highly exalted him and given him a Name above every Name That at the Name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father His Inauguration into the Throne and Authority over all Things The preaching of the Gospel in his Name together with the success of it Isa. 55.4 5. Behold I have given him for a Witness to the People a Leader and Commander to the People Behold thou shalt call a Nation that thou knewest not and Nations that know not thee shall run unto thee because of the Lord thy God and for the Holy One of Israel for he hath glorified thee His Return at the Day of Judgment with Power and great Glory The Petition must be explained according to the Event of all the Glory that God put upon Christ after his Passion The meaning of the whole is Hitherto I have laid aside my Glory and now lay down my Life sustain me by thine Arm that I may overcome Death and raise me again with Triumph and Honour that I may go into Glory leading Captivity captive and receive the Principality that by the Resurrection publication of the Gospel and last Judgment the Glory of my Divinity may be known and acknowledged But how doth Christ pray Glorify me when he saith elsewhere John 8.5 I seek not my own Glory I Answer Christ speaketh there of himself in the Judgment of his Adversaries who thought him a meer Man and sheweth that he came not as an Impostor to seek himself God would well enough provide for his Glory and Esteem There he disclaimeth all particular privat Aims Affections and Attempts here he sueth out his Right according to his Father's Promise Observe hence 1. Christ saith The Hour is come and then Father glorify me The true Remedy of Tribulation is to look to the succeeding Glory and to counter-ballance future Dangers with present Hopes In this prayer Christ reviveth the Grounds of Confidence One is Father glorify me This was Comfort against the sad Hour and so it must be our course Not to look to things which are seen but to things that are not seen 2 Cor. 4.17 to defeat Sense by Faith When the Mind is in Heaven it is fortified against the Pains which the Body feeleth on Earth Strong Affections give us a kind Dedolency a Man will venture a knock that is in reach of a Crown 1 Tim. 4.8 It is the folly of Christians to let Fancy work altogether upon present Discouragements Faith should be fixed in the contemplation of future Hopes It is a sad Hour but there is Glory in the issue and close 2. Observe again First Christ had his Hour then he saith Glorify me Luke 24. 26. Ought not Christ to suffer and then to enter into his Glory Shame Sorrow and Death is the Road-way to Glory Joy and Life The Captain of our Salvation was thus made perfect Heb. 2.10 and all the Followers of the Lamb are brought in by that Method It is the folly of some that think to be in Heaven before they have done any thing for God's Glory upon Earth You would invert the Method and stated course of Heaven None is crowned except he strive lawfully 2 Tim. 2.5 6. and Vers. 11 12. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him It hath the Seal of a constant Dispensation it is a faithful Saying All the Promises run To him that overcometh We must have Communion with Christ in all Estates Rom. 8.17 If so be that ye suffer with him that ye may be also glorified together It is a necessary Condition We are Heirs if so be that we suffer with him c. We are too delicate we would have our Path strewed with Roses and do not like this Discipline Abel signifies Mourning and Stephen a Crown they were the first Martyrs of either Testament If you want Afflictions you want one of the necessary way-marks to Heaven 3. Glorify me Christ seeketh not the empty things of this World but to be glorified with the Father We want some Spiritual Ambition and are too low and groveling in our Desires and Hopes If you be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God Col. 3.1 It is no Treason to aspire to the Heavenly Kingdom Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and to seek a place on Christ's own Throne Neither is it any culpable self-seeking to seek Self in God John 5.44 How can ye believe that receive Honour one of another and seek not the Honour that cometh from God alone Joh. 12.43 They loved the Praise of Men more than the Praise of God Here we may seek our own Honour and Glory without a Crime O behold the liberality and indulgence of Grace God hath set no stint to our Spiritual Desires we may seek not only Grace but Glory 4. Christ himself prayeth to be glorified it noteth the Truth of his Abasement He is the Lord of Glory 1 Cor. 2.8 and had a natural and eternal Right he thought it no robbery to be equal with God and yet Christ himself is now upon his Knees If he had said Let them be glorified that had been much that he would open his Mouth to plead for Sinners But he saith Glorify me or glorify thy Son which is a strange Condescention that he that had the Key of David should now be knocking at the Father's Gate and receive his own Heaven by Gift and Intreaty He might take without robbery Glory as his due yet as our Mediator he is to ask When he took our Nature he brought himself under the Engagement of our Duty 5. Christ asketh what he knew would be given So John 8.50 I seek not my own Glory there is one that seeketh and judgeth The Father was zealous for the Son's Glory there was an Oracle from Heaven to assure him of it John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again meaning by strengthning him in the Work of Redemption And yet now again Glorify thy Son that he may glorify thee Obs. Providence doth not take away Prayers We are to ask though our Heavenly Father knoweth we have need of these things and we know God will give them to us John 16.26 27. At that day ye shall ask in my Name I say not unto you that I will pray the Father for you for the Father himself loveth you The meaning is though there be need of my great Instance and I need not tell you I will make Intercession I pass by that now I only tell you of that free Access you have to God and his great Affection to you yet still you must
he is resolved to say I am his that is the fitter Argument with God With our own Souls in our own Straits plead He is mine Psal. 42.11 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the Health of my Countenance and my God but in Prayer plead I am his though you cannot plead his Choice plead your own Resignation Consider it is a forcible Argument Every one will provide for his own He is worse then an Infidel who will not provide for his own especially those of his own Houshold It is a comfortable Argument When we cannot speak of our Works we may speak of our Interest Lord I am a Sinner but I am thine I am a poor Wretch but I am one that would not be his own unless I am thine Oh but says the poor Soul If I could say that I am thine one that belongeth to the Purposes of thy Grace there were some Comfort Answ. It is sweet when we can say mutually I am my Beloved's and my Beloved is mine But are you not willing to chuse him though you cannot say he hath chosen you The choice of our Portion discovereth our Interest Canst thou in truth of Heart say Lord I have none in Heaven but thee none upon Earth that I desire in comparison of thee Psal. 73.25 If you can in the sincerity of your Hearts call God to witness this it is sweet Though thou canst not apply Christ canst thou resign thy self then we have the Fruit of Election though we have not the Sense of it God certainly hath chosen us when by the Work of his Grace he maketh us chuse him Fallen Man is not dainty in his choice till a Work of Grace passeth upon him he turneth from the Creator to the Creature he saith to the World Would to God thou wert mine to Riches Honours Pomp would thou wert mine Happy is the People that are in such a Case It is Grace turneth us from the Creature back again to God God is our Portion because we are his God cannot refuse that Heart which he hath thus drawn to himself 2. Observe again That none are given to Christ but those that were first the Father's Thine they were he had chosen them in the Purposes of his Grace and disposed them into Christ's Hands Thine by Election mine by Special Donation The Acts of the three Persons are commensurable of the same Sphere and Latitude those whom the Father chuseth the Son redeemeth and the Spirit sanctifieth The Father loveth none but those that are given to Christ and Christ taketh charge of none but those that are loved of the Father Your Election will be known by your Interest in Christ and your Interest in Christ by the Sanctification of the Spirit All God's Flock are put into Christ's Hands and Christ leaveth them to the care of the Spirit that they may be enlightned and sanctified In looking after the Comfort of Election you must first look inward to the Work of the Spirit on your Hearts then outward to the Work of Christ on the Cross then upward to the Heart of the Father in Heaven 1 Pet. 1.2 Elect according to the foreknowledg of God the Father through sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation the Beginning is from the Father the Dispensation through the Son the Application by the Spirit all cometh from God and is conveyed to us through Christ by the Spirit Secondly The Father's Act about Believers Thou gavest me them How are they given to Christ Things are given to Christ two ways by way of Reward or by way of Charge 1. By way of Reward So all Nations are given to him by way of Reward Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession He is Lord of all Acts 10.36 even of the Devils All Flesh are thus given to him to be ruled by him This Donation is very large and comprizeth Elect and Reprobates all Nations are Christ's Heritage in this sence as well as the Church All Power in Heaven and in Earth is given to him to dispose of Elect and Reprobates according to his own Pleasure Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and so Judas was given to him as Christ saith Vers. 9. Of them which thou hast given me I have lost none but the Son of Perdition Again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom c. So only the Elect are given to Christ the great Bargain that Christ drove with his Father was an Interest in Souls therefore it is said Isa. 53.10 11. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days and the Pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied This was all the Gain that Christ reckoned of 2. By way of Charge This again is proper to the Elect who are redeemed justified sanctified glorified The Elect are made over to Christ not by way of Alienation but Oppignoration none of them who are given to Christ by way of Charge can miscarry John 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out And ver 39. This is the Will of him that sent me that of all which he hath given me I should lose none but should raise it up again at the last day And John 10.28 29. I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand There is Christ's Faithfulness and the Father's Power engaged therefore this must needs be proper to the Elect. Now because both these ways are proper to the Elect that that I observe is That the Father's Elect are given and committed to the Son as his Purchase and Charge First They are given to him by way of Reward Christ by virtue of his Purchase hath many Relations to Believers they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour that was granted to Christ upon his Obedience It was much that Christ would be our King more that he would be our Master more that he would be our Father
living And Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ and Psal. 2.7 8 9 10 11. So that he is Lord of the new Creation and man doth owe Obedience not only to God as Creator but to Christ as Redeemer and Ruler 2. Christ being possessed of this Lordship and Dominion hath made a new law of Grace which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God granting pardon and life to all that sincerely repent and believe in him and live in new Obedience and peremptorily concluding and damning those to everlasting Death that shall refuse these terms 3. This new constitution and Gospel Covenant hath all the formalities of a Law and here I shall shew you first wherein it agreeth and secondly wherein it differeth from the laws of men 1. Wherein it agreeth First in the promulgation of it with full Authority 't is not only enacted pleno jure by an absolute and uncontrollable right but proclaimed by authorized Messengers sent by the Lord Christ who in his name were to require the Obedience of the World to his new Law Matth. 28.19 20. All power is given to me in heaven and earth go ye forth therefore and teach all nations baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you he sendeth abroad his Heralds summoning the World to Obedience Act 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins And Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent He commandeth all men to repent because he will judg the world in righteousness by the man whom he hath ordained Acts 17.31 And Acts 10.36 We preach peace by Jesus Christ who is Lord of all In these places Christs Right and Authority is asserted and the Gospel is preached in his Name and the World invited and commanded to obey 2. In the obligation and force There is not only direction given to us to obey the Gospel but a Charge and Obligation is laid upon us The Gospel is sometimes called the counsel of God Luke 7.30 they rejected the counsel of God against themselves Sometime the law of God is called his Counsel as 't is the result of his wisdom and his Law as 't is the effect of his legislative Will he would not only direct and instruct the Creature by his counsel but oblige him by his Authority Decretum necessitatem facit exhortatio liberum voluntatem excitat saith the Canonist Exhortation or Advice serveth to direct or excite one that is free but a Decree and Law implyeth a necessity to obey So Hierom Vbi consilium datur offerentis arbitrium est ubi praeceptum necessitus servitatis Counsel and Precept differ Precept saith not only we shall do well to do so but we must do so Counsel respects friends a Preeept subjects There is a coactive power in Laws God hath not left the Creatures to comply with his directions if they please no there is a strict charge laid upon them they must do it at their peril Laws have a binding force from the authority of their Law-giver God giveth us counsel as a friend but commandeth us as a Sovereign Therefore we read much of the Obedience of Faith Rom. 16.26 The Gospel was manifested to all nations for the obedience of faith And Rom. 1.5 We have received Apostleship for the obedience of faith among all Nations So Acts 6.7 and a great company of priests were obedient to the faith And 2 Cor. 10.5 bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22 having purified your hearts in obeying the truth through the spirit And Acts 5.32 The holy Ghost which is given to them that obey All this is said to shew 't is not Arbitrary or Indifferent but we are bound by the authority of this new Law 3. This Law hath a sanction otherwise it were but an arbitrary Direction though delivered in a preceptive form the sanction is by promises of reward or by threatnings of punishment the precept establisheth mans duty and is the rule of our obedience which if it be neglected infers culpam fault or blame the sanction is the rule of Gods proceeding and so it inferreth poenam punishment Mark 16.16 The law of grace threatneth us with the highest penalties John 3.19 This is the condemnation that light is come into the world and men love darkness rather than light and Heb. 20.9 of how much sorer punishment suppose ye shall he be thought worthy c. though in the loss all are equal yet Conscience in Hell hath a kind of Accusation or self-tormenting in reflecting upon the refusal of the remedy or losing the special advantages we had by the Gospel As the breach of the Law is vindicated on the Jew first Rom. 2.9 so the Gospel when known to be the only way of Peace and Life 't is the worse for us in the Judgment if we neglect it Secondly The promises are given to sweeten the precepts to us that we may obey in love not as slaves for fear of punishment only Forced motives change not the heart endure not long therefore in Christs Law there are promises of pardon of Sin Adoption into Gods Family and finally eternal life We make the precept to be the way to the promise and God maketh the promises to be the motive to the precept we keep the precept to obtain the promise but God propoundeth the promise that we may keep the precept more comfortably We aim at happiness but God aimeth at obedience and maketh that the end of all his promises so that we must obey the command that we may obtain the blessing of the promise and be assured of it and we believe the promise that we may obey the precept 4. This sanction supposeth an exercise of government according to law and so that there is a just Governor and Administrator who will take account how this new law of grace is kept or broken So there is here now in part both in the way of internal or external Government First internal government as the kingdom of God is within us Luke 17.20 Soul-government is carried on according to this rule of commerce between us and God as there is a sense of our Duty written upon our hearts a remaining inward principle inclining us to it Heb. 8.10 so there is a fear of our Judg who will call us to an account for the violation of his Law an inward sentence of life or death upon us as we do good or evil the bitter afflictive sense of Gods displeasure in case of evil and the rewards of love and obedience as tasts of Gods acceptance given us by his Spirit upon
satisfactory to his Fathers Justice and expiatory of our sins The two solemn notions of Christs death are Ransom and Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all And Eph. 5.2 And hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour And this Ransom and Sacrifice was paid with respect to the curse of the Law to free us from the penalty of the old Covenant 4thly Upon this Death Christ hath acquired a new right of Dominion and Empire over the World To be their Lord and Saviour to rule them and save them upon his own terms Rom. 14.9 For this end Christ both died and rose again and revived that he might be Lord of dead and living So Phil. 2.8 9 10 11. He became obedient unto Death even the Death of the Cross wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father God hath made this God-man the supream Prince of his Church and given him all power in Heaven and Earth that all rational creatures should pay him all manner of Subjection and acknowledgement and his doctrine and faith be embraced by all Nations in the World 5thly Our Redeemer being possessed of this Lordship and Dominion hath made a new law of grace which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind unto the grace and favour of God by offering and granting them their free Pardon Justification Adoption and right to glory to all that will sincerely repent and believe in him But sentencing them anew to death that will not That this is the Sum of the Gospel appeareth in many places of Scripture Mark 16. â—6 He that believeth and is baptized shall be saved but he that believeth not shall be damned And Job 3.16 17 18 19. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already Because he haâ—h not believed in the name of the only begotten Son of God c. 6thly This repenting and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us and to give up our selves to God by him An assent to the truth of the Gospel there must be for the general faith goeth before the particular A belief of the Gospel before our commerce with Christ. This assent must produce acceptance because the Gospel is an offer of a Blessedness suitable to our necessities and desires and our great work is receiving Christ. John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his name A broken hearted acceptance it is because Christ and his benefits are a free gift to us and we come to accept this grace as condemned sinners with confession of our undeservings and ill deservings with confession that eternal wrath might justly be our portion For God lets none go out of the first covenant till they have subscribed to the Justice of it felt sin and know what is the smart of it And then a thankful acceptance it is For so great a benefit as pardon and life should not be entertained but with a grateful consent and a deep sense of his love who doth so freely save us Surely Christ cannot should not be received into the heart without an hearty welcom and cordial embracings And 't is a fiducial consent such as is joined with some confidence For there is confidence or trust in the nature of faith and cannot be separated from it and without it we are not satisfied with the truth of the offer nor cannot depend upon Gods word Eph. 1.13 And this is joined with a giving up our selves to him or to God by him For he is our Soveraign and Lord as well as our Saviour Col. 2.6 Acts 5.31 Him hath God exalted to be a Prince and Saviour for to give repentance to Israel and forgiveness of sins 2 Pet. 3.2 The Apostles of our Lord and Saviour And we must be contented to be conducted to the unseen glory in his own way Besides in this remedying law of grace he cometh to us as the Physician of our Souls and we must own him as such and rest upon his skill and suffer him to apply his sharpest plaisiers and take his bitterest Medicines which are most ingrateful to flesh and blood Lastly 'T is a return to God to injoy please and glorify him which is our main business and therefore we must yield up our selves to the Lord with an hearty consent of subjection to be guided ruled and ordered by him 7thly All those that repent and believe have Remission and Justification by Christs Satisfaction and Merit given to them So that they are become acceptable and pleasing unto God For Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 And God having by a sin offering condemned sin in the flesh the Righteousness of the Law is fulfilled in us That is such a Righteousness as satisfieth the Law so that we shall be able to stand in the Judgment which without we could not Psal. 130.3 4. If thou Lord shouldst mark Iniquities Oh Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be Justified But why Upon a twofold account You have a Righteousness to plead to exempt you from the penalties of the Law And you have the conditions of the new Covenant to plead to intitle you to the privileges of the Gospel Christs merits and satisfaction as a sinner impleaded and faith and repentance as the condition VSE 1. Let us propound this to our faith That Christ was made sin for us that we might be the Righteousness 〈…〉 'T was agreed between the Father and the Son that if he would be sin 〈…〉 for sin we should be made free from sin and death and live by him See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand By this one offering Christ 〈…〉 as much honour to God as our sin took from him And therefore now justice being satisfied grace hath a free course Therefore this should comfort us against the guilt of sin Christs sacrifice is sufficiently expiatory
should not entertain Jealousies without a Cause 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the Hand of this Philistine Former Mercies are Pledges of Future Deus donando debet God by giving becometh our Debtor Mat. 6.25 Is not the Life more than Meat and the Body more than Raiment He inticeth Hope by former Mercies Judges 13.23 If the Lord were pleased to kill us he would not have received a Burnt-Offering and a Meat-Offering at our hands neither would he have shewed us all these things God would not weary us altogether with expectation something we have in hand and therefore may expect more Well then when your Hearts are apt to faint take the Cordial of Experiences Psal. 77.10 I said this is mine Infirmity but I will remember the Years of the right Hand of the Most High We are apt to indulge the peevishness of distrust after many Deliverances 1 Sam. 27.1 I shall one day perish by the Hand of Saul Though God had put him twice into his Hands Rom. 8.32 He that spared not his own Son c. how will be not with him also freely give us all things In common Experiences where we can have no absolute Assurance let us not baulk Duty for Danger 2 Cor. 1.10 Who delivered us from so great a Death and doth deliver in whom we trust that he will yet deliver us Paul would finish his Ministry notwithstanding Danger 2. Observe again from this As thou hast given Daturum te promisisti Thou hast promised to give God had promised to make over to him the Plenary Possession and Administration of the Kingdom Christ pleadeth the Grant and Promise It is an excellent Encouragement in Prayer when we can back our Requests with Promises Psalm 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope It is a modest Challenge God alloweth it put me in remembrance let us plead together c. Isa. 43.26 We may agrue and dispute with God upon his own Word Chirographa iua injiciebat tibi Domine shew him his own Hand Lord thou hast said this and that let it be fulfilled Thou hast given him As he was Man and Mediator for as he was God he had an eternal Right and an actual visible Right by Creation and Providence but Christ as Mediator was to receive a Crown By Gift Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance 1. It noteth That Christ hath his Kingdom by Right not by meer Power It is by the Father's Grant he was solemnly invested and set upon the Hill of Sion They are Rebels to God who do not acknowledg Christ to be King There are several manners of Possession Satan is Prince of the World but he is a Robber he holdeth it not by Grant from the Father but by Power he hath actual Possession of many Nations but no Right 2. It noteth what kind of Right it is that Christ hath it was by Grant and Donation It is the great condescention of our Lord that he would hold all things by our Tenure by way of Gift and Grant from the Father Free Grace is no dishonourable Tenure Christ himself holdeth his Kingdom by it Why should proud Creatures disdain this manner of holding The Lordship of the World was Christ's natural Inheritance yet he would hold all by Grace Power over all Flesh. Flesh is chiefly put for Men though all Creatures are under his Dominion We are sometimes expressed by our better and sometimes by our baser Part by our Better every Soul that is every Man Rom. 2.9 13.1 sometimes by the baser Part Isa. 40.6 All Flesh is Grass Mat. 24.22 No Flesh would be saved and elsewhere Here Flesh is fitly used it is put for the Nature of Man in common in opposition to those who are peculiarly Christ's by Tradition and Purchase And by Power over all Flesh is meant a judiciary Power to dispose of them according to pleasure yea of their everlasting Estate Potestatem omnis hominis accepit ut liberet quos voluerit damnet quos voluerit John 5.27 He hath given him Authority to execute Judgment also because he is the Son of Man It is the stile of God himself he is called Numb 16.22 The God of the Spirits of all Flesh And more express to this purpose Jer. 32.27 Behold I am the Lord the God of all Flesh Is there any thing too hard for me So that it noteth not a naked Authority but an Authority armed with a Divine Power Now because God will not give his Glory to another we may hence observe 1. That Christ is true God for otherwise he could not have such an Absolute Power It is proper to his Divine Nature though as it is a Gift his whole Person God-Man be invested with it He is called the only God not excluding the Father who subsisteth with him in the same Essence but including the Son Isa. 45.22 23. I am God and there is none else I have sworn by my self the Word is gone out in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear which is applied to Christ Rom. 14.11 and Phil. 2.9 10 11. He is called the great God the Supper of the Lamb is called the Supper of the great God Rev. 19.17 The true God 1 John 5.20 It should fortify Christians against those abominable Opinions wherein the God-head of Christ is questioned 2. Observe That Christ as Mediator hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but God hath set Christ higher than the Kings of the Earth He is the true Catholick King his Government is unlimited Psal. 89.27 Also I will make him my First Born higher than the Kings of the Earth All Power is given unto me both in Heaven and in Earth Mat. 28.18 And Dan. 7.14 There was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed There is some difference about the extent of Christ's Mediatory Kingdom 1. It is not only confined to the Elect. We must distinguish between Christ's Power and his Charge He hath a Power given him over all but there are some given to him by way of special Charge which is given for the Elect as to all spiritual Ends to rescue them from the Power of Satan as in this Verse As Joseph in Egypt the Power of all the Land was made over to him though his Brethren had a special Right in his Affections The Kingdom of Christ as meerly Spiritual and Inward is proper to the Elect that Kingdom where Christ hath no other Deputy and Vicar but his Spirit but for his Judiciary Kingdom
have Voice enough to proclaim their Creator The Apostle tells us Rom. 1.20 The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead Like Phidiâ—s who in his Image carved his own Name There is God engraven upon every Creature But how doth the World shew that there is a God There must be some Supream and Infinite Cause for nothing can be Cause to it self then it would be before it is Aristotle acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Cause Every House must have a Builder and this curious Fabrick an infinitely wise Architect Thou that deniest God or doubtest of his Being look upon the Heavens Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth his Handy-work His Glory shineth in the Sun and sparkles in the Stars The Sun is a Representative of God in the brightness of his Beams extent of his Influence indefatigableness of his Motion All the Motions of the Creatures are so many Pulses by which we may feel after God 2. By Works of Providence The World is made up of things of different and destructive Natures and all that we now see would soon run into disorder and confusion were it not poised and tempered with a wife Hand and when we are stupid and do not mind these things Providence discovereth it self in Judgments and unwonted Operations Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth 2. From the Confession and common Consent of all Nations even those that have been most rude and barbarous there is none without some Worship The Pagan Mariners Jonah 1.5 were afraid and cried every Man unto his God Those that were most estranged from humane Society those that lived in the Wilderness without Law and Government have been touched with a sense of a Deity and Godhead which must arise from natural instinct It cannot be any deceit or imposition of Fancy by Custom and Tradition Falshood usually not being so universal and long-lived Men do what they can to blot out these Notions and Instincts of Conscience An Invention so contrary to Nature would have been long e're this worn out 3. From our own Consciences that appall the stoutest Sinner after the commitment of any gross Evil. The Heathens that had but a little Light feared Death Rom. 1. ult They knowing the Judgment of God that they that do such things are worthy of Death c. And they had thoughts excusing and accusing one another Rom. 2.14 15. As Letters written with the Juice of a Limon hold them to the Fire they may be read What Terrors are in the Hearts of Wicked Men after the commitment of Sins against Light as Incest Murder promiscuous Lusts contemptuous speaking of God or his Worship Though their Sins were secret hidden under a covert of Darkness and Secresy and not liable to any humane Cognizance yet they still feared an avenging Hand their Hearts have been upon them Yea Atheists smitten with Horror what they deny in the Day they acknowledg in the darkness of the Night especially in distress Diagoras troubled with the Strangury acknowledged a Deity Or a little before Death their Hearts are filled with Trembling and Horror 4. From several Experiences The Power of the Word 1 Cor. 14.25 Thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth There is some God guideth these Men. There are Devils and they would undo all were they not bound up with the Chains and Restraints of an irresistible Providence God suffereth them now and then to discover their Malice that we may see by whose Goodness we do subsist So there are Vertues which must be by some Institution or by conformity to a Supream Being or a sense of his Law They cannot be out of any Eternal Reason which is in the Things themselves nor by the appointment of Man's Will for then every thing which Man willeth would be good Many Arguments might be brought to this purpose but I am shortly to handle this Argument elsewhere By way of Use. 1. Let us charge it upon our Hearts that we may check those private Whispers and Suspicions which are there against the Being and Glory of God Many times we are apt to think that God is but a Fancy Religion a State-Curb and the Gospel but a quaint Device to please fond and foolish Men and all is but Talk to hold Men in awe Oh consider in such Truths as these we do not appeal to Scripture but Nature You will never be able to recover your Consciences out of this Dread The Devils are under the fear of a Deity James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The Devil can never be a flat Atheist because of the fear of the Wrath of God tormenting him he is not an Atheist because he cannot be one it cannot stand with the state of a damned Angel there may be Atheists in the Church but there are none in Hell Humble thy self for such Atheistical Thoughts and Suggestions It is a Sin irrational all the Creatures confute it Psal. 73.22 So foolish was I and Ignorant I was as a Beast before thee when he had an ill thought of Providence When you go about to ungod God you unman your selves Common Sense and Reason would teach you otherwise Thoughts and Desires that strike at the Being of God are Thoughts of a dangerous importance Oh what a foul Heart have I that casteth up such Mire and Dirt Wrath came upon the Jews to the uttermost for killing Christ in his Humane Nature but these are Thoughts that strike at God and Christ and all together 2. It reproveth those that wish down or live down this Principle Some wish it down Psal. 14.1 The Fool hath said in his Heart There is no God It is his Desire rather than his Thoughts It is a pleasant thing for them to imagine that there is none to call them to an account Guilty Men would fain destroy the Righteous God which is an Argument of the worst hatred Some live it down Tit. 1.16 In Works they deny him It is the real Language of their Lives that There is no God There is no greater temptation to Atheism than the Life of a Scandalous Professor One surprized a Christian in an Act of Filthiness and cried out Christiane Christiane ubi Deus tuus O Christian Christian where is thy God There are few Atheists in Opinion more in Affection most in Conversation of Life You live in Deceit and Cozenage and yet profess to believe an Omniscient God and your privy walkings are full of Sin and Excess There is Blasphemy in your Lives Rev. 2.9 I know the blasphemy of them which say they are Jews and
hast so many Infirmities â—llurements Discouragements corrupt Inclinations thou standest not by thine own â—trength Christ hath engaged God's Name to keep thee Psal. 16.8 I have set the Lord always before me because he is at my right Hand I shall not be moved It is well that we have so good a Second a Christian is a Souldier that may triumph before the Victory It was a Proverb Let not him that putteth on his Armour boast as he that putteth it off 3. To Thankfulness Did we believe the Power of Corruption we should be more thankful 2 Cor. 1.21 Now he which stablisheth us with you in Christ and hath anointed us is God He doth all and being ingaged with Christ by virtue of your Interest in him you shall stand None should be proud of their standing in the State of Grace God must have all the Glory 1 Pet. 4.11 If any Man speak let him speak as the Oracles of God If any Man minister let him do it as of the ability that God giveth that God in all things may be glorified through Jesus Christ to whom be Praise and Dominion for ever and ever Amen SERMON XVIII JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are WE are now come to the fourth Circumstance the Persons for whom he prayeth those which thou hast given me Some ancient Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Name which thou hast given me but I will not trouble you with that most read as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which thou hast given me But who are they and what is meant by God's giving us to Christ and why is it mentioned here The Phrase is often repeated and used in many Verses of this Chapter I shall now explain it once for all I. Who are the Persons that were given to Christ I Answer Generally the Elect particularly the Apostles The Elect are and may be comprised within the Expression for Ver. 9. it is put in contradistinction to the Reprobate World for whom Christ will not pray I pray for them I pray not for the World but for them that thou hast given me for they are thine But in the principal scope of this Verse the Disciples of that Age are intended and among them chiefly the Apostles who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect For he doth principally pray for others afterward Vers. 20. Neither pray I for these alone but for those which shall believe on me through their Word But after that again both the Disciples and all others that belong to the purposes of God's Grace are folded or bound together up in this one Expression Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory All which sheweth that this Expression those which are given to Christ is a Character proper and peculiar to the Elect and so Christ meaneth it in this place Nothing can be objected against this but that in the Verse next my Text Vers. 12. Those that thou gavest me I have kept and none of them is lost but the Son of Perdition So that either we must take this giving in a larger sense or allow that some of those given to Christ may be lost I Answer I might take the word in a larger sense indeed as it is sometimes used in Scripture for those given to Christ only by way of Reward tho not by way of Charge as I shall distinguish by and by Hypocrites because of their external Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge And it is notable what Christ saith of Judas John 13.18 I speak not of you all I know whom I have chosen but that the Scripture might be fulfilled He that eateth Bread with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the number of the Elect and should not receive the Privileges of his especial Charge tho he was chosen to the Calling of an Apostle yet not to Eternal Life but only given by way of Ministry and Service But this would seem to cross the constant use of the Phrase in this Chapter I Answer Therefore by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Son of Perdition the words are not exceptive but adversative and must be thus construed None of them which thou hast given me is lost but the Son of Perdition is lost And mark it we do not render it Except the Son of Perdition but But the Son of Perdition it is not nisi but sed there is no exception made of Judas as if he had been given to Christ and afterward had fallen away but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they that are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Words are not exceptive for then it would follow that some that work Abomination were in the Lamb's Book but adversative They shall not enter but others shall enter So Mat. 12.4 David entred into the House of God and did eat the Shew-bread which was not lawful for him to eat neither for them which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if they were of David's Company but adversative It was not lawful for them to eat but it was lawful for the Priests II. How are they said to be given to Christ Persons are given to Christ two ways by way of Reward or by way Charge 1. By way of Reward and so more largely all Nations are given to him Psal. 2.3 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession And John 17.2 As thou hast given him Power over all Flesh. This Donation taketh in Elect and Reprobate Nations are his Heritage as well as the Church Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and thus Judas amongst the rest was given to Christ though a Son of Perdition And again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom Children of his Family So only the Elect are given to him John 17.6 Thine they were and thou gavest them me and they have kept thy Word The great
dissettled This is the vanity of disorder 'T is very observable that when God cometh to punish a people or a Nation for their sins the Prophets express it as if the whole Creation were to be put into a rout and disorder as when Babylons Destruction is threatned Isa. 13.17 I will shake the heavens and the earth shall remove out of its place in the day of his fierce anger and it shall be as a chased roe and a sheep whom no man taketh up so Isa. 33.9 The earth mourneth and languisheth Lebanon is ashamed and hewed down Sharon is like a wildâ—rnesâ— Bashan and Carmel shake off their fruits so Isa. 34.4 When God 〈…〉 â—dâ—means and other enemies of the Church 't is said all the â—oast of 〈◊〉 shall be dissolved and the Heavens shall be rolled together as a scroll and all their hoast 〈◊〉 down as a leaf falleth off from the vine and as a falling leaf from the figtree for my sword shall be bathed in Heaven It shall come down upon Idumea and upon the people 〈◊〉 my curse to Judgment it was but a particular judgment yet the expressions carry 〈…〉 if the whole Universe were to be put into a disorder for by the sin of man came all those mutations which we see in the world On the contrary you shall see in the â—â—â—â—ises the Scripiture speak as if the whole Creation were to be restored when man is â—educed to God I shall only instance in that Isa. 51.16 I have put my words in thy mouth that I may cover thee in the shadow of mine hand that I may plant the heavens and lay the foundations of the earth and say unto Zion Thou art my people Implying that if mankind were better the marks and prints of the curse would cease and be quite extinguished there would not be such disorder in the creature as now appeareth but it would seem to be planted again mans re-establishment in a state of obedience to the Creator would be a re-establishment of the order of the world 2. There is the vanity of corruption 't is put into a corruptible condition the creature is now frail and fleeting and still decaying Eccles. 1.2 Vanity of vanity all is vanity not only vain but vanity its self and vanity of vanities is extream vanity thus not only some things but all things are thus fluid and vain because of their inconstancy and mutability so Psal. 39.5.6 Verily every man in his best estate is altogether vanity surely man every man walketh in a vain shew surely they are disquieted in vain The uncertainty weakness and emptiness of all earthly things is soon discovered and within a little while the most shining Glory is burnt to a snuff we vain creatures trouble our selves about these transitory nothings as if they would continue with us to all eternity and had some solid durable injoyment and satisfaction in them whereas they wither like Flowers while we smell at them 3. Vain in regard of its final dissolution and last change when the Heavens shall pass away with a great noise and the elements shall melt with fervent heat and all the works that are therein shall be burnt up 2 Pet. 3.10 As a vesture shalt thou change them and they shall be changed Psal. 102.26 Tho this change be not an abolition an annihilation yet a great waste it will be and an utter destruction of many things in the world 4. Vain in regard of its end and use There is a double end and use 1. Nextly and immediately this sublunary world was made to be a commodious habitation for man Psal. 115.26 The heaven even the heavens are the Lords but the earth hath he given to the children of men by an original grant God gave the use of all his creatures upon earth unto man indeed all things here below were either subject to our dominion or created for our use some things are not subject to our dominion as Sun Moon and Stars with their Influences yet created for our use therefore David in his night-Meditation Psal. 8.3 4. When I consider the heavens the work of thy fingers the moon and the stars which thou hast ordained what is man that thou art mindful of him and the son of man that thou visitest him That all this should be made for the comfort of man 't is Gods great goodness to us but other things were not only created for mans use but also subject to mans dominion Gen. 1.26 let them have dominion over the fish of the sea and over the fowls of the air and over the cattel and over all the earth and over every creeping thing that creepeth upon the earth This was Gods Charter to man as a deputy-God and Vice-King in this lower world Man injoyeth the benefit of those things which are not under his command as Sun Moon Stars Clouds Winds all in their course do us service to give us light heat and influence and rain by which they drop down fatness on the earth but the other creatures we have a dominion over them and they are to be subdued by us the earth by habitation and culture the Sea by Navigation and fishing but above all the rest the cattel are most at our command to afford us Food and cloathing and do us a voluntary kind of homage in their labours submitting to our direction and government Well then the inferior globe of Earth and Air and Sea to have the dominion and use of the creatures that are therein were all made and given for mans use and comfort As God hath provided the highest Heavens for his own place and Court of residence so he hath made the earth for a commodious habitation for man But when was this given to man In innocency for by rebellion against God we forfeited this Lordship of ours and till it be restored by Christ we have no comfortable right to exercise it as by and by and in part this was manifested in renewing this Patent to Noah saved out of the Waters in the Ark which was a type of Christ Gen. 9.1 2. God blessed Noah and said unto him The fear of you and the dread of you shall be upon every beast of the earth and upon every fowl of the air and upon all that moveth upon the earth and upon all the fishes of the sea into your hand they are delivered This was the next end for which the creature was made 2. Vltimately and terminatively they were made for God For God made all things for himself Prov. 16.4 and the creatures are called his servants Psal. 119.91 They continue to this day according to thy ordinance for all are thy servants Man was but a fellow-creature with the rest of the world and could not challenge a Lordship over them by his own right without Gods free gift We could not claim a dominion over that which had no dependance on us neither by creation nor by present sustentation for dependance is the foundation of all subjection and
there is between the copy and the transcript 6. Shame your selves for coming short Heb. 3.12 13 14. 'T is not an arbitrary thing so much as you are unlike Christ so much you lose of your evidence of election before time and glory in time you should look upon your selves as under a spiritual ingagement to be more like Christ every day A man is much under the command of his design and the scope of his life 7. A Religious use of the means of Communion with him especially the Lords Supper natural means communicate their qualities to us we are changed into them when they are assimulated unto us Nero sucked the milk of a cruel Nurse Achilles was valiant his Master nourished him with the marrow of a Lyon Those creatures bred amongst Rocks are more rough and savage those that live in the fertile plains are more tractable This holy food changeth our inclinations and promotes holiness in us by eating Christs flesh and drinking his blood at this Ordinace we are inclined to live the life of Christ and that is nourished and strengthened in us by it SERMON XL. ROM VIII 30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified HERE is a farther declaration of the last argument represented by a gradation or chain of causes beginning at election and ending in glory those whom God hath appointed unto salvation he doth not presently put in possession of it but by degrees with respect to his eternal purpose he offereth grace to them in Christ which they accepting are justified Then God dealeth with them as justified beginning a life in them which shall be perfected in heaven All which proveth that God by an infallible decree doth guide all things to the good of the elect Moreover whom he did predestinate c. In the words observe this general point That those whom God electeth before time He effectually calleth justifieth and sanctifieth in time and will finally glorifie when time shall be no more In handling this point I shall not speak of the nature of these acts of grace but only of their connection and relation to one another which I shall represent to you in these propositions 1. That Gods eternal purpose will or decree is the first rise of all things for the Apostle beginneth with predestination or his fore-appointing and fore-ordaining certain persons to come to salvation something there is besides God or without God as sense teacheth us now how came it to be translated from the state of pure possibility into the state of futurition and being but only by the will of God else something would exist whether God would or not surely all things are of God and being of God they are first conceived in the womb of his everlasting purpose and decree before they have any natural existence in the world I say his everlasting purpose For there can be no new thought intent and purpose in God and if all things surely the most necessary things the disposal of man to his eternal estate he doth nothing therein but what he purposed and decreed to do from all eternity therefore all things must be reduced hither as to their proper spring and fountain That all things are of God no Christian will deny that they are not besides or against his will is as evident as the former That this will of God is eternal and dependeth not upon emergencies of occasion from the Creature is as evident as that I shall prove out of the Scriptures that nothing is made or done without the will of God not the world Rev. 4.11 Thou hast created all things for at thy pleasure they are and were created if the world were not created at his will why wâ—s it not created sooner or why this world and no more so men that these and no others There is not one man more that liveth upon the earth than God pleaseth from 〈◊〉 to the end of the world he hath determined their number fixing the times and places in great order Acts 17.26 He hath made of one blood all Nations of men to dwell on the face of the earth and hath determined the times before appointed and the â—ounds of their habitation If there were any Creature in the world whom God willed not he would be independent of God and exempted from his providence the dispersion of all mankind into all quarters of the earth is from his will and purpose he did decree and fore-appoint from all eternity that such men should live here and there so many and so long in such places Again that some should have more means of knowing their Creator others less 't is all from the mercy and will of God Psal. 147.19 20. He shewed his word unto Jacob his statutes and judgments to Israel he hath not dealt so with any Nation His Church hath a priviledge and an advantage above other Nations in the world the Jews had above the Heathens and Christians above the Jews and no other reason can be assigned but his eternal love as many people that have the means all the difference between them and others cometh from Gods will as the rise of it 2 Tim. 2.18 The Lord knoweth who are his Now the will of God reacheth to the smallest and least matters even to the contingent motions of second causes in the least things the Scripture plainly witnesseth Matth. 10.29 30. Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Heavenly Father but the very hairs of your head are all numbred The least things are not left to blind chance or the will of man but God determineth the smallest matters surely God hath the knowledge and care and over-ruling of them and of the bruit creatures that are made to be taken and destroyed much more of man for it is said Acts 17.28 In him we live and move and have our being our life dependeth upon God as the sounding of the pipe dependeth on the breath of the Musitian and we move as the divers tunes of the pipe dependeth on the modulation of his breath or the motion of his fingers Have our being there the similitude faileth a pipe though it cannot sound without the breath of a musician or sound to a tune unless he play upon it yet it may be whether he breathe in it or play upon it yea or no but we have life and breath and all things from God for if he should suspend his providential influence we do not only cease to live and move but also to be now God doth not only rule and govern these things but doth rule and govern them with respect to his decree or his eternal purpose I will prove it because First he foreknew all things before they came to pass Secondly That God determineth all these things that they may come to pass God foreknew them Acts 15.18 Known unto God
But why not of the Angels in Heaven Who are sent forth for the good of the Elect and observe our behaviour and who stop us in our sins as the Angel did Balaam who said it is an errour See Numb 22.34 So 1 Tim. 5.21 I charge thee before the Elect Angels Surely the Angels observe our actions they are sent abroad in the World as the spies and intelligencers of Heaven So they attend upon congregations 1 Cor. 11.10 For this cause ought a Woman to have power on her head because of the Angels In assemblies for worship more Company meeteth then is visible Devils and Angels meet there Devils to divert your minds assoon as you begin to be Serious to Snatch the good word out of your hearts Angels observe you therefore there should be no undecency 3. Devils may accuse men in that day The Devil is called The accuser of the Brethren The Fathers bring him in pleading thus against the Sinner Domine sit meus per culpam qui tuus esse noluit per gratiam I never dyed for him could promise him no heavenly Kingdom but a little sensitive pleasure Ostende tuos tales numerarios O Christe c. 4. Sometimes the Word of God is made to be our accuser John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust That is Moses his Law would accuse and Condemn them Christ needeth not to bring his complaint and inditement against them And it teacheth us this truth That where men remain in their Impenitency and unbelief both Law and Gospel Gods justice and mercy our own consciences the Spirit resisted by them in his moral swasions Messengers means pains taken on them will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48 He that rejecteth me and receiveth not my words hath one that Judgeth him the word that I have spoken shall Judge him at the last day The word of the Gospel delivered by Christ that will Judge them Though there were no other witnesses yet the grace of God in the word will shew their Condemnation to be just because of their contempt and neglect Believers or unbelievers may know their doom aforehand by the word So Matth. 12.41 42. The men of Niniveh shall rise in Judgment against this Generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here So the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it for she came from the uttermost parts of the Earth to hear the wisdom of Solomon and behold a greater then Solomon is here The means that we have injoyed shall be produced and aggravate the Judgment against the neglecters and despisers of the Lords grace There was a greater manifestation of God in Christ than Solomon A greater confirmation in Christs resurrection and Infusion of the Spirit than in Jonahs being delivered out of the Whales belly 5. The ministers of the Gospel Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners Mat. 24.14 And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations First to them and then against them compared with Mark 13.9 The preaching of the Word will be a witness that men had warning enough but that they unthankfully neglected their opportunity and did cast away their own mercies So Mark 6.11 Shake off the dust of your feet for a testimony against them That signified what a crying sin and what a punishment did attend them that contemned the Messages of Salvation sent them by God 'T is not only a Testimony before God for the present but compare Mat. 10.14 15. Shake off the dust of your feet And it shall be more tollerable for Sodom and Gomorra in the day of Judgment This sheweth you are free of their blood and if there be no other witnesses this dust shall witness it 6. Conscience its self shall witness against them and God will discover our selves to our selves that we shall see the Judgment is just As long as men have any Tenderness conscience speaketh now but by custom in sinning men stop the mouth of it But when it speaketh not it writeth many times for the present it is silent and seemeth to take no notice of the sins we commit but they are all registred and they appear legible The sad story of our lives is all engraven upon the heart and when God awakneth the Conscience 't is all sin God will open our eyes not by an holy illumination but by a forced Conviction Rev. 20.12 The Books were opened and one of these Books is conscience and though it be in the sinners keeping yet it cannot be so blurred and defaced but our story will be legible enough and forgotten sins will stare us in the face Numb 32.23 And be sure your sins shall find you out We forget them now think we shall never hear of them more But God can make all occur to memory as fresh as if newly committed and in an Instant represent the story of an ill spent life and shew us all the thoughts words and actions that ever we have been guilty of The Paper goeth white into the Printing-house but within one instant 't is Marked within and without and cometh forth stamped with words and lines and sentences Which were no way legible there before 7. It will be made Evident by the confession of Offenders themselves As their Consciences will convince them so their own tongues will accuse them then As men now in the ravings of despair will vomit up their own shame as Judas Mat. 27.4 I have sinned in that I have betrayed the innocent blood And Jer. 17.9 At his latter end he shall be a fool Crying out Oh fool Oh mad man So much more then God can easily and without other Evidence convince men by themselves and make them accuse themselves he can Judge them out of their own mouths Luke 19.12 Produce evidence against them out of their own thoughts and pronounce sentence against them out of their own Consciences Rom. 2.15 Make mens tongues to fall upon them Psal. 64.8 He can indeed make use of us and all that is in us for his own Glory as having power to do with us what he will and 't is much for his honour when he maketh us witnesses against our selves 8. Wicked men shall accuse one another In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment they transfer it upon one another the man upon the Woman Gen. 3.12 The woman whom thou gavest to be with me And The Woman upon the Serpent The Serpent beguiled me ver 13. So those that draw one another into sin or are drawn by them will impeach one another 9.
It maketh us shy of Gods presence Once more 't is a debt which bindeth us over to everlasting punishment and if we be not pardoned the Judge will give order to the Jailer and the Jailer will cast us into Prison till we have paid the utmost farthen Luke 12. last verse And that will never be How doleful is their case who are bound hand and foot and cast into Hell there to remain for ever and ever Now put altogether certainly if you had ever been in bondage and felt the sting of death the curse of the Law or been acquainted with the fiery darts of Satan or scorched with the Wrath of God or known the terrours of those of whom God hath exacted this debt in Hell surely you would say Blessed is the man Happy are those whose sins are pardoned Those that mind their work that know that it is to look God in the Face with comfort that have this Chain broken the Judge turned into a Father the Tribunal of Justice into a Throne of grace and punishment into a pardon will say Blessed is the man SERMON XXXVII 2 Cor. 5.19 And hath committed to us the word of reconciliaion WE come now to the third thing The means of application or bringing about this reconciliation on mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath placed in us In which observe two things 1. The matter of the charge trust or thing intrusted The Word of reconciliation Called also verse 18. The Ministry of reconciliation That is the Gospel which revealeth the way of making peace with God and is the Charter and Grant of Christ and all his benefits from God unto every one that will receive him Now the Gospel may be considered as written or preached As written so 't is properly called the word of reconciliation as preached so the ministry of reconciliation The one serveth to inform the other to excite by the one the door of mercy is set open by discovering the admirable methods of grace in reclaiming the World by the other men are called upon perswaded and exhorted to accept of the remedy offered 2. The persons to whom he hath committed He hath put in us The Apostles and their successours First the Apostles are of chief consideration for these as Master-builders were to lay the foundation 1 Cor. 3.10 And Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets Jesus Christ being the corner stone They were infallibly assisted and to be absolutely trusted in what they wrote had the power of miracles to evidence their mission and call They were confined to no certain charge and Country therefore this trust did belong to the Apostles in all respects chiefly in some respects to them only Secondly Ordinary Ministers are not to be excluded because they agree with the Apostles as to the substance of their Commission Which is to reconcile men to God or to preach the Gospel The ordinary ministerial teaching is Christs institution as well as that of the Apostles Eph. 4.11 He gave some Apostles and some Prophets and sâ—me Evangelists and some Pastors and Teachers He that appointed Prophets and Apostles to write Scripture hath also appointed Pastors and Teachers to explain and apply Scripture This is done pleno jure Matth. 28.19 20. All power is given me in Heaven and Earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy-Ghost teaching them to observe all things whatever I have commanded you and loe I am with you to the end of the World By vertue of that authority given him by God they are in the same Commission and have a promise of the same presence and Spirit So also 1 Cor. 3.5 Who then is Paul and who is Apollo but Ministers by whom ye believed As to the substance of the work they do the same thing as to the substance of the blessing they are accompanied with the same Spirit In both as their ministry for the matter of it 't is the ministry of reconciliation so for the power of it 't is the ministration of the Spirit unto life Only the one are immediately called miraculously gifted infallibly assisted sent out to all the World the other have an ordinary call a limited place but yet do the same work in the same name and are assisted by the same Spirit Doct. That much of the wisdom and goodness of God is seen in the course he hath taken for the applying of reconciliation In the merit or way of procuring in the branches the restitution of his favour and Image we have seen already now the way of applying that will appear 1. God would not do us good without our knowledge and therefore first or last he must give us notice 't is every where made as an act of Gods goodness to reveal the way of reconciliation When the Psalmist had discoursed of the pardon of sins he presently addeth Psa. 103. He made known his ways unto Moses his acts unto the Children of Israel And Psa. 147.19 20. He hath shewed his Word unto Jacob and his Judgments unto Israel he hath not dealt so with every Nation as for his Judgments they have not known them And Mich. 6.8 He hath shewed thee O man what is good but especially in the new administration of the covenant Heb. 8.10 11. I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour nor every man his brother saying know the Lord for all shall know me from the least to the greatest And Isa. 53.11 By his knowledge shall my righteous Servant justify many Those places shew that as it is a great favour that the way of reconciliation was found out so this is a new favour that the way is so clearly revealed that 't is not left to our blind guesses if God had intended to do us good but would not tell us how there would not have been due provision made for the comfort duty of the Creature Not for our comfort For an unknown benefit intended to us can yield us no comfort Christs Prophetical office is as necessary for our comfort as his Sacerdotal Heb. 3.1 Consider the Apostle and High-Priest of our profession Jesus Christ. We could take little comfort in him as an High-Priest if he had not been also an Apostle The highest office in both the Testaments was necessary to our comfort and peace In the old Testament all the business of that dispensation was to represent him an High-Priest So in the new as an Apostle That was to open the mind and heart of God to us shew us how to be happy in the love and injoyment of God Nor could we understand our duty All parties interesâ—ed in the reconciliation must be acquainted with the way of it and therefore man must understand what course God would