come to Christ 5. This throws all merits to the ground II. In respect of Christ 1. A demonstration of the transcendent love of Christ 2. It shews the safety of the godly Vse Doct. Christ will give to those that are his Eternal life Eternal life considered I. Positively what it is 1. It consists in 1. The immediate fruition and enjoyment of God He is an universal and infinite object He is the Universal good He is an unmixed sincere good And a proper peculiar and convenient good 2. It consists in the perfect sanctifying the souâ—â—nd body thereby siâ—ting a man for the enjoyment of God 3. In a quick and lively apprehension of this happinesse And it hath these properties 1. A continued life of happinesse 2. It hath in it all desirable things 3. It is a glorious Life 4. A holy Life 5. A spiritual life Vse 6. It 's an eternall life II. Eternal Life considered comparatively with this present life 1. This life is but short 2. Full of troubles and miseries 3. Full of fears 4. Measured by time 5. Full of dissatisfaction· II. Eternal life considered oppositely to eternal death Eternal death lieth 1. In the deprivation of God 2. It is seen iâ— that it brings all the positive evil that can be feared or imagined 3. To all Eternity Life a gift death is deserved Why God for a transient sin will inflict eternal torments Vse 1. The great question that all ought to put is How may I have eternall life 2. We must take the right way to answer that question 3. Consider upon this little moment we have here depends all eternity 4. That most shall misse of eternall life 5. Desire such thoughts now as if thou wert already in eternity 6. Better a man had not been born then to misse of eternall life 7. Consider how unwilling thou art to bear any extream pains Helps to be affected with eternity The effects of lively meditations on eternity accompanied with firm faith 1. A low esteem of the world 2. A longing for the coming of Christ 3. Calm the soul under any troubles Arians and Socinians collection from the Text. The Text vindicated Observ 1. All men naturally ignorant of God in a saving manner 2. Imbred knowledge may be encreased by the contemplation of the creature 3. True knowledge to be had only within the Church 4. All true knowledge is not presently saving 5. Without knowledge no Salvation 6. The great ignorance of most to be lamented 7. We must have personal and explicit knowledge and not beleeve as the Church beleeves Reasons Why knowledge is so necessary to Salvation I. In respect of some duties we owe unto God which cannot be acceptably performed without knowledge II. From those duties we owe unto Christ III. Because grosse Ignorance is immediatly opposite to the means that bring the soul to God and Christ Obj. Answ The causes of Ignorance 1. Internal 2. External Vse Motives Observ The effects of saving knowledge I. Internall II. Externall Why knowledge that is not thus accompanied is ineffectuall Vse Observ There is one true God only to be known and served by men Explicatory considerations I. Though many Gods constituted by mans vanity yet there is but one true God II. God is known three waies III. Our knowledge of God is very imperfect IV. V. The insufficiency of naturall and acquired knowledge to guide us in the worship of God and way to salvation Inferences The sinfulness of Idolatry Vse 2. Vse 3. Vse 4. Vse 5. Observ The knowledge of the true God is not enough to salvation without the knowledge of Christ The Reasons of the Point Obj. Answ Obj. Answ Vse Obj. Answ Doct. It 's a blessed thing at death truly to say Lord I have glorified thee Consider I. There is a day of judgement when God will call every man to account II. The meanest persons have Talents to improve as well as the greatest III. None are perfect discharges of their duty IV. No merit or causality of salvation in the best work V. VI. Grounds of this blessedness At death all comforts vanish Then if ever Conscience is awakened and the devil is most busie to tempt and trouble Vse Who they are that cannot take comfort in this that they have finished the work God gave them to do 1. Such whose conversation is wicked 2. Those whose works are though not contrary yet differing from the command 3. The slothfull and negligent 4. The luke-warm What things will much diminish the joy and comfort of the godly at the end of their daies 1. Immoderate affection to worldly things 2. Formality and slothfulnesse 3. The not zealously improving opportunities 4. The doing Gods work upon constraint and not from filiall and voluntary principles 5. The more hypocrisie the lesse comfort 6. Ignorance or mistake in some points of Divinity Vse Doct. That our Redemption obtained by Christ is a glorifying of God· c. Wherein God was glorified by Christs Mediation for us Reasons Vse Obj. Answ Quest Answ Observ That Christ did fully and perfectly finish that work the Father gave him to do Observe these particulars 1. 1. 2. A Covenant between God the Father and the Sonne 3. Christs work truiy and properly obedience Quest Answ 4. Christs obedience was meriting obedience 5. Christs work heavy and grievous 6. He finished his work Obj. Answ The properties of the work which Christ finished 1. Of infinite value 2. Mediatory 3. His works are our works 4. Consider the necessity of his work 5. The visibility of it Vse Observ None may look for glory until they have finished their work Consider the Point in reference I. To Christ Glory the reward of Christs merit II. Consider the doctrine as true in our selves 1. God hath appointed this order The necessity of continual working· I. From Gods command II. God hath made them the necessary way to walk in if we will be saved III. Necessary by way of gratitude IV. Because we have so long time spent our selves in the way of Satan It 's lawful for the people of God in all they do for God to encourage themselves that eternall glory is laid up for them Doct. That Repetition of rhe same matter in praier is not alwaies sinfull Tautology but very necessary To open the Point consider these things In praier we must diligently attend to these things Why we must use our tongue in praier When Repetitions of the same matter in praier may be useful Quest Answ When repetitions are forbidden Doct. Things promised must be praied for Reasons I. Generall and common II. More proper and peculiar Reasons Quest Answ Observ That all Gods people are earnestly to pray for their glory above all earthly glory Things implied in the doctrine I. The nature of this glory viz. with God himself which implies 1. It is in the hands of God 2. God is the object of this glory 3. It 's a glory which God liketh and approveth of 4. Opposite to earthly
upon this will bring much Consolation Considering 1. Gods taking the more care of them 2. Their being quaiified as that come under Christs Fraier 3. And that God will ere long take them out of the world Quest Answ Observ How many wayes a godly man may be more sanctified 1. Inrensively 2. Extensively 3. In the deeper radication of grace in our hearts 4. Subjectively 5. Efficienter Growth in Sanctification illustrated by the contraries unto it which are these Reasons Vse Observ That the word of God is the instrument of our sanctification The explication of the point The necessity of learned officers in the Church The Word is Gods instrument and faith is mans The Word is not the principal or efficient but the instrumental cause The necessity of Gods efficiency Without Gods blessing men may by the Scriptures through interpretation be corrupted Instrumentall Causes are physical natural or moral One cause must not be opposed to other causes The Word is the ordinary means The word to some through their wickednes becomes an instrument of greater sinfullness Doct. The Word of God is Truth In how many particulars Gods Word is true I. In regard of the efficient Cause God II. It 's the Rule of all Truth III. It 's true materially IV. Qualitatively V. It 's true Instrumentally There is a threefold Truth we cannot attain to without the Scripture 1. True Doctrine 2. True Piety 3. True Consolation VI. The Scripture is true oppositely to all the Opinions Doctrines and Religions that men set up by their own fancy The excellent properties of the truth of Scripture 1. It 's the truth of God 2. It 's infallible 3. Eternal 4. Universal 5. Supernaturall 6. A holy truth 7. A precious truth 8. A bitter truth Doct. Truth and holinesse are requisite in Ministers of the Gospel Why it is requisite Ministers should be endowed with soundnesse of judgement Why Ministers must be holy Vse T Doct. 2. That Christ hath a peculiar love of those who are in Church-Office according to his rule and way In what particular Christs care is shewed to his Ministers Observ Christ was sent of the Father and did not of himself undertake that office he was imployed in while on the earth Of Christs Commission consider these things The necessity of Christs being sent Observ None may undertake the publike Office of the Ministry without a lawful Call thereunto Dist 1. There is a two-fold sending Mediate and Immediate Dist 2. The substance of the Ministerial Office is the same with that which every Minister hath Rules for private Christians exercising their Gifts Whether reading be preaching Heinsius Grotius Vocation to the Office of the Ministry consists in these things I. Inward qualifications II. Outward Distinct ult That there is a distinct Oâ—fice of the Ministry That none may enter into this Office without an authoritative mission Doct. That Christ set himself apart to be a Sacrifice for us In my Treatise of justification What Christs sanctifying himself implieth I. His purity and holinesse II His ready offering himself for us III. His fitnesse for the office of a Mediatour 1. The fitnesse of his Person 2. His fitnesse in regard of his Offices 1. Prophetical 2. Priestly 3. Kingly IV. He is prepared for this work Benefits of Christs sanctifying himself V. That he was wholly set apart for us VI. That if by faith we improve him not for those ends God appointed him we make him a Christ in vain VII It denotes him a sinner by imputation VIII That he was a Priest to make atonement for us Concerning Christs priestly-office Consider these things Wherein this prayer and his intercession in heaven differ The adâ—unct of his Priestly Office Observ That Christ was not only the Priest but the Sacrifice it self Propositions concerning Christs Priesthood I. That Christ was both Priest Sacrifice and Altar II. What things are necessary to a Sacrifice III. He offered himself to God IV. It was by way of Expiotion V. The necessity of it The properties of Christs Sacrifice I. It hath infinite worth in it II. Though Christ offered himself as a Sacrifiae yet the application must be as God hath appointed III. Christs bloud washeth away not only the guilt of sin but the filth of it IV. The vertue of his Sacrifice abides for ever V. It 's continually useful VI. It 's prevalent with God VII It 's that Christ presents to his Father VIII The purity of it IX The vertue of it Observ Christ died not only for our justification also Concerning this point consider I. How many wayes is the Christ is the cause of our Sanctification II. What is implied in our being sanctified by Christ III. What may be inferred from our being sanctified by Christs sanctifying himself IV. Wherein the truth of Sanctification lieth Doct. That Christ though God yet as man did pray unto the Father Upon what grounds Christ who was God as well as man did pray The difference between Christs praier and ours What advantage Beleevers have by Christ Doct. In what respects Christ did as much for one believer as another There is some difference between beleevers in respect of Christs Death Observ That such is Christs care and love to his remembred in his prayer and death even before they had a being Doct. Reasons Doct. That the faith which â—ustififieth and saveth us maketh us wholly to depend on Christ The several kinds of faith The object of faith It 's an act of the will as wel as the understanding The seat of faith These things are required to justifying faith I. Of faith under the notion of receiving Christ The receiving of Christ implyeth 1. That we have nothing of our own 2. That we are wholly passive in justification 3. That faith doth not justifie for any intrinsecal worth in it 4. Faith is excluded as it is a work 5. And why faith and no other grace doth justifie II. This receiving is not a bare receiving but an imbracing also III. In this act of faith there is a fiducial reposing of the soul upon Christ IV. An application of Christ V. This recumbent act of faith may not only thus receive Christ but we may be assured that Christ is ours Faith hath two acts a direct and a reflex Quest Observ God hath appointed a perpetual Ministry to the end of the world Quest Answ Doct. Consider That there is a two-fold Unity among the godly I. Invisible II. Visible III. 1. The excellency and necessity of unity among Christians appears by the vehement and affectionate praier for it 2. It s a means to bring the world to believe the truth 3. It s promised as a special part of the Covenant 4 Hereby a serviceable helping of one another in spirituaâ—l things is preserved 5. God suffers sad persecutions to befall them that thereby their discords may be removed 6. Unity strengthens 7. It is beautifull and comely 9. Divisions are the fruit of the flesh 10. Because all things
glory More properties of this glory II. The second part of the Point is that this glory is to be earnestly praied for For 1. Without seeking God will not bestow it 2. Thereby our desires after it will be more enflamed 3. III. The third part of the doctrine That this glory praied for will be a cordial against all affliction Because 1. It 's an universal Medicine 2. It 's the most sutable mercy to a gracioas heart 3. Because of the insufficiency of all other things to satisfie the heart 4. Because the way to heaven is full of briars and thorns 5. It exceeds all earthly glory 1. Earthly glory is but a puffe 2. It will not avail us at death Vse Observ That Christ had the glory he praied for with the Father before the world was That Christ had an eternal being Vse Quest Whence is it that any deny Christ to be the eternal God Answ What sins doe chiefly provoke God to give men up to strong delusions 1. Pride 2. Unfruitfulness 3 Neglect of the godly learnâ—d Ministry Vse 2. Vse 3. Vse 4. Vse 5. Observ That the world was not from Eternity Proved from Scripture 2. From Reason Observ That God is only and properly known by the godly Some knowledge of God may be had several waies Of true saving knowledge peculiar to the godly Though many have some kinde of knowledge of God yet the godly only do truly know him Vse Observ Why the Ministers end in Preaching should be to bring his people to the saving knowledge of God From the necessity of it Because of the nature and properties of it The several significations of the word world in Scripture Doct. That the people of God are called out of the world Demonstrations of the Point They have not the Spirit of the world The Spirit of the world what They walk not after the rudiments of the world He lives not as others do Reasons How many waies a people may be said to be Gods Doct. That the godly are Gods people in a peculiar manner Consider How many waies or upon how many Titles those that are godly are the Lords Doct. I. 1. 2. The word of his Commandements 3. The Word threatning 4. The word of Consolation II. Because it is Gods Word III. And receive it with the whole heart IV. And make it a Rule for their lives V. They that keep Gods Word have a high esteem of it 1. For the spiritual effects of it 2. Because it 's so necessary 3. And so usefull 4. The Preciousnesse and dignity of it VI. They keep the Word who persevere in it notwithstanding all temptations Doct. It 's not enough for Gods people to have grace but they must thrive and grow in it How many waies the graces of Gods people are to grow thrive I. In respect of degrees and measure II. Depth and rooting III. In the extension and kinde of all graces IV. In the means and Instruments of their graces V. By exciting others to grow VI. In solidity and fortitude Grounds and motives Vse Doct. It 's our duty to know and beleeve in Christ as the only Mediator sent by God I. What Christ had or was as Mediator was for us I. His Incarnation 2. All that he did His Miracles Obedience to the Law His sufferings The benefits of his Mediation II Christ Mediaâ—iâ—â— for us is of God the Father III. It 's the duty of all Gods people to beleeve this fulnesse in Christ for them The ingredients or concomitants of Faith 1. 2. A relying and resting of the soul upon Christs fulness 3. There is a full satisfaction of the soul in this beleeving 4. A receiving of what Christ hath 5. A holy boldnesse at the Throne of grace 6. Large and vast thoughts of Christ 8. Faith purifieth and makes holy Why it is the duty of Gods people thus to know and beleeve on Christ Vse Doct. That only is proper obedience that hath the Word of God requiring it The grounds of this are I. From the Soveraignty of God· II. Gods promise is annext only to Gods command III. Because of the pollution that is upon mans understanding IV. From the fulnesse of the Scripture V. Else obedient persons could never bear up their hearts against the discouragements they meet with in Gods work Vse Obs That it 's the property of godly men to have respect to Gods Word Proposition to clear the Point How far godly men may sail Doct. It 's a sure character of Gods people to be a willing people I. The dulnesse in Gods people is not reigning but resisted and prai'd against Reasons 1. The sense of guilt and misery 2. The sense of Gods mercy 3. The divine nature they are partakers of 4. Because they were so willing heretofore to sin 5. Because they know none but willing service is accepted 6. Because of their great reward 7. Because of the joy and comfort that attends Obedience Vse Vse 2. Obs The Ministers of the Gospel are to preach Gods Word 1. It 's their duty 2. Their greatest honour 3. It 's his comfort and safety 4. Most useful and profitable Doct. Faith in Christ as Mediatour is acceptable to God Why Gods Children are so hardly brought to beleeve Why prophane men think it so easie to beleeve in Christ Why beleeving in Christ is so acceptable to God 1. Faith in Christ the Mediatour the main scope of the Scripture 2. The work of the Spirit in the Ministry is to convince of sin 3. It s the end of the Law 4. It 's the essence and marrow of the Gospel 5. The devil in all ages hath laboured to obscure this Doctrine Vse· Quest Answ Directions shewing how a man may come to prize this doctrine Vse An Invitation of the greatest sinners to come to Christ Doct. It 's very hopeful and encouraging to pray for those that discover signs of grace in them Consider these particulars I. It 's not our duty only to pray for our selves but for others also Quest Whether it be lawful to pray for any man in particular Answ II. Yet we may not pray for Reprobates as such A twofold faith in praier III Whether we may pray in faith for others as for our selves Then our prayers are liklier of a powerful effect when we pray for the godly Of praying for ungodly men Motives there unto Doct. All Gods people are under Christs Mediatory Praier Concerning which consider The Children of God are of two sorts The Priesthood of Christ exceeds the Priesthood of the Law The aggravations of Christs praier The several acceptations of the word World World how to be taken in this place Doct. Christs Mediatory Praier and his Death is only for the Elect. Considerations to clear the Point I. There is a necessary connexion between Christs Intercession and his death II. Though Christ in his praier and death had a special regard to some of mankinde yet no man that is damned can blame any but himself III.
who by their sins have made themselves as a barren Wildernesse and the heavens like brasse In the next place let us consider why God who hath purposed and promised to do such things yet requireth our praiers for the accomplishment of them And the first may be generall from the goodnesse of God who loveth to communicate himself and therefore though he could do all things without second causes and means yet he is pleased to use them not from indigence but indulgence So that as we see in all natural effects that are produced God doth not those things immediatly himself but hath second causes and means whereby they are compleated So it is here God in the wonderfull things he hath predestinated or promised for his people hath appointed means for the performance of them Hence as he converts by the Word so he bestoweth his mercy upon a praying people This reason is common with all other his works in the world but then the more proper and peculiar Reasons for praier are 1. God will be sought to because hereby he is acknowledged the authour and fountain of all the good we have Did we not pray were we not commanded to come to him it might be doubted whether he was the cause of the good things we desire and this is the reason why we may not pray to Angels or Saints but God only because he alone and none else is the Authour of all good things Jam. 1. From him cometh every good and perfect gift So that if we take praier away we do in effect take God away He that liveth without praier liveth as if there were no God as if all things came by a natural necessity or uncertain chance and not from a wise God so that to pray is to give a solemn Testimony unto the world that we beleeve there is a God who governeth in the world with whom are the treasures of all good things and that there is not the least mercy we want we can have a supply of but from him That as the Scripture saith he hath the Key of the Heavens he shutteth and no man can open so he keeps the Key of all other mercies No wonder then that though God will give us good things yet we must earnestly pray for them for otherwise God would not be owned there would not that glory be given to him as is due 2. As God hath appointed this for his honour so likewise for our honour that we may be admitted into his presence and have holy Communion with him It 's the greatest honour that we are capable of that we are allowed at all times to make our requests known to him For Praier is an heavenly commerce with God God and man cannot meet together unlesse they be agreed how can the consuming fire and stubble be near one another Might not God say to all which he doth to some What hast thou to do to take my words into thy mouth Psal 50. As Christ rebuked the devils and would not own their confession of him though it was true so might God abhorre our Petitions and account it a dishonour for us to come near him yea and that though we had no sinne because we are but finite creatures and so not able to do any thing sutably to his great Majesty Oh then let us not look upon a praier as a burthen as a task farre be it from us to be haled and pulled to it when any such listlisnesse and unwillingnesse is on thee Oh consider can there be more glory and honour put on me Did Haman grudge to come in Ahashuerus his presence and to the Royall Banquet Did he not rather glory of it to his Wife and Friends 3. God will have us pray because Praier is an appointed means by him as well as Faith and Repentance Now Gods purposes and promises they must never be opposed to or seperated from the means so that as God promiseth pardon of sinne and salvation but it is if we repent and beleeve so likewise it is if we earnestly pray and seek to him and this is the very reason why Divines say that though God hath absolutely decreed and promised such mercies yet Praier is not uselesse and unnecessary because God hath decreed and promised praier as well as other things so that it 's a prophane cavil to say What need I pray I cannot alter Gods purposes what he hath purposed shall be whether I pray or no This is false reasoning For as God hath appointed such mercies so also such means whereof Praier is the chief without which they cannot be had as Austin said If Steven had not praied for his Persecutors the Church had never had such a glorious Doctor as Paul was 4. God hath appointed Praier not only for our honour but also for our spirituall advantage and profit By praying fervently the heart is raised up made more heavenly and lifted up even into the third Heavens If there were no other end of Praier but this it were precious that hereby the soul is put into a glorious transfiguration That as it was with Christ while he was praying his countenance was changed and there was great glory fell upon him So it might be with us did we in a right manner draw nigh to God as it was with Moses we see upon his talking with God his face did shine and Saul when he came among the Prophets the Spirit of Prophecy fell upon him so when we come into Gods presence and pray effectually a divine Spirit an heavenly frame of heart may come upon us we shall go from Praier ravished with the Church saying My Beloved is the chiefest of ten thousand It will be like the food that Eliah had from the Angel enabling him to go a long journey How patient in afflictions how heavenly in worldly employments We see those we company with in the world we love and admire we are apt to imitate them and become like them By going in the Sun we get the colour of the Sun By going where oyntment is we get the sweet smell of it May we not say the prophane earthly and carnall life of most men argue they have not Communion with God They are not often in his presence 5. God will have us pray because hereby we must testifie our desire and high esteem we have of the mercy praied for Do we not say that is little worth which is not worth asking Now then should God do all our good things for us and we not pray the desire and esteem of the mercy would not be expressed Hence it is that God loveth wrestling and fervent praiers God loveth importunity and an holy violence as we see by the Parable of the unjust Judge yea the fervent praier of the righteous and that only availeth much Jam. 5.16 Now why doth God delight in such praiers of agony only because hereby we discover our earnest desires hereby we shew our strong affections and hence it is
or man All the divine attributes of God All the peculiar and proper operations of God which only God can do are given to him and therefore in being God he must needs be from Eternity and for Christs Immutability you have a full place Heb. 13.18 Jesus Christ the same yesterday and to day and for ever By yesterday according to the Scriptures use is meant all time past so that although the Officers in the Church die and there are such in one age that are not in another yet here Christ the head he abideth for ever This is spoken by way of consolation and certainly Christs Eternity is a foundation of unspeakable joy to the people of God Argum. 3 3. There are plain Texts of Scripture which inform us of the eternal being of Christ as Joh. 8.55 Before Abraham was I am What man could say so I do not say Before Abraham was I was for so every Angel might say but I am to signifie there is no succession or difference of time in his being as he was God It 's an allusion to that name God takes to himself when he bid Moses say I AM hath sent thee Exo. 3.14 and this is the more fully confirmed Rev. 1.7 where Christ is said to be Alpha and Omega the beginning and the end who is and was and is to come That very attribute which v. 3. is given to God the Father is here given to God the Sonne called also omnipotent who would think any should be so wilfully blinde as not to see light out of this Text. Secondly Consider in that Christ was thus God from all Eternity when he became man he did not cease to be God for although the Scripture saith Phi. 2. That he humbled himself and emptied himself yet it doth not say he ceased to be God even in the midst of all his Infirmities and therefore Christs bloud is called the bloud of God Act. 25. not that he suffered in his divine nature but that he who suffered in his humane nature was also God and it 's no wonder he did not cease to be God for it 's impossible that God should cease to be God all creatures if they are not corruptible yet they are annihilable if they have no principle of dissolution yet they have stronger power without that is able to turn them into nothing Therefore God alone is said to have Immortality 1 Tim 6.15 So then he doth not pray for glory as if he had lost it but only the outward manifestation of it was suppressed for a time and therefore it is that he now praieth the Cloud may be withdrawn that so the Sun may appear in its full glory Thirdly In that Christ had an eternal being it's plain that even before his Incarntion he did many things tending to the Reconciliation of his people It 's true indeed he is a Mediatour in respect of both his Natures and it 's clear he could not make propitiation for our sins by his bloud till he was made man he could not be as a Priest to his Church but then even before his Incarnation he might be as a Prophet and a King to his people As a Prophet revealing Gods will and inspiring the Prophets of the Old Testament yea It 's maintained by the learned that he was the Angel that guided the Church of Israel and therefore the people in the Wildernesse are said to tempt Christ as was said So as a King though not incarnated he might govern spiritually Because this is not the intended Subject I come to what Uses may be made of it Is Christ thus of an Eternal being then Wo be to those Doctrines and heretiques that endeavour to spoil him of it That deny it to him making him but a creature only of an higher rank What creature can take the proper Name of God to him What creature can create the world What creature can be called God blessed for evermore as he is Rom. 9.5 What creature can say he is and was and was to come Rev. 1.7 If so be that opposing the members of Christ be so great a sinne that Paul from heaven is reproved for it and it 's called kicking against the pricks Men do not hurt Gods Children but themselves how much greater is it immediatly to oppose Christ himself Jews and Heathens and several heretiques have risen up against him and said there was a time when he was not but yet still he is God in heaven and the faith of Christians is firmly fixed on this No wonder if as the devil of old so of late he would destroy this Article for if this be denied what is Christianity but a meer humane Religion we worship a man We beleeve in a man Take this away and all satisfaction for sinne all reconciliation by his bloud is removed Take this away and the devils Kingdom will be promoted by Christianity as well as by Paganism For here will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour due unto God will be taken from him and given to a creature And indeed in the Infancy of the Church it was no wonder if this darknesse spread it self But in these latter times after so much light of the Gospel that any should let such poisonous Snakes as these lodge in their breasts may make us cry out O the depth of mans presumption and Gods severity But you may say how can it come about that any under the Gospel light should deny Christ to be the Eternall God truly it may arise severall waies 1. When men will bring down matters of Faith to humane Reason They will be no longer beleevers but Rationalists Their Maxime in Religion is not God hath said so but this we can demonstrate Now it 's true indeed there is nothing in Religion contrary to sound and rectified reason for truth cannot be contrary to truth but yet there are many things above our reason Though we have sufficient testimony by faith to beleeve such things yet not capacity of reason to comprehend them insomuch that the Scripture is said to bring into captivity the understanding of man 2 Cor. 10.5 and it 's called the obedience of faith Rom. 16.26 and therefore for a man to come to the things of Religion with the same disposition as to humane Sciences hoping by his natural abilities to dive to the bottome of them is to think to hold the Sea in an Oister-shell or to put the Sunne under a Bushell Why are they called Mysteries and said to be revealed by God If Reason could finde them out Therefore lay aside all those cavils and arguments of reason where Scripture asserts these things 2. Many come to maintain such horrid and blasphemous things by the just judgement of God upon them for their sins they are guilty of For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections to Idolatry to change the Image of God into the likenesse of an Oxe How should men become
thus bruitish to worship that as a God which they themselves made That they should have no more understanding The Lord gave them up and as it was with the Jews though our Saviour did all those wonderfull miracles amongst them yet they did not see with their eyes or understand with their hearts Why The Lord had put this Veil upon their eyes and thus the Apostle plainly saith 2 Thes 2.11 God shall send them strong delusions to beleeve a lie a wofull curse when God sends this abroad when men shall be so strongly deluded that that which is a very notorious lye and falshood yet they shall beleeve it so that you are to walk with all fear and trembling lest God deliver you up to such strong delusions and these sins do much provoke God 1. Pride and self-conceit this undid the devil at first and this draweth many into the like condemnation The humble and the meek he will teach his way Psa 25. See you a man proud conceited never look for good from him he is not a fit Scholar for Christ It 's pride that lifts up so many to such high Pinacles of dangerous opinions from which they fall headlong God resisteth the proud and giveth grace to the humble man Jam. 4.6 He resisteth the proud by not giving grace to him The proud man hath no grace to fear and tremble lest he be carried away with the errours of the wicked he thinketh not O Lord Am not I swallowing down poyson now Will not this infect me for ever 2. Vnfruitfulnesse under the Gospel Oh when men live wantonly under the Light They love not the Truths of God They do not conform to the practical power of them this seduceth likewise The Apostle in that mentioned place instanceth in this as the cause of that strong delusion Oh wonder not if the Spirit of giddinesse and errour fall upon many for they never had any true love to the Word of God They never had any saving delight in the waies of God so far as they could carnally advantage themselves by the knowledge of Christ have esteem and applause so long as they could be fed with loaves they followed Christ 3 A neglect of the godly and learned Ministry which God hath appointed he runneth into the Whales belly of all errours that runneth from the Ministry God appointeth and dislikes that The Scripture is plain Eph 4. He hath set Pastors and Teachers in his Church Why That henceforth we should not be carried with divers errours Therefore they are called guides and salt and Heb. 13. twice in one Chapter they are commanded to obey them that rule over them This is so plain Scripture that it's wonder men dare go against it but yet it 's no wonder for some deny the Scripture they say How can you prove Scripture Thus do men wilfully run from the light into darknesse from denying one truth and another till at last they deny Christ and the Scripture Vse 2. Hath Christ thus an eternal being then here we see his immutable and unchangeable affections to those that are his He is not as man subject to changes and alterations loving and then casting off again As God is immutable so also is Christ and therefore though the people of God be subject to many changes and variable affections yet they are to comfort themselves in Christ who is yesterday and to day and the same for ever Though thou art not the same yet Christ is the same Thou art sometimes beleeving sometimes again cast down sometimes thou enjoyest Christ and sometimes thou losest him and knowest not where to finde him O but Christ is alwaies in the same love in the same care over thee and this should provoke thee at last to get to the same disposition To be like Christ whatsoever changes conditions or alterations go over thy head still to be the same as the rock in the Sea the Sunne in the heavens 3. Is Christ Eternal then in the midst of all changes and alterarions here is ground of faith Though Instruments die though Ministers die though all supports of thy spiritual comfort fail yet Christ abideth ever Thus Christ promised his disciples he would be with them to the end of the world Mat. 28. How apt are we to think that the death of such Magistrates or such Ministers will wholly ruine the Church of God not considering that the Church hath an eternal head The people of God have alwaies preferred the welfare of the Church above their own particular Thus David preferred Jerusalem above all his joy Psa 137.6 and the remembrancers of the Lord are to give him no rest till he hath made Jerusalem a praise upon the earth Isa 62.7 As Nehemiah was afflicted though he had all personal honour and advantages while Jerusalem lay waste The affairs of the Church have alwaies affected upon the most eminent in godlinesse When godly learned men have died they have cried as he did to the Prophet The horsemen and charets of Israel but this should support under all Christ is eternal Though the Ship of Christ seem to be overwhelmed yet because Christ is in it it cannot suffer shipwrack Though outward violence should encrease Though heresies and errours overflow yet Christ is where he was he is the same he liveth and so the Church cannot lose her Pilot In what sad exigences were the disciples cast when Christ spake of bodily leaving them but as for his spiritual presence he will never forsake them and this is the reason why the Church of God hath been preserved though the whole world hath combined against it had they not had this eternal head in heaven it could not have been supported Hence he is called Isa 9. the eternal Father because he alwaies hath a spiritual seed Vse 4. Is Christ thus an Eternal God then let those wicked men that despise his Law and disobey his Commandments tremble and be afraid All those Jews and Pharisees that refused him to be their Saviour and all wicked men who do so in their lives they will finde they had to do with an eternal God Psa 2. It 's said he will break the Nations with a rod of Iron as easily as men do an earthen vessell You apprehend nothing but meekness and mercy in him but though a Lamb yet the ungodly are brought in crying to the Mountains to cover them from the wrath of the Lamb Rev. 6.16 Though he be thus a glorious God yet there are men that despise his Word that crample under their feet his bloud that will not have Christ reign over them that say Let us break his bonds O such shall know to their terrour that Christ is an eternal God Lastly Here is a Vse of Exhortation Is Christ thus Eternal then get him for thy self for thy children for thy self because he will bring thee to an Eternity Thy body shall be eternal thy life he will make an eternal life
call one Nation more then another Neither are means of Salvation inclosed in one Countrey more then another It may very well be called the whole world that Christ died for for commonly the Scripture comprehends all the men of the world under this division the Jew and the Gentile Hence there is that command Go preach the Gospel to every Creature that is to Gentiles as well as Jews Mat. 26. and certainly this seemeth to be the most genuine Reason why the Scripture speaks thus universally about Christs death Observe a notable place for this Rom. 11.15 where the casting aâ—ay of the Iew is said to be the reconciling of the world i. e. the Gentiles are taken in while the Jews are cast off so that the world there is opposed to the Nation of the Jews 3. As it 's used in opposition to the Jews so also to abate and confound the pride of the Iews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy or murmure that the Gentiles should be made partaker of this grace This our Saviour represented under the Parable of the Prodigal Son entertained at a Feast and the elder Brother murmuring at it Luk. 15.30 We see how hard a thing it was to bring the Jew off from those priviledges he enjoyed and the Righteousnesse of the Law so as to be beholding to Christs Righteousnesse only 4. This might be because when Christ came into the world few of the Iews were converted to Christ comparatively to the Gentiles For Rom. 11. you see the Apostle speaking of a Veil upon their eyes and that hardnesse of heart was come upon Israel and those former branches are said to be broken off that new ones may be grafted in Therefore it might well be said That Christ died for all and that he was a propitiation for the sinnes of the whole world because the Nations of the world of all parts did now come in and worship Christ whereas few of the Jews did receive him Therefore consider the time when those passages were written and then you will easily understand those Scriptures 5. Therefore the Scripture doth thus make an universal Proposition and Oblation of Christs death in the benefits of it because now no Nations or particular persons are excluded For although there be an Election of some onely and Christ had a special love in his death only to those that the Father had given him yet because who these individual persons are is not manifested by God Therefore the outward propounding of it is universall not excluding any Thus all the Invitations and commands are universal Christ cals all that are heavy laden all that thirst to come unto him And although it he true that many even where the Gospel is preached are given up to blinde eyes and hard hearts That the Gospel of Christ is a savour of death unto many yet we not knowing who are thus inwardly withered and cursed are to hope that to all those to whom the offer of the benefits of Christs death extends even to them the death of Christ it self reacheth and this may be thought the main reason why the Scripture useth such expressions about Christs death 6. It may use such expressions For although the greater part of the world are such that perish and Many are called but few are chosen Mat. 22. yet if we judge of those for whom Christ died absolutely in themselves they arise to a great number So that as Austin made two Cities the one of good Men and Angels built by God the other of wicked men and devils whose authour is the devil Thus according to the Scripture we may divide the world into two worlds the world of those that are to perish and the world of those that are to be saved The former is the greater part the latter the better part yet this better part is very numerous as appeareth by the many thousands in the Revelation that are said to be sealed so that we may not wonder if it be said Christ died for the world seeing the number of those he died for in all Ages have been so many Lastly No wonder if the Scripture useth such an indefinite expression because we see it doth in other things also when yet there is an acknowledged necessity by all that it might be restrained and speaking of Christ it 's said All flesh shall see the Salvation of God Luk. 3.6 Now it 's confirmed by experience that there were many in Christs time who yet did not see him either bodily or spiritually Thus Act. 2. I will powr my Spirit upon all flesh and their Sons and Daughters shall prophesie when yet all know they were but some that had those extraordinary gifts especially that famous Promise That all Nations of the earth should be blessed in Abraham is clear for our purpose For the Apostle Gal. 3. doth plainly limit it to the spirituall Seed of Abraham Thus you see that it 's no new thing to use expressions of universality when yet there is a necessity of restraining their sence We might also adde those places Mat. 3.5 Jerusalem and all Iudea are said to go to Christ and Mat. 9. the whole City is said to meet Iesus yea all the world is said to run after him Therefore it 's not the meer bare words but the coherence and other places must direct us herein Secondly Although we cannot say Christ had a special love intending his Death a ransome for all and every one yet it 's very plain that even the Reprobates and those who for their sinnes are eternally condemned do receive much good and benefit by his death Indeed in some respects their condemnation is the greater but that is their own sinne who wilfully refuse him and will not have him to be their Lord and King as Ioh. 3. This is the condemnation that Light is come into the world and men love darknesse rather then Light And again If I had not come unto them they had had no sinne Joh. 15.22 So that all those who live under Christs gracious offer as their sinne is greater so their condemnation will be greater it being better for them if there never had been a Christ or that he had not been crucified Though mens voluntary wickednesse make it thus yet several mercies do redound even to the Reprobate by Christs death 1. There is no man but may for his particular that liveth under the means of grace be encouraged to repent and to beleeve for his Salvation Every one may with a great deal of hope be encouraged to the duties of Repentance and humiliation Whereas you see God hath left the Apostate Angels as without remedy so without all hope It 's not said to any of them Repent and beleeve and so be saved Whereas there is no particular man but this is enjoyned him Therefore this very consideration that there is hope for any individual person that his case is not
may quickly have too much of Godlinesse and that this strictnesse will marre all Sed modus diligendi Deum est sine modo Seventhly A Godly mans Danger in this world is because the worldly Snares that are be improved to the utmost by the Devil whose the world is and in which he reigneth 2 Corinth 4.4 He is called the God of this world that blindeth the eyes of men And he is said to have men captive in his Snares 2 Timoth. 2.22 So that though God made the world and it 's his good Creature yet as it is a wicked world as it is immundus mundus So iâ—'s the Devils Seat and so some expound the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world lieth in wickednesse and in danger to be the Devils If there were meer snares and baits to sinne it would not be so dangerous but when they are Snares of the Devils setting Baits of his making that is so cunning and subtle a Serpent sliding into a mans heart every way This makes the case more desperate You see the Devil could tempt Eve to sinne when there was no Corruption or Lust within though she was pure and upright how much rather when he hath to do with men corrupted and depraved inwardly This is so great a matter that Ephes 6.5 it is said We wrestle not with Flesh and Bloud but with Principalities and Powers in High places As if the Temptations of the world were nothing to those of Satan And therefore he is called the Tempter 1 Thessal 3.5 Oh then the danger of a Godly man the world tempts his own flesh tempts the Devils tempt May not this make every one in this world to look upon himself as Jonah in the Whales Belly To cry out as zealously and as fervently to be delivered as he did Lastly The Danger of a Godly mans being in this world appeareth by Examples recorded in Scripture Those who have seemed to be putting one Leg into Heaven have yet been pulled back by the world When men had escaped the grosse pollutions of the world yet the cares and love of the world did wholly undoe them The third kinde of Hearers that began so hopefully did miscarry because of the world Judas that wrought Miracles and could say with the rest That he had left all to follow Christ was undone by the world If you ask Paul what made his dear Demas that had been so long his Companion in the Gospel to forsake him and to leave him the reason was because he did cleave to this present world 2 Tim. 4.10 Vse of Instruction why there are so many duties to pray to watch to be working out our Salvation with Fear and Trembling Why is all this We are still in an evil World Every Day Every moment we may undoe our selves We are not out of Egypt yet in Canaan We cannot see all our Enemies drowned in the Red Sea Alas It is not thy Praier thy Fasting had not Christ praied could keep thee from the evil of the World Thou couldest no more live the Life of Grace in this wicked world then they say Birds can live near the Lake Asphaltites that by its Sulphureous Smell kils them while they fly over it Doe not think to say all the Jebusites and Wilde Beasts are destroied I may now bid my Soul take its ease Oh let the fearfull Fals of so many Godly in the Scripture be Pillars of Salt to thee who knoweth ere thou goest out of this World what a Judas thou mayest prove what an Hell thou mayest make thy self For though the Godly are kept by Gods power that they shall persevere yet they may get many Fals tumble in the mire seem the Devils Swine rather then Christs Sheep for a while and all is because they doe not labour to keep their Garments lest their nakednesse appear They meet with searching Tempests therefore let them keep their garments close to them SERMON LII Of the Danger Gods People are in in the world in respect of its hating and opposing of them With Reasons why the Lord makes the world such a disquieting place Such a Valley of Tears unto his own People JOH 17.11 But these are in the world THe Condition of the Disciples described by this that they are said to be in the world makes them the fit Object of Christs Praier and Petition such are the Snares to sinne and the outward troubles opposing that were it not for this Praier of Christ still putting forth its efficacy None could arrive safe to the Haven We have handled the danger of being in this world as it is tempting and seducing to sinne Now let us consider it as it is an hating and opposing world of those that fear God as it is an Egypt Before we handled it as it was a Sodom We considered the honey of it now the sting The world fawning now the world fighting As it was a glistering Serpent now as a roaring Lyon So that the Subject we intend to pursue is That the Godly are in this world as Daniel thrown amongst Lyons as Sheep among Wolves As the Disciples in the Ship that were tossed up and down ready to sink every moment This is so sore a Temptation that our Saviour doth often forewarn them of it that they may be forearmed Joh. 15.18 19. There he foretels their Portion to be hated of the world Hatred is the highest degree of a mans enmity it 's circa speciem not individua It 's not enough to destroy one Disciple one Godly man but they would rase the whole kinde out of the Earth Expect no mercy from any wicked man he hateth thee and did not God restrain him he would utterly undoe thee That every godly man is not devoured by the wicked is as great a Miracle as that the waters should stand still and not overflow the Israelites It 's not for want of malice and a will only God who chained up the devil their Master that he could not hurt Job any further then he was permitted doth also confine his Children and Instruments Our Saviour gives the reason why they will hate them for it might seem strange why the Godly should be so opposed they wrong none they defraud none they injure none Oh but saith our Saviour You are none of the worlds you are not of them Would you drink swear run into the same excesse as they do then it would love you and embrace you Likewise Joh. 16.33 Our Saviour tels them again of this trouble from the world And why again Because it 's a very heavy burthen to bear To live among Neighbours as among so many Serpents and Scorpions among unreasonable men as Paul cals them and he praieth to God to be delivered from them 2 Thes 3.2 Unreasonable men that are carried by no Religion no Conscience no reason but their lusts and passions Men that will hate you because they will hate you absurd men as it is in the Greek You see Paul
Father and your Father Joh. 20.17 We should make the King of terrours the King of Consolations to us by this Meditation Doth the childe fear to go to his Father Vse of Instruction to the godly man In all his temptations and soul-exercises Let him stay himself with this Christ is gone to his Father Fear not the greatnesse and aggravation of thy sins Fear not thy weaknesses and infirmities Say how shall not peace be made with God for Christ hath removed all impossibilities and made thy salvation not only possible but sure to thee SERMON LIV. That all Civill Governours as well as Ecclesiasticall from the meanest Master of a Family to the Greatest Monarch have from Christ a Spirituall Charge of those that are under them And are above all things to endeavour the good of their Souls JOH 17.11 Holy Father keep through thy own Name those whom thou hast given me c. HItherto we have considered the Grounds and Reasons why Christ praieth for his Disciples Now we come to the Praier and Petition it self In which we may consider 1. The Preface or compellation 2. The Praier it self The Compellation is in those words Holy Father Which words are used by our Saviour not that he needed any insinuation into Gods favour but because those expressions are so many Arguments with God to hear his Praier He is a Father and so cannot deny Children praying to him He is an holy Father and so can easily sanctifie Beleevers For the Object matter of the praier it self that comes next into consideration But of the Compellation at this time Holy Father It 's usual in Scripture to give such Titles and Attributes to God that are suitable to the matter in hand Thus Christ being to pray for the holinesse of his Disciples he cals him Holy Father When he praied for himself he said only Father Here he saith holy Father At v. 25. he praietb Righteous Father upon another reason then in hand The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as without earth Others more probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence because holy things are reverently to be handled according to that old Rule Sancta sancte In the first place Consider the Relation Christ is in while praying thus for his disciples and so we may consider him as a Governour as a Pastor or Master who had a charge and trust over the Disciples and this he administers with much Faithfulnesse For being now corporally to leave them it 's not honours greatnesse and temporal advantages he praieth for but only the spiritual welfare of their soul viz. a preservation from the evil of the world and a perseverance in good so that here we have an admirable example for all Governours all that have charge over any Inferiours As Abimelech said to his people What ye see me do that do ye So what we behold Christ doing let all Trusters for others do the like Let Magistrates Ministers Parents and Masters see that it 's the godlinesse and Souls good of their Inferiours that they are to pursue above all other things From whence observe Obs That all Governours who have a Charge over others are above all things to watch and pray for the spirituall good of those they are betrusted with Let the same bowels and spirit be in you which was in the Lord Jesus Oh be more afraid lest your Children your Servants should any waies sinne against God and so endanger their souls then of any outward misery desire rather to make them great in Heaven then here upon the Earth As we see Christ here so we may reade of many godly Governors that have been diligent in this Point Moses though he had much ungrateful usage from the people yet how constant in praying for them how greatly troubled when they had sinned and when God offered to make him great he refused to have it upon such terms as should prejudice the people Samuel also though he for all his good Service was rejected by the people yet he saith God forbid I should cease to pray for you 1 Sam 12.23 Paul he was a spiritual Governour and in all his Epistles you see his fervent praiers for the spiritual good of the Churches yea the care of all was upon him he was tempted in every mans temptation and it was his Crown and joy yea life it self If they stood stedfast in the Faith Abraham also and Joshua you see the care they had that their Family Children and Servants should fear the Lord and this is so great a matter that God takes special notice of it in Abraham and therefore will hide nothing from him Gen. 18.19 We see from thence that this is so acceptable to God that he admits such into his choicest Secrets and reveals himself more to such then others I know him saith God and that by this he will not suffer his Children and Houshold to do what they list but he will command them to keep the way of the Lord To set this upon our hearts for all wickednesse and impiety doth commonly arise in Inferiours from the neglect of Superiors and the waters cannot be sweet as long as the Springs are bitter In the first place Know and set this down for a Rule That wheresoever any Christian hath a Government there is also a spirituall Charge and trust going along with it In a Minister it is clear In a Magistrate it is as clear for he was to write the Law of God out and that not for his own particular use Deut. 17.18 But thereby to govern his people Insomuch that it 's a promise Kings and Queens shall be Nursing Fathers and Mothers to his Church Isa 49.23 As for Parents you have not only many places in Solomons Proverbs where both Father and Mother do again and again give spiritual counsell to their Son but the Apostle Eph. 6.4 enjoyneth it as a duty in the New Testament Thus also Masters Phil 6.9 They must aim and look up to Christ in the discharge of their government and remember they also have a Master in heaven That as the Servant must look at God in his Relation so must the Master therefore he saith And ye Masters do the same things unto them And certainly this Relation Grace will discover the truth of a man Aliter Rex servit Deo ut homo aliter ut Rex and thus a Father a Master they serve God as men or as Fathers and Masters and to this charge they are to attend unto 2. All Superiors and Governors they are to give an account of this Trust unto God at that great day We are to appear before him and to answer how we have lived not only as Christians in the general but as in such Relations Thy Ministry sinnes Thy Magistracy sinnes Thy sinnes as a Father as a Master will they not make a large Catalogue and be like Ezechiels
rejoyce in other mens gifts and abilities with that success accompanying them as if they were our own As we see John did John's Disciples came with an envious spirit against Christ and said All men runne after him This was enough to leaven and sour John's heart but see his excellent temper I must decrease and he must increase John 3.30 he was willing that Christs light and glory should be exalted though it darkned and obscured his This is a good Reconciler and the latter is a tender forbearing of one another and suffering of one anothers weaknesses and a proneness to forgive others rashness if the stones of Jerusalem were thus polished and smoothed they would lie even and firm together A third Rule is Love to the publique good of the Church if this did reign in our hearts it would compose all differences The true mothers bowels would not suffer her to have the childe divided It must be selfish revenge that shall make two enemies desire to see the ship sink in which they are rather then they will agree to preserve it What self-denial was that in Jonah to give himself up to destruction rather then have the whole ship endangered Every one ought to say If I be the Jonah cast me out Among the Romans they had a Temple dedicated Jovi depositorio because there they would go and lay aside their mutual contentions before they entred into the Senate-house What a shame is it when many Heathens have laid aside their mutual quarrels for the common good and shall not the Ministers of the Gospel much more for the Churches safety A fourth Rule is Not to charge such consequences upon one anothers doctrine that are not natural and which they do abhorre This in doctrinal disputes hath been oil to the flame The Lutherans charge upon the Calvinists Doctrines about Predestination That they make God the autheur of sinne that they make him cruel and unjust worse then Pharaoh that commanded brick but gave no straw yea cruel like Nero who having a minde to put a vestal Virgin to death caused her to be ravished and then put her to death because she was ravished But the Calvinists detest and abhorre all such consequences and if they did see such conclusions did follow necessarily from their Doctrines they would publickly abjure them some gathered from Paul's preaching of free-grace that therefore men might sinne that grace might abound but Paul crieth God forbid at this and saith The damnation of such Logicians is just Rom. 3.18 Lastly So farre as men do agree with us in the fundamentals let them retain peace and concord The Apostle thus exhorts Phil. 3.16 Whereto we have already attained let us walk by the same rule It hath been Gods mercy that the Protestant Churches though differing in many opinions yet do not dissent in fundamentals For as for the Socinians I do not reckon them among the Protestants yea some place them not amongst Christians but as for other they keep the same foundation though some are purer Churches then others Now it 's a special preservative of charity to imbrace one another with hearty affections So farre therefore it 's an uncharitable and peevish thing in some Lutherans that will not call the Calvinists brethren or admit of reconciliation but professe they will rather do it with the Pope whom yet they maintain to be Antichrist Vse of Exhortation to run to the God of peace for to settle peace and truth The greater the mercy is and the more the devil doth oppose it the more do thou strive for it How many Unities doth the Apostle mention Ephes 4 And why then should we be many Blessed are peace-makers for they shall be called the Sons of God Mat. 5.9 SERMON LXI The great changes that even a Godly man is subject unto in respect of the having and losing those Sensible supports both outward and inward which God at some times vouchsafeth to them Also what those sensible Enjoyments are and why God doth so change the conditions of his People JOH 17.12 While I was with them in the world I kept them in thy Name WE have dispatched the prayer Christ put up for his Disciples We are now to consider other reasons and arguments he useth for his Petition Our Saviour expressed many before the Petition and some also after the Petition The words of the Text are brought in as a reason why he prayed for them now so solemnly and not before because formerly he had kept them in a visible manner by his corporall presence with them but now the manner of his presence being shortly to be changed he therefore commends them to God as if he should have said Holy Father ever since they became my Disciples I took a special charge of them the world was against them they could not keep themselves and I came as a Mediator appointed by thee to preserve them to eternal life which trust I have faithfully discharged and therefore seeing they have hitherto been kept let them not perish at last In this reason we may take notice 1. Of the Disciples mercy vouchsafed to them they were kept this implieth their own insufficiency and inability 2. The efficient cause of this I have kept them wherein also is implied his fidelity and diligence in that trust he took upon him as a Mediatour 3. The manner how In thy Name which mercy is illustrated from the circumstance of time While I was with â—â—em 2. Of place while I was with them in the world First of the circumstance of time and place While I was with them in the world he speaks as if for the present he were not with them but that is because his departure was immediatly at hand Now when our Saviour speaks in this manner while I was with them I kept them 1. You must not think as if Christ by his bodily leaving of them did also spiritually leave them No this would contradict that promise Mat. 28. where Christ said he would be with them to the end of the world he did not change his presence but the manner of his presence it was before corporall and visible now spirituall and invisible 2. In that Christ said While I was with them it 's necessarily inferred that Christ is not corporally present every where that his body is not every where though Christ be every where That is true of Christ in the concrete which cannot be verified of each nature As his Divine nature did not suffer so neither can his humane be every where 3. By this expression saith Austin upon the place we must not understand as if there were a vicissitude in the Fathers and Sons keeping of us as if the Son had kept them a while excluding the Father and now the Father was to keep them excluding the Sonne but the Father kept them even while Christ kept them and Christ will keep them after his departure while the Father keeps them but not in the same manner before there
cannot do any thing without God therefore we despise it and neglect it as too many do This is to oppose the Principall and the Instrument They will not do so in naturall things though man doth not live by materiall bread alone but by the Word of God yet they will not throw away that Food as needlesse unprofitable and unnecessary Why then will they do so to the immaterial food and heavenly manna of the Word The other extream is To advance it too much To set up the Instrument to the neglect of the Principall and that is when we so rest on and admire the Gifts Learning Elocution or parts of the Minister that we look not up to God and this we are prone unto Therefore the Apostle gives a large Commendation to the The ssalonians 1 Thessal 2.13 That they received the Word Not as the Word of man but as of God which effectually worketh in Beleevers John 4. It 's said of Johns Hearers That they did a while rejoyce in his light They flocked after his Ministry yet afterwards they quarelled with him and said He had a Devil Thus Ezech. 33.32 He was to the Jews a very lovely Song They loved to hear him they came thronging in great Multitudes and Companies unto him but yet they would not do any thing Vse of Instruction If the Office and Abilities of the Ministry are nothing without God then do you lift up your hearts in Prayer to God more That his Power his Voice his Strength may be seen in the Ministry When you go from the Sermon examine whether Gods power and grace come home to your hearts or no Can you say Here was more then the Ministers Study then the Ministers Gifts for Gods mighty heart-changing power did also work on me Oh the Convictions the meltings the burnings and changes of heart that were upon me It was upon my minde like Lightning It was upon my affections and Conscience like Thunder As we are to preach like the Oracles of God 1 Pet. 4.11 He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Word but as the Oracles as having the Spirit of God immediately breathing upon us So should you hear and receive them as the Oracles As the Prophets received their Visions and the Word that was spoken to them It wrought a mighty change They did not seem to be the same men they were nor did the same Actions Even thus should ye return home Ye come Earthly but go home Heavenly Ye come carnall but return spirituall SERMON LXIV Of the Manner of Christs keeping those that are His. Of a four-fold Principle that is operative to the Preservation of Believers And of the excellent Effects of the lively Meditation of this Doctrine of being kept by Christ to Salvation JOHN 17.12 Those which thou hast given me I have kept c. IN the former part of the verse you heard our Saviour expressing that glorious priviledge of Protection and Preservation of his Disciples and so all that were given him in the midst of all dangers to eternal life Now our Saviour amplifieth the fidelity and diligence he used in this custody So that in the words we may observe Christs diligence and fidelity expressed I have kept them 2. The Subject Whom thou hast given me This is the fift time our Saviour repeateth it and therefore the more to be observed 3. His fidelity in preservation is illustrated by the signe or effect of it None of them is perished 4. He answers an Objection concerning Judas granting that he perished with a twofold reason He was the son of perdition and that the Scripture may be fulfilled All these particulars contain solid and substantial Divinity both Doctrinal and Practical They will serve to confute false Doctrines and reprove wicked conversations And First Let us consider the fidelity and diligence Christ useth expressed in that word I have kept them This is a new and different Greek word from the former which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint make often to answer the Hebrew word Shamar which signifieth to keep with all diligence and circumspection In the New Testament it 's many times used of a corporal violent detaining in prison as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Act 12.4 Act. 23.35 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often for a prison Act. 16.23 24 27 37 40. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hale to prison Act 22.19 but when it 's applied in a spiritual sense it signifieth a diligent observing of a command or more frequently a carefull preserving of our selves from sinne as Luke 12.15 1 John 5.21 And hence comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.5 They made broad their phylacteries called so because by them they were warned to take heed of sinne But in the Text it 's used for protection and preservation to everlasting happiness as John 12.25 onely we may observe the use of it in three places very fit to our matter in hand It 's applied to Shepherds diligently watching to their sheep and that in the night time Luke 2.8 and thus Homer useth it also and hereby is represented that Christ is that chief Shepherd which will keep his sheep though never so infirm or weak that no danger shall befall them 2. It 's applied to the keeping of some precious thing deposited in our hands that we are betrusted with 1 Tim. 6.20 and thus also all the godly are delivered to Christ as his charge that none be lost 3. Lastly It 's used of preserving in a safe place in the midst of dangers Thus Noah is said to be kept in the Ark 2 Pet. 2.5 which is notably true in all the godly The deluge of Gods wrath fals upon all the wicked of the world and the godly are kept safe in Christ as Noah was in the Ark whereas then our Saviour doth so often inform his Disciples that he keepeth them Observe That Christs divine protection and preservation of his people to eternal life is daily to be thought on and improved by them They are not in a transient manner to apprehend it but they are to keep this blessed truth in their hearts till it inflame them As it 's not one showr but plentifull and constant droppings that go to the root of the Tree so it 's not a thought now and then about Christs keeping of thee safe for heaven will affect thee but as Jacob to the Angel so thou art to say I will not let this truth go till it bless me and truly for this end it was that our Saviour doth so often repeat Those thou hast given me and I have kept them to confirm and increase the Disciples faith seeing they have so many strong Anakims in the way to Canaan Every man that looks only to his own strength and the dangers that are in the way would bring up an ill report of Heaven
be so kept that none should perish Such must infallibly be preserved but all the Godly are comprehended in this Prayer for their Preservation You see in these Verses it is Christs whole drift and scope to obtain this for them that though they must be in the world yet that they might be kept from the evil and wickednesse of the world and lest this should be thought for his Apostles onely or such as did already beleeve in him He addeth verse 20. that he praieth for all such as shall beleeve in him Here you see all that do or shall beleeve in Christ they are comprehended in this Praier that none may perish Now it 's plain that the Father heard Christ in all that he desired and there was alwaies an Agreement or Correspondency between his will and the Fathers Now what Christ did for all we see more pregnantly in Peter Luke 22.23 I have praied saith he that thy Faith fail not This is done for every godly Person as well as Peter and therefore upon this Occasion said in the generall to all the Apostles Satan had desired to winnow them if it were possible to have cast them out as Chaff And this Mediatory Prayer continueth still in some sence For Hebr. 5.26 He ever-liveth to make Intercession for us This certainly must necessarily be effectual to our preservation Argum. 5 5. A Fifth Argument is The Godly mans divine protection to Everlasting Happinesse is confirmed by assertory places as well as promissory There are severall Texts of Scripture that doe plainly and clearly declare as much Therefore let that be beleeved before mens Opinions John 6.39 It is the Fathers Will that of those who are given me I should lose none of them To this purpose also is that in John 10.28 Yea that we may firmly be established herein Matth. 16.18 Our Saviour tels us That he will build his Church upon a Rock that the Gates of Hell shall never prevail against it Some would limit the Gates of Hell to Death as it were an Hebraisme but it is plain our Saviour meaneth every thing that shall oppose and hinder him in the Building of his Church and thus not onely Death but Sinne and Hell are great Adversaries otherwise it might so fall out that God should have no Church here upon the Earth which would be a horrible Derogation to Christ as if he might be a Head without Members Another pregnant place affirming this is in 1 John 2.19 If they had been of us they would no doubt have continued with us No doubt See how the Apostle puts it out of all Question There is a Disciple indeed and a Disciple in Appearance and Profession onely The Disciple indeed is a Pillar that shall never be removed out of the House but shall abide for ever But the Disciple in Appearance and Shew onely he is not a fixed Starre but a Meteor For all his light and blaze is compounded of terrestriall matter and so will quickly perish and vanish away We may say Dust he is and unto Dust he will return Of such our Saviour speaketh John 10. Every Branch in me that bringeth not forth Fruit he cutteth off and casteth away It is a Branch in him not by lively Insition but externall Profession Another place to bring up the Rear of these Assertory Texts of Scripture is 1 John 3.9 Whosoever is born of God there is the Universality he sinneth not neither can he viz. not as a Cain as a wicked one he doth not sinne he cannot give up himself wholly unto sinne and the Reason is because the Seed of God abideth in him Argum. 6 6. A sixth Argument is The Comparisons and Similitudes the Scripture useth doe inferre the Godly mans Continuance And although Similitudes doe not prove in every particular yet they doe for that end they are brought Now the Scripture excellently illustrates the stability of the Godly by enduring things Psal 1. To a Tree planted by the Waters Side Also to Mount Zion that can never be removed Psalm 125.1 Especially John 4.14 where Regenerating Grace is called a Well of water springing up to Eternall Life and is differenced from materiall water in this respect A man drinketh of that and is thirsty again but whosoever drinketh of this shall never thirst again He shall not goe back into Egypt again desiring his former Onyons and Garlick Argum. 7 7. All those places which admonish the Godly to take heed and to walk humbly do prove their standing Indeed the Arminian inferreth the clean contrary but the Truth is By these Admonitions Exhortations and other means of Grace they are enabled to continue As man by his Food is preserved alive for God useth all these Ordinances as practicall Mediums by which he stirreth them up when secure quickens them when decaying and recovers them when fallen To these we may adde the Afflictions which the Godly are sure to have when they goe astray Therefore whereas Solomon is thought by all to be the hardest Instance of any that had true Grace and apostatized so fouly yet that he died not out of Grace appeareth not onely by the Book of Ecclesiastes which he made at his latter end as a plain Testimony of his Repentance and Turning to God but also fully by 2 Sam 1.14 If he commit Iniquity I will chasten him but my Mercy I will not utterly take away So that these Afflictions being sanctified will be effectuall to awaken them and bring them home with the Prodigall at last to their Fathers House Lastly If God did not vouchsafe Perseverance in Grace as well as Grace he had not done the best for us To keep Grace is far better then to have Grace It 's perseverance that crowneth all Holding out to the end is that which blesseth all Therefore the Scripture describeth God by this That he is able to keep them unspotted and blamelesse till the Coming of Christ It would redound to Gods dishonour as it did to that foolish Builder if God should begin and not finish his work Vse of Encouragement to the Godly in all their Conflicts and Difficulties in the way to Heaven you have need of this Consolation You had need have your Eyes open to see what is for you as well as what is against you This Assurance will not breed Despair but quicken you up to a lively working Though thou art not certain of Life and Wealth yet of Gods assisting Grace to the last SERMON LXVIII Of the Sonne of Perdition Shewing That some Persons are wilfully set to Damn themselves though they have never so many Excellent Remedies and Means to the contrary And what are the Causes that move them thereunto and Characters of such Persons JOHN 17.12 None is perished but the sonne of Perdition THe next thing to be treated of is the implyed Answer to an Objection that might easily be made If Christ had so faithfully kept them all How comes Judas to perish Now our Saviour answereth this two
that grace is vouchsafed So then be instructed in this Is thy heart groaning under sin all thy desires and inclinations are to Christ Know this is done intra recipiendo not extra mittendo This is done by receiving grace from God not doing any work for or to him yet how apt are we all to cry out with those What shall we do I till Christ inform us that the great work God approveth of is beleeving or receiving It 's the looking upon this brazen Serpent that healeth thee 3. This therefore implieth That believing on Christ doth not justifie for any dignity or intrinsecal worth it hath Not because it 's a more excellent and noble grace but meerly because that alone is receiving and applicative of Christ. We receive only by faith as we do corporally only by the hands yet the hands are not more noble then the eyes or the head Hence the Scripture never saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for faith but through faith and it 's never said actively saith justifieth but by faith we are justified passively So that as it would be absurd to say That the beggars hand hath made him rich in receiving large alms so it would be as absurd to attribute it to the dignity of faith when by it we are justified Therefore fourthly In that believing is expressed by receiving of Christ is implyed That faith it self is excluded as it 's a work So that not onely all other graces but faith if considered as it 's a work doth not justifie us The eye in looking on the brazen Serpent did not heal as it was a work but from the vertue of the Serpent exalted by Gods appointment When the woman touched Christs hem of his garment and healing was thereby conveyed It was not the touching as it was a labour and work but the vertue of Christ Thus it is in this case And hence lastly we see Why faith and no other grace doth thus justifie because this alone doth receive Other graces are active this is receptive Not that faith is separated from other graces they are existent together though they retain their distinct properties He that believeth on Christ is cleansed and sanctified he loveth God and is patient in tribulation but yet not by this is he justified As the Sun-beams have heat as well as light but it shineth by the light only not the heat so the earth hath driness as well as gravity but it fals downward not because dry but because heavy Secondly This receiving is not a bare receiving but such as is with imbracement As Heb. 11.2 These imbraced the promises Even as Simeon took Christ with joy in his arms So that there is great delight and cordial joy in laying hold on Christ Even as the Church said after she had lost her Beloved yet finding him at last she would lay hold on him and not let him go as Ruth to Naomi thus she cleaveth to Christ So that as a man receiveth with dearest imbracements some choice and precious friend he longed to see Thus it is with the humbled sinner Oh this is the beloved of many thousands whom my soul hath long prayed for long sought for What have I found thee Oh thou chiefest of many thousands Hence it is that Christ compareth himself to a Bridegroom and Husband and his Church to a wife to shew what real affections are in the heart of an humbled sinner for to lay hold on him Hence it 's called Believing with the whole heart and with joy unspeakable 1 Pet. 1.8 There was great feasting and joy for the finding of a lost son But oh the unspeakable joy for discovering a Christ that we thought was for ever lost as to us What meltings what ravishments are there at the meeting of him Oh how often saith the humbled soul did I think I should never finde thee How many times did I conclude that I should perish in my lusts and fears but Christ at last appeareth as he did to those women after his death who thought there was no hope Thirdly In this act of faith there is contained resting relying or fiducial reposing of the soul upon Christ. You heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did enforce this so that the soul before it believeth is to be conceived as a stone falling downwards which cannot stay till it meet with its center and then it enclineth no further In the Old Testament it 's called trusting in the Lord which in other synonymous expressions is sometimes called staying and leaning and so is a metaphor taken from those who have some great and heavy burden upon their back and thereby are crushed to the ground unless they have something to rest upon Thus it is with the afflicted penitent he cryeth out I finde such a load of sins that my back would break and heart would break yea every thing would fail within me had not I Christ to throw my self upon hence Christ is called the Foundation stone because all the building is established upon that Now that which in the Old Testament is called trusting in God in the New is called believing Illyricus thinketh this is the reason of the different expression because the God of Israel was known to the Jews therefore there was required only a fiducial adhesion unto him but in the New Testament Christ as Mediator was not known therefore another word is used viz. to believe which comprehends both an assenting knowledge and also a fiducial application So then by this act of beleeving the soul which was ready to sink under it's burden doth lean upon Christ and as a drowning man doth catch hold on the next branch to save him so doth a humbled sinner finding himself even falling into hell catch hold on Christ and therefore it 's called him· Fourthly In this act of believing there is an appropriation or application of Christ to be my Christ That whereas the promise runneth in the general Whosoever shall believe to him Christ is a Saviour This justifying faith doth in particular rest on Christ as a Saviour to him Thus Paul Gal. 2. Who loved me and gave himself for me and Thomas My God my Lord Joh 20. So that as when any threatning is denounced against a sinner the true convert will apply it to himself when guilty of such a sin I am the sinner this threatning meaneth So Christ being offered as a Saviour to every humbled sinner from this general he concludeth his particular Thus Paul Christ came to save sinners of whom I am chief Hence it is that our Divines against Papists do well maintain That the object of justifying faith is the special mercy of God It 's not enough to believe that Christ is a Saviour but to rest on him to be my Saviour Hence faith is called eating and drinking Joh. 6. which is more then the meer seeing meat upon the Table only when we say special mercy is the
to be considered And they are these 1. It lifteth a man up above his natural reason It addeth many cubits to his stature As reason directs and corrects sense as we see in Astronomy so doth faith direct and correct reason As Zacheus because of a small stature went up into a tree to see Jesus Thus the reason of a man being too low in it self must ascend up to the Scriptures that it may behold divine things so that they wholly overthrow faith and change the nature of it who made it with Abailadus of old to be imagination or with the Socinians strength of reason Certainly Julian and the Heathens of old confound Christian Religion upon this ground because it was faith it was not a science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Julians upbraiding now the Christians they gloried in this and Austin to confirm the Christian under many captious doubts saith thus Nomini te esse fidelem not rationalem To bring then divine truths to reasons comprehension is to put the Sunne under a bushell or to think to fit Goliahs shoe to Zacheus his foot 2. Though this faith lifts up reason yet it doth not contradict it When we say faith cometh by revelation not by reason flesh and blood cannot make such things known to us yet when once this revelation is discovered in the Scripture then reason doth wonderfully help to propugn and maintain this truth revelation must lay the foundation and then reason will build upon it so that inlightned reason and instructed reason out of the Word is of excellent use to explicate and clear divine mysteries Even as the Gold-smiths hammer is usefull to dilate and diffuse his golden mettal in many formes and this use all our learned Divines make against all Heretiques They doe by the help of reason and arguments out of the Scripture illustrate and confirm the Doctrine to be believed 3. This general nature of faith hath two excellent properties put together in one place Heb. 11.1 It 's there called The substance of things hoped for and evidence of things not seen It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not dispute Whether this be a definition of faith it 's enough that two differential marks are given of it And First It 's the substance of things hoped for concerning which word learned men say divers things but it may comprehend these particulars First that Faith is not an empty flying fancy for so Aristotle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some manifestation meerly as the colours of the Rainbow or of birds feathers when the Sunne shines These have but an intentional being there is no reall solid being in them but faith is the substance of things hoped for and certainly this is greatly to be endeavoured after that thy faith be a reall substantial thing how many mens faith are but fickle fancies and uncertain notions and therefore with their dogmatical faith they are like the Apostle James his man without faith tossed up and down with every wave Jam. 1. The Apostle Ephes 4.14 saith Be not carried about with every winde of Doctrine that denoteth the levity and emptinesse of a thing Trees that are well rooted are not blowne up and down like feathers What then is the cause of instability and uncertainty of many mens Religion It 's because they have not faith wheresoever that is it is a solid substantial bottoming of the soul 2. The word substance doth imply that it makes the things hoped for though afarre off yet present to the soul and even to subsist in the soul for faith is not hindred in its actings by distance of place for that receiveth Christ enjoyeth Christ though in Heaven and he that believeth hath eternal life Hence we are said to be already translated from death to life John 5.24 because to faith these things are as sure as if they were already done Thus Paul you see him by faith speaking as confidently as if he were in Heaven already Rom 8. Who shall separate us from the love of God shall things present or things to come Shall life or death c Hence faith is called The beholding of things not seen 2 Cor. 3. Faith makes God present Heaven present Christ present as really and truly as bodily objects are present to sense and truly for want of this it is that we are so cold languishing dejected we doe not by faith make these things present if we did they would more divinely affect us and as it is the substance of things hoped for So of things feared likewise Noah by faith moved with fear prepared an Arke Heb. 11.7 Thus faith makes hell and damnation present it doth not look upon hell as a farre off but is affected as if it did see and hear those dolefull howlings in hell and so dare no more sin then if it were in hell already Oh what a mighty change would faith thus realizing things work upon us 3. The word comprehends Assurance Confidence and so indeed is hypostasis used both in Scripture and by humane Authours now this confidence of faith and assurance is seen in the knowing and assenting acts of faith as well as applicatory witnesse those resolute and confident deportments which the Martyrs had Had not they strong assurance of the truth who could endure such exquisite torments against subtil opposers And certainly the Martyrs in Queen Maries dayes are more to be admired then those in the primitive times for they suffered upon undoubted and clear points which only the Heathens gain-said But now these suffered by them that acknowledged a Christ and pretended the Glory of Christ as well as they So that this heavenly confidence and satisfaction of the soul that they care not for further disputing and doubting in the matters they do believe is a great property in faith And this manifesteth there is little faith now in Religion wherein men are apt to think all Religions alike and that one may do as well as another In these dayes to have such a substantiating reallizing and confident assurance is a great wonder The next word describing the generall nature of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that doth imply First That the things believed bring an objective light with them As the object that is seen brings a visibility though faith in respect of humane reason be obscure and supernatural Arguments be inevident yet compared with the light in the Word it hath much evidence Hence the word of God is so often compared to light and that illumination which God worketh in the minde is partly faith as well as any other grace The things that are believed bring an evidence with them to the soul as the Sunne brings a visibility with it to be seen Therefore this believing is said to be by the Word set home in the demonstration of the Spirit and hence it is a man in some sense is passive
15 16 463 Acts. 17 23 91 17 27 585 20 27 424 26 22 388 Romans 1 21 92 1 17 174 6 19 206 9 5 99 10 2 77 12 1 456 12 10 431 1 Corinthians 1 14 115 1 2 516 2 17 424 3 8 563 6 20 257 6 7 587 8 4 5 90 8 2 94 11 19 389 15 22 44 15 47 435 2 Corinthians 2 15 348 4 6 606 5 16 334 11 20 17 Galatians 1 4 175 3 28 524 4 16 430 6 17 126 Ephesians 2 2 189 2 3 363 4 1 3 4 571 5 2 502 Philippians 2 10 28 2 2 407 2 15 514 3 1 401 3 20 454 3 9 549 4 18 502 Colossians 1 16 150 2 20 45 2 20 171 2 5 596 2 9 629 2 19 635 3 1 454 1 Thessalonians 2 13 478 2 Thessalonians 1 3 189 3 2 254 1 Timothy 1 16 532 4 16 484 5 10 424 6 20 424 6 2 526 2 Timothy 1 9 149 1 9 533 3 16 390 3 15 479 Hebrews 2 7 46 4 9 126 5 14 633 10 29 464 11 26 32 11 24 18 11 3 155 13 18 151 James 2 11 201 4 3 7 4 6 153 5 16 141 1 Peter 1 3 146 1 5 307 1 23 24 479 2 20 554 2 7 686 4 18 355 4 12 389 4 14 15   16. 421 2 Peter 1 6 273 3 17 316 3 12 456 1 John 2 20 513 2 2 278 2 19 360 3 8 344 3 19 552 5 16 230 3 John  2 460 Jude  3 316 Revelation 3 4 364 21 27 364 22 12 464 FINIS * Of the reason why Christ imposed on some new names see Casauâ— ad Annal. Exerc. 13. In his Apology pag. 8. To all Instructions and Consolations Praier is necessary for their good effect Reasons I. On Gods part 1. God is the sole fountain and authour of all grace 2. That all the praise may redound to him 3. Because God in anger many times doth blast the Word to men for their sins II. From the nature of Preaching and what kinde of cause the Word is of conversion 1. The Word converts not necessarily 2. Nor as a natural cause 3. It s efficacy is only by Gods Institution according to his command and good pleasure III. Because of mans inability to what is good Vse Doct. That all our praiers should come from a spiritual and heavenly heart The requisites to spiritual praier 1. The Spirits enabling and moving the soul to this duty 2. An heavenly heart 3. When the heart and affections are purified and made fit for the enjoyment of God 4. Heavenly praier moveth the heart to more love and delight in heavenly things Vse Why we should pray with the tongue In vocal praier there must be a threefold attention How Christ being God could pray Doct. That all the godly are under the benefit of Christs Mediatory praier I. The matter of Christs praier for his Children 1. All grace 2. Pardon of sin 3. 4. Glorification II. The nature of his praier by way of Mediation III. The dignity of the Person praying IV. His relation to God the Father Whether Christ was heard in every thing he praied for or no. V. Christs praier had all the qualifications requisite to acceptation VI. A condition or medium of good things Why Praier is needfull notwithstanding Gods knowledge and unchangeableness VII Christs praier sanctifieth our praiers Doct. Those praiers successefull that are put up to God as a Father To open this Consider 1. All by nature are in a state of enmity against God 2. The state of Sonship is purchased by Christ 3. We cannot call God Father but by the Spirit of Adoption What frame of heart this compellation Father may breed in every childe of God Why the Title Father so much prevails with God Vse Doct. That God doth appoint times and seasons for his great works I. In relation to Christ II. Gods other dispensations 1. A time is set for the Reformation of his Church 2. God lets wicked men have their time 3. A set time for judgement 4. The hour of every mans death is set 5. There is a remarkable set time of grace wherein God may be found 6. The times of the Churches troubles and deliverances are set Vse How Christ who is God can be glorified Whether Christ did merit glory for himself Doct. It was the holy and wise will of God to glorifie Christ Christs being invested with glory redounds to the advantage of his members 1. It 's a demonstration of his conquest over all our enemies 2. Because of rhat near relation that is between us 3. His glorification a cause of ours 4. In his glorified estaâ—e he is pleading for us 5. It encourageth us to lift up our hearts to heaven The nature of this glory which Christ praied for There were three degrees to it Wherein this glory of Christ doth consist Doct. We should desire comforts and advantages chiefly that God may be glorified I. Christ did so 1. In his humiliation 2. In his exaltation II. Much more should all men be affected more with Gods glory then their own good The goods of a godly man 1. Heavenly 2. Earthly The principles constituent of such a gracious disposition 1. He must be born again that can do it 2. He must have great love to God 3. And be mortified to the world Reasons 1. God doth all things for his own glory 2. From the nature of Gods glory and all earthly comforts respectively 3. Because of the greatnesse of Gods glory and the value of it 4. Else we are guilty of spirituall Idolatry Vse The Text vindicated against 1. The Arians 2. The Ubiquitarian Lutherans 3. Papists Doct. Observe these particulars to clear the nature of Christs power I. Christs dominion universal II. The administration of Christs power is by his Spirit III. Of Christs dominion over the consciences of men IV. The chief effects of Christs power are spirituall V. It is infinite power VI. It is arbitrary in the use of it In what particulars Christs dominion appears 1. In appointing a Ministry for the conversion of souls 2. In giving successe to the means of grace III. Enlightning the Understanding IV. V. The Fountain of Grace VI. The giver of glory VII Forgive and pardon sin VII The great Law-giver IX And supporter and comforter of his people X. The Judge of the world XI And the subduer of his and his Churches enemies Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse of Consolation Doct. That not all but some of mankinde are given by God the Father to Christ to be redeemed by him How warily the doctrine of predestination should be preached The Doctrine repeated Corollaries from hence I. From the Father giving 1. The Father is the original Fountain of all good 2. That the Father expects the salvation of those he hath given to Christ 3. No cause to doubt of Gods accepting of Christs Mediation 4. All that the Father gives to Christ shall
agree in one The Unity that Church-Officers ought to have Grounds why it is such a mercy to have Unity among Church-Officers Observ The Ministers of God must endeavour after the most perfect Unity Even to be one as the Father and Son are 1. The Unity between the Father Son is a spiritual union 2. It s constant and individed 3. An holy unity 4. Full of love to mankinde 5. A well-ordered unity 6. Most perfect and absolute Means to be used to get and keep this unity Observ That though God may afford his people for a while many comfortable supports yet they must not look to enjoy them alwaies What are those visible supports that God for a while may vouchsafe to his people Reasons why God sometimes changes his peoples condition from better to worse Vse Doct. That there is no corporal or visible improvement of Christ but spiritual only Wherein mens pronenesse appears to know Christ after the flesh Doct. All that are to be saved are committed to Christs care to be kept to Eternal Life How much is implied in this Truth that Christ keeps them at his charge I. Their own insufficiency II. The precious esteem God hath of them III. A peculiar care of them IV. The safety they are in V. It implies an Obligetion on Christ to keep them Doct. If Christ though God yet in respect of his Ministry doth attribute all to God how much more ought the Ministers of the Gospel who are frail men Observ That Christs divine Protection of his people to eternal life is daily to be thought on and improved by them There is a four-fold principle which is operative to the conservation of the believers 1. An inward vital and vivifical principle of grace abiding in them which will never fail 2. A daily help of grace quickning and corroborating the soul in all holiness 3. Our Election The effects which a lively meditation of this preservation will produce Boldnesse against all discouragements Observ Introductory Propositions Why Judas is called the son of perdition Why Judas is said to be already perished Observ That there are some persons that are wilfully set to destroy damn themselves though they have never so many excellent remedies to the contrary The causes that move men to damn themselves 1. Atheism 2. Ignorance 3. Hardness of heart 4. Inordinate love to some sinne 6. Unprofitablenesse under the means of grace 7. Taking ungodly prejudices against the Ministers of God 8. Often rebelling against the Light of Conscience 9. That are worse by afflictions 10. That prosper in a way of sin 11. Hypocrisie 12. Desperation What particular eminencies Judas had Doct. We are not to condemn Religion and relisious persons though some amongst them prove scandalous Observ 1. That unless men are carefull at first to look to their grounds and motives why they take upon them the profession of Christs way they will never hold out but one time or other forsake and revolt from all Observ 2. That it 's a very sad thing to fall into such a condition that draweth out our peculiar corruptions we are most prone unto Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ That whatsoever the Scripture saith is sure to be made good Grounds why Vse In how many sences the Scripture may be said to be fullfilled Doct. The truth of Scripture-Prophesies I. It is only Gods property to foreknow things to come II. Yet the devil may foretell some things to come III. Predictions of three sorts IV. How vain and wicked it is to go to Astrologers or Witches or to be such Against Astrology and Witchcraft Consider Observ That it 's Christs special will and care that his people should walk comfortably That Christ doth really intend that his people shaâ—l be joyfull I. Therefore was this prayer II. Therefore is it so often commanded III. And for this end are the promises IV. And the Ministry of the Gospel V. Christs care that his people should walk joyfully appears From the works of the Spirit and Christs end in sending him into the Church How many waies the â—pirit of God is a Comforter to Beleevers 1. By way of Instruction and conviction 6. By directing into the way of comfort 3. By a mighty efficacious power 4. By witnessing to us that we are the Children of God VI. From the end for which Christ came into the world and wrought what he did for us Observ There is a joy in Christ which his people are to have fulfilled in them A three fold joy To know the nature of spiritual Joy Consider The transcendency of this Joy above all worldly Joy Vse Observ That the Word preached and received by people doth greatly enrage the wicked of the world Why the preaching and receiving of the Word doth enrage wicked men Vse Observ Concerning which Consider 1. It is possible Christians may be hated not for their Christianity but their gross impieties 2. It is ordinary for them that suffer for Christ to be charged with divers crimes 3. Those that suffer for blasphemy may be so far seduced as to think they suffer for Christ 4. The best Christians that live have many infirmities cleaving to them Observ Doct. Consider I. That there is a twofold hatred II. The Causes of it III. The effects of it IV. The properties of it The duty of Christs Disciples under the worlds hatred Why the godly should rejoyce when they are hated for Christs sake Cautions to the wicked Vse What it is to be of the world How Christ is said not to be of the world What it is not to be of the world There is a twofold conformity to Christ 1. Active 2. Fassive The comfort of being like Christ in suffering Observ That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happiness with himself Quest Why God doth not presently take his beloved ones to himself out of this world of sin and sorrow Answ Quest Whether it be lawfull to pray for death Answ Observ Observ That God hath the dominion and immediate disposing of our being and continuance in this world Propositions explaining this truth Proofs of the point 1. From Scripture Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Doct. The Godly mans often remembring that he is not of this world is of great use 1. Instructing to duty 1. To heavenly-mindednesse Which consists in these particulars 1. He mortifieth and moderateth his affections to lawful things 2. Worldly things are but secondary and lesse principal 3. He will not sin against God to obtain great advantages 4. He affects worldly things no further then by them he may be serviceable to God 5. Labours to keep his heart holy in the midst of earthly businesse 6. Would fain get to the triumphing part of grace 7. Longs for Christs coming 8. Delights in those things that encrease a spiritual life II. Often reflecting