnestly sought and prayed for will comfort a man against the fear and in the midst of all trials and afflictions SERM. XXVII The Eternall Deity of Christ proved and whence it comes to pass that there are any so vile as to deny it shewing also what sins do much provoke God to give men up to such Blasphemy SERM. XXVIII Proveth That the world was not from Eternity but had its beginning in time and reduceth that Consideration into Practice SERM. XXIX JOHN 17.6 I have manifested thy Name unto the men which then gavest me out of the world thine they were and thou gavest them me and they have kept thy word Of Divine Knowledge its Excellency and Rarity Shewing that God is truly and properly known only by the Godly and wherein their Knowledge of God differs from the knowledge that others have of him SERM. XXX The great End of the Ministry and what should be the End of both Ministers and people in their Preaching and Hearing SERM. XXXI That Gods people are not of though in this world Wherein is also shewed the vast difference between them and the men of the world SERM. XXXII Of the peculiar propriety Gods people have in Him and He in them SERM. XXXIII The truly Godly man only is obedient to Gods Word Or the great Character of a Christian SERM. XXXIV JOHN 17.7 Now they have known that all things whatsoever thou hast given me are of thee Of Growth in Grace the Duty Necessity and Glory of it SERM. XXXV Of Faith in Christ the Mediatour with the Ingredients or Concomitant acts of it SERM. XXXVI JOHN 17.8 For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Of Obedience to all the Commandments of God shewing That that only is truly Obedience and the property of a Godly man SERM. XXXVII Sheweth That Gods people are ready and willing in Obedience Whence it is that they are so Tending to rouse men up from dulness and formality in Gods service SERM. XXXVIII Of the Excellency and Necessity of Beleeving in Christ as a Mediatour That it 's acceptable to God as well as Obedience to
Jew after the Spirit would farre esteem the latter Thus it is here No power or works are judged great but what are temporall visible and in civill outward things we are apt more to look upon Alexander the great or Constantine the great because of their civill power then Christ who is the King of Kings and Lords transcending all these but in a spirituall way 1 Tim. 6.15 Christ hath this magnificent Title King of Kings and Lord of Lords It 's observed by Drusius a Learned man that those Titles were usually given to the great Kings of Persia then which there were none assumed more to themselves then they did yet the Apostle attributeth this to Christ to inform us that as God hath exalted Christ above all earthly power so we should magnifie and glorifie him accordingly certainly if we Christians did put forth our faith and meditations about the greatnesse of this power it would work great joy and confidence in us It would work an holy fear and trembling The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it Now this power of Christ is no where more glorious then in sanctifying and preparing an holy people for himself To give them of the same Spirit with him They that were dead and noisome in sinne to make them live in holinesse and to adorn them with all the graces of his Spirit Oh then let not the people of God be dismaiâ—d or discouraged with the apprehension of their own weaknesse and impotency how can they love God bear afflictions die in hope and comfort Alas thou thinkest on thy own weaknesse and not Christs power Remember Of his Fulnesse thou art to receive A thirsty man need not doubt whether the whole Ocean hath water enough to revive him Christ we reade gave wonderful power to his Disciples and other beleevers to work miracles This amazed and astonished all the world but certainly this power of changing mens hearts and reforming their lives is farre above this To open the eyes of the minde is more then to give bodily sight to say Ephatha to the heart is more then to say so to the ear To raise from the death of sin is more then to command out of the grave Austin said To make a man holy is more then to create a world Conversion is not usually called a Miracle yet it 's a greater wonder then a Miracle Let that soul then which hath found Christ thus powerfull upon him admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee Secondly Christs power is seen in that he doth not only give grace but he is able to bestow all that glory and happinesse the Scripture promiseth Now the reward or fruit of grace is either that inward peace and joy of heart here or eternal happinesse hereafter both which are in Christs power and munificence It was alwaies a flower in the chiefest power to be able to remunerate those that did great service and this is part of Christs Jus Regale For the first the peace of conscience and joy which accompanieth well-doing is exceeding great insomuch that if there were no heaven hereafter yet godlinesse brings a present sweetnesse and delight with it It hath present pay Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace Isa 9. yea our peace Eph. 2.14 because he reconcileth God and man If those Peace-makers be blessed that make man and man to agree how much more is he that brings God and man to agreement But this Christ worketh Alas the heart troubled for sinne rageth and is like an hell till Christ bids it be quiet and still Hence he promiseth to send the Comforter and it 's his Spirit which is sent into our hearts making us to cry Abba Father Gal. 4.6 Oh then let the grieved and perplexed soul through the guilt of sin that can finde no rest no ease go to him that hath power indeed to command these waves to be still See with what love and power Mat. 11.28 this is expressed Come to me ye that are heavy laden and I will ease you Christ will give ease See how imperiously he speaks Let your sinne be never so terrifying your conscience never so disquieted The devils never so much troubling and tempting of you yet I will give you ease You shall finde rest for your souls No earthly power in the world can say thus truly Therefore this is to direct the godly in their black temptations They cry out It cannot be I should have peace I should have joy There may as soon come fire out of water as peace and quietnesse out of my heart Oh remember this Text The power Christ hath over all flesh Is thine excepted Christ can ease and quiet every mans heart but thine Be ashamed to think thy weaknesse more then Christs power Thy guilt more then his consolations The other fruit of a godly life is Eternal happinesse and this Christ doth also bestow upon those that are his At the day of judgement we reade of him putting them into possession Come ye blessed of my Father inherite the Kingdom prepared for you Mat. 25. Heb. 5.9 he is called The authour of eternal salvation he cals himself the bread of life he that eateth on him shall never die more so that all that happinesse and blessednesse which is in the life to come is attributed unto Christ both the purchase and authour of it It 's he that will say Well done good and faithfull Servant enter thou into thy Masters joy For those Parables that speak of a great King employing his Servants in such work and then so abundantly rewarding of them is Christ This should be a great encouragement in Christs service What a glorious and powerful Master do ye serve one who is able to requite thee with eternal glory and everlasting happinesse If we suffer with him we shall reign with him Rom. 8.17 The greatnesse and bounty of the Master doth quicken the Servant Haman was glad of Ahashuerus his emploiment because he could put such honour upon him But oh how should our hearts be enflamed to work for Christ what cannot such a Master do for us Ask any thing in earth or heaven he can bestow it on thee How unworthy is it when we grudge at the work Christ requireth when we repine at the Crosse he would have us take up This is not to attend whom we serve how great our Master is what Treasuries he hath out of which he can bountifully reward us Thirdly Christs power is seen in that he can forgive and pardon sinne Which is acknowledged by all that God only can do it Mar. 2.7 You have this power of Christ particularly opposed by his enemies but vindicated by him and that he hath power to forgive sinnes he proveth by his power to work Miracles Not that
neither of these were to bow their souls down with what joy and gladnesse could they live and die Now Christs works have a two fold remedy to this twofold grievance His works have a satisfaction in them and therefore whatsoever failings and corruptions there are if humbled for and endeavouring to be reformed they are sufficiently conquered and his works have a meriting nature in them and therefore though thy work be weak his work was perfect and compleat say not then who shall go up to heaven this is to bring Christ back It is an excellent place Rom. 10.7 where the beleever is forbid to doubt or say in his heart Is Christ ascended or was he made a curse for us or how shall we be able to ascend to heaven or to be delivered from hell Vse 3. Did Christ perfect and finish his work Do thou imitate and follow him Christs working excludes ours for justification but not for a duty and way to heaven None but doers and workers shall have heaven though not for their works Now thy work is first as a Christian so the Law of God in the purity and exactnesse of it is a rule of all thy works What the Law bids thee do doe though not to have life by it 2. The work of thy relation as a Magistrate Minister Husband or Wife finish this work It 's not enough to be good in the general unless good in relation 3. The work of thy condition as a rich man as a poor man when the Master gave talents to all this was his command Work ye trade ye be in constant improvement SERMON XXIII Of a Holy Working Life the Excellency Equity and Necessity thereof in order to Glory JOH 17.5 And now O Father glorifie me with thy own self c. THis fifth Verse containeth a repetition of the matter praied for v. 1. and enforced by divers arguments in the former Verses wherin observe 1. The object matter of Christs Petition Glorifie thou me I shall not consider that because spoken to before Only in that we see our Saviour twice within so little a space praying for this glory though appointed and promised to him We may observe two particulars 1. That all repetition and ingemination of the same matter in praier is not unlawful but sometimes is useful and necessary 2. That even those things that God hath appointed and promised to his people must yet be obtained by praier In the next place we have the description of this glory 1. It must be an heavenly glory such as God approveth of Glorifie thou me with thy own self This may be spoken exclusively to all humane glory which he regarded not or else in opposition to his work he had done I have finished thy work on earth and now let me have my reward in heaven 3. From an external adjunct It 's the glory which he had before the world was That admits of some difficulty to be dispatched in its proper place Lastly There is the causall inference from what was said before and now Father glorifie me this is a causall conclusion from the work finished by Christ and of this because first in order at this time And now glorifie me as if he had said Hitherto I have been finishing my work all the while I was doing that I looked for no reward I expected no glory but now all is completed I pray for and expect the glory due unto me From whence observe That as Christ so all the people of God when they have finished their work and not till then may look for and desire the glory prepared for them 2 Tim. 4.8 Henceforth is laid up for me a Crown of Glory Henceforth he expects now his fight is over but not before Let us consider this briefly in Christ and then in our selves First Concerning Christ God had so ordained and appointed That he should first be eminent in doing and suffering and then should have a reward It behoved him first to suffer and so to enter into glory Luk. 24.26 Ought not Christ to have suffered these things There was a debt and duty upon Christ to wear the Crown of thorns before he put on the Crown of glory To be debased more then all before he was exalted above all so that the stipulation and agreement which the Father made with the Sonne contained in it both duty to be done by Christ and a reward to be vouchsafed to him He was to drink of the brook and so to lift up his head Psa 110.7 This was the order that God had indispensably commanded and nothing could hinder it though all this was supposing Christs willingnesse to undergo the office of a Mediatour for otherwise though he had become man yet he might alwaies have kept up the manifestation of his divine glory and hence it is that the Scripture saith he ought to have suffered There was a necessity from the justice of God which will punish sinne in the offender or in the Surety and he ought to do it because of his own faithfulnesse and trust he should not discharge that which had undertaken unlesse he became thus obedient 2. The order that is between Christs work and reward is far different from ours and of another nature for that is an order of merit and causality but ours only of antecedency and by a promise Therefore when Christ looks for his glory it 's upon farre other grounds then when Paul expects his Crown of glory for Christ looks for his glory upon his work as a cause and a merit it being fully perfect and more then he was bound unto if absolutely considered though when once he became our Surety it behoved him to perform all so that Christ had his glory by the Title of justice and desert though in respect of the personal Union he had alwaies a right to all glory But Paul and all the godly have it by meer grace and favour for when the Children of God have done all they can yet such is their imperfection that they need a pardon and so their salvation and glory is of meer grace Therefore though there be a similitude between Christs work and his glory and ours yet there is not an equality The one is of justice and merit the other of grace and favour The more inexcusable then are all these Popish doctrines that would puff up a man to such a conceit of himself and Christ together of his free-will and grace together not Christ and grace alone that hence they will pleade their Title to heaven Christs merits and their own In the next place let us consider this doctrine as true in our selves for hereby our security and carelesnesse especially our prophanesse shall be greatly confounded when we shall know that without our working there cannot be glory we must look to labour in the Vineyard before we come to have our wages And 1. God the Father who appointed such an order for Christ hath also decreed
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 divâ—sions 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
them with the greater care Fifthly Christs gracious promises which are for the main the substance of the Covenant of grace are equal to all his He makes no difference when he invites to pardon to rest to come unto him Indeed there are peculiar promises which are made either to some high degrees of grace or to some in their peculiar relations or sufferings for Christ which do not belong to all But the Covenant of grace which is the substance of all promises that is offered and fulfilled in one believer as well as another Thus the promise of being our Father and we his people of forgiving our sinnes and writing his Law in our hearts They are made to every believer All the Promises are in Christ Yea and Amen 2 Cor. 1.20 and that to every one who cometh to him This is also infinite comfort It 's sin and thy delusion when thou sayest such glorious promises do not belong to me I am so poor and unworthy Though others may claim them yet I may not Oh take heed of this you charge Christ foolishly and sinfully in this respect Mat. 11. Is it not his promise universal to every one that is heavy laden that he will ease him Why dost thou except when Christ doth not So what can be more clear then that John 6.37 Him that cometh to me I will in no wise cast out Let him be never so miserable so wretched so sinfull if he cometh he will in no wise cast out and lest it should be thought I cannot come he begins the verse thus All that the Father giveth me shall come to me all shall come not one will he forget therefore Christ is described by this That he will not break the bruised reed nor quench the smoaking flax Mat. 12.22 Yea the promise of perseverance is to every godly man as well as any That as the least Starre is as firmly set in it's orb as the glorious Sunne and there is no more danger of the falling of the one then the other Thus it is with the godly even the meanest weakest and most fearfull are as sure to be kept by God to salvation as the most strong and heroical Christians It 's not Peters courage or fortitude that kept him for you see when preserving grace had in some measure left him he began to fall most dangerously and would not have stopt till he had come to the bottom of the hill had not grace prevented him This you must know that it 's not the graces or watchfulnesse of a Christian that keeps him as none can say I have differenced my self in respect of conversion so neither I have made my self to persevere in respect of continuance of grace This then is clear That he who is truly a member of Christ shall not perish though he be not the eye or the hand though he be the meanest yet because a member he is inseparable Therefore John 10. None can pluck any out of my hand All the sheep of Christ are in his hand It 's not with Christ as with some unnatural parents that dote on some of their children but others they care not for Christ loveth all alike in respect of the substantials of grace So that as every one is elected and every one shall be converted so every one shall persevere to salvation This is a precious truth and ought to be received for we think with our selves my weaknesses my corruptions my frailties my carnal fears are so great that I shall never prove faithfull in the hour of temptation Oh remember that in this point of perseverance Christ makes no difference between true believers the weak shall hold out as well as the strong Sixthly Christs protection power and care is to one as well as another though he may suffer some to be more afflicted Some more afflicted some more exercised then others yet this ariseth not from a lesse love of Christ That Parable of the losse of one sheep and the Shepherds leaving all to finde out that signifieth that Gods care and love is to anyone that needeth him and therfore the temporal promises for the generality belong to every godly person God hath promised I wil never leave thee nor forsake thee Heb. 13.5 There is no believer living but he is to apply this promise as properly as if he only were mentioned or as if he were Joshua to whom it was first personally made And to this Paul Rom. 8. when he argueth He that giveth us Christ shall he not give us all things else And we are more then conquerours No Do not all those glorious triumphs proceed upon a ground common to every believer May not every Christian say so as well as Paul Thus when it 's said Cast thy burden upon the Lord for he careth for thee and all things shall work for your good and in nothing be carefull This is bread for every childe Indeed there are dogs and there are swine to whom this bread doth not belong to whom this pearl is not to be cast but every childe may undoubtedly take it SERMON CIV That in some particulars the poor weak Christian hath more respect from Christ then the strong one JOH 17.20 But for those also that shall beleeve in me through their Word THe Doctrine observed was That Christ in his Mediatory Office stood equally affected to the weakest beleever as well as the most eminent In many things we demonstrated an equality Before I come to shew the differentiall particulars let me adde That in some particulars the poor weak Christian hath more love and affection from Christ then a strong one So that the weaker they are the more they conclude of more grace and power to be shewed to them 1. Christ commonly sheweth more pity and compassion to such as are objects of greater want and indigency Therefore you heard the smoaking flax he would not quench As the Shepherd doth gently leade those Cattel that are great with young and as Aristotle observeth that in nature Parents are still carried with their greatest affection to the childe that is youngest because that is most exposed to want Thus also doth Christ respect those that are the meanest the lowest that have least of comfort and least of grace Alas such are the greatest objects of pity Do not therefore think that thy infirmities make God angry with thee if humbled for them no they provoke pity and compassion As the Psalmist speaks Psa 103. concerning Gods afflictions that he remembers what man is he doth not deal with him as if he were brasse and iron but as dust and grasse So doth Christ he knoweth thy weaknesses thy temptations and therefore he will mercifully consider of thee The Apostle giveth this reason 1 Pet. 2.7 why the husband should give honour to his wife because she is the weaker vessell and certainly Christ takes this way with every Soul married to him the weaker it is the more compassionate is his condescention to it 2. His protection
God doth not Elect or choose any untill he foresee what every man will do and if he do well and persevere in this then he is predestinated but this doth at once dash out all the Prepositions Prae and turn them into Post it is not prae-destination but post-destination not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this administers a second Argument Secondly If so be that God did Elect and choose to Eternall Life because he did fore-see our Faith then the whole difference of one Beleever from another would be attributed solely to mans Power For to say That this is Gods Decree and his Appointment that whosoever shall beleeve shall be saved doth not in the least work upon any person no more then that Decree of God Whosoever shall do this shall live doth suppose any that will exactly keep the Law so that no man in the world may beleeve for all this Decree And thus when Christ prayed for those who shall beleeve he might have praied for a Non ens a thing which might never have been Therefore all the Question is How come some to beleeve and not others How is it that of many who live under the same means of Grace some are called effectually and others grow more wicked and sinnefull Certainly the Scripture doth not give this unto mans Will but to Gods free-grace and Love as Matthew 13. To you it is given to know the Mysteries of the Kingdom of God and unto others not Thus Christ also Matthew 11. solemnly blessed and thanked God That he had hid these things of Heaven from the wise and prudent ones of the world and that he had revealed them unto Babes And the Apostle expresly Who hath made thee to differ from another 1 Corinth 4.7 Therefore it 's horribly injurious unto the Grace and goodnesse of God to say That under the same Means of Grace I made my Self to beleeve to repent rather than another Certainly such an Opinion as this is so grosse and absurd that well may Arminianism be said not only to be repugnant to many places of Scripture but even to the common sence and experience of all beleevers They have a witnesse within their own breasts That they were as unwilling as froward as opposite to the work of Grace as any That it was God that made them of unwilling willing Even as there were many others that heard Paul yet God is said to open the heart of Lydia rather then others Thirdly Faith and all holinesse is the Effect and Fruit of our Election and also of the Death of Christ and therefore it cannot be an antecedent Condition That is plain that the same thing cannot be an Effect and Consequent of Election and yet an antecedent Condition at least in the same Respects for then it should be considered as before and after at the same time which is a plain Contradiction Now that Faith is a Consequent and an Effect of Election and that we are Elected to Faith and Holinesse not because we have Faith and Holinesse is clear by severall Texts of Scripture as Act. 13.48 They beleeved as many as were ordained to Eternall Life Here is plainly set down the Effect and the Cause They beleeved and why Because ordained to Eternall Life As for that Cavill to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intransitively as if it were no more than dispositi and so did imply some inherent probity that is not worth the answering For how were the Gentiles disposed to beleeve who were said to be dead in sinnes and plunged into all manner of impiety untill Grace had converted them Besides this disposednesse to beleeve whence doth it arise Either from our selves and so all Glory is due to us or from the Grace of God And if so How cometh it to passe that some have it and not others but because of Election And it is further to be added That it is not said in the Text They beleeved that were ordained Or as they say disposed to beleeve but to Eternall Life which doth necessarily suppose an Action of God in whose power alone it is to dispose of Eternall Life Thus also Ephes 1. There are very emphaticall Expressions to shew that we are Elected to be holy and unblameable in the sight and presence of God And whereas they would referre this to our glorious Estate in Heaven that cannot be because unblameable doth properly relate to our being here upon the Earth It is true we will readily grant That both Faith and Holinesse they doe enter into the Decree of Election taken terminatively as it ends in Everlasting Happinesse Therefore it is a meer Calumny to say We hold such an absolute Election to Glory and Happinesse as hath no respect to Christ or to Faith For although we deny that Christ was the meritorious Cause of our Election yet it 's plain by Scripture we are chosen in him as the Head and so the Cause of all the Benefits that come by Election And God had respect unto Faith He chose Beleevers to Salvation onely this Faith was not looked upon as an antecedent Condition in us but as a qualification which God by Election doth work in the hearts of those that shall be saved We say God hath Elected such to Salvation whom in time he will by that Decree make Beleevers For he that wils an end doth thereby will the means that tendeth thereunto only we deny they were supposed Beleevers first and then God Elected them Fourthly God doth not Elect upon the fore-sight of Perseverance in Faith Because the Scripture every where makes Election to be the Originaâ—l and Causall Fountain or Womb of all other Benefits That Ninth Chapter to the Romanes is pregnant to this purpose where Election is made to be that which bringeth about all blessed Effâ—cts in time Election hath obtained and it is not of him that willeth or runneth but of God that sheweth mercy Whereas Austin of old urged by the Adversaries Opinion replied We might as well say according to them it is not of him that calleth but of him that willeth And Rom. 8. The Apostle maketh predestination the cause of Vocation Justification and Glorification not Vocation the Cause of Predestination Fifthly If the humane Nature of Christ was not chosen to the personall Union for any fore-seen merit much lesse may any meer man be Elected to Glory because of any supposed worth This was an Argument urged of old by Austin and is very strong By what Grace that particular man was made Christ by that we are made Christians Now the Apostle saith expresly that Christ 1 Peter 1.20 he was fore-ordained and appointed before the Foundation of the world and all will readily grant that this was not for any fore-seen worth and Excellency in the Humane Nature of Christ Lastly Not to mention all that may be brought If we are Elected upon Faith fore-seen and Perseverance therein then none are Elected until they come to die and
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 vâ—sible 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
thy faith against anothers diffidence If it be so great a sinne to see thy brother in temporal want and not relieve him How much more in spiritual and so for help Gal. 6.1 If any be overtaken ye that are spiritual restore such an one Put this bone in joynt again Now doth not experience tell us that where divisions and discord are there is no love no compassion no watching over one another if this unity were established a man would then endeavour the growth of grace in others as in his own self and therefore observe whether the power of godlinesse doth not much abate when differences do arise There is not that heavenly communion nor hearty concurrence in the waies of holiness There is not that mutual helping of one another as at other times Fifthly Vnity amongst the godly is so necessary that therefore God many times suffereth sad and heavy persecutions to befall them that thereby their discords and divisions may be removed and they be more endeared to one another Times of prosperity in the Church made the greatest heresies and schisms but the times of bloudy persecution made the godly more united Thus the Martyrs some of them in Queen Maries dayes did bewail their differences and contests they had formerly one with another but the prison and persecution made them highly prize one another Josephs brethren in their plenty envied and fell out with one another but in their distresse they were glad to cleave together The sheep that were scattered one from another when a sudden storm ariseth makes them all company together It may be though the godly are so censorious so shie so strange to one another God may in time work so that they may be glad to enjoy one another glad to have the communion of each other one godly mans company may be more then the gold of Ophir and therefore if love and godlinesse do not unite you take heed God doth not make some outward trouble and affliction to put you together If you do not imbrace one another willingly he may binde you in his chains together That promise to Judah and Israel of making those two sticks one was after the cruel enmity and opposition which had been amongst them Sixthly Vnity is not only a sanctifier but a strengthner also It 's that which confirmeth and establisheth the Church The old Rule is Vis unita sortior the Sunne beams united together cast the greater heat It 's union in an Army in a Nation in any Society that preserveth it as a Wise-man said Publique Societies are immortal if they do not kill themselves by division Our Saviour confirmed this when he said No Kingdome divided against it self can stand Matth. 12.25 He brings this as an argument That he did not cast out devils by the help of devils but by the Spirit of God Thus if the people of God cast out errour and prophanenesse by Gods Spirit then they will not entertain the like themselves for this would be to set a Kingdome at variance within it self The old Rule is Divide impera It was a peculiar providence that Christs bones should not be broken to demonstrate hereby say some that Christ though he died yet he did not lose his strength We must justly fear God hath some heavy scourge upon the godly when they are first divided if their bones are broken their strength is weakened their evil and misery will not stay there So that it 's a very foolish and weak thing in the godly to continue in their divisions for have they not mighty and numberlesse enemies Doth not the whole world hate them Are they not as Wolves to the godly who are as Sheep Now if not only the Wolf and the Fox but also one Sheep shall devour another Must not this bring utter ruine The Apostle Paul speaks fully to this Gal. 5.15 If ye bite and devour one another take heed ye be not consumed of one another Observe the notable expression biting and devouring one another How unnatural is this to sheep dogs use to do so And further by this means you will consume one another That which the devils of hell and all the wicked adversaries thereof could not do that you will do to one another En quo discordia cives perduxit miseros Look not then upon your differences as meer sinnes but heavy prognostiques of Gods wrath The veil in the Temple did rend in peeces which was a presage of the destruction of the Temple Seventhly It is a most comely and beautifull thing to see It 's a ravishing thing to behold such an Harmony amongst the godly therefore the compleatnesse of it will be in Heaven There those many thousands will all have one heart and one tongue to praise God There will be no difference one shall not have one way of seeing God another another way There will be no censuring as reproachfull terms one against another Now the nearer the people of God come to this on earth the more like are they to glorified Saints in Heaven and those innumerable companies of Angels that do Gods will They have no jarrings and contests one Angel is not of one opinion and another of another We ought to do Gods will as they doe it not onely in respect of zeal and purity but unity also David is affected with it and one of those Songs of Degrees is wholly to praise it Psal 133.1 2 3. It 's compared to that precious ointment that was so curiously to be composed that none might presume to make the like and it was to be poured on the High-priest only He compareth it also to the fruitfull and pleasant Dew upon the Mountains The whole Psalm is considerable 1. There is the note of admiration or indication Behold as if he had said You have by bitter experience seen what dissentions and differences doe produce 2. It 's good and pleasant Profit and pleasure use to winne all and hereby is denoted our aversnesse to such unity that we need those low Arguments to draw us He doth not say It 's just holy and acceptable to God but good and pleasant 3. For Brethren He saith Not men but brethren because sinfull discord is apt to creep in amongst them 4. Even together He speaks not of local but soul-conjunction Now the sweetnesse of it is represented by the oil poured on Aaron and so descending It must be a peace grounded on Christ our Head and High-priest then it is to diffuse to others The profitablenesse of it is described by the Dew that as it 's from heaven So it sanctifieth the barren ground This Concord is Gods gift only and if received doth wonderfully blesse the Church Who would not have rejoyced to live in those dayes when all believers were of one heart and one soul Oh what a comfort was it to hear no grudgings no repinings at one another But the Devil that envious one he quickly sowed tares amongst them and there became ulcers
rend Pauls heart no doubt but their Unity and accord did as much rejoyce him Therefore how emphatically doth he speak Phil. 2.1 2. If any consolation if any bowels fulfill ye my joy that ye may be like minded c. It 's then the Ministers glory and the Churches glory to walk in lovely accord when in the Church as in Solomons Temple the voice of the hammer is not heard whenas God promised in respect of temporal peace The sword should be turned into plow-shares so the controversal and polemical part of Divinity shall be changed into the practical and affectionate part Again It 's the glory of the Church passively in this sense that for it we are exceedingly to glorifie and praise God We should look upon the spiritual peace of the Church as a greater mercy then all external mercies What an heavy thing is it when Jerusalem shall be made a Babel when the Church shall be like the chaos and confusion that was made at first when God shall bring such a spiritual judgement on the Church as sometimes he did a temporal one upon the enemies thereof Every mans weapon against his neighbour till they had destroyed one another When therefore we see God forming the hearts of believers to uniting terms this we ought to praise God for as being a special means to promote Christs Kingdom Now it 's the glory of believers to be at Unity 1. Because this will exalt them in the very hearts and thoughts of their greatest enemies What is glory but the clara notitia the famous acknowledging of the excellency of such a thing Now nothing will sooner divulge the fame and like the heavens make the noise thereof to go through the Land then unity and agreement As Solomons wisdom spread it self over the world Insomuch that many came from afar to see and admire it Thus it will be also for the Churches accord therefore the Psalmist put an Ecce upon it Behold how good and comely it is for brethren to be of one accord Psal 133.1 2. Thus you heard The Heathens admired the love of primitive Christians Ecce quam se muâ—uo diligenti fratres vocant whereas now we may say Behold how they hate and oppose one another calling one another by all uncharitable names It 's unity then that makes the Churches fame to be over the world 2. Vnity is the glory of the Church because it ariseth from the beauty and pulchritude of it The beauty of a thing is the glory of it now beauty doth arise from the sweet harmony and proportion of all the parts and this is the unity of the Church when every member thereof is harmoniously joyned unto another when there is no dissonancy or difference Certainly It 's a better wish to see the Church in this glory then that of Austins to see Rome in all her temporal glory If any member be deformed or unproportionable to the other parts How unlovely and uncomely doth it make that body So it is here if any make a rent be proud froward or opposite the glory thereof is departed 3. It 's part of their glory because the happinesse and blessednesse of a Church is in their Communion-graces A Church denoteth some society and company Now the advantage of such improvements is by union if one part of the body be divided from the other there is no suppeditation of mutual help therefore there are nerves and ligaments in the body to unite each part to other You see in a civil society if there be not union the glory of it presently dieth divisions like moths rise from within and do immediately consume If then the happinesse of believers lie in their communion-graces and duties What can be more glorious then unity which is the only means to procure subserviency to one another as if several Cities were supplied by pipes of water one to another if those pipes be stopt or cut it brings a necessary destruction The second main particular is That Christ purchased as Mediatour this priviledge as well as others He did not onely die to justifie them to sanctifie them but to unite them also And this should teach us several things As 1. It should not be accounted a slight and little sinne to make any breaches or divisions in Gods Church to do any thing through strife and vain-glory Why because Christ died against this he as Mediatour intended not onely to save his people but to bring them into one Why then dost thou by thy contentions by thy heretical opinions thus sinne against Christs death his intercession and his prayer are for the same effects Now you see in this Chapter that his prayer for unity is ingeminated over and over again and therefore Christ had this even in his thoughts in his very death hence it was that also at his death he appointed the Sacrament of the Lords Supper which though chiefly to seal Gods grace to us yet it did also signifie the love we ought to have to one another as the Apostle urgeth 1 Cor. 10. that as the several corns make up one bread thus do the godly make up one mystical body Divisions then in the Church are against Christs death and against the Sacrament of his death Shall we therefore runne into such sinnes that have such an hainous aggravation 2. That the people of God where they see these divisions are to improve this Argument for Vnity Even as when they groan under any corruption and would gladly have the mastery of it they runne to the blood of Christ praying O Lord Did not Christ die that these sinnes might die Was not Christ crucified to crucifie these lusts So it ought to be in matter of unity Oh Lord make all thy people of one heart of one minde and spirit because Christ died for this also let not his death be in vain Thou wouldst not suffer his bones to be broken nor his garment divided why then shall his Church be torn and divided Do not think humane policies and invented syncretisms will be able to soder together It must be this blood of Christ that obtaineth this 3. Christ did not onely meritoriously purchase this Vnity by his death but in him exemplarily and formally we are made one So that Christ is both the moral cause of this unity and the exemplar also for he by being both God and man in one Person made God and man one when there was such an infinite distance before there is made the most intimate union that can be even an hypostatical union between God and man Now though we cannot attain to such an union yet by reason of this all believers are made one with God and amongst themselves Hence is that often expression of our being in him of ingraffing in him of living in him all which do denote our intimate union with him so that as Christ is not divided in himself The Divine Nature doth not will one thing and the humane Nature the contrary
after that heavenly unity to have it with the Church here in grace as it shall be with the Church hereafter in glory And certainly if this were not accomplished in Heaven then there would not be all tears wiped away nor would the reproach of Jerusalem cease Thus you have heard what it is that makes this unity of believers consummate and perfect Now let us consider What is the cause of this and that we shall finde to be no humane strength or outward wisdome and policy but the lively communication of grace inabling thereunto by Christ himself Though the Papist pleades That the acknowledgement of one visible Head in the Church is the onely means to preserve unity yet experience sheweth the falsenesse of it The divisions and breaches of the godly like those of Reuben have made sad workings of heart and many have come running in with their water to quench this fire Several Antidotes have been prescribed against this corruption but yet when all is done It 's the onely power of Jesus Christ as Head of his Church that workes this sweet Harmony It 's true indeed many rules and pacificall means are commended by wise and godly men to make an unity but these work onely morally and swasorily that which doth as it were physically and really worke it is the Lord Christ himselfe as the fountain of this unity And the reason is because this unity among believers is not onely externall but internall and spirituall Now no man can worke this unity in the hearts of the godly any more then he can worke purity and holinesse Therefore we see in the Text That because Christ is in us and the Father in Christ therefore are the godly perfected in one so that it requireth a Divine Supernaturall power to make the godly at heavenly accord even as it doth to make them godly Hence it is that in this prayer Christ commendeth it to God to work it as being beyond all humane power to effect it Now Christs being in a believer is a cause of these things in reference to their unity First He is thereby a cause of the Vnity it self For we told you This unity though externall yet is chiefly spirituall and internall viz. The harmonious knitting and joyning of all the Members of Christ together in him their Head Now this being wholly spirituall none can effect it but God alone for naturally we are dis-joyned from God and full of contrariety to him Therefore to be made a member of Christ and implanted into him cannot be by any other but the Spirit of God As those dry bones in Ezekiel could not of themselves gather together nor can a Cyen graft it self into a stock Thus it is here till the Spirit of God joyne us to Christ we are enemies and adversaries unto him That power therefore which gives grace that onely unites As in the naturall body the same cause which makes a member makes it also a united member Insomuch that in all the fractions and divisions we see amongst the godly we ought to have our eyes up more to God to consider that power which makes them holy must unite them and indeed to make them gracious and holy is the greater work yea unity would flow by a necessary resultancy from our membership in Christ but that still our corruptions are too strong and apt to disturb all Secondly Christs being in us is not onely the cause of our Vnity but also of the harmonious sutable proportion to each other We have an admirable description of this harmonious sutablenesse in the unity of Christs body Colos 2.19 Ephes 4.15 16. For the first It 's a Text full of rich and glorious matter and to understand it consider What it is that the Apostle makes the cause why those false Teachers did advance the worship of Angels introduce humane traditions and all to set up other means and wayes of Justification then the Scripture hath appointed It is saith he because they hold not the Head So that every Christian in the matter of all spirituall concernments is still to look up to Christ as the Head and not to let him goe and this he amplifieth from a two-fold precious effect of this Head The first respects the union of beleevers to Christ and so the body is said by joynts to receive nourishment that as the body hath it's nourishment suppeditated by those natural helpes so hath every Christian from Christ Now the joynt that suppeditates these spirituall helps is chiefly the Spirit of God So Romans 8.9 If any man have net the Spirit of Christ he is none of his So that as that is not a member truely united to the Head which is not informed with the same forme the Head is so neither is that Christian really united to Christ which wants the Spirit of Christ Now the Spirit of Christ is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To administer nourishment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to supply all those ornaments which were necessary to such as kept their sacred dancings and festivities but here it signifieth the supply of those things that are necessary for our spirituall end and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added amplifieth it denoting the full plentifull and abundant supply it giveth So that you see it 's Christs Spirit not ours which doth thus inable us The second benefit flowing from Christ our Head is of the Members themselves They by bands are knit together Now the band here is chiefly also the Spirit of God though gifts and graces doe ordinarily unite So the Apostle 1 Cor. 12.13 For we all by one Spirit are baptized into one body So that the Spirit of God which is in Christ doth also work in all beleevers inflaming and exciting to such graces whereby they have intimate communion one with another Now from these two benefits conjoyned we have the admirable fruit thereof that the body groweth with the increase of God The spirituall growth of Christians as in the body is called The increase of God partly because God onely is the efficient and cause of it partly formally because the nature of this increase is divine and heavenly partly finally because it is to the glory and honour of God So that by all this we see Every true member of Christ is a thriving and growing member and that harmoniously according to it's respective nature and all this comes wholly by the Spirit of Christ so that an unity in the harmonious increase of it depends solely upon him By this Explication the other fore-mentioned Text may also be discovered Lastly Christs being in us is the cause of the perpetuity and constancy of that Vnity the godly have This Union in Christs body can never be dissolved As the Personall Union of Christ could never be divided so neither the mysticall Therefore our sound Divines doe well from Christs in-dwelling in us propugne and assert the perseverance of the Saints Vse of Instruction
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Having thus seen the disparity and that still Christ hath the preheminency in Gods love Let us consider wherein Christ and we agree in Gods love And First Gods love is terminated not on Christ simply but as the head of believers So that Christ and his Church are considered as one mysticall person and this is chiefly aimed at in all those places where Christ speaks of his being in believers and that they are his body all is to draw up our hearts into an high admiration of Gods love herein for God doth now look upon Christ and believers as one if he loveth Christ he must needs love them if he hate them or cast them off he must hate and cast off Christ Insomuch that if a Christian desires to get up into a Mount of Transfiguration let him ascend up hither for what will fill the heart with heaven if this do not I and Christ are loved as one Though the Father loveth Christ in some respects transcendently to us yet in other respects he makes his love common to us both Certainly faith in this great and precious truth would be a constant cordial Thou fearest thy sinnes and imperfections may cast thee out of Gods love but are they able to cast Christ out of his Fathers love if they cannot do the one neither can they the other Christ and a believer is made one when one is loved the other must necessarily be loved and if one be hated the other also must be hated Secondly The Fathers love to Christ and us is alike in the properties of it Love to Christ is not differing in it's properties from that he loveth us with As 1. It 's eternal love As the Father loved Christ before the world was so he did also all believers in Christ before the foundation of the world was laid This our Saviour speaketh of vers 24. Thou lovedst me before the foundation of the world and that he sheweth the like love to all believers is often declared Eph. 1.4 We are chosen in Christ before the foundation of the world The love then which the Father beareth to believers is an eternal love It 's not shorter in time then that to Christ for in eternity there is no prius nor posterius As then the Father loved Christ alwayes even from all eternity so he doth likewise every believer before thou hadst a being before either thy self or any friend in the world could take any care of thee God did pitch his love upon thee Oh then let not the people of God think God is like man that he began to day or yesterday to love thee No it was from all eternity and that love brought forth in time all the other effects of love that called thee that justified thee and that will glorifie thee Therefore the Apostle when he speaks of these blessed effects in time he resolveth all into this love from eternity as the Spring-head of all Secondly The Fathers love to Christ and believers are alike in the property of unchangeablenesse and immutability God will no more alter his love or cease to love his children then he will Christ himself This is plain because all the promises to the godly are Yea and Amen in Christ 2 Cor. 1.20 he is their Mediator in him they are made one with the Father So that by the same cause of perpetuity in his Headship by the same will they certainly persevere to us Thus it is said Rom. 8. Who shall separate us from the love of God He challengeth any thing to break this love if they can Grant then that the Father may love Christ in some peculiar respects which thou art not capable of yet in this thou and Christ are alike God will never change the love of his Sonne into hatred he will never become of a Father an enemy to him so neither will he to any true believer As long as his love shall continue unchangeable to his Son so long it will to thee and thus Gods love to thee is on a firmer bottome then that of Mount Zion or the Ordinance God hath made with heaven and earth or the day and night for all these shall wax old but the love of God like himself shall abide for ever Thirdly The Fathers love hath the property of freenesse both to us and Christ Indeed if we consider Christ as God so the Father loved him necessarily but as he was man and a Mediator so the Fathers love to him was free for it was of the meer goodnesse of God to appoint him to be a Mediator The humane Nature was not assumed for any fore-seen merits in it but all was from the meer good pleasure of God and this holds much more true in all the gracious effects that we partake of therefore the great scope of the Scripture is to declare this that all the priviledges and mercies we partake of come not from any worth or desert in our selves but wholly from the grace and meer love of God Insomuch that all those opinions which make the rise of any good we enjoy to be first our love to God and not Gods love to us are to be accursed as if the earth did first water the heavens and then the heavens the earth In the third place The Fathers love to Christ and believers is alike in regard of the real and true effects of it As to Christ it was not a love in word or shew but power and mighty operations so it is also to every believer Though there be a difference yet the love is as real to one as the other Even as when the first commandment of loving God is said to be the greatest yet at the same time the second is said to be like it in respect of obligation though not of dignity Thus it is as firmly and as really love to believers as to Christ though not so principally and although some effects of love we partake of which Christ is not capable of yet there are others that we do communicate in As 1 One great effect of the Fathers love to Christ while in the dayes of his suffering flesh was the protection defence and incouragement that he had from the Father for Christ in the whole course of his Ministry by faith depended on his Father insomuch that though the malice of his enemies was importunate to destroy him yet they could never accomplish their design till the Fathers time was come and then though he prayed to the Father to be saved from that hour yet it was only conditional and therefore he submitted himself absolutely to Gods will Now the same fatherly care Christ had experience of in his whole course the same may believers expect Therefore Joh. 14. he tels them I go to my Father and your Father he is the same Father to both Oh then why should a believer under any extremities or agonies be cast down the same fatherly love thou mayest look for as Christ himself met with
is overflowing superabounding grace only remember that here is not only priviledge but duty also Here lieth a powerfull obligation upon us to love him with our highest and chiefest love let his glory his love be next to thy heart Oh be ashamed that thy love can burn no hotter towards him In the next place we are to consider the scope and end of our Saviour in mentioning this preheminent priviledge and it is That the world may know this love It 's not enough for believers to be thus highly loved by the Father but the world is to know and to be perswaded of it From whence observe That it 's of great consequence to the world to know how greatly believers are loved of God It would quicken them to many duties and restrain them from many sins if this were once fully setled in their hearts that those whom they oppose and deride are the beloved ones of God It 's true it 's of great consequence even to the godly themselves to be fully informed in this they go bowed down and very much languish because they are not so perswaded of this Hence 1 John 3 1. The Apostle cals upon the godly to attend to it Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God So that under all the hatred and opposition of the world it 's necessary that this love of God should bear up thy soul though none loveth thee yet the Father doth Thus I say it 's necessary even for believers themselves to know how greatly they are beloved but here our Saviour speaks of the worlds knowledge and the necessity of their being informed therein Now the usefulness of the worlds conviction herein will appear in these respects 1. Hereby they may be provoked to come out of their wicked condition and be made one of that number which God so loveth For will not this work naturally and genuinely upon them when they shall think Loe these that pray that walk strictly and contrary to the principles of the world are those whom God loveth in a special manner they are his favourites his delight is upon them but as for me and the company I keep God is angry with us all the day long we are the men cursed by him for us he hath appointed hell and eternal torments When any natural man shall upon these convictions argue and reason with himself How can he abide any longer in that sinfull way Oh then that God would perswade thee more of this that those whom thou malignest against whom thy heart riseth are such on whom Gods gracious love is fixed and that it is thou thy self and such as thou art that the anger of God abideth on continually this would quickly make thee another man Therefore there is not a more deadly principle thou canst swallow down then to be prejudiced in thy spirit against such who truly fear God 2. A perswasion that such only are loved by God as it would make thee to be of their number so also it would draw out thy dearest and sincerest love to them Thou wouldst presently begin to think Why should not I love those most whom God loveth Certainly they are the choisest and best objects upon whom God is pleased to cast his gracious eye then as David said My delight is to be with the Saints upon the earth Psal 16.3 Thus also it would be here when once perswaded that such are the endeared ones of God then thy affections thy heart will be to such also 3. By this perswasion upon the heart of the world that they only are loved of God hereby the world will cease to hate and persecute them to give them such ill entertainment as they do When our Saviour possesseth his Disciples with that universal hatred they shall have in the world and that the world cannot do otherwise whence is all this but because they do not know Christ nor believers neither But as they took him for an Impostor and one not worthy to live so they do judge his members to be a company of heretiques not worthy to be suffered in the world and all this malice ariseth from their blinde hearts for did they know who they were as they oppose they dared not to proceed Even as the Scripture saith If they had known Christ they would not have crucified the prince of glory 1 Cor. 2.6 So that all thy hard words and thy hard actions they arise from this thou dost not know what the godly are how accepted with God and how precious to him for this consideration would immediately make thee draw in thy arm thou wouldst see it was a foolish thing to set against such whom God loveth that it is but kicking against the pricks It 's attempting an impossible thing if thou couldst get God not to love them then indeed it were something but as long as God thus loveth them all thy endeavours against them is as vain as Balacks was against Israel No inchantment or divination can prevail As it 's an impossible thing so also it 's dangerous for seeing they are to God as the apple of his eye and he hath given such a command even to Kings that they do not touch his anointed ones How can it be that God will let all the injuries and offences done against them so dearly beloved go free Therefore perswade thy self more of this love of God to them lest thou incurre Gods forest displeasure Again It 's not only dangerous but foolish also for the more the world sets against believers the greater their rage is the more is Gods love drawn out to them So that by thy hatred they do become glorious and are more esteemed by God and receive a greater crown of glory Thus if these things be duly considered we must needs say it 's of great consequence for the world to know that believers are so highly loved by God But in the next place It 's very difficult for the world to be thus perswaded For 1. There is naturally an enmity and antipathy of the wicked against the godly and where malice is they will never believe any good of those whom they hate Insomuch that though God doth with never such a signal love demonstrate himself to them yet they will never be perswaded such are loved of God for as they are affected so they judge of God himself and because they think them worthy of all hatred and evil they conclude God doth so also Thus this distempered palate judgeth every thing bitter it tasteth 2. The love of the Father to believers is chiefly in spiritual things such as Justification Sanctification Adoption Now these things are no more apprehended by the world then curious melody by a deaf ear The Apostle speaketh to this 1 Cor. 2.9 10 11 12. admirably shewing That the Spirit of God revealeth these spiritual things to us and that without the Spirit we cannot know the things that are
compleat perfection of a Christian Who is made righteousnesse wisdome and all things and therefore this is the character of those that are spiritual They have no confidence in the flesh and rejoyce in Christ Jesus Phil. 3.3 Lastly We glorifie Christ really in our lives and conversations when we walk as Members sutably to the Head when we order our conversations answerably to the rule of the Gospel For how often do wicked men reproach and dishonour Christ by their ungodly lives as if Christ taught them no better or as if Christ died not to deliver us from all ungodly and sinfull lusts Therefore on the other side then we honour Christ when we are holy as he was zealous as he was humble and meek as he was as Paul said He carried the marks of Christ upon his body so do thou the graces of Christ upon thy soul We come in the next place to a brief description of the subject described Those that thou hast given me Now this is the opposite description to such who are of the world By giving unto Christ some understand by a Metonymy of the effect for the cause Gods decree to give as 2 Tim. 1.9 The grace given us in Christ Jesus before the world began that is decreed to be given to us So some expound the fore-going place The glory which thou hast given me that is which thou hast decreed to give even as in this Chapter he saith I come to thee I sanctifie my self and as John 6.33 Every one that my Father giveth shall come to me where by giving must be understood a decree to give for actual giving is the very coming it self unto Christ Though this be true yet we must adde that in respect of those who were to believe so it 's a decree of giving but in respect of the Apostles and others who did then believe it was an actual giving Now whereas we see the original and fountain of all grace formerly prayed for and now all glory here is because some are given to Christ by the Father we may observe That it 's no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God I shall but touch at this because handled before only as our Saviour thought fit to use this description of believers so often in one Chapter so it should also inform us that it 's a truth of absolute necessity which ought constantly to reign in our hearts that we did not prevent God but Gods grace did prevent us that we did not choose him but he chose us Therefore it 's a violent wresting of the words by Arminians when they will have this giving of some to the Father to be understood for the consequent mens obeying and receiving of the grace offered and so we give our selves to Christ and are not given by the Father That the initials of all good is from grace only and not of us is abundantly convinced by that wretched sinfull and wofull pollution that we are all born in like that miserable infant spoken of by the Prophet Ezekiel chap. 16. I shall not doctrinally inlarge this only let the Use be 1. Admonition to take heed of all those proud and self-advancing Doctrines that magnifie the power of nature that think not grace absolutely necessary that if it be required it 's only ad facilius operandum or that grace doth onely excite and stirre up the natural abilities within us Oh take heed of swallowing down this deadly poison Vse 2. Of Exhortation to the people of God with all humility and astonishment to admire the grace of God in Christ that mollified thee that prepared thee that began first upon thee Alas thou wast wallowing in thy bloud thou wast hotly pursuing thy sins thou didst violently refuse the grace of God till at last he opened thy heart and saved thee against thy will making thee of unwilling willing SERMON CXXXVIII Of Gods love to Christ as Mediatour and in him to all believers from all Eternity JOHN 17. â—4 For thou hast loved me before the foundation of the world THis last clause is brought in as a Reason of that which went before Some make it a Reason of Christs Petition why the Father should hear him viz. because he alwaies loved him and so nothing could be denied to him others referre it to the gift of Glory mentioned immediatly The Father gave Christ glory because he loved him from Eternity but these do not oppose but may include one another The only doubt is In what sense the Father is said to love Christ before the Foundation of the world Many understand it of Christ as the natural and only Son of God That as he had alwaies the same glory with the Father so likewise he was alwaies loved of him and from hence they prove the Deity of Christ But Calvin and others expound it of Christ as Mediatour That the Father did love him from the beginning in appointing of him to be a Mediatour and preparing him thereunto Now this seemeth the more genuine Interpretation and doth not exclude but include the former also So that by direct consequence the eternal god-head of Christ is asserted Indeed Piscator referreth those words before the foundation of the world to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast given As v. 5. implieth but there is no necessity to make such a trajâ—ction The sum is that Christ as Mediatour doth referre all the glory and honour he hath to the Fathers love Now you must know that when the Father loveâ—h him as Mediatour It 's not absolutely terminated upon the person of Christ but the whole number of beleevers in him and therefore this loving of Christ is to be extended unto all Beleevers for the Apostle saith the same thing of them because of Christ Eph. 1.4 where we are said to be chosen in him before the foundation of the world To be holy and without blame before him in love where that love is referred to Gods predestinating and electing of us by some Interpreters So that from the words we may observe That God the Father loved Christ as Mediatour and thereby all beleevers in him from Eternity This Truth deserveth explication and application And 1. Let us consider wherein the love of the Father was shewed to Châ—ist as Mediatour as that will appear in the designing of him to it and approbation or complacency in him while discharging of it The love of God in preparing him thereunto is seen in these things 1. In appointing and ordaining the second person as the only begotten of the Father to come into the world and take our nature upon him For herein did the Father love the Son because when mankinde was lost and justice could no waies be satisfied by any meer creature that in this exigency Christ should offer himself and so readily professe Behold I come to do thy will O Lord Thus when he formerly had said I sanctifie
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
refresh and comfort thee then when once in the flesh poured out by him yea some have thought that the expression Heb. 5. of Christs prayer and supplication with strong cries and agonies hath reference to this prayer though his tears and agonies are not mentioned Howsoever Christ alwayes praid with such zeal and fervency that he was sure to be heard See then if the want of any thing which may discourage thee may not be provided for in this prayer and shall Christ do it for this end that thou mayest alwayes have comfort And yet art thou dejected What shall Christ die in vain and pray in vain So certainly whilest thou walkest thus uncomfortably it 's as if Christ had done none of these things or else had done them in vain Secondly Christs care and will that the godly should live comfortably appeareth in those many commands for to rejoyce So that there is no command for any holy duty or to avoid any sinne more frequently enjoyned then to walk with joy and gladness of heart the people of God they doubt whether they may rejoyce they think such barren and unprofitable wretches as they are may not apply comforts They think this childrens bread doth not belong to such dogs as they are Oh but remember how indispensable and peremptory the command of God is that thou shouldst walk joyfully before him Phil. 3.1 Finally my brethren Rejoyce in the Lord When he had exhorted to many duties before he keepeth this sweet wine to the last Finally I have no more to say this is the summe of all do such and such duties but still remember to rejoyce Oh to pray dejectedly to do holy duties but with a sad heart this is to marre all As in alms so in all other duties God loveth chearfulnesse but he saith Rejoyce in the Lord Thy joy must be in heavenly objects and from spirituall motives from Evangelical priviledges some joy in their honours some in their pleasures some in their lusts as the swine delights in mire and mud but the joy of Gods people is in and through Christ Therefore he saith That my joy may be fulfilled in them not the joy of the world or the flesh Hence vers 3. it 's made the sure character of a Christian indeed who hath more then the outward form of religion that he rejoyceth in Christ Jesus But as if once speaking were not enough see how the same Apostle doubleth it Cap. 4.4 Rejoyce in the Lord alway and again I say Rejoyce Certainly there is something in it that the Apostle ingeminateth it Again I say Rejoyce he knew how hardly the people of God are brought to rejoyce How can they that are thus afflicted that have so many exercises bid them Rejoyce you may as well bid an heavy log flie up into the air Alas they are so oppressed and hardened in heart that they can no more rejoyce then a stone speak But the Apostle will hear none of these excuses I say it again Rejoyce and that alwayes let your condition your temptations be what they will let the times be what they will yet rejoyce alwayes so 1 Thess 5.16 Rejoyce evermâ—re Do not think it arbitrary or left to thy choice to walk joyfully No awe thy heart with the command that as thou darest not lie steal commit adultery because God commands the contrary so neither darest thou walk with distrust unbelief and discouragement because Gods word is against it Thirdly Christ hath provided for the Christians comfort not only by commands but also by promises The Scriptures are like a pleasant garden full of the sweet flowers of the promises therefore called 1 Pet. 1.4 Precious promises you may observe that the promises run through the heart of the Scripture as those four rivers did paradise to water and refresh it Hence it 's said That we through the Scriptures might have consolation and comfort Rom. 15 4. Hence David in all his tribulations found the word of God sweeter then the honey or the honey-comb There cannot be any strait any grief but there is a peculiar promise against it so that if at any time thou art disconsolate either publick or private afflictions lie sore upon thee remember the promises encourage thy self from them Oh walk not as if this world were such a wilderness that God had provided no fountains to refresh the barren soul As it was a custom amongst the Jews to give a cup of wine to the condemned person to refresh and comfort his spirits Therefore it was the height of malice in the Jews when in stead of such a cup they gave Christ gall to drink Thus God hath also appointed in his word so many precious and glorious promises for his children in every condition and the devil on the other side he would give them gall to drink If then thou wouldst live with heavenly joy let the promises be thy meditation day and night Fourthly Christ hath provided for the comfortable life of his people by appointing a Ministry in his Church among other ends for this to comfort the afflicted soul and to pour oyl into the hearts of such as are wounded They are to be sons of consolation like Barnabas to the children of sorrow for their sins so that it 's one of the greatest parts and work of the Ministry to publish glad tidings and to preach the acceptable year of the Lord to such as groan under the burden and prison of their sins Christ himself accounted of this in his Ministry above all other things Isa 50 4. He hath given me the tongue of the learned to know how to speak a word in season to him that is weary Oh it 's not every one that can deal with a tender conscience we must have an Eagles eye and a soft hand so that our work is not only to convert the prophane to build up the converted but to be daily comforting and exhorting the afflicted in soul And ô that there were many upon whom we might dispense this part of our Office You are apt to say Ministers preach nothing but damnation they will not comfort such as lie a dying Oh there is nothing more desired by them then to meet with such humbled souls to whom they might milk out the breasts of consolation To such they say as in the Canticles Eat ô friends yea drink abundantly but it would be a woe to us if we should tender these comforts to wicked and impenitent men There is a notable place to this purpose Ezek. 13.22 where God threatens the wicked Ministers because they strengthned the heart of the wicked in promising of him life and made the heart of the righteous sad When therefore we have to do with the contrite heart we with-hold no comfort from him as the Apostles style themselves 2 Cor. 1.24 Helpers of the believers joy So that in this is our study and labour seen as well as in Doctrine and reproof SERMON LXXVII Of Joy and Comfort
Snewing how many waies the Spirit of God works it in the hearts of his People JOH 17.13 These things I speak in the world that they might have my joy fullfilled in themselves IT 's Christs speciall Care and will as you have heard that his people should walk joyfully Severall Demonstrations have been thereof Christs Commands to rejoyce in his promises his Ministers are appointed for their joy In the next place This will appear true if yeu consider the works of Gods Spirit and Christs end of sending them into his Church The Spirit of God is not only to convince of sinne To sanctifie and make holy but it is also to comfort Hence he is four times called the Comforter Joh. 19.16.26 Joh. 15.26 Joh. 16.7 Even those who pleade to render the word Advocate and not a Comforter yet it comes to this at last Seeing the end of all his actions is to bring Consolation into the afflicted Soul That as the Spirit of God moved at first on the waters to make a lightsome and glorious world so he doth on the waters of the broken in heart to make as it were New Heavens and a new Earth there where was nothing but horrid confusion That as the devil is the Prince of darknesse is alwaies accusing and troubling the godly endeavouring to bring them to horrour and despair Therefore he kept the possessed party about the solitary Tombs and endeavoured that the Incestuous person should be swallowed up with overmuch sorrow So on the contrary the Spirit of God is wholly to comfort to support to revive and to make glad the grieved in Spirit insomuch that the Hebrews have a Proverb Super maestum non cadet Spiritus Sanctus for this Reason say some Learned men the Prophets before they could prophesie sometimes took an Instrument of Musick to play on as Elijah Isaac would eat of Venison to refresh his Spirits before he did prophetically blesse his Children Howsoever the Spirit of God being expresly called a Comforter it 's plain that in all his operations and workings he intends solid and true joy called therefore Joy in the holy Ghost not only objectively but efficiently because it is wrought by him and indeed we need the Spirit of God to comfort us for we cannot attain to this joy by our own strength That as we need the Spirit of God to regenerate us because dead in sinne So also to comfort us because under the guilt of sinne We are like so many Judasses and Cains Naturally we are a barren wildernesse not only in respect of graces but also of Consolations Look upon many afflicted and tempted Children of God No Friends No Ministers can comfort Reade the Promises apply them never so powerfully yet they cannot be comforted till God work it in them Now the Spirit of God is a Comforter to his people several waies 1. By way of Instruction and conviction It informeth that it 's a sinne not to beleeve in Christ that it 's not humility but frowardnesse when we keep off from the Promises That as it would be self-murther not to eat or drink so it 's Soul-murther not to eat or feed on Christ which is called beleeving Joh. 6. Hence this Spirit of God is said to convince the world of sinne Joh. 16 9. And wherein or what sinne especially Even because they would not beleeve in Christ Oh this is a speciall mercy when the Spirit of God hath by the Gospel so farre convinced thee that thou seest it thy duty to beleeve to rejoyce for who is there when once feeling the burthen and weight of sinne doth not with Adam run and hide himself doth not conclude his sins are greater then he can bear It 's not for such a wretch as I am to have a drop of water to refresh me much lesse a drop of Christs bloud yea his whole bloud Hence when we come to a tempted Christian we may admire at the subtleties and strong Objections he can bring against his comfort Never did any Heretique more subtilly and pertinaciously oppose the Truth of Christ then such an one will object against the Promises So that you heard it was the tongue of the Learned Isa 50.4 that could know to speak a word in season to such wearied persons yea to this day are not the Protestant Writers conflicting with the Papists about the particular application of Christ to every Beleever asserting that it is every Christians duty to say with Paul Gal. 2. who loved me and gave himself for me Now this particular appropriation of Christ to a man is the foundation of all joy and peace And do not the Papists bring all those Objections that a tempted Christian is apt to produce Such as these Gods Promises they are indeed true I doubt not but God is able only I question my self whether I have such conditions and qualifications as are required for the Promises Again the Promises are general whosoever shall beleeve or repent shall finde mercy but my great fear is whether I do truly repent or beleeve Yet again They object as Bellarmine the heart is deceitfull how many have perswaded themselves they do repent and love God when indeed they doe not and it may be I am such an one Lastly They doubt not of Gods power they say or of his ability to pardon all their sins and to justifie worse sinners then themselves Only here is the Question whether God will or no God hath no where in his Word said Thou such an one thy sins are forgiven thee These and the like Objections which Popish Writers urge with much vehemency The tempted Christian presseth with great strength because such are in a contrary disposition to beleeving and so feel nothing but sinne in the guilt of it and Unbelief doth as much deceive and disturb the soul as Melancholy or madnesse will the fancy I have been large in this to shew what mighty and gracious work of Gods Spirit that is to instruct and convince the heart of this duty to beleeve and rejoyce to be able to say God delights not in these perplexed thoughts as he saith of these superstitious duties so these immoderate fears and dejections Who hath required these things at your hands I shall answer for unbeleeving sorrows as well as carnall mirth for those dejecting fears and unquiet troubles of soul Thou art to fear hell and damnation as well as for Licentious jollities 2. The Spirit of God doth not only inform of the duty of Comfort but also directs unto the way of comfort It doth leade into the true way of Justification Joh. 14.16 The Comforter will teach you all things and bring to your remembrance As he is the Comforter he will teach them what way to take that they may have true Consolation for as by nature it 's an ingrafted principle in all to desire happinesse Ask any man in the world and he will answer affirmatively to this Question So every man troubled and