and enlightning mens understandings so farre as to see their sinful and damnable estate as also the absolute necessity of a remedy through Christ Thus Christ doth exceed the Sunne for though the Sunne give light to the world yet it doth not give eyes or ability to see but Christ doth not only make the bodily blinde to see and deaf to hear but those that are spiritually darkened in their understandings he makes them to know Christ he doth so teach that the soul cannot but learn it cannot refuse or gainsay O Lord I feel such light in my heart such evidence upon my conscience that I cannot hide this light any way But as those glorious apparitious of light which Paul had and others came with great amazement filled them with trembling and astonishment so doth Christs power upon the hearts of Beleevers Oh then enquire who are they where are they that have found Christs power thus upon their mindes and consciences How weak are books yea the best Book the Bible it self tâ—ll Christ take such a threatning or such a promise and set it home with power on thee This heavenly teaching and perswading Christ speaks of as to be wrought by his Spirit Joh. â—4 And it was wonderfull in the beginning of the Gospel yea in the first beginnings of Reformation out of Popery the glorious workings of Christ were admirable to this purpose Then Christ and the Ministry went along together No sooner did the Trumpet blow but the wals of Jericho fell down When Christ thus powerfully taught them they were quickly perswaded to leave their Idols and their lusts to follow him The first Reformers were so many divine Orpheus's that made the very beasts and trees to move the illiterate and stupid people to seek out for wisedom and heavenly understanding You may say then Why doth not Christ still come with the same power Why are not our Churches Christs Schools wherein every day he teacheth some or other many learn by the Minister but few are taught by Christ They do not know the truths as they are in Jesus There are many go to false causes But those impediments which indeed resist this Point are 1. The atheism and unbelief reigning every where so that we may take up that old complaint Lord Who will beleeue our report It 's said of some Christ could do no miracles there because of their unbelief Mar. 6.5 6. Not but that he had power but to shew what an obstacle unbelief was When they insulted over Christ at the Crosse Let him come down and save himself if he be the Sonne of God let him deliver him Heb. 4.2 Christ did not these things not because he wanted power but they were wicked so Christs power is not shortned It 's not because there is no Ministry but because the unbelief of man is great 2. Christ demonstrates not his power it may be because Customarinesse under the Word breeds contempt and negligence At the first mens affections are quick but when accustomed to the world all the excellency and livelinesse of it is taken away A blinde man upon the first recovery of sight would admire the Sunne but those that are used to it regard it not though so glorious a creature 3. The unthankefulnesse and unfruitfulnesse under the means of grace makes Christ deny his power When the people of Israel murmured at their Manna then God was provoked against them He punished the Heathens because they did not glorifie God according to their knowledge neither were thankfull how much more Christians for abusing the Light of the Gospel 4. Though there are not so many yet there are some few in most places that have found this mighty power of Christ on their souls Though there were not many raised out of the grave by Christ yet one Lazarus is enough to demonstrate the glorious power of Christ One in a Family one in a Town yea one in a whole Nation is enough to prove that Christ though now in heaven hath this power over men in the earth Let such then who have been thus taught so as no man no book could teach them give glory to Christ blesse Christ for good Sermons good Books especially the Word of God but above all that vertue cometh from Christ by these to heal thee Though the woman had touched the hem of Christs garments a thousand times yet if Christ had not caused vertue to come out of him she had not been cured so it is here SERMON VIII The Effects and Appearances of the Kingly Power and Dominion of Christ JOH 17.2 As thou hast given him power over all flesh WE are treating upon that main and necessary point in Religion Christs Power and Kingdom We have mentioned some effects or acts of this power We shall proceed to discover more And first Herein is his power over all flesh especially his Church seen that he is the authour and fountain of all the grace the godly have And this is a glorious demonstration of his power that not we our selves or any Angel in heaven can inspire one good thought mollifie and convert the heart adorn the soul with all kinde of graces but Christ only Joh. 1.16 Of his fulnesse we all receive grace for grace that is as some expound abundance and heaps of grace as it were or grace that is sutable and proportionable to that in Christ As the childe receiveth from the Father limb for limb Of his Fulnesse Christ then hath Fulnesse not only for himself but for us as the Sunne hath fulnesse of light for the whole world The Ocean Fulnesse of water for all the streams The Angels and Saints glorified in Heaven yea Adam in the state of integrity he had a Fulnesse of grace but it was limited and stinted in him only Christ received it without measure In Christ there is plenitudo fontis in Angels or Adam there was only plenitudo vasis as Divines expresse it Now this Fulnesse of Christ is for communication and our participation of â—t Therefore in other places he is compared to the Olive Tree from which the godly receive all their fatnesse Rom. 9. To the Vine Joh. 15. so that unlesse we are branches in him we can do nothing If than we should say Where is the power of Christ how is it manifested I answer look upon all the godly Are they able to mourn for sinne with a godly sorrow Are they able to beleeve in the promise Can they mortifie their lusts Herein is Christs glorious power seen I know this doth not so much affect us as outward extraordinary instances of Christs power in temporall things but certainly this is greater for as Moses and Joshua's deliverance of the people of Israel out of Egipt is nothing to that spiritual deliverance which Christ as Jesus vouchsafeth to his people in saving them from sin and hell yet no doubt an Israelite or Jew after the flesh would farre prize the former before the latter though the
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
then to think This Judge I have dishonoured I have wronged I have broken all his Commands Oh if it were any other Judge I could hope to speed better Oh if you have any love to your souls lay this to heart Thy wickednesse thy prophanesse it hath been against Christ It was he that commanded thee he sent his Ministers to perswade thee and thou saidst Give me my lusts rather then Christ the world rather then Christ and this Christ is now come to be my Judge What dost thou think or beleeve about these things Why dost thou stop thy ear Why dost thou stifle thy Conscience Why dost thou labour to suppresse these thoughts within If that all this power will not passe by thee though but one man Think not what care I for this power I will do well enough howsoever 3. Consider its power that one day will be expressed only in a dreadfull way Not the least drop of honey in this Ocean of gall As yet indeed Christ who hath all power emploieth much of it for the salvation of thy soul He sends his Ministers who entreat you to be reconciled with God and how should that melt you for what are you how despicable and unworthy that God should desire you to be reconciled to him he needeth you not he wants you not This is true but the time is coming when all his power will be manifested in a dismall condemning way Then he commands his Gaolers the devils to take and torment for ever Then he comes in flaming fire of vengeance cry then if thou wilt Lord where is thy power to save thy power to forgive and he will say there is no more time for such power any longer Expect no more blessings no more invitations but now prepare for those torments thou art adjudg'd unto Did we preach these things to Heathens and Pagans that do not beleeve the truth of them it would be no wonder if they did not regard them But how is it that you who say ye beleeve these things that you do not go out and weep bitterly 4. This power is spirituall it doth reach to the hearts and consciences of men Oh be afraid lest upon thy wickednesse he puts thee forth lest he make thee a Cain a Judas Oh it 's not all thy wealth all thy jollity all thy pleasures that are able to withstand these troubles and tempests if Christ raise them up in thee If he deliver thee to Satan as some were then Christ withdraweth all his comfort all peace and lets the devil be thy tormentor and thy heart an hell especially this is done sometimes in time of sicknesse under fears of death when nothing but outward calamity compasseth thee about then he commands those black and thick clouds to cover thy heart which are as a gulf between Gods mercy and thee There is no sinner so haughty so jolly so scornful but Christ can quickly turn his Sun into a black night Every thing shall bring thy sins and hell to thy minde oh be afraid to live so lest you provoke Christ to put forth this power 5. It 's a just and righteous power and therefore never expect impunity and freedom For what is the sweet poyson that undoeth thee Oh thou thinkest of mercy thou dreamest of mercy thou speakest of mercy but shall not the Judge of the world be just also And is it not the greatest justice in the world that as thou wouldst not hear him speaking in the day of grace so neither should he hear thee begging and crying in his day of justice Is it not a most just thing that thou who saidst Let me have my lusts though I be for ever separated from Christ that thy own desires should fall upon thy head What shall Christ be refused and that day after day for every lust and sinne and shall this alwaies be forgotten Will Christ never be avenged for it Lastly This power of Christ is to inflict eternall misery It 's everlasting fire and everlasting burnings It 's a fire that never goeth out worms that never die Now what power in the world is like this Can any make thee miserable for ever Can any say Be thou in torment to all Eternity but this is the power we speak of As the Apostle said We count not those short afflictions equall to that eternal weight of glory 2 Cor. 5.14 So neâ—ther do thou judge those pleasures equall to that eternal woe A second Vse of Consolation For this Doctrine is like the Bee it hath a sting and honey Like the Ark that had Manna and a Rod Now what unspeakable comfort ariseth from this to the godly much every way 1. The Children of God they are subject to sad temptations about the weaknesse of their graces and the strength of their lusts David was not more fearful one day or other of being overthrown by Saul then they are at last to be destroied either by hypocrisie or apostacy Now what surer remedy what more precious cordial can there be then this Omnipotency of Christ this plenitude of power It was said of the Pope who pleaded for fulnesse of church-Church-power that it was not plenitudo potestatis but tempestatis But it 's otherwise with Christ his fulnesse of sufficiency is for every want of thine in any spiritual way he can as easily give thee spiritual things as temporal if thou wantst bread health thou thinkest it 's but Christs command and he can multiply the Loaves now he is as willing to do this in heavenly things It 's but a word from his mouth and thy proud heart is humbled thy unruly heart pacified thy grieved heart comforted yea he is more willing to give us spiritual things then Parents give Children their temporals how much rather will he give the holy Ghost to them that ask him Mat. 7. Oh then though all the world cannot help thee in this matter yet Christ hath power to do it and as for his willingnesse what cause of doubt seeing he was crucified and underwent voluntarily all that ignominy and curses that he might be exalted to this power to help thee Josephs Brethren were afraid because of their guilt that Joseph now so much preferred would not help them but he is Joseph and will forgive wrongs so also will Christ do to thee The second Temptation is about Pardon of sinne and Gods displeasure Oh this is a restlesse Sea in which the godly are tossed up and down This is the Whales belly that swalloweth up all Oh but here is a blessed haven here is one can command the windes and waves to be still here is one can say Son be of good comfort thy sins be forgiven thee 3. The outward exercises of the godly are very many They have many thorns in the flesh They have deep waters to go through Now what is an help but the power of Christ I can doe all things through Christ None but Christ None but Christ said the Martyrs
perishing in the Wildernesse that they might be brought to Canaan The same not in a miraculous visible way but in a spirituall and invisible manner will God do to his Church The second similitude is from Shepherds who in those hot Countreys did erect Tabernacles and Cottages for their flock to defend them against the heat and all other storms By this is signified That God would create such defence for his sheep against all kinde of dangers and calamities that they perish not therefore in all our extremities We have four strong pillars to bear us up In the next place Let us take notice of the blessed effects which a lively meditation on this preservation will produce It 's worth the time to be improving this truth For First Hereby an holy boldnesse and confidence will keep up our hearts against all dangers and discouragements The people of God are subject to fainting and swouning fits Their fears and cares make them feeble Oh then what a cordiall and reviver will this truth be to us Though I am weak and cannot preserve my self yet I am in the arms of him that both can and will a Childe in a Gyants arms is safe enough from falling We see David in many Psalms acknowledging his confidence and boldnesse even challenging all the world Though the earth be removed into the sea and though an army of men should encamp him round about yet he would not be afraid because he trusted in God and he often speaks of Gods right-hand holding him up Oh what a support is that Gods right-hand There is more strength in that then in all the creatures combined together So that if not onely Devils but all creatures else good and bad should combine against thee yet to Gods right-hand they are but as tow to the fire Thou canst no more fall then God himself can be weary and faint The Heathens said of their feigned Atlas whom they made to bear up the Heavens that he must not so much as stoop if he did the Heavens would fall down immediately To be sure if God for a moment onely should with-draw his arm not only believers but even the Angels in Heaven would fall into hell if therefore thou didst by faith rest thy self on this Protection thy life would be a sweet gracious and composed life Secondly The consideration of Christs Protection would make us go out of our selves and renounce all our own power To trust in the arm of flesh for temporal deliverances is great Idolatry but to trust in the duties or graces of the soul for spiritual mercies is much more abominable Idolatry for it 's more peculiar and proper to God and belongs to him as his onely glory to justifie and save us then to defend and preserve us corporally This Preservation then of us is the onely thing to humble us to put us in remembrance of our own impotency and sinfulnesse Those many promises to help thee are so many demonstrations of thy own infirmities We are never nearer falling then when we begin to trust in our selves When Peter saith Though all men forsake thee yet I will not then is he most prepared to forsake and deny Christ So that this Doctrine of Christs Protection is a self-debasing and self-emptying truth it makes us see our own poverty and nakednesse and thereby flie solely to him Thirdly The consideration of this Preservation will make us readily and willingly set upon all those duties God cals us to We will not shrink from them saying Oh they are too hard too difficult We cannot go through with them What made the Israelites dispond upon new dangers but because they remembred not the miraculous power of Gods presence with them they thought every thing great but God Their enemies they looked upon as great enemies but not on God as a great God We see this sinfull fear in Moses also How many excuses did he pretend that he might not be imployed in that embassage to Pharaoh till Gods wrath was kindled at him Therefore if we did with faith consider Christs power though our duties were great though never so contrary to flesh and bloud yet in the name of God we would go out and do valiantly Fourthly The powerfull meditation of this would prevent a thousand doubts and fears that we usually make about what may be We do not remember our Saviours Rule That sufficient to the day is the evil thereof and therefore we excruciate our selves with supposed future conditions not considering that as our necessities and infirmities shall abound so Gods preservation will The godly man thinks What if I should be bereaved of such sensible helps an Husband or some able friend or my estate lost How should I subsist with many children Or how if I should be called to Martyrdom to be imprisoned to lose my life Such is my weakness saith the believer that I fear I should with Peter deny and forswear do any thing rather then endure extremity Oh but whence are all the confusions of thy soul but because we remember not Christs protection and presence is with us Lastly The lively faith of this Protection will keep us in a carefull diligent walking in such wayes wherein God vouchsafeth his presence Work out your salvation saith the Apostle for it's God that worketh in you to will and do Presumption on Gods power breeds security and laziness but faith in Gods power takes Gods way Christ because he depended on God would not tempt God in unlawfull wayes Use of Thankfulness Oh call upon thy soul to bless God for every moments preservation God kept thy heart thy eyes thy tongue to day what shops and instruments of wickedness would they have been else That thou goest not to bed as if it were into an hell That thou art not full of gashes and wounds by sin Bless God that hath kept thee close to him SERMON LXV Of the Perseverance of the Saints The Question stated JOH 17.12 Those thou hast given me I have kept and none of them is perished c. WE have considered the faithfulnesse and diligence Christ shewed in the preservation of his to eternall life expressed in that word I have kept The next thing in order is the subject preserved Those thou hast given me but because this expression doth once more even the sixt time come in ver 34. I shall passe it over till then I shall therefore proceed to the 3d particular which is the effect or a sign rather whereby he proveth his faithfull protection of them None of them is perished The words are emphaticall None he doth not say all but one or two but none for as for the instance following but the son of perdition we shall shew you that is not exceptive but adversative because it 's said none of those that are given him perish now though in some sense Judas was given to Christ as an Apostle and in respect of his Office Christ said he had chosen twelve yet
and defend the truth to confute and put all errours and heresies to silence Therefore it 's a qualification required in the Minister That he be able to convince gain-sayers Tit. 1.9 You see the Apostle in some of his Epistles is not only practical but didactical and therein confuting those errours that molested the truth even in her Infancy for this end they are called Guides and Salt yea they are Shepherds to keep off the wolves that would subtilly devour the sheep We are to watch against prophaneness and also against errours The Apostle useth that phrase of a little leaven leaveneth the whole lump both in matter of corrupt manners as also corrupt Doctrine Gal. 1. and therefore would have the Churches of God purged from both Lastly The Ministry is appointed for spiritual Government in the Church to admonish those that are disorderly to cast out prophane and obstinate sinners For this end they have the spiritual Keyes of the kingdom of Heaven vouchsafed to them and in the due administration thereof God hath promised his gracious confirmation Hence it is that they are called Governours Rulers Pastours all which demonstrate that a Ministry is not only in doctrinal publication of the word of God but in a spiritual governing and ordering of people to supernatural ends Indeed the Apostle saith This power is given us for edification not destruction 1 Cor. 10.8 all is for spiritual ends It 's to save the souls of those that are under us This though accounted austere yet is profitable and necessary even as Government in the Commonwealth Thus you see the ends of a Ministry Therefore fourthly when we say God hath appointed a Ministry thus for spiritual ends this implyeth God will blesse and go along with it unlesse mens sins do hinder it We may not think God hath appointed these things in vain or for a meer form Doth not the Apostle say That if the Gospel be not the word of life it is to them that perish 2 Cor. 2. who performed the Office of a Gospel Minister more faithfully then Christ himself And who might expect greater successe in his Ministry then he Yet we hear him complaining Who hath believed our report Oh then let that people that Congregation tremble which hath long enjoyed the Ministry yet as ignorant and prophane as ever Oh consider with thy self and say O Lord thy arm is not shortned thou art as able to break and humble the hearts of sinners as ever therefore some heavy spiritual judgement is upon me I may fear I am like that cursed fig-tree upon which Christ said Never fruit grow more Now that this Ministry is to be to the end of the world while God hath a Church here appeareth by these Arguments 1. The ends of the Office are perpetual therefore the office it self is perpetual The end is to convert to build up to preserve from errours to admonish and rebuke Will there not be this work to be done alwayes Heaven is like Paradise that needed no rain there were waters from within refreshed it but the Church while militant is like the ground that needeth the former and later rain 2. It appeareth by Gods promise to them Mat. ult I will be with you to the end of the world and here all that shall believe at any time are said to believe by their word he is said to hold the seven stars in his hand Rev. 3.1 3. The duties that are injoyned people respectively to them are perpetual as to hear them highly to esteem of them for their works sake to submit themselves unto them These are duties required of a Church as long as it is a Church therefore it 's implyed they must have such teachers and officers 4. The similitude that the Scripture useth about them and the Church inforceth their perpetuity They are light the world will alwayes need the Sun and Stars They are the salt of the earth every Sacrifice must have that The Church is a Garden these are said to water it They are sheep and such must have a shepherd They are the house of God then there must be stewards to dispense the things of life 5. God threatens it as the sorest of judgements to remove their Pastors and Teachers into corners To remove the Candlestick away Rev. 2.5 6. There are directions for the qualifications of such who are to be ordained Ministers given by Paul to Timothy and Titus which are to be kept unblameably till the coming of Christ Vse of Exhortation Is the Ministry thus appointed perpetually for spiritual ends then look again and again whether it hath been so to you or no Hath it been light to remove thy blindness Hath it been salt to take away thy corruption If our Congregations are still so many Golgothaes when the word of life hath been so often preached to it What can you expect that God will make them Aceldamaes What hath hindred the Ministry from its proper efficacy upon thee but thy wilfull rebellion and wickednesse It is to work faith and thou art atheistical it 's to convert thee from thy lusts and thou art a beast still Hear ô heavens and hearken ô earth dreadfull is that sin and judgment which is upon thee Vse 2. Of Instruction Why the devil and his instruments would overthrow Christs Ministry Is it not because those onely hinder him from his quiet possession SERMON CXII Of Vnity among Gods People The Nature of it JOH 17.21 That they all may be one as thou Father art in me c. IN this Verse is laid down the matter of Christs Petition what it is that he praieth for in the behalf of those who shall believe in him and that is unity and concord amongst themselves so that as before for the Apostles he praied that they might be one as Apostles in the work of the Ministry so here he praieth for all believers so great a matter is it to have all the Godly at Union amongst themselves Now although this Union comprehend in it grace begun here and glory consummated hereafter yet it 's again and again to be considered that these glorious priviledges should be comprehended in theâ—r Union as if that being preserved all was preserved and without that there could not be any godliness here or blessedness hereafter We have then the unity and agreement of all believers made the principal part of Christs Petition for them and in that take notice 1. Of the benefit it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be one he doth not say that they may love and agree with one another but be one as if the Church should be but one person and as the Apostle argueth None ever hated his own flesh Eph. 5.29 So there should be no divisions envyings and differences amongst the godly because they are one spirit as it were They should no more hate one another then a man doth himself 2. Here is the universal extent of this unity That they all Though there be great
Christ and sometimes to the holy Ghost in their peculiar appropriation Christ by his Spirit is to be expected and praied for as the authour of all that grace and comfort we stand in need of 3. Although the power of Christ extend to the bodies and externals of men yet that which in the Text is considerable is that it reacheth to the hearts and consciences of men And this is more then any temporall power can do He bids Matthew the Publican Follow him and he leaveth all to follow him He casts an eye upon Peter and he presently goeth out and weepeth bitterly It 's upon the spirits and consciences of men this power of Christ is most conversant It 's by this their mindes are enlightned their hearts changed their lusts subdued and they made new creatures which made him say he was the life the truth and the way Joh. 14.6 he is all things efficiently for our salvation so that the great things we are to expect from this power is convictions of conscience and conversions of heart If the blindnesse of thy minde if the hardnesse of thy heart be too heavy a stone for thee to remove then lift up thy eyes to Christ Say O Lord thou hast power over all flesh Thou canst subdue and conquer every mans heart No man no Angel can do this Therefore take thou the sole glory in doing of it Fourthly As it 's the heart of a man this power reacheth to so the main and chiefest effects of this power are spiritual and such as tend to salvation To give faith to give repentance to men When I am lifted up said Christ I will draw all unto me Joh. 12.32 Though Christ as God made the world all things are supported and born up by him Heb. 1. yet these things are not so considerable as what is done to mans salvation Therefore he makes the great end of his coming into the world to save that which is lost he came to dissolve the works of the devil His Titles that he hath are in reference to heavenly advantages He is called Jesus because he saveth his people from their sins and Christ because furnished with all fitnesse and fullnesse to be a Saviour The Jews indeed they looked for a Messias that should deliver them out of the captivity and bondage they were in They hoped for such a power over all flesh that should restore them to their ancient temporall glory But this carnal prejudice was their undoing Fifthly This power must needs be infinite for although it doth not follow that because he hath power over all flesh that therefore he is omnipotent and infinite yet if you do regard the end why he hath all this power it must necessarily be infinite for it 's to gather and save a people out of the world to justifie their persons to sanctifie their natures It 's to judge all men at the last day Now how can he be judge of all mens lives yea their secret and heart sinnes if he have not infinite knowledge and although the humane nature of Christ be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified This infinite power which Christ hath on one side proclaimeth unspeakable terrour to Christs enemies and on the other side ineffable joy to his friends Sixthly This power is arbitrary in the use of it He opens this mans heart and leaveth another shut he cureth this blinde eye and leaveth another in darknesse Mat. 11.27 When Christ had acknowled that soveraign arbitrary power of God in revealing the Mysteries of salvation to babes and hiding them from the wise of the world he addeth All things are delivered me of my Father No man knoweth the Father but he to whom the Sonne will reveal him So then this gracious power of Christ is not indifferently exercised upon all To some Christ revealeth the will of God effectually to others not There were many Publicans besides Matthew yet to him Christ makes known himself and not to others Many Pharisees besides Paul that were not so bitter and violent against the Name of Christ yet Christ makes him feel this glorious power on his heart and others not These things laid as Foundations Let us consider some of the remarkable particulars wherein Christs dominion over all flesh and especially the Church doth so appear that so we may take heed how we neglect him And First This is a remarkable Instance of his power to appoint a Ministery for the conversion and saving of peoples souls Whatsoever thy thoughts may be about the nullity or uselesnesse of it yet this is a clear effect of his power Mat. 28. when he said All power was given him in heaven and earth then he giveth his Apostles Commission to go teach and baptize all Nations Observe the reason why Christ beginneth with this Preface All power is given me c. and therefore Go and baptize Because it 's of high concernment to encourage and imbolden the Ministers of God to consider whose Servants they are whose work they go about They come from him who is able to defend them against the whole world how easily might the Apostles be dejected with the greatnesse of the work and their utter unfitnesse What are such poor and despicable men as they are to set against the lives and manners of the whole world but he that hath all power in heaven and earth bid them Go preach Go baptize and thus Eph. 4.11 The Ministry is there made the great and noble work Christ did upon his Ascension to heaven so that to oppose Christs Ministery to set against this is to set against Christ himself It 's not their power but Christs power thou wouldest destroy Secondly This power goeth further then to appoint a meer Ministery he blesseth it he giveth successe he makes it to bring forth much fruit This makes the Apostle in his first Epistle to the Corinthians so much exalt Christ and advance him While one cried up this Teacher another that he bid them remember that all the Pauls and Apolloes in the Word though never so eminent were but Ministers by whom they did beleeve yea Col. 3.19 those that did so much admire and set up Angels who easily may be thought to do more then the best Ministers yet Paul throweth all such doctrine down to the ground and bids them hold the head Christ from whence all parts of the body receive their nourishment Oh this cannot be pressed enough on you Many are not so prophane to despise the Ministery to cry down Ordinances though there be such in the world but then they are without Christ in the Ministery without Christ in the Ordinances As the Apostle spake of some without God in the world So these are without Christ in the Church It 's not the Ministery or Ordinances but Christ in them and by them which communicateth vertue and efficacy Thirdly Christs power is seen in convincing
gates of hell fall to the ground The devil that had power over mens hearts and kept men captive in their lusts is wholly conquered Alas all the power done in temporal deliverances cannot be compared to this redemption It 's true the eye of faith and not of the body must admire this Lastly God is glorified in his Justice and that more then the heart of man can conceive for although in respect of us there be nothing but grace and all that we have and receive is mercy yet in respect of Christ there was exact justice God laid our sins upon him he became a Surety in our stead he undergoeth that wrath that curse that did belong to us God did not abate of any thing that Christ could suffer without sinne so that we have not the pardon of our sins upon any unjust and unlawful terms The Law and Justice cannot complain Gods justice then against sinne is abundantly seen in that though Christ was the only beloved of the Father yet he is not spared but must be made a curse and endure the wrath due unto us so that if a man would consider what arguments should keep him from sinne if he would be affected with Gods wrath against it let him look on Christ crucified oh how can it be that sinne should be so pleasing and delightfull unto thee which was so bitter and full of wrath to Christ Would not God spare his own Children but his justice must be satisfied through Christ then what may wicked men expect Are they able to conflict with Gods wrath Can they satisfie his justice This bloud of Christ though it speak better things then that of Abel to the godly yet it 's more terrible then that to the wicked for thereby it testifieth that God will have bloud he must have an atonement for sinne and that cannot be by thy sufferings though in hell Therefore Gods justice is more glorified by Christ then by the damned in hell for there they are never able completely to satisfie therefore they are kept in those chains to all Eternity The debt is never paid but Christ discharged all to the utmost and therefore the grave could not contain him Thus you see how in every respect God is glorified by our salvation through Christ Though to us a Son be given and to us a childe was born Isa 9.6 He was a Saviour and Mediatour in respect of us not himself yet all this did at last referre to Gods glory That was the Ocean in which this stream did empty it self Thus you have heard wherein God was glorified by Christ In the next place consider the end that Christ did propound in all his doings and sufferings I mean the ultimate and chief end not the proxime or immediate end and that also was to glorifie God his chiefest end was not either to glorifie himself or us these were subordinate ends 1. Not himself hence Joh. 8. I seek not my own glory but the glory of him that sent me It 's true he is said to have an eye to the end of his sufferings Heb. 11. and the Scripture makes his exaltation a consequent of his humiliation yet this was not chiefest in his thoughts The name and glory God gave him exalting him above every great thing was not principally regarded by him but the glory of God So that by this we see how precious the glory of God should be to us how deer in our esteem When we see Christ preferring it above his own glory The aim that Christ had did arise from that love and zeal he had to God for none can referre all things to Gods glory who do not love him above all things who do not give him the preheminency in every thing One said Fiat justitia ruat mundus Let the glory of God be exalted though the whole world be ruined thereby as love to God so purity of intentions and an excellent rectitude of the heart is requisite else self-love and self-respect will be more prevalent then Gods glory 2. As Christ did not principally intend his own glory so neither our happinesse but only as the means to glorifie God Because Gods glory is so deeply interessed in our salvation therefore did he procure it He did not glorifie God that we might be saved but he saved us that thereby God might be glorified yet this doth not at all derogate from the Love of Christ to us neither doth it make us the lesse beholding to him though he would not have saved us had it not been for Gods glory But hereby he demonstrated both his love to us and God at the same time he loved our souls and salvation yet not above the glory of God That would have been unlawfull Therefore at the same time he did demonstrate both his love to us and to God and yet kept the due order that ought to be in his love first to God and then next to us Now the ground and reason why Christ did referre all his obedience both active and passive to Gods glory is 1. Because God himself makes all his own actions to the glory of his Name The end of Creation of Redemption of Christs coming into the world All these were ordered by God for his own glory so that as the work was imposed on Christ which he was to aim at was also required by God Had it been possible for we may suppose impossibilities for illustration sake for Christ to have procured our salvation for other ends then to glorifie God it had been sinne in him for if God be so jealous of his glory that he will not have it attributed to any other beside himself how much would his jealousie have been provoked if this matter wherein his glory is most visible should have been given to any other Gods glory then is the supreme and universal end to which all are to subordinate themselves 2. The glory of God is more noble and hath greater worth in it then any thing else Therefore that which is most noble must be the end as the lesse noble the means Seeing then the glory of God is of infinite excellency even like God himself no wonder if Christ did referre our Salvation to that most high end and by this we are to see that it 's our duty to prize the glory of God above our salvation for our salvation is but the good of a creature but the glory of God is infinite even as God himself We are to judge of and rejoice in the glory of God as more excellent then our own happinesse yet this is not so to be understood as if a man were to be willing to be damned that God might be honoured For it 's our duty to will our salvation we are to seek for immortality and glory and Rom. 2 It 's not lawfull to be willing absolutely for Paul spake conditionally I could wish to be separated from the presence of God If it be not lawfully to will our bodily
indeared both to Father and Son and also the frequent Iteration of this might produce the more faith and confidence in the Disciples 3. This is amplified by the manner or instrumental cause how they are to be kept Through thy own Name 4. The End or Consequent of all this That they may be one as Thou and I are one Of the Mercy praied for Keep and the Subject Those thou hast given me in the first place I shall not enlarge any thing more upon this Description Neither is there any difficulty in the words only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some serva and they take it properly for those were said to be servari who were taken in warre and so the Conquerour had full power over them to put them to death but of his clemency he saved them and thereupon were called servi but the Greek word hath no such allusion Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives because the world hates them And 2. Spiriutal and internal in grace and holinesse and this he doth principally pray for as appeareth by the matter instanced in Keep them in their outward condition that they be not destroid keep them in their spiritual condition that they lose not their faith or other graces Keep them in bono that they be not undone deficiendo Keep them a malo that it hurt them not Inficiendo If they do sinne keep them reficiendo by repairing and raising them up again If then the Disciples though thus wonderfully given by the Father to Christ do need a daily keeping lest they be undone every way then it holds true also of all beleevers Obs That even all the People of God were they not kept by Gods grace and power they would every moment be undone both in Soul and body It is not our grace our Prayer our Watchfulnesse keeps us but it is the power of God his right arm supports us We may see David praying to God that he would keep him in both these respects from temporal dangers Psa 17.8 9. Keep me as the Apple of thy Eye from the wicked that oppose me Where he doth not only pray to be kept but he doth insinuate how carefully God keeps his people and in what precious account their safety is even as the apple of the Eye and for spiritual preservation he often begs it Psa 19.13 Keep back thy Servant from presumptuous sinnes Though David be Gods Servant yet he will like a wilde Horse run violently and that into presumptuous sinnes if God keep him not back yea he prayeth that God would keep the particular parts of his body that they sinne not Psa 141.3 Keep the door of my Lips he entreateth God to keep his Lips and to set a watch about his mouth as if he were not able to set guard sure enough Thus much more are we to pray that God would keep our hearts our mindes our wils our affections for they are more masterfull Let us briefly consider the first God keepeth us from temporal dangers and that upon these grounds 1. Man hath by sinne forfeited all his temporall mercies there is nothing due to him no health no wealth not the least comfort but every man here upon the earth might be like Dives in hell begging for a drop of water and not able to attain it Gal. 3. Cursed is he that keepeth not the Law and Gen. 3. upon sinne death in all the concomitants of it came into the world so that if all these curses of the Law be not every moment inflicted upon us it 's because God keepeth us He beareth off the blows that Justice and the Law would lay upon us So that it's Gods goodnesse that keepeth thee alive that keeps thee on this side hell that keeps thee from that proper doom which belongs to thee The Sentence of death is passed upon all long agoe onely the execution of it is put off till God pleaseth Who art thou then that repinest and art troubled under such a losse such an affliction how many thousands more are there that God keeps thee from None is so miserable but he may see others more miserable then himself It is the Lord that keeps all these curses from thee and thee from them 2. The godly man would be undone if God did not keep him from his own imbecility and infirmity He hath no power to preserve himself from misery Hence man is called Enoch and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he doth not only deserve all misery but he is prone of himself to fall into it did not God keep him Job 14.1 and Job 5.1 Man that is born of a woman is full of trouble even as the Sparks fly upwards So that as the Spark if not stopt doth of it self ascend upward Thus man of himself though there were no outward cause to drive him yet would stumble and fall into all desolation Therefore the great troubles men lye under are self-created they come by our indiscretion blindenesse or some sinful way or other Therefore Solomon observeth that a mans misery is great on the Earth because he hath not judgement to discern the times and seasons of things Eccl. 8.6 If therefore God did not keep the Godly man no Childe would sooner fall or run into the fire then he would into mischief You may reade of that good King Josiah for whom the Kingdom made such Lamentation how foolishly he ran upon his own Death 2 Chro. 33.22 3. Did not God keep us the devils rage and enmity is such that he would not onely destroy the Soul but the body You see his malice when he had liberty to possesse the bodies of many how miserably he tormented them and when God gave him leave to afflict Job in his Estate and body he did it to the utmost There wanted no evil while he could do it Now there is no reason why the Devil should not do thee the same mischief continually but onely God bindes up this roaring Lyon The Devil is said to be a Murderer from the beginning and that for the body as well as the Soul he tempted Cain to murther Abel he tempted Judas to betray Christ Oh then wonder that God keeps thee when there are such Legions of Devils crafty and potent enough to procure thy destruction 4. Did not God keep the godly he would be undone temporally because of the hatred and malice wicked men bear to every godly man Therefore Christ said they were as Sheep among Wolves Can they hope for mercy from a Wolf David complained that his Soul was among Lions and Ezechiel complained he dwelt among Scorpions Now then seeing the world is so full of malice and the number of wicked men is like the Sand upon the Sea-shoar to them They are as the Israelites Army seemed to the great power that came against them like a Flock of
the imperfection of it cannot justifie us or save us so neither from the weaknesse of it can it preserve Grace is not God neither hath it the power of God Obj And if you say That actuall help of grace whereby God keepeth us that is but a Creature and then that must need another help and so in infinitum as some Arminians urge I answer Grace inherent in us is by way of a permanent principle abiding in us and so needeth some to excite and quicken it but this actuall helping is by way of a transient principle moving but not continuing and so that doth not need a further help This is like the sharpening of the edge of the tools This is like the actuall Ejaculation of the Sun-beams which make Objects to be actually seen Take heed then of magnifying grace too much within us as in Popery when it is made our Righteousnesse whereby we are justified before God or when we judge this able of it self without further Auxiliaries of God to preserve us Thirdly Grace is necessary to keep us Because while we are in this Life we are yet but in the way We are not come to our Eternal home in Heaven where we shall be so confirmed that we shall not need such peculiar helps as now we do We are here still in the way Our Condition is compared to a warfare to a Wrestling and fighting We are but in the race we have not yet put on the Crown and therefore Gods assisting grace is alwaies necessary One reason the Orthodox give why we are justified by imputed Righteousnesse and not inherent why our inherent Righteousnesse is imperfect though God could make it perfect is because God thereby would make us humble and lowly in our selves But say the Adversaries if we were perfectly holy there would be no danger of pride no more then there is in those that are glorified To which it is answered That suppose a man were made perfect in this Life and were yet in viâ not in termino There would be as much danger of pride as there was in Adam and the Angels The Saints therefore glorified they are made perfect they are no more in the way They have overcome and so are made Pillars in the Temple of God that never shall be removed But it is not thus with the most holy man he is yet fighting sighing groaning and so needs daily custody Fourthly If we doe Consider those many Commands and Exhortations not to be high-minded but fear Rom. 11.20 To walk with fear and trembling These argue a necessity of dependance upon God The Apostle Rom. 11. bids a man take heed of boasting lest he fall for thou bearest not the Root but the Root thee Rom. 11.18 This is very pertinent Thou dost not keep God to thee but God keepeth thee to himself The branch gives not juyce to the Vine but the Vine to the branch The Arminians from such Exhortations would inferre the Apostasie of Saints but they are rather practicall and powerfull means whereby he doth preserve his people By these admonitions to take heed of falling they are enabled to stand Only by them we are advertised to look up unto God as being unable to establish our selves Fifthly The remainder of corruption within the Godly that is very active and working proveth the necessity of Gods gracious power Paul Rom. 7. complaineth of the lively power of this Law of sinne within him and that at all times and in all duties even so farre prevailing that it hindred him from doing the good he would Now then if we have such a powerfull Enemy within us if from our own hearts would arise lusts to destroy us who seeth not the necessity of Gods keeping of us Alas we live all the day in spiritual danger our Souls may be betraied every moment Did not God therefore keep us we needed no Enemy to destroy us but our selves Sixthly The malice and power of Satan continually assaulting of us proclaimeth the great necessity of Gods power He is the Tempter and he is a roaring Lyon to destroy The Devils are the principalities in high places and above all he is most set against the godly as Luk. 22. Now who could be secure in the midst of so many Legions of devils if Gods arm did not alwaies support us would not Satan have possessed the heart of Peter as much as he did Judas had not Gods power withstood him his Temptations are so sutable so subtlely managed so importunately urged that it must be a power from above that can overcome them They are called Satans darts and his fiery darts to shew how quickly and forcibly they can enter Ephes 6.16 Lastly That Gods gracious help is necessary every moment appeareth in the sad Fals and woful decaies of the truly Godly which could never have been had they not with Sampson deprived themselves of their strength how comes David in all that mire of Uncleannesse and Murder how comes he to be made indeed like one of the vile persons of the Earth as once Michol falsly upbraided but that God had withdrawn his present assistance and whatsoever sins or Fals you reade of in the Godly it was because the Lord was not a present help to them in that Temptation as when the Sun withdraweth his Light it must needs be dark or his heat it must be cold Vse of Exhortation to the godly to live by a depending Faith upon Gods gracious power onely in thy way to Heaven The way is so streight the oppositions so many Thy corruption so great that thou canst never come to the Journeys end unlesse God be with thee all the day long Shall men in outward temporall difficulties say as Jehosaphat did O Lord we know not what to do but our eyes are upon thee how much rather in all thy combats with sin and endeavours after holinesse maist thou cry out O Lord the work is so great the dangers so many that I know not what to do Wo be to me if the Lord let me alone to my self Therefore as the Church resolved so doe thou lay hold on God and do not let him go Wrestle and strive with God as Jacob not letting him alone till he blesse thee Say as Moses I will not go unlesse the Angel of thy presence go along with us and that thou maist doe this take heed First Of presumption and self-confidence They are the humble and self-debased whom God will help When I am weak then am I strong 2 Cor. 12.10 Paul exhorteth Timothy to be a spirituall Souldier and to get the heavenly armoury upon him yet he must be strong in the power of the Lord 2 Tim. 2.1 The like is said to all Christians Ephes 6.10 When Peter presumeth upon his own strength then Gods assistance doth forsake him Secondly Take heed of wilfull throwing thy self into the occasion of sinne For by this means thou temptest God whereby he forsakes thee Thou wilt runne into
he was never given in the sense it is used ver 2. where such are said to have eternal life The last aggravation is None of them is perished he doth not say none of them hath been killed by persecutors or none of them have grievously fallen by sinne for so Peter did but none is perished he speaks in the present tense not none shall perish but is perished as if because they were not already perished they should never or rather because in respect of Gods promise it was as sure as if they were already in heaven Even as Judas is said in the Text to be perished although he was not yet in hell he was not yet gone to his proper place but because of the certainty of it This expression was so remarkable that Chap. 18.9 we have mention made of it as a famous saying That the saying might be fulfilled of those thou hast given me I have lost none only whereas in the text it is expressed passively none is perished there it 's active I have lost none but that change of the word is very comfortable for thereby is signified that if any did perish it would be because of some fault in him if they be lost it is he hath lost them Though sinne and the devil should instrumentally destroy them yet it would be principally attributed to his want of love or power or faithfulnesse in his trust In the text one word is to be observed and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perished The word is used sometimes of a corporall and temporall destruction Judg. 12.11 They perished in the gainsaying of Core 1 Pet. 3.6 The whole world is said to be drowned in water so 2 Cor. 10 9. Sometimes it 's used of a spirituall destruction in respect of the soul by everlasting damnation Now the word doth here take in both the senses spirituall destruction as the principall and temporall as the secondary for that this is partly implied appeareth cap. 18.9 I am he ye seek let these go and then follows that none may perish In respect of the first destruction it is chiefly that the devil hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 onely you must observe that when the Scripture useth this word in a spiritual sense for a lost man in soul and body it speaks of a twofold undone condition First There are some in a lost perishing condition but yet recoverable by the grace of God they are as Moses drawn out of the water where certain death would have been and thus all the godly before their conversion are lost Thus Matth 18.11 Christ is said to come that he might save such as were lost he did not come to save a lost Judas or such as were from all eternity left by God in their undone condition but those elect persons that for the present were in a lost estate Thus Luke 15.24 The Prodigal sonne is said to be lost or perished but he was recovered again The other sense is when it 's applied to such as are in an undone estate irrecoverably They are in a state of perishing and will never be brought out of it and thus it 's applied to Judas Thus it 's used 2 Cor. 15. The Gospel is a sweet savour to those that are saved and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that perish where it 's opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words thus explained Observe That none of those who are elected or given by the Father to Christ shall perish They will be enabled to persevere They will certainly get to the haven This is a principal truth in Divinity and as it is much oppugned by learned Adversaries so it hath also great influence into our lives practically and therefore I shall be the larger on this subject and before I come to explicate it it 's good to compare two other Texts with this as excellent parallels The first is John 6.39 This is the Fathers will where you have the truth asserted and that very powerfully 1. He saith He will lose nothing of what the Father hath given him He doth not say he will lose none but nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any thing neither his soul nor his body and therefore because the body when consumed to dust seemeth to be for ever lost he addeth I will raise it up at the last day 2. This is so great a matter that he saith This is the will of his Father that sent him So that the main command to be received from the Father and the great thing willed was to let none of the elect perish The second Text is John 10.28 where speaking of this property of his sheep that they hear his voice he addeth I give unto them eternal life and they shall never perish Here you see the expression for the future lest it might be objected against this in the Text though none is perished yet yet he may when new temptations and dangers arise then they may be undone Judas did not immediately upon his Discipleship betray Christ but our Saviour saith None shall perish and he giveth a sufficient cause of this their perseverance because they are in his Fathers hand Here is the dear respect God beareth to them and then none is stronger then the Father So that you must finde out a power greater then Gods and more prevailing then his arm if you will hold they can perish Thus you see this truth confirmed by the mouth of two faithfull witnesses But because this truth is of singular use and of much difficulty I shall first lay down many introductory particulars to the stating of this Question for if the childe at first be not well swadled it proveth crooked in it's growth we must therefore lay a sure and clear foundation that our superstructure may endure And First The Question is not of the possibility of a believers total and final perishing If we consider him in himself if we behold him in his own power not as elected and covenanted with in Christ then it 's not only possible but even necessary that he should eternally perish This is evidenced in the apostate Angels and Adam there grace was amissible yea they did actually lose it when yet they had not a corrupt nature within to betray them as we have Therefore they did not necessarily but by a voluntary choice fall into their own destruction How much more would this terrible apostasie be in godly men though sanctified seeing there are the powerfull reliques of corruption abiding in them and withall many violent temptations without to overwhelm them if left to themselves When therefore we say the true believer cannot perish it 's not to be attributed to his strength and power but solely to the grace of God which as at first wrought conversion so it doth also perseverance and continuance in that estate for as the removal of the pillars doth immediately make the house to fall being it's naturall motion is to descend
an evident comprehensive knowledge for then it would be science strictly so called but it hath a plain knowledge of the testimony or authority that revealeth it and also some apprehensive though not comprehensive knowledge of that we do believe Hence Paul saith I know whom I have believed 2 Cor. 4.13 And again How shall they believe unlesse they have heard Rom. 10. And this discovers the sad condition of thousands who say they believe in Christ and yet have no true knowledge about him 2. There is required to this justifying faith a firm and lively assent to the whole word of God For unless this be laid as a foundation there cannot be any building upon it Insomuch that we see the Scripture sometimes attributing salvation to the belief that Christ was able and that God was powerfull not that by that object they were justified only that was the particular in which the doubt and difficulty did seem to be so that it was not exclusive of that special act of faith but inclusive of it and indeed this is necessary to be known that justifying faith doth carry a man out even to Historical or Dogmatical matter respectively to Justification So that when a justified person believeth any temporal promise or the power of God it doth not simply and ultimately believe them as such but as they represent God a Father in Christ so that he believeth the power of God as of a Father in Christ and all the temporal promises are looked upon as Yea and Amen in Christ so that this is to be observed by the believer There is nothing true in the Scripture but justifying faith fetcheth filial arguments from it and makes him sensible of that peace and reconciliation with God in Christ And indeed to believe all the truths in Scripture doth beget fear and horrour unless this justifying faith qualifie it The devils believe and tremble so the meer dogmatist he believeth but hath cause to tremble for till every thing be brought to Christ that as God reconciled all things in heaven and earth through him so if thou reduce all things in the Scripture to Christ even the threatning part to him because fulfilled by him thou wilt have solid comfort Thus as it 's with man because he is rational all those animal acts which are common to him with beasts yet are reductively and participatively rational so in the godly man all those general acts of faith are reduced to justifying as the summe of all SERMON CVIII Of Justifying Faith Shewing what things are necessary thereunto And how or in what method the Spirit of God enableth the humbled soul to beleeve JOH 17.20 But for them also who shall beleeve on me SEveral particulars have been given in to the clearing of the nature of justifying Faith The last we were upon was to inform what goeth to the being of it and two Ingredients have been dispatched viz. Knowledge and assent Proceed we therefore to a third thing and that is 3. A deep sence and feeling of the burthen of sinne with some sorrow and humiliation thereupon The Law must work in the discovery of the disease before the Gospel doth in manifestation of the Remedy There must be the pain and smart of a sting felt ere there be any earnest beholding of the brazen Serpent Our Saviour said The sick needed the Physician When Paul by the light of the Law found himself out of measure sinfull then he began to seek after the unsearchable Riches of Gods grace Come unto me all ye that are heavy loaden and I will ease you saith Christ Mat. 11.28 Faith that is the easing and reposing of the troubled Spirit It is disputed whether Repentance go before Faith and indeed there is an Evangelical Repentance whereby the heart is melted with grief for sinne because God is so gracious a Father in Christ and this must necessarily follow Faith but then there is a Legal sorrow for sinne arising from Gods just hatred against it which breeds great trouble and confusion in the soul before it hath laid hold on Christ and this precedeth Faith Of this our Saviour speaks Mat. 21.32 Ye repented not that ye might beleeve And so Peters hearers Act. 2. were pricked at the heart before they were directed into Evangelicall Repentance and Faith There is then a fence of our undone estate going before this justifying Faith whereby a man findes himself utterly lost all his desirable things perish sinne that was once so beloved by him is as Tamar to Amnon hated more then ever he loved it Now he would throw it out of doors the sight and memory of it is grievous to him I presse not such a measure or degree of sorrow it worketh so much in all that there is a displacency and abhorrency in sinne as that which is the cause of all misery Hence in the 4th place followeth a conviction and perswasion of minde that there is no Creature in Heaven or Earth no nor nothing that he can do is able to justifie him or bring Reconciliation with God The Spirit of God Joh. 14. that doth convince of sinne in the first place doth afterward of a Righteousnesse That there is no Righteousnesse to be had but in Christ only If so be a man be no further convinced then of his sinne and disease thinking to make medicines and plaisters of his own thereby to heal himself This man will alwaies be kept in a wandring Wildernesse What was it that made so many run into Monasteries undertake strict waies of Discipline and mortification They had but an half Conviction They felt wofull troubles and agonies in their Souls for sinne They could not tell what to do as Luther professed of himself while a Papist but not being convinced of true Righteousnesse They ran to miserable Comforters and so skinned the Soar when the putrifying humour was still within but that Soul which the grace of God will carry on to Justification doth not only finde sinne manifested but the insufficiency of all Creature Righteousnesse he seeth with Noah that unlesse he get into an Ark there is nothing but overflowing waters every where While then this stone is squaring for an Heavenly building he is instructed in his own lost and undone Condition Being therefore thus fully perswaded that in himself he is a dead and a damned man In the 5th He proceedeth to an actual renouncing of every thing but Christ He seeth there is no remedy in the world for him but by Christ He abhorâ—eth all those Doctrines and practises in Religion which he did put confidence in as if they could save him Phil. 3. You see this method in Paul when once his eyes were opened then all the priviledges that were formerly counted gain he looked upon them as losse yea as dung in comparison of the Knowledge of Christ Now certainly this is a great work of Gods Spirit not only to make a man renounce his sinnes but his works of Righteousnesse also for this
should be justified Though David was Gods servant and that after his own heart yet he could not be justified and so not saved unless God did graciously forgive what was imperfect Oh then how greatly should this humble us when we shall consider we never did any thing in our lives though in the most holy manner but it needed a pardon as Nehemiah when he mentioned the many particulars he had done for God and desired to be remembred for them yet added also that he might be spared and have mercy shewed unto him Nehem. 13.22 2. It 's the gift of God because any gracious action is so farre from making a man to merit at Gods hand that he is thereby the more obliged and bound to God So that the more holy he is the lesse he can deserve because in that he is the more indebted unto God So that it is absurd to think that because God hath heaped more mercies upon us that therefore still we deserve more but rather to acknowledge that both grace here and glory hereafter is wholly from the gift of God 3. Glory cannot be the proper and natural reward of our grace Because of the vast disproportion and distance which is between one and the other Alas what is an act of faith or love or patience or all of them put together which have been in the short time of this life unto all eternity If thy body hath endured the pains of Martyrdom for an hour what is that to have honour glory and freedom from all pain with unspeakable joy and delight to all eternity Vse To humble the best of Gods servants under the highest exercises of grace How often doth the devil and thy own corrupt heart upon any holy duty puff thee up and make thee secure and confident seeking for Justification by something in thy own self How apt to think thy self better then others and to trust in thy own heart Is not this to say thou comest to heaven and happinesse by thy own power How often doth God speak to the people of Israel that they should not say they entered into the Land of Canaan for their righteousness If for a temporal mercy they were to take heed their hearts were not lifted up much more for heaven it self If Jacob said Gen. 32.10 He was lesse then the least of Gods mercies much more then the greatest SERMON CXXXIV Of immediate Enjoyment of and Communion with Christ in Heaven as the Complement of mans happinesse JOH 17.24 Father I will that they also whom thou hast given me be with me where I am THE next thing considerable is the object matter of this Petition which is two-fold 1. To be where Christ is 2. To behold the glory which the Father had given him Let us Consider the first particular To be with Christ where Christ is and Austin doth well observe that he doth not pray They may be where he is for though a man be wretched and miserable he is where Christ is but not with Christ as saith he a blinde man may be where the light is but not with the light It 's therefore added to be with him where Christ is and that denoteth the gracious and happy enjoyment of him Some understand it of Christs gracious presence here vouchsafed to beleevers but the context doth more genuinely comprehend the former For our Suviour was now to be no longer in this world and besides the expression of being with God and Christ in the Scripture-sence is proper to that eternal felicity and glory which they are made partakers of only the doubt may be if it be understood of glorious presence with Christ why Christ speaks in the present tense where I am Some answer that this is to be understood in respect of his divine nature by which he was alwaies glorious Others understand it spoken in the present because he was very immediatly to be glorified every way and then it may well be received There are some who make this Argument that this must be understood of a glorious presence not a gracious because say they of a gracious presence the phrase alwaies is God is with us but of a glorious presence We are with God but though this may be admitted as the most common expression yet some few instances may be shewed to the contrary Therefore the former Reasons especially if we adde the words following That they may behold my glory which seem to be exegeticall of what went before will evidence that we must understand the sence of that happy eternall presence with Christ in heaven Obs That the greatest part of our glory and happinesse which we shall have in heaven lieth in this that then we shall be with Christ and have immediate Communion with the Lord Though we are apt to look upon the happinesse of heaven as it freeth from all pains and torments as it delivers us from the curse and vengeance of God yet that which is indeed the sublime and chief part of our happinesse is that we shall there have an immediate enjoyment of God and Christ It 's asserted as a Truth that the greatest misery in hell is in the poena damni not in the poena sensus and Chrysostome considering that dreadfull Sentence pronounced Depart ye cursed into everlasting fire makes these words depart to be farre more terrible then eternall fire The doctrine of heaven and hell was not so fully and evidently preached in the Old Testament as in the New yet even then we have David thus breaking forth into an holy passion Whom have I in heaven but thee and whom in earth in comparison of thee Psal 73.25 Whom in heaven but thee implying that heaven would not be heaven if God were not there and that in heaven he looketh not to Angels or Saints there but God himself Now though the happinesse of heaven be described from other particulars yet that this is the sum of all may appear from these two places Phil. 1.23 where you finde Paul in a divine perplexity and heavenly streight whether he should desire to live or die and although for the Churches good he is contented to live yet absolutely and simply his desire was to depatt and why because this was to be with Christ which is farre better So then this was that which so moved Paul to be no longer in this world viz to be with Christ No doubt Paul had many godly Friends in seeing whose faces and enjoying their company he took great delight and this he often expresseth but all these are nothing to Christs Company Thus to godly hearts though it be a great comfort to enjoy their Wives and Children yet when raised by grace they can preferre the company of Christ above all The second place is 1 Thess 47. when the Apostle in a divine and ravishing manner had treated on the Resurrection then he mentioneth this as the summe and Complement of all our felicity that we shall be with the Lord for ever To