Psa 119.20 They cry out As the Hart panteth after the water-brooks so do our souls after thee O God Psa 41.1 Thus when God calleth a man out of the world he giveth him another Spirit even an heavenly heart he was a beast before now he is like an Angel He did formerly no more understand or discern spiritual things then the deaf ear doth melodious sounds They were a wearisomnesse a burden to him but now they are his delight Secondly They are not of this world because they walk not after the rudiments or elements of the world Col. 2.8 20. The Apostle there sheweth how inconsistent such a life is with an heavenly life When we are risen with Christ Now what are those Elements of the world Even all such principles of Religion as men by humane and carnall wisedom take up to worship God by He cals them Elements or principles because the Jews made their traditionall worship the very foundation and beginning of all as if godlinesse were not able to consist it and Elements of the world because men by humane wisedom without the Scripture do presse them and do not walk by the light of Gods Word This then is an excellent discovery that we are not of the world when in the matters of Religion especially in our worship of God and the way of our justification we are not carried by the principles of a worldly Religion but by divine direction when we do not worship God according to custome to universality and such rudiments of the world as most do The Pagan the Papist discovers a very worldly Spirit in his Religion being able to say no more for it then Heathens have done and so in the matters of justification They say but very little more then Aristotle and the Philosophers of the world have done about righteousnesse whereas the righteousnesse and grace of the Gospel is wholly different from such principles manifest then by thy adoration of the fulnesse of the Scripture and sufficiency thereof that thy religion thy worship thy hopes of salvation are not meerly upon worldly principles and not supernaturall Thirdly The godly man is discovered not to be of the world by his constant life and conversation He doth not live as one that takes this world for his home They declare by their words and actions they seek for another Countrey Heb. 11. As the Israelites were to manifest the Wildernesse was not a place for them to abide in but Canaan Hence Rom. 12.1 They are not conformed to the fashion of this world They are as Pilgrims and Strangers They are in the world as bright Stars in a dark night so that this doth necessarily imply a singularity and exactnesse in the godly mans life comparatively to the world Men of the world are proud earthly bruitish running into all pleasures and following all excesse of riot but they dare not do so so that there cannot be a surer symptome that thou art still of the world then by speaking doing and living as most in the world do 2 Pet. 3.6 Even those that have but a common bare profession of the Christian faith are said to escape the pollutions of the world Though Godlinesse should not have a deep impression on you though it should not go to the root and bottome yet if it hath made any impression at all if it hath gone but to the skin if you have heard of it but by the ear onely it should make thee avoid such pollutions Jam. 1.17 What saith the Apostle James Pure Religion is to keep a man unspotted from the world Pure Religion There is a generation of devils rather then men that mock and deride at purity Thus the Apostle saith there must be a pure Religion and this pure Religion is to keep us unspotted from the world That doth imply the world to be some lothsome noisome dunghill that a man cannot be in it but he is ready to get soil and filth upon him how many trust to sin come and do as we do will you be so pure but whether will you beleeve the Word of God or the devil tempting by such beastly Instruments Fourthly He is discovered not to be off the world because he is principally taken up with heavenly priviledges Jam. 4.4 The friendship of this world is enmity against God and 1 Joh. 2.15 If any man love the world the love of the Father is not in him It 's as impossible a man that is godly should be of the world in this sence as it is for Doves to be Moles they cannot live by digging into the earth Hence the godly man is said to be born of God he is said to be heavenly to be from above to he risen with Christ to sit in heavenly places to have his Conversation in heaven These are the noble descriptions of the godly man so that though they use the world and discharge their Relations therein yet they are not overcome by the world They have the world the world hath not them Oh how close may this discovery be for there are many who escape the pollutions of the world and yet are worldly The third kinde of hearers did not only cast off all prophanesse but made some great progresse in obedience to the Word but the love of the world and the cares about it choaked all Did not Judas appear as eminently for Christ as any at first but the love of the world discovered his rottennesse Did not Demas get approbation and that by Paul himself yet at last he did cleave to this present world so that not only prophanesse but immoderate earthly and worldly affections These are inconsistent with the power of grace The world is not only the prophaness thereof but the immoderate and excessive affections to the lawful things of the world Our Saviour doth not say He that loveth his sins or his lusts more then me but he that loveth his Father wife or life it self more then me is not worthy of me Mat. 10.37 See then the difficulty of grace and tremble under it Thou hast with much ado quit thy former sins but do not the inordinate affections about lawful things still ensnare thee Dost thou buy as if thou boughtst not Dost thou marry as if thou marriedst not 1 Cor. 7. Art thou rich as if thou wert not That is thou usest these things as comforts against thy necessities not as Masters over thy affections Fifthly In this it 's apparent they are not of the world because the world hateth them and is wholly opposite to them Joh 17.14 Because they are not of the world therefore that hateth them If they were of the world the world would love his own and 1 Joh. 4.5 They that are of the world speak of the world and the world heareth them There cannot be a better discovery then this The world knoweth his own Let a man be a wise worldly man that matters not religion that regards not the power of godlinesse nor strictnesse
worship Thus all is done in a corporal manner and whereas of old it was sursum corda now it is deorsum corda None are more devoid of spirituall Understanding then those that are thus busied in a visible carnal way of Religion 3. The corrupt Opinions about Sacramenes as if they did conveigh Grace and Christ by the very work done This is also to know Christ after a carnall manner for it 's not the Ordinances but the Spirit of God in and by them that doth us any good Joh. 6. The flesh profiteth little but the Spirit yet this hath been the universal disease of Gods Church in all Ages In the Old Testament there they rested upon the Sacrifices upon the Temple upon their external Rites Oh how often do the Prophets labour to convince them of this errour Hence Paul speaks of a Jew in the flesh and in the Letter and a Iew in the Spirit Rom 2. and all the Jewish rites are called carnal Ordinances and beggarly They bring no real good to them that are exercised therein without the Spirit and may we not say that almost all Christianity is but a religious carnality a resting and relying upon Ordinances so farre as they are bodily and visibly performed When the Apostle 1 Pet. 3. had said Baptism serveth to prevent all mistakes he addeth Not the washing of the body but the answer of a good conscience When a man upon good examination of himself can say O Lord thou knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto Thus for the Lords Supper is not it the very receiving of it judged the very saving of men Do not commonly people take it as if in the very bread and wine there were some Sacrifical vertue as when they take Physick they judge some Physical inherent vertue in that to help them Oh what Ieremy hath his head full enough of water to bewail this carnall grosse and ignorant Christianity that is in the world which judgeth the very Sacraments or any bodily worship in praiers or singing of Psalmes though they be but as Parrats in these things to be great evidences for heaven But as the body without the soul is dead and a lothsome Carkasse thus is all thy Religion worship and Ordinances a dead lothsome thing in the presence of God without the Spirit This the Apostle cals serving of God in the oldnesse of the letter not the newnesse of the Spirit Rom. 7.6 And in this sence we may say the Letter killeth and damneth but the Spirit giveth life Oh then be afraid thou art not one of those that split their souls at this Rock This is the common poison that devoureth most Even as the Scripture speaks contemptibly of the Egyptian Army Isa 31.3 They are flesh and not spirit The same may be said of all that Religion and devotion which most put confidence in But yet take heed of another extream errour that crieth down the Ordinances and under pretence of a spirituall high attainment which they think they have wholly lay aside these visible Ordinances and performances which Christ hath appointed in his Church till the end of the world 4. Then men would have Christ after a visible manner when they pretend Revelations and Miracles For what is this but to leave the Word and the promises as if that were not sufficient God indeed hath condescended to support sence as when he vouchsafed Miracles in the Infancy of the Church yea the Sacraments he hath appointed are a kinde of relief to our sence he considered our weaknesse in appointing such visible Signs but when we are not contented with Gods Institutions but desired such sensible supports which he will not afford This proceeds from a carnal disposition in us This is the cause in Popery why they tell us of such miraculous apparitions they will tell you of Crucifixes bleeding of Christs visible appearing of such great wonders done upon the Invocation of such and such Saints and all this is to humour the carnal part of a man for spiritual things are supernatural and very hard and difficult to flesh and bloud 5. This is to know Christ after a corporal manner when we professe his Truth and acknowledge his waies only for earthly advantages as he said Fac me Episcopum Romanum ere Christianus Thus they did of whom Paul made mention with weeping that they were enemies to the Crosse of Christ that their God was their belly that they minded earthly things Phil. 3.19 Such Disciples were those that followed Christ because of the Loaves Now the Lord Christ he cals to such duties that are opposite to flesh and bloud that are against the incilination of our nature To pull out the right eye To deny our selves To take up the Cross We are not to be of those that love Christs Crown of gold but not his Crown of Thorns How greatly did Mahumetan Religion prevail by such Doctrines as were pleasing to the corrupt inclinations and sinful pleasures of men and because Christs Doctrine was accompanied with so much difficulty Lastly There is in the godly sometimes an inordinate desire after Christ in a sensible manner and that is when they cannot rest upon the promises beleeve on Gods Word barely unlesse they have also evident and sensible Consolations Bare acts of depending faith and constant waitings on God in the way of his promise argue thee to be more spiritual in thy Christian warfare Vse of Instruction how much it becometh all Christians to be a spirituall people for all things in Christ are spiritual and all benefits to be received by him are in a spiritual manner How comes Christs Death Christs Resurrection effectual to thee but in a spirituall manner You cannot now do so much as the Woman in the History touch the hem of his garment You cannot with Thomas put your fingers in the print of nails No here is the Eye of Faith required to behold Christ Christ bid the Woman touch him not for he was not yet ascended but we may say Because he is ascended do not thou have carnal imaginations about him It is for want of a spiritual heart that so many titular Christians have no real vertue or efficacy from him He is not an Head he is not a Vine he is not Wisedom Righteousnesse and all things to thee because thou art not a spiritual Subject to entertain him SERMON LXIII Of the Saints Lord-Keeper Shewing how safe the Godly are kept to Salvation by Christ as a Trust committed to him JOH 17.12 While I was with them in the world I kept them in thy Nam◠c. HAving dispatched the Circumstances of time and place we proceed to the Benefit it self which is expressed with the efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the manner how In thy Name Because something hath already been spoken to this I shall be the briefer in both the particulars First The Benefit with the cause
This should be seriously thought of by thee when thou art dejected and overwhelmed saying How can this be and how can that be Say O Lord what low unworthy thoughts have I of thee Didst not thou create a world and shall I say How shall God help me in this distresse and for this reason is it that in the Psalms and Prophets Gods creating the world is often brought in as an argument to support the Children of God under all miseries Fear not God made the world SERMON XXIX Of Divine Knowledge its Excellency and Rarity Shewing That God is truely and properly known onely by the Godly And wherein their Knowledge of God differs from the Knowledge that others have of him JOH 17.6 I have manifested thy Name unto the men thou gavest me out of the world c. THis sixth Verse begins the second main general part of Christs Petition for whereas before he had praied for himself now he begins to pray for his Disciples as they were in a peculiar manner given to him as afterwards he praieth for all beleevers in the generall so that the words are a beginning of Christs Petition in a peculiar manner for the Apostles for they needed much praier and assistance who were to undertake so great a duty These were set in the forefront of the Battel These were called to labour in the heat of the day therefore there is a peculiar praier for them Now that our Saviours Petition may prevail he first declareth what he had done to them and 2. Their obedience to him in all things what he had done to them is partly related in these words I have manifested thy Name wherein first observe the person or efficient cause spoken of Christ manifested Gods Name to his Diseiples Therefore he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is not to be considered onely as a Mediatour in which none can imitate him but as a Minister or Prophet The chief Shepherd Heb. 13.20 as the Scripture cals him and herein he discharged his duty in that he manifested and made known God to the world which lay in ignorance So that the Ministers duty is to bring people to know God but of that in its time 2. There is the action it self of this person or efficient I have manifested There is a twofold manifestation 1. Objective only in the externall offer and proposal of the grace of God not only to beleevers but to all the unbeleeving Jews but of this manifestation Christ doth not speak 2. There is a powerfull effectual manifestation such as begets knowledge of God and obedience unto his Word and of this Christ speaks and as for the former many have Christ and God outwardly manifested to them in the preaching of the Gospel but they have no eyes to see as the Sunne though it shineth never so gloriously yet the blinde man receiveth no benefit by it 3. Here is the Object of this action Thy Name By Name is not meant the words or Titles given to God as Adonai Elohim Jehovah as the Rabbins call God Leohem the Name but by Gods Name is meant his nature his properties and those relations especially whereby he becomes a gracious Father through Christ to an humbled sinner Lastly Here is the Subject to whom Christ doth thus manifest God and these are described 1. By their original and descent Gods gracious good will and pleasure Whom thou gavest me 2. From the state or term out of which God then gave them Out of the world I shall put Christs action and the Subject together at this time Whereas then we see though Christ preached God and his properties to all that heard him yet to none was God manifested but to beleevers From whence we observe That God is only truely and properly known by the godly Let men have never such parts knowledge or understanding and that in the Scriptures and Divinity yet none know God God is not manifested to any but to the godly This may seem Paradoxall and incredible but yet the Scripture is very clear at v. 25. The world hath not known thee but I have known thee and these have known thou hast sent me Hence Joh. 14.21 you may see Christs manifesting of himself is a priviledge bestowed only upon those that love God He that loveth me shall be loved of my Father and I will manifest my self to him This doth so affect one of the Disciples that out of a sence of Gods great goodnesse and grace to them rather then the world he saith Lord how is it that thou wilt manifest thy self to us rather then the world What are we more then others The world heard Christ preached They saw his Miracles but Christ was not manifested to them Christ likewise Joh. 8.55 telleth the Pharisees who beleeved the Scriptures and acknowledged one God Creator of the world yea and said God was their God that they did not know God so that this truth will stand good that men may have much knowledge in the Scriptures in Religion and yet no◠know God To open this Consider that several waies we may come to have some knowledge of God 1. By inward light of a natural conscience There are imbred notions and dictates about a God which all the wicked affections and lusts of men cannot wholly obscure as the blackest clouds cannot quite darken the Sunne The Apostle Rom. 1. saith God hath manifested this in them There is then a natural manifestation of God in the consciences of men whereby there is an horrour and trembling upon them upon the committing of some evil especially when the stroak of death is upon them Oh the quakings oh the confusions that are sometimes upon men what will become of them what shall they do All this cometh from some generall knowledge of a God 2. Men come to some knowledge of a God by tradition education and hearsay There being no Nation so fierce and barbarous but have told their Children of a God and the Socinians who deny any inward light of nature about a God do make this the only ground of such an apprehension an universal tradition that is upon all Now although this consent of all Nations be a great Testimony yet the other is not to be excluded If then all do acknowledge that there is a God though there be different Religions different opinions yet both Heathen Turk Jew and Christian agree in this the more inexcusable will all wicked men be who live in rebellion and disobedience to him 3. We come to know God by the Creatures All that consider the world aright must needs argue some divine hand made it The Apostle Rom. 1. instanceth in this also Men by reason and science may argue from the effect to the cause we see one man did not make himself but he had a Father and so that Father a Father and because there cannot be an infinite progresse we must stay at one first cause only you must know this Knowledge by the world
Such a man this world adoreth But if a man be never so wise so excellent yet if powerfully godly will not conform to the evil waies of the world this marreth all This makes him envied and hated Who art thou then that hast some desires to walk in the way to heaven but the opposition the hatred and violence that is used against that way makes thee draw back Oh foolish and deluded wretch was it not thus with Christ with his Apostles Were they not told they should be hated of all men for his Names sake There cannot be a more comfortable sign of thy grace then to have all the wicked men where thou livest either thy hypocritical Friends or thy open enemies Jerome thanked God that he was worthy to be such an one whom the world would hate The Serpents Seed cannot love the Womans Ismaell will persecute Isaac glory therefore and boast in this if the malicious wicked man hath his mouth alwaies open against thee If he be alwaies censuring and backbiting For if thou wouldest be prophane dissolute if thou wouldst be a Minister to prostitute the Ordinances of God to every prophane man thou wouldst be as good as any in the world but now it 's not for thy infirmities but thy graces they malice thee Sixthly They are not of this world because they are members of Christ and incorporated into him Now Christ himself was not of this world nor was his Kingdom of this world Joh. 18.36 he came not with any earthly worldly advantages Now the godly they are to be wholly conformed unto Christ As Christ was so are they They bear the Image of the heavenly so that what life what actions were by Christ the same they are exercised in so that if we would follow the example of Christ make him our patern as our Christianity obligeth us then should we overcome the world not only in the persecuting part of it but the inticing part of it The heart that is united to Christ findes more excellency and sweetnesse in him then in all the pleasures of the world as we see by Paul Lastly They are discovered not to be of the world because their life is a life of faith The Just shall live by Faith Rom. 1.17 We walk by faith and not by sence 2 Cor. 5.7 Now a worldly life is only by sence and carnal reason It moveth only upon sensible grounds coming as far short of faith as a beast doth of reason but the godly man he looketh into the Word of God he seeth the promises and embraceth them This life of faith is a mystery it is a Riddle yea it 's a madnesse to the world To part with all present advantages upon faith for eternal that are to come this is to them extreme folly and truly herein a godly man is discovered exceedingly Doth he not live by his sensible props but by the Promises Doth he overlook all creatures and fix his heart upon God this is more then the world doth If you ask the grounds why the people of God are out of the world though in it There are three pregnant Reasons in one verse Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil world Observe first it 's an evil wicked world The whole world lieth in wickednesse saith John 1 Joh. 5.19 There is nothing but the works of sin and the devil in it therefore the devil is called the Prince of this world Joh. 16.11 because he reigneth in every mans heart Now how can those whose natures are made holy who will and love what God wils and loveth come to agree with sin how can they who are sanctified by the Spirit of God be where the devil ruleth 2. It 's the present world It 's but for the present the profits are present profits the pleasures are present pleasures whereas the godly man looketh to Eternity Dâ—mas cleaveth to the present world 2 Tim. 4.10 but Paul to the eternal world the world to come 2. Christ died that we might be delivered from it This is a pregnant reason one main reason of the death of Christ was that thou shouldst not be as the world is if the shortnesse and vanity of these things and their fading nature do not move thee let the bloud and death of Christ prevail with thee He was crucified that thou shouldst be crucified to the world he died that thou shouldst be dead to the world Vse of Exhortation To come out of the world in respect of your affections and conversations you cannot abide there no more then Lot in Sodom and be saved yet are not the greatest part of men of the Church thus of the world Oh how unworthy is this that whereas thy Christianity thy Religion engageth thee not to be of the world thy conversation proveth thou art Well as thou art of this world so shalt thou perish with the judgements of the world That lieth in darknesse and will be cast in utter darknesse this will be thy Portion and know thou must go out of the place of the world though thou wilt not out of the wickednesse of the world the world cannot will not hold thee alwaies SERMON XXXII Of the peculiar Propriety Gods People have in him and he in them JOH 17.6 Thine they were and thou gavest them me and they have kept thy Word THE former part of this Verse related Christs care and work to his Disciple This latter part giveth a description of them and all particulars therein are very argumentative to prevail that God should hear praier for them Now here is a threefold description of them wherein indeed is laid down divinely the Cause of mans Salvation with the effects flowing from it The two Causes are these 1. The Eternal Election and absolute purpose of God to save such Thine they were 2. The meritorious cause in and by which all the mercies they are elected to are obtained and that is Christ Thou hast given them me viz. as a Mediatour 3. The blessed effects of these causes that are hidden or at least every one may pretend to them but this is a discovering sign that excludeth many They have kept thy Word At this time I shall treat only of the first cause which indeed may be called causa causae the cause of all causes of our Salvation and that is Gods Election or gracious purpose to take some out of mankinde and to make them his in a peculiar manner For a people may be said to be Gods divers waies 1. By right of Creation and dominion which he hath thereby and so all things are his Psa 69.11 Both the reprobate and the godly are his in this sence it 's impossible but that every creature should be his because he cannot alienate his dominion and property 2. A people may be said to be his by an outward dispensation of the Covenant of grace Thus the people of the Jews are all of them called his people
seeing that Christ by his Death hath purchased justification for us this ought to cause great peace and joy in our hearts as Paul said Blessed be God who causeth us to triumph through Jesus Christ And why so because as afflictions so Consolations by Christ abound much more 2 Cor. 1.3 Oh then let the people of God who are apt to be dejected and cast down to walk in a discouraged manner to have their hearts pierced through with many thorny cares Remember what Christ hath done for them and how acceptable it is to him that we should walk comfortably and thankfully Is it not a dishonour to the Master for the servant to be dejected and grieved Doth it not proclaim to others that they account his service an hard uncomfortable condition Thus when men leave their former wicked courses and give up their names to Christ but after that are troubled grieved and have no comfort or encouragement These reproach the Lord Christ as if the world could give better comforts then Christ as if we had done for the worse by forsaking the devils service and resigning our selves up to the Lords Oh then consider that as in gross prophanesse and unrighteous waies there is a scandal to Religion so in all discouraged and uncomfortable dejections refusing to be comforted thou art a dishonour unto the Lord Christ as if he could not give manna to us in the wildernesse of this world Thus you see how many waies Christ may be glorified Now let us consider why it 's our duty thus to glorifie Christ First Because Gods purpose from Eternity was to put infinite glory on Christ God suffered Adam to fall and in him all mankinde to be lost that so the glory of Christ sent into the world for an atonement and a Mediator might breed amazement to all yea some Divines have said that the first Decree which God made was to glorifie Christ and that therefore he had been incarnated though man had not fallen Therefore say they all our Predestination Justification and Salvation it 's not so much for us as in order to Christ Howsoever that there is a Church a people of God that they shall have such priviledges of glory the end of all is that hereby Christ should be honoured Joh 5.23 Christ was sent into the world that he who honoureth the Father should also honour the Son 2. The end of Gods Spirit in appointing a ministry and giving gifts to them as also accompanying of them with his spiritual presence is to glorifie Christ We are appointed for the work of the Ministry for to glorifie Christ and all your hearing ought to be for that end Joh. 16.15 He shall take of mine and glorifie me and Ioh. 14. he shall convince the world of sin and righteousness in reference to Christ We see here what is the utmost end in preaching and hearing even that Christ may be glorified Insomuch that there is no greater pest to the soul of man then for the Ministers thereof to be given up to vain glory to seek their own glory from men for hereby Christ will not be exalted Oh it 's farre better for them to have it said Christ is glorified in our Ministry then that men give glory to us Lastly Christ will in time glorifie his therefore they may well glorifie Christ For what is our drop to his Ocean What is our glow-worm to his Sun It 's well he will accept of it we are of such polluted lips Vse of Instruction to live both doctrinally and really to the honour and glory of Christ doctrinally when we beleeve all such opinions as magnifie Christ the contrary whereunto Popery doth abound in This made the worthy Reformers first think of departing from that Church Christ was rob'd of his glory he had not that honour which did belong to him And then really by an heavenly holy and unspotted conversation Oh the patience and mercy of Christ that he should suffer the earth to bear so many prophane wretches that are a reproach to him and all Christianity Did the Disciples call for fire because the Samaritans would not receive Christ how would their zeal have kindled to see so many crucifie the Lord Christ again You glorifie the devil and exalt the waies of sin but in time you will feel how dear this will cost you SERMON L. Of Christs tender care of all his People in the greatest of their dangers and afflictions JOH 17.11 And now I am no more in the world but these are in the world and I come to thee THis Eleventh Verse begins a new and special Reason why Christ is to be heard in his Praier for his Disciples Whereas the former Arguments some of them were taken from the person of the Father some from the person of the Apostles themselves some from the Person of Christ In this Verse the Person of the Apostles and Christ are conjoyned together Now the efficacy and force of the Argument lieth 1. From the Condition of Christ 2. From the Condition of the Apostles The present condition of Christ is described thus I am no more in the world 2. Of the Apostles But these are in the world Let us explain the words that relate to Christs condition and then see the pith of the Argument For the first Christ may be said to be in the world two waies Either 1. Invisibly in respect of his divine nature and operations Thus Christ cannot go out of the world no more then God who is every where and in this sence he told his Disciples he would be with them to the end of the world Mat. 26. Or 2. Visibly and corporally in respect of his humane nature and thus he was to be with them no more so that this is a strong place against Transubstantiation and Consubstantiation Though they would gladly evade the dint of it But why doth Christ say I am no more in the world in the present tense seeing while and when he said it he was in the world I answer This Apostle as is observed by the Learned of all doth most abound with Hebraisms and with them it 's ordinary to use a participle of the present tense for the future as might be shewed And besides our Saviour was very shortly to go out of the world by his sufferings and it 's ordinary with all to speak of a thing as done which is immediately to be done as Heb. 11. Abraham is said by faith to offer up his Son Isaac when yet he did not offer him up but was prepared for to do it immediately Lastly Observe the difference between being in the world and of the world When our Saviour saith I am no more in the world it supposeth he had been in it but now he never was of the world as he saith v. 16. For to be of the world is to partake of the wickednesse and ungodlinesse which reigneth there The whole world lieth in wickednesse And therefore Christ could not
world lieth in wickednesse the whole world None are exempted till called out of it by Grace All the humane Grecian power though so famous for wit and morall vertues is included herein and then it lieth in wickednesse this denoteth the habitual custome of sinne as also the impotency even to help it self It lieth in wickednesse there is also their contentednesse and delight as the Swine lieth in her mud And then in wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome wickednesse that makes trouble and vexation to those that are not in the same excesse of wickednesse with them In the explaining of this concerning the danger of sinne to a Godly man in this world it will appear how difficult it is to them to passe by these Syrens how hard it is to refuse every temptation that stands like Solomons Whore tempting every passenger to come in How many had escaped those flames of hell and had been now partakers of the Robes of Glory had not this world been a Dalilah alwaies enticing them Not only the prophane man but the professour who seemed to give up his Name to Christ even the world hath undone him as will appear For First Consider the infecting and contagious sinfulnesse in the world How hardly can we breathe and live but we must suck in this pestilentiall air As those that live in an infected Pesthouse or such as abide in a noisome Hospitall they cannot but have the smell and the disease of the place so to live in this world which is wholly set on wickenesse it 's a wonder of wonders if we smell not of it savour not of it Therefore pure Religion Jam. 1.27 is said to keep a man unspotted from the world Vnspotted that implieth what a noisome dunghill or fllthy infecting place the world is Oh then with what care and fear should the people of God walk in this world Every hour every day thou art in danger of getting some spots and defilements upon thee Thou art not in Heaven or Paradise but in a place where the devil hath his Throne He ruleth in this world and therefore pray and watch depend upon Christ little dost thou think what mire thou maist fall in if the arm of grace support thee not Did not our Saviour say to his very Disciples that they should take heed of surfetting and drunkennesse that their hearts should not be overcharged with the cares of this world Luk. 21.34 Who would not have thought the Disciples farre enough from this sinne yet they must take heed If the green Tree may so easily take fire what will not the dry do Secondly As there is the world infecting so there is the world tempting and seducing even by lawful comforts It infects by sinne it seduceth by lawfull good things and herein is great danger to godly men their Houses Wives Children their health wealth and whatsoever is a worldly good These are apt to insnare and seduce our hearts So that the love care and joy about these things shuts out that love to God 1 Cor. 7. The Apostle tels us that those who marry must be as if they married not those that buy as if they bought not and those that use the world as not abusing it So that there is using of this world and abusing it using it when we make all these comfortable things we enjoy instrumental to Gods glory and our good but abusing it when we do use them too much So abuti the Latine word is used sometimes when the Waters overflow the Banks But who can stand under this Truth Who can endure this glorious Light Is not the world a tempting world though not an afflicting Thou dost not communicate with the wickednesse and grosse impieties the world lieth in but thy heart is over-charged and surfetted with affections to lawful things Thou over-lovest over-grievest Thy trade is a snare to thee Thy Wife thy Children are snares to thee they draw thee into this and that immoderate affection One of the Ancients saw in a Vision that the world was full of Snares Thus indeed it is Thou canst not be at home or abroad Thou canst not be in this or that condition but there is a Snare Even as the Bird cannot light upon the ground but the Fowler hath set a snare for her every where Oh then how well is it that not only we pray but Christ hath praied to keep us from the evil of all these things To have riches and sinne not To have health and sinne not To have mercies and offend not Know then that Egypt was not fuller of Frogs and Lice in every chamber in every hole then rhe world is of Temptation to sinne There is no mercy no relation no condition but it will draw out a world of sinne if thou watch not every Creature is a kinde of a devil Christ warrants that expression when he said to Peter Get thee behinde me Satan Mat. 16.23 When he tempted him from his duty Thou hast cause sometimes to say to the best comfort thou hast in the world Get thee behinde me Satan Thou savourest not the things of God Thirdly A godly mans danger ariseth from the deceitfulnesse of the world with the things thereof Thus Mat 13. it 's called the deceivablenesse of Riches And 1 Cor. 7. the world is said to have a fashion That as in the stage there are pleasing gestures and representations but they passe away immediately and you think you see Kings and Queens but there is no such matter Thus it is with the world it promiseth thee peace joy comfort Oh if thou hast it thou art ready to think thy self made but it proveth a Sodoms apple Ezechiels Roll sweet in the mouth but bitter in the belly Now because it hath such a present sweetnesse to allure whereas grace is for the present rather bitter therefore are the godly in so great danger There are sweet baits every where but dangerous hooks Judas thought his thirty peeces a sweet morsell but it proved wormwood and gall when it was devoured Achan thought the wedge of Gold a sweet bit and Gehezi Naamans Talents but alas it was gall though it had the colour of honey so that it 's very much if the godly man escape undoing himself Seeing there is so much deceivablenesse every where that which is real misery seems a desirable good That which is full of bitternesse yet appeareth as if altogether good So true is that Per fallacia mala itur and vera bona per fallacia bona itur and vera mala By seeming evils we come to reall good and by seeing God to real evil Fourthly The Godly man is in danger because of the sutablenesse of the worlds temptation with that corruption within So that he hath a dangerous Enemy about the Wals and a treacherous party within The world and his heart are in a Confederacy against the good of his soul so that thou canst not eat or drink or sleep in
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
have been horrible impiety to have broken out against all the Apostles and Christ himself saying look what they are It 's as the Pharisees said a company of Impostors and Deceivers They are all for their own ends they are all covetous and though they pretend Religion yet they are bypocrites and though they condemn the grosse sinnes of the world yet in secret they can be as bad as any would not such a tongue shew that it was set on fire from hell that should belch out such things It 's then of special consequence to know that we are not to love the strictnesse of Religion the lesse nor are we to prejudice our selves against the way and persons of Godly men if sometimes amongst them there be such who made the pretence of holinesse a disguise to act their wickednesse in Think not the worse of the Apostles because a Judas was amongst them To bring this Truth home to your hearts Consider these things 1. There was never any such pure Society and company of holy men upon the Earth but there were also some Hypocrites and insincere men mingled amongst them Either wilfull convinced Hypocrites or else unsound men in the bottome and therefore when a Temptation came they discovered what they were It 's in vain to look for such a Church wherein all the members of it shall be perfect and pure In the Old Testament we reade of many eminent at least for a while in the Church of God but yet rotten at the Coar Saul was in a remarkable manner chosen by God to temporal government he pretends much zeal for Gods people and heartily himself to destroy the enemies of Israel yea the Spirit of prophesie came upon him but it became a Proverb Is Saul among the Prophets We were not to condemn the Prophets because a deceitfull bloudy Saul was amongst them Among the good Kings in the Old Testament David Hezekiah and Josiah We reade also of Jehu who for outward appearance did many glorious things of Reformation The Text saith He did all things that were in Gods heart yet for all that he was not with David a man after Gods own heart He was a Meteor not a fixed Starre he was a picture not a living man in Religion he was moved up and down as his carnal Interests did leade him Again as there were the good Prophets Isaiah and Jeremiah with many others so there were also the bad Prophets who came not in Gods Name who prophesied peace and sowed pillows under wicked mens elbows that they might sinne the more securely Should a man therefore have cried out against all the Prophets that they were a deceitfull self-seeking generation and that it was no matter what they said for they drave on their own designs to be Lords over all to obtain great things Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was subject to many dangers insomuch that there was little encouragement to hypocrites we might justly think that if ever in those primitive daies all should have been upright but there were even then Foxes amongst the Sheep John 2. Our Saviour would not trust many that yet are said to beleeve Hence are these comparisons of the Church to the Floor wherein is chuff as well as wheat To the Field wherein are Tares as well as Wheat To the Drag net wherein are bad Fish as well as good Now will ye condemn a Field of Corn because of some Weeds in it Did not Paul complain that he was in danger of false Brethren and that many came creeping in to spy out their liberty to have an occasion to accuse them Did not Hymeneus and Philetus make shipwrack of all Did not Alexander the Copper-Smith withstand Paul and do him much hurt 2 Tim. 4.12 yet judicious Divines think that it was that Alexander mentioned in the Acts who had almost lost his life in his forward appearance for the Gospel make account then of that which our Saviour saith Mat. 18 7. It 's impossible but that offences must come there will be wofull scandals even in the Church of God but let not this make thee revolt 2. As there have been such unsound hypocrites alwaies in the Church so it is the great endeavour of the devil to tempt and to set on those that are most eminent to throw them in the mire for hereby he will promote his own kingdome The scandals and stumbling-blocks of men reputed of in the Church are the greatest advantage to the devil Luk. 22. Satan hath desired to winnow you As Goliah challenged the stoutest Israelite thinking by vanquishing of him to dismay all the rest Thus the devil if he can overcome an Apostle a Disciple then all the rest will easily yeeld The devil desired to winnow them more then all others Not only the high places in temporal respects but even in the Church are slippery and dangerous Those that are lifted above others in Religion in parts in esteem they are more in danger then ten thousand of other Christians for if they fall they draw more with them If a tall Tree fall it beats down all the shrubs under it If a pillar of the house fall it endangers all the buildings It is noted of the devil that he used the Serpent at first to entice Eve because that was more subtle then any other Creature of the Field and the devil still takes the same way The subtlelest and most notable Instruments he striveth to pervert them Men of the best parts the greatest learning the hottest zeal It is such as he looked after Thus in Antiquity many of the Heretiques were of great Learning plausible Eloquence subtle Insinuations specious Piety and thereby they did the more hurt Therefore the more reputed thou art in the Church of God know thy Condition to be the more dangerous The devil will never give over till one way or other he make thee a Scandall Let him that standeth take heed lest he fall 3. Men may through their corruptions actively take an occasion to speak against the waies of Religion or else there may be a passive occasion administred to them and we are greatly to distinguish between these two Divines call it Scandalum acceptum and Scandalum datum There are a generation of men so devilish and malicious that they will take an occasion to condemn the way of Religion even for good things for necessary duties or at least when they have no just occasion Thus our Saviour himself though never so holy so humble so godly in his doctrine and life yet the Pharisees took all occasion to calumniate him They say he wrought by the devil and called him a Friend to Publicans and Sinners There are some wretched men that do what you can they will be prejudiced against the Truth and Godlinesse They will look upon all the waies of Christ as so many deceits and impostures and this offence is called Scandalum Phariseorum by the
Casuists But then there is a Scandal given or scandalum Pusillorum when those who appear for Religion do such things as are indeed inconsistent with holinesse that can never be made good by the Scripture and of such it is that our Saviour saith Wo be to him by whom offences come Mat. 18.7 Whosoever shall offend one of these little ones it had been better a Millstone were hung about his neck and he thrown into the sea For although it be also a sinne in any man to be prejudiced and alienated from Godlinesse because of the sinnes of those that professe it neither will that be an excuse to them yet because such put a stumbling block in the way therefore is the transgression great Distinguish then between such as through their wilfull obstinacy will be offended and from such who are so through weaknesse and a reall occasion given 4. Such is the enmity of man to what is good that he is glad to have any occasion to blame the Truth with whenas indeed they should mourn and grieve to see any failings amongst those that are religious they rather rejoyce in the discovery of such and they think this is a good reason for their Impiety Why should they come out from the common waies of the world Do not many of those that are so forward do thus and thus And therefore they hope they shall do as well as any other The Apostle seeing this wicked disposition in the world speaks notably to the godly 1 Pet. 3.16 To walk with such a good Conscience that whereas the world will speak against them as evil doers they may be ashamed So 1 Pet. 2.12 These things premised Let us consider the unreasonablenesse and sinfullnesse of condemning Religion for some hypocrites therein For 1. Dost thou not as well see many are sincere and walk unblameably Doth not thy own heart tell thee that thou hast no just cause to speak against them Dost thou not sometimes wish thy Soul might do as well as theirs Dost thou not with Balaam wish thou mightst die the Death of such Righteous persons Shall not the Graces and holinesse of Eleven Apostles more confirm thee then the wickednesse of one Judas offend thee Consider then how unreasonable thou art that dost only minde the weak places of the Wall not â—he strong Thou speakest of many that for gain and secret lusts have fallen off from God but how many thousands of godly sincere men can we tell thee of who because they feared God were neither terrified by threats nor yet seduced by allurements to deny Christ Though a Judas did betray him yet â—here are Millions of Martyrs who have valiantly died in the Confession of him 2. We are not to live by Examples but by Precepts It 's an Old Rule We are to consider what the Scripture requires and commands If that enjoyn a life separated and singular to the wickednesse of the world If that bid thee run not into the same excesse of Riot with them such a strict way and profession thou art bound to follow Though all that go before thee be hypocrites and that go with thee Though all the Apostles had been like Judas yet Christs Truth had still been to be embraced Therefore not mens lives but the Scripture is to be ouâ— Rule If all men prove Hypocrites or Apostates yet we are bound to keep close to the Word Let God be true and every man a Lyar It 's true the life and conversation of others in sincerity and uprightnesse may be a great inducement to holiness therfore the Scripture often cals for a life of light and holinesse that others may be won thereby but yet every one ought to have such an inward assurance both of the Truth of God and his Grace upon his heart that what Peter said presumptuously they are to acknowledge as a duty Though all men should forsake Christ yet he would not It 's not upon men that we are to build either our faith or our godlinesse but though all men should prove devils and there were none in the world but one man that would own Christ thou wert to joyn with him 3. If we should condemn Religion for the falshood of some we were to condemn all the waies of Religion and all parties in the world and so to turn direct Athiests for look upon all the severall waies and parties that are in the world Are there not some that are a reproach to them that the wiser and more sober persons in that way will not own Wonder not then if the Apostle say of some that they are spots in their Feasts Jude 12. And Rom. 2. that they are such by whom the Name of God is blasphemed among the Gentiles This hath and will be It is impossible saith our Saviour but there will be offences viz considering the corruptions and sinfull inclinations of men but if you will own no Religion wherein an Hypocrite may come in you must do as Constantine bad the Novatian erect a Ladder and go himself only into heaven Even in heaven it self there were as we may say Judasses for what were those Apostate Angels that did not abide in the Truth but left their first habitation but betraiers of all that glory and honour that was due to God Know then that to throw away Religion because of the hypocrisie of some few is to run the broad way into Athiesm 5. It is not only sinful but very dangerous to thy own soul when thou art prejudiced or leavest the true way upon such grounds Thou dost not hurt them but thou wrongest thy own soul Those Disciples Joh. 6. that took offence at Christs Preaching they did not despise Christ so much as they damned their souls for saith Peter then whither shall we go for thou hast Eternal Life So then for thee to take up prejudices and objections against Christs way because of some mens miscarriages is to be a self-murderer wilt thou destroy thy own soul and throw thy self into one extremity because others may in another way undo themselves Oh know it is an heavy judgement upon thee when thou meetest with stumbling-blocks Those whom God loveth he giveth a better heart unto them Christ himself Luk. 1. 1 Pet. 2.7 To those that beleeve is indeed precious but a stone of stumbling and a Rock of offence unto those that do not beleeve Oh then be afraid lest this be the beginning of Gods judgement upon thee to be so prejudiced and offended by mis representations that thou shalt never have an heart to love God and his way Think not to do them a despight thou art the greatest Enemy to thy own soul 6. If any under the pretence of Religion do act their iniquities quarrell not at Religion it self for that condemneth such waies Neither do those that fear God own such for their members yea where Gods Order is put in practise they cast such from them as a dishonour to God and a reproach to that holy calling
fall out casually but by the wise ordering providence of God 3. This may be brought in to prevent any such errour as might be gathered from our Saviours words as if some of the Elect persons might perish No saith our Saviour he was none of them The Scripture a long while agoe had pronounced fearful curses against him Now to understand this Consider these things First That the Scriptures which do most palpably thus foretell Judas his perdition are Psa 41.10 applied Joh. 13.8 Psa 69.26 Psa 109.8 applied Act. 1.20 Here you see are clear evident places containing a Prediction of what would befal Judas David speaks by way of bitter Imprecation against his implacable and crafty Enemies who set against God and his cause in him and this was a Type of Judas Indeed Junius relateth this passage in the Text not only to Judas his perdition but also to all those severall places of Scripture which speak of Christ and his office in saving of his people but that seemeth not so accomodated to the Context 2. These words are not spoken to take off the cause of perdition from Judas and to lay it upon the Scripture or Gods prevision but only as you heard to prevent the offence the Disciples might take Therefore Calvin saith well that the Scriptures meer prediction is not the cause of an Event Neither did Judas perish because the Scripture said so Indeed no predictions whether divine or humane as Astronomicall politicall c. are the causes of any Event Things are not therefore because foretold but they are foretold because future This is true of prediction or prevision meerly as so not including preordination in it Hence 3. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taken two waies in Scripture sometimes denoting a cause Sometimes an Event only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Learned instance in many places Now here they make it to signifie the Event only that the sence amounts to thus much when Judas had betraied his Master and perished in that wickednesse then were those places of Scripture fulfilled The Scriptures did not force or compell him but when he had accomplished his impieties then was the Scripture fullfilled Indeed Tolet makes it to be causall and Maldonate causall apparently but not really Jansenius grants it may be causall not in respect of Judas his sinne but the end why God permitted all this Lastly Though Gods prevision and the Scriptures prediction be not simply the cause of any thing future yet because Gods prevision is never without his pre-ordination and that though wicked men are justly damned for their sins yet all these things fall not out without some antecedent Decrees of God Therefore we must understand this place as taking in Judas his Reprobation also Obs That so many contrary things to a Beleevers Expectation may fall out in matters of Religion that did not the Scripture foretell them we should be greatly offended This hypocrisie of Iudas was so hainous and monstrous that had not Christ forewarned them out of the Scripture it had been enough to make them stagger and reel To think there was no such thing as Truth of Grace and Uprightnesse To cry out as he did observing the deceitful waies of the world O Vertue I thought thou hadst been some reall thing but now I finde thee to be a meer sound of words c. What if one of the Apostles be thus false then surely there is no Truth or Religion in the world It hath alwaies been thus in the Church of God such passages have fallen out beyond a godly mans expectation that sometimes with David they have been ready to say It 's a vain thing to be godly they have doubted about God and his Word and all hath been because they have not diligently considered that this is no more then the Scripture hath spoken of Let us Consider some particulars so hardly concocted without Scripture-Information And first That the way of Christ should have so much opposition and persecution in the world Did not a man Consider that every Page almost of the Scripture foretels this it would be enough to dishearten him Mat. 10. â—3 there and in many other places Christ foretels their portion in this world They shall be haâ—ed that is the highest degree of mens spirits against them which rests in nothing but the utter destruction of those that are hated Joh. 15.18 There also are serious Informations against this offence that might be taken at Christs way and indeed by that passage it is a Sect that is every where spoken against Act. 26.22 It seemeth many were disheartened it was enough to keep a man off if it were said None in the world likes this you will be the Object of every mans scorn and derision and is it not the great Temptation still in Heavens way that so many troubles do abide those that will live godly They cannot bend and turn their Consciences as the world would have them They must oppose and discountenance sinne though it be never so advantagious and by this contrariety of their works to the works of the world therefore it is they are so much hated Now these things are hardly born a man had need again and again go to the Scripture and inform himself saying This is no more then I reade daily then I am to look for Hence 1 Pet. 4 12. Think it not strange concerning the fiery Triall as if some strange thing happened to you Though the afflictions be never so fierce so terrible yet do not think this any strange matter Say Christianus sum as he did homo nihil Christiani alienum â— me pâ—to I am a Christian and think nothing that may befall a Christian is strange to me Oh thus we would think that the way to heaven should be a pleasant smooth and delight some way That whenever we are in Christs way there should be no Hils or Dales no troublesome passages but we finde the clean contrary and this is a stumbling block to us as David said such things were to him till he went into the Sanctuary of God 2. This is a stumbling block in Religion That some of those who are eminent in the profession of Christ should yet degenerate and turn Hypocrites Heretiques and Apostates Oh these are sad Temptations and cause many weak ones to fall when such pillars prove rotten This was Judasses Case in the Text Better he had never been born even in this respect as well as others that hereby Religion was wounded the souls of many endangered and the Adversaries of Christ more confirmed and made obdurate in their wicked waies Therefore the Scripture foretels such sad things for Heresies that they should break out in the preaching of the Gospel that such Tares should grow up as well as the wheat is again and again spoken of 2 Pet 2.1 2 3. False Teachers shall arise that shall bring in damnable Heresies and though
refresh and comfort thee then when once in the flesh poured out by him yea some have thought that the expression Heb. 5. of Christs prayer and supplication with strong cries and agonies hath reference to this prayer though his tears and agonies are not mentioned Howsoever Christ alwayes praid with such zeal and fervency that he was sure to be heard See then if the want of any thing which may discourage thee may not be provided for in this prayer and shall Christ do it for this end that thou mayest alwayes have comfort And yet art thou dejected What shall Christ die in vain and pray in vain So certainly whilest thou walkest thus uncomfortably it 's as if Christ had done none of these things or else had done them in vain Secondly Christs care and will that the godly should live comfortably appeareth in those many commands for to rejoyce So that there is no command for any holy duty or to avoid any sinne more frequently enjoyned then to walk with joy and gladness of heart the people of God they doubt whether they may rejoyce they think such barren and unprofitable wretches as they are may not apply comforts They think this childrens bread doth not belong to such dogs as they are Oh but remember how indispensable and peremptory the command of God is that thou shouldst walk joyfully before him Phil. 3.1 Finally my brethren Rejoyce in the Lord When he had exhorted to many duties before he keepeth this sweet wine to the last Finally I have no more to say this is the summe of all do such and such duties but still remember to rejoyce Oh to pray dejectedly to do holy duties but with a sad heart this is to marre all As in alms so in all other duties God loveth chearfulnesse but he saith Rejoyce in the Lord Thy joy must be in heavenly objects and from spirituall motives from Evangelical priviledges some joy in their honours some in their pleasures some in their lusts as the swine delights in mire and mud but the joy of Gods people is in and through Christ Therefore he saith That my joy may be fulfilled in them not the joy of the world or the flesh Hence vers 3. it 's made the sure character of a Christian indeed who hath more then the outward form of religion that he rejoyceth in Christ Jesus But as if once speaking were not enough see how the same Apostle doubleth it Cap. 4.4 Rejoyce in the Lord alway and again I say Rejoyce Certainly there is something in it that the Apostle ingeminateth it Again I say Rejoyce he knew how hardly the people of God are brought to rejoyce How can they that are thus afflicted that have so many exercises bid them Rejoyce you may as well bid an heavy log flie up into the air Alas they are so oppressed and hardened in heart that they can no more rejoyce then a stone speak But the Apostle will hear none of these excuses I say it again Rejoyce and that alwayes let your condition your temptations be what they will let the times be what they will yet rejoyce alwayes so 1 Thess 5.16 Rejoyce evermâ—re Do not think it arbitrary or left to thy choice to walk joyfully No awe thy heart with the command that as thou darest not lie steal commit adultery because God commands the contrary so neither darest thou walk with distrust unbelief and discouragement because Gods word is against it Thirdly Christ hath provided for the Christians comfort not only by commands but also by promises The Scriptures are like a pleasant garden full of the sweet flowers of the promises therefore called 1 Pet. 1.4 Precious promises you may observe that the promises run through the heart of the Scripture as those four rivers did paradise to water and refresh it Hence it 's said That we through the Scriptures might have consolation and comfort Rom. 15 4. Hence David in all his tribulations found the word of God sweeter then the honey or the honey-comb There cannot be any strait any grief but there is a peculiar promise against it so that if at any time thou art disconsolate either publick or private afflictions lie sore upon thee remember the promises encourage thy self from them Oh walk not as if this world were such a wilderness that God had provided no fountains to refresh the barren soul As it was a custom amongst the Jews to give a cup of wine to the condemned person to refresh and comfort his spirits Therefore it was the height of malice in the Jews when in stead of such a cup they gave Christ gall to drink Thus God hath also appointed in his word so many precious and glorious promises for his children in every condition and the devil on the other side he would give them gall to drink If then thou wouldst live with heavenly joy let the promises be thy meditation day and night Fourthly Christ hath provided for the comfortable life of his people by appointing a Ministry in his Church among other ends for this to comfort the afflicted soul and to pour oyl into the hearts of such as are wounded They are to be sons of consolation like Barnabas to the children of sorrow for their sins so that it 's one of the greatest parts and work of the Ministry to publish glad tidings and to preach the acceptable year of the Lord to such as groan under the burden and prison of their sins Christ himself accounted of this in his Ministry above all other things Isa 50 4. He hath given me the tongue of the learned to know how to speak a word in season to him that is weary Oh it 's not every one that can deal with a tender conscience we must have an Eagles eye and a soft hand so that our work is not only to convert the prophane to build up the converted but to be daily comforting and exhorting the afflicted in soul And ô that there were many upon whom we might dispense this part of our Office You are apt to say Ministers preach nothing but damnation they will not comfort such as lie a dying Oh there is nothing more desired by them then to meet with such humbled souls to whom they might milk out the breasts of consolation To such they say as in the Canticles Eat ô friends yea drink abundantly but it would be a woe to us if we should tender these comforts to wicked and impenitent men There is a notable place to this purpose Ezek. 13.22 where God threatens the wicked Ministers because they strengthned the heart of the wicked in promising of him life and made the heart of the righteous sad When therefore we have to do with the contrite heart we with-hold no comfort from him as the Apostles style themselves 2 Cor. 1.24 Helpers of the believers joy So that in this is our study and labour seen as well as in Doctrine and reproof SERMON LXXVII Of Joy and Comfort
the Earth earthly And then 3. If it be taken for the wickednesse of it Then Christ was never so of the world Therefore here is a difference between Christ and his Disciples for though they were not now of the world yet once they were plunged in sinne and corrupted through pollutions as others were but Christ never was of the world in this sence Therefore in the last place the particle of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of equality as if the Disciples were in every respect not of the world as Christ was but in some resemblance only The words thus explained two Doctrines arise Doct. 1 First The not being of the world is that which makes wicked men hate the Godly If there were sutablensse of Naturee and Manners then like would agree with like Hence 1 Joh 3.12 when the Apostle instanced in Cains murther of his Brother because his own works were evil he saith v. â—3 Marvell not if the world hate you Never wonder at that but rather if it should not hate you Our Saviour speaks notably of this to his Brethren Joh. 7.5 7. For they did not beleeve in him though so greatly acquainted with him and saw his Miracles The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil It cannot hate you No wicked man can hate another viz. in respect of fundamental principles as a Godly man is hated It 's true wicked men may be at deadly fewd one with another but it is not from contrary principles of nature but from matter of profit and injuries or wrongs done As the Dogge doth not hate another yet for bones and other matters they will be ready to kill one another Though therefore Herod and Pilate cannot endure one another yet that opposition was upon carnal Interests it was not like that hatred which was to Christ Therefore when such Earthly Interests are removed they can heartily embrace one another but the wicked man can never love the Godly till his Nature he changed till he become godly also as the wolf can never love a sheep unlesse he be made a sheep To open this Let us Consider What it is not to be of the world And first It consists in Doctrine to be beleeved Such are not of the world who receive those hevenly Truths that the world cannot reach unto yea that it scorneth and derideth When Peter made that Solemn Confession That Christ was the Son of the Living God It was told him Flesh and bloud had not revealed this to him Mat. 16.16 There is a worldly Religion worldly Doctrines such as are sutable to the principles and Interests of the world and these are readily embraced The world loveth such Preachers and such Doctrines 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world saith of such Teachers They are of the world therefore the world heareth them but we are of God and he that is not of God heareth us not Therefore there is a remarkable opposition 1 Cor. 2 12. between the Spirit of the world and the Spirit of God For by this only we come to know the things that God hath given us Then therefore are we not of the world when God shall so enlighten our mindes by Faith That we do assuredly beleeve those Truths God hath revealed in his Word that neither our corrupt Reasons nor our Education to the contrary nor the Opinions of the most men and great men in the world shall make us go contrary and certainly the Lives of men are so worldly because their Understanding is so We receive our Religion not as it 's revealed of God but as we can any waies turn it to our corrupt ends 2. Not to be of the world is to be Regenerated and born again To have another Nature then what we come with into the world another not substantially but qualitatively whereby we are said 1 Pet. 1.4 to be partakers of the divine Nature So that though at first made of the dust yet now we fly up to Heaven as the vapours though arising out of the Earth yet ascend up to Heaven and follow the motions thereof Joh. 3. and 2 Cor. 5.17 A man must be born again or from above and he is made a new Creature Old things are past away This is to be above the world not of the world and indeed seeing the Soul is not naturally of the world being created by God why shouldst thou voluntarily debase it and make it a Servant to every worldly Object to love the world To delight in the world To be ensnared by the world Oh pray for this Divine Nature beg for Regeneration for till this be done thou art all over earthly a worm is as good as thou art Thy Love thy heart thy thoughts thy all is nothing but earth 3. Not to be of the world is to have an Heavenly Conversation To live as one whose heart is with Christ already in Heaven It 's not enough to be once regenerated but the progresse of our Lives is to be spent on Heavenly motives and Considerations As the Fowls of the Heaven though they light upon the Ground to eat their meat yet immediatly fly up again Thus it is with the godly though they take the lawful comforts of this world yet their hearts are presently off ascending to God Thus the Apostle Our Conversation is in Heaven Phil. 3 20. And because we are risen with Christ we set our affections upon things above Col. 3.1 2. See our Lord Christ he was not of the world Did he not manifest it by his conversation when he made it his meat and drink to doe his Fathers Will when he was alwaies either praying to God or preaching to the people Oh then do thou endeavour after this life Though thou art in thy Family in thy Trade in thy Calling yet be not of the world because the choicest part of thy self is from God Thou canst say what are all these to the favour of God They are good to use but not to enjoy They are good sawce but not good meat a good Inne but not a good home 4. Not to be of the world is to partake of other joys other comforts then the world knoweth of and so to be exercised with other Temptations then the world understands with other joys Therefore it 's said It hath not entred into the heart of man to conceive of this 1 Cor. 2.9 It 's called Joy unspeakable in the holy Ghost 1 Pet. 1.8 David acknowledged God had put more joy in his heart then worldly men could have in all their abundance Psa 4. Alas what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly finde in God This is a joy that will hold in tribulations and death it self when in such a Drought the wicked mans stream is quite dried up his temptations also are such as the world
say here is a greater then a Pythagoras here Deus dixit Therefore observe the Prophets they do often repeat this Thus saith the Lord because nothing could amaze and humble their hearers so much as that God said it and indeed when once it 's received as Gods truth then the heart doth readily obey as 1 Thess 2.13 you may there see wherein the truth preached doth work in it's due and proper manner even when it 's received not as the word of man but of God Divine truth will have divine operations but when received as mans truth it hath but humane effects such as Tullies Orations or Demosthenes had upon their auditors which is like the influence of the Moon that doth not give true heat and life but the word of God works like the Sun not only in respect of penetrating light reaching into all the inwards of the soul but also vivifical heat It makes men live a spiritual and heavenly life whereas moral truths help only to an external honesty It 's true that which Ambrose said Omnis veritas est à Spiritu sancto Every truth is of the holy Ghost even natural and humane truths are But as God is the author of nature and yet of grace in a more special way so the Spirit of God is the author of all truth but in a more peculiar manner of Scripture truths Therefore all Scripture is said to be given by inspiration 2 Tim. 3.16 Consider then the truths we deliver you out of Gods word are his truth Thus saith the Lord against the heretical person Thus saith the Lord against the prophane person Oh if it were only men that say thus it might be easily rejected but it 's God that speaks it and therefore none may oppose 2. Because it's Gods truth therefore it 's infallible it 's so certain that we can never be deceived whosoever believed according to Scripture and lived according to Scripture that a man was never confounded or ashamed he will never have cause to wish Oh that he had taken another way Oh that I had done otherwise Thus David Psal 119. Then I shall not be confounded when I have respect to all thy Commandments Have a conscientious respect to Gods Word in thy Religion and in thy conversation this will prove infallible this is the Israelites cloud and pillar upon their Tabernacle we are to go when that goeth we are to stand still when that stands still This is the Star that will certainly guide us to Christ All divine faith is infallible in Philosophy in humane Authorities we may be deceived but in the Scripture we cannot Venture all upon the truth of Scripture it will never deceive thee when thou wilt finde Satan and the world liars 3. It 's an eternal Truth Even as God doth abide for ever so will his truth Mat. 5. Heaven and earth shall sooner pass away then one iota or tittle of it Truth will abide when these heavens and earth shall not abide at least not in the same manner as they are now and excellently to this purpose speaks 1 Pet. 1.23 24 25. being born of the incorruptible word of God for all flesh is grass but the word of God abideth for ever and this is the Word which by the Gospel is preached to you Scripture-truth abideth for ever whereas all errours and false ways though they have overflowed for a while yet presently they withered again What is become of the Manichees Arrians Pelagians Nestorians and those thousands of Heretiques They had a time of glory a shew in the world but then died neither lamented nor desired Scripture-truth will prevail even as Christ the essential Truth As the Sun will at last get the better of all clouds and foggy mists and cannot alwayes be in an eclypse so it 's with the truth of God All errors are like men mortal they pass away if any error be so strong as to hold to threescore years it begins like man to be full of pain and sorrow They are compared to hay and stubble these will not long continue They are like Davids rich and great men in the world like the grass upon the house top not only homo but haereticus est bulla Truth will continue in the field when all errours will lie prostrate and conquered and have no other burial but that of an Ass as that despised King had 4. It 's an universal Truth within the bounds of Religion I do not say that all philosophical and mathematical truths are in the Scripture but all soul-saving truths are as 2 Tim. 3. The Scriptures are able to make thee wise to salvation There is nothing for doctrine or for practice but that can guide thee This sufficiency and perfection of Scripture-truth we do justly maintain against the Papists who as they foolishly set up their lighted tapers at noon-day so they add their traditions to the Scripture but it 's often said we may neither adde to it nor detract from it therefore it 's abundantly sufficient Now it 's good with Tertullian to adore this fulness of the Scripture for thy faith and doctrine to believe as thou readest to worship God as thou readest As the childe in the womb is nourished only by the mother through her nourishing Thus the Church of God is instructed nourished and enlivened only from God by the Scriptures We read the Manna fell from heaven but there fell a dew before it to constringe and bind the earth Thus truth fals from God but the Scripture is like the dew to keep it together that it may be for our use Let not then tradition custom antiquity multitudes nor such Gorgons heads lifted up by men terrifie thee but follow the word in thy faith and worship where that stands still do not thou go further where that goeth do not thou stand still And as for faith so for thy life know that hath all practical truth in it necessary to salvation that teacheth and that only how to repent how to be converted how to believe in Christ how to pray how to hear how to be in the world yet to have a conversation in heaven That teacheth thee how to be godly in thy relations a godly father a godly childe a godly master a godly servant Now this most people are greatly faulty in they will be of no Religion but what the Scripture commands yet they will live otherwise and do otherwise When thou seest an heretick thou will bring Scripture against him And is not Scripture against thy prophaneness and impiety as well as there are damnable heresies so are there damnable wickednesses in mens lives 5. It 's a supernatural Truth Many of the truths revealed in Scripture are such as no Plato's no Aristotles no wisdom of man though raised beyond Solomons could ever have attained unto such as the doctrine of the Trinity of the Nature Person and Office of Christ of the Resurrection of a day of Judgment and the
an evident comprehensive knowledge for then it would be science strictly so called but it hath a plain knowledge of the testimony or authority that revealeth it and also some apprehensive though not comprehensive knowledge of that we do believe Hence Paul saith I know whom I have believed 2 Cor. 4.13 And again How shall they believe unlesse they have heard Rom. 10. And this discovers the sad condition of thousands who say they believe in Christ and yet have no true knowledge about him 2. There is required to this justifying faith a firm and lively assent to the whole word of God For unless this be laid as a foundation there cannot be any building upon it Insomuch that we see the Scripture sometimes attributing salvation to the belief that Christ was able and that God was powerfull not that by that object they were justified only that was the particular in which the doubt and difficulty did seem to be so that it was not exclusive of that special act of faith but inclusive of it and indeed this is necessary to be known that justifying faith doth carry a man out even to Historical or Dogmatical matter respectively to Justification So that when a justified person believeth any temporal promise or the power of God it doth not simply and ultimately believe them as such but as they represent God a Father in Christ so that he believeth the power of God as of a Father in Christ and all the temporal promises are looked upon as Yea and Amen in Christ so that this is to be observed by the believer There is nothing true in the Scripture but justifying faith fetcheth filial arguments from it and makes him sensible of that peace and reconciliation with God in Christ And indeed to believe all the truths in Scripture doth beget fear and horrour unless this justifying faith qualifie it The devils believe and tremble so the meer dogmatist he believeth but hath cause to tremble for till every thing be brought to Christ that as God reconciled all things in heaven and earth through him so if thou reduce all things in the Scripture to Christ even the threatning part to him because fulfilled by him thou wilt have solid comfort Thus as it 's with man because he is rational all those animal acts which are common to him with beasts yet are reductively and participatively rational so in the godly man all those general acts of faith are reduced to justifying as the summe of all SERMON CVIII Of Justifying Faith Shewing what things are necessary thereunto And how or in what method the Spirit of God enableth the humbled soul to beleeve JOH 17.20 But for them also who shall beleeve on me SEveral particulars have been given in to the clearing of the nature of justifying Faith The last we were upon was to inform what goeth to the being of it and two Ingredients have been dispatched viz. Knowledge and assent Proceed we therefore to a third thing and that is 3. A deep sence and feeling of the burthen of sinne with some sorrow and humiliation thereupon The Law must work in the discovery of the disease before the Gospel doth in manifestation of the Remedy There must be the pain and smart of a sting felt ere there be any earnest beholding of the brazen Serpent Our Saviour said The sick needed the Physician When Paul by the light of the Law found himself out of measure sinfull then he began to seek after the unsearchable Riches of Gods grace Come unto me all ye that are heavy loaden and I will ease you saith Christ Mat. 11.28 Faith that is the easing and reposing of the troubled Spirit It is disputed whether Repentance go before Faith and indeed there is an Evangelical Repentance whereby the heart is melted with grief for sinne because God is so gracious a Father in Christ and this must necessarily follow Faith but then there is a Legal sorrow for sinne arising from Gods just hatred against it which breeds great trouble and confusion in the soul before it hath laid hold on Christ and this precedeth Faith Of this our Saviour speaks Mat. 21.32 Ye repented not that ye might beleeve And so Peters hearers Act. 2. were pricked at the heart before they were directed into Evangelicall Repentance and Faith There is then a fence of our undone estate going before this justifying Faith whereby a man findes himself utterly lost all his desirable things perish sinne that was once so beloved by him is as Tamar to Amnon hated more then ever he loved it Now he would throw it out of doors the sight and memory of it is grievous to him I presse not such a measure or degree of sorrow it worketh so much in all that there is a displacency and abhorrency in sinne as that which is the cause of all misery Hence in the 4th place followeth a conviction and perswasion of minde that there is no Creature in Heaven or Earth no nor nothing that he can do is able to justifie him or bring Reconciliation with God The Spirit of God Joh. 14. that doth convince of sinne in the first place doth afterward of a Righteousnesse That there is no Righteousnesse to be had but in Christ only If so be a man be no further convinced then of his sinne and disease thinking to make medicines and plaisters of his own thereby to heal himself This man will alwaies be kept in a wandring Wildernesse What was it that made so many run into Monasteries undertake strict waies of Discipline and mortification They had but an half Conviction They felt wofull troubles and agonies in their Souls for sinne They could not tell what to do as Luther professed of himself while a Papist but not being convinced of true Righteousnesse They ran to miserable Comforters and so skinned the Soar when the putrifying humour was still within but that Soul which the grace of God will carry on to Justification doth not only finde sinne manifested but the insufficiency of all Creature Righteousnesse he seeth with Noah that unlesse he get into an Ark there is nothing but overflowing waters every where While then this stone is squaring for an Heavenly building he is instructed in his own lost and undone Condition Being therefore thus fully perswaded that in himself he is a dead and a damned man In the 5th He proceedeth to an actual renouncing of every thing but Christ He seeth there is no remedy in the world for him but by Christ He abhorâ—eth all those Doctrines and practises in Religion which he did put confidence in as if they could save him Phil. 3. You see this method in Paul when once his eyes were opened then all the priviledges that were formerly counted gain he looked upon them as losse yea as dung in comparison of the Knowledge of Christ Now certainly this is a great work of Gods Spirit not only to make a man renounce his sinnes but his works of Righteousnesse also for this
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâ—sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
and sores to appear upon that body which once was as fair as Absâ—loms body Hence the Apostles doe so much presse That all things be done in charity that they fulfill the Royall Law by loving that they doe not so much as grudge one against another This unity and peace is so glorious a thing that the Apostle 1 Thess 4.11 makes it matter of ambition Study or be ambitious to be quiet There is a great deal of carnal and worldly ambition after great things though fading and transitory but here is godly ambition here is spiritual ambition when to be a peace-maker and a peace-preserver we judge it the greatest glory God doth put upon us Eighthly This duty of Love and uniting is most imbred in the hearts of the godly it should be that which they are most perswaded of most inclined to It 's strange for thee to say God hath taught thee such and such high things and hath not taught thee love The Apostle speaks excellently 1 Thess 4.10 Concerning brotherly-love ye need not I write to you for you are taught that of God It 's a shame and a reproach to us that we need a Sermon for this Oh fear thy self thou boastest of the teachings of Gods Spirit above others and yet art not taught to love And here we see Those that thinke a Ministry needlesse and they will not hear it If nothing else may convince yet this may God hath not taught them this duty of love enough and therefore they had need of the Ministers of God to doe it But by this you see That Love and Unity should be so planted in all the godly that we need no more presse and preach this then an hungry man to eat his meat or the mother to love her childe God teacheth this duty in the chief place SERMON CXIV Of Vnity among the Godly More particulars setting forth the Excellency of it and mischiefs of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ praied for it How comes it to passe that there should be so many breaches amongst the Godly JOH 17.21 That they may be one as thou Father art in me and I in thee c. WE are describing the Excellency of Union and the mischief of breaches amongst the godly we shall adde to the fore mentioned As 1. Divisions and differences they are the fruit of the flesh Whereas love peace and kindenesse they are the fruits of the Spirit so that a man cannot more demonstrate himself to be in the flesh and devoid of Gods Spirit in any thing then by a contentious dividing spirit There are some men like those old Spaniards the historian speaks of that cannot live without an enemy So these Salamanders can only be in the fire they are unquiet restless men and these like Marcion with great boldnesse and delight will cry out we will cast fire into the Church and divide it But these demonstrate of what nature they are and who is their Father even that envious one the devil who delights to sow tares amongst the wheat Gal. 6.20 21. c. you may there see two chief principles of mens actions in the world whereof the one is immediatly opposite to the other the flesh and the Spirit now it 's good to observe what the works of the one and the other are of the flesh he instanceth in hatred variance strife emulations c. all tending to break unity and of the spirit the clean contrary love peace gentleness c. all uniting If then we would know who is a godly man who hath the Spirit of God Judge of the Tree by its fruit he is full of love gentleness and meekness It 's impossible that pride arrogancy and envyings should be the fruit of Gods Spirit Hence the Apostle 1 Cor. 3. doth thus argue If there be envyings and divisions among you are you not carnal Thus the Apostle James c. 3.13 14. speaks notably to this Who is a wise man let him shew it by a good conversation with meeknesse he divides wisedom into that which is earthly and devilish the mother of envyings and strife and the wisedome from above which is first pure and then peaceable yea verse 14. Whosoever hath the Name of Religion yet is haunted with this devil The Apostle bids him glory not and lye not against the Truth So that though a man pretend never such singular gifts such extraordinary Teachings of Gods Spirit yet if contentious he is not to glory yea he lieth against the Truth Thou saist it 's for the truth thou art thus contentious It 's for the truth thou hast made these divisions No the truths of Christ are to be maintained by the Spirit of Christ As the wrath of man worketh not the righteousnesse of God so neither doth the perversenesse of man the truths of God so far then as any in the Church of God are contentious and striving so farre they demonstrate the power of the flesh reigning in them 2. This Unity is necessary because all other things in Religion are reduced to one If therefore all things agree in unity every thing in Religion tends to this Why should not the people of God embrace it The several Unities are notably made an Argument to our purpose Eph. 4. For the Apostle at v. 1. having exhorted believers to walk worthy of their calling he instanceth in such graces as procure Vnity with all lowlinesse meekness forbearing one another See these graces are the comely worthy graces of our holy calling and you have the end of these graces v. 3. endeavouring we must make it our aim our labour our study and praier to keep the unity of the Spirit in the bond of peace hereupon he enumerates v. 4. why there should be such Unity There is one body Christ hath not many bodies no more then a man hath All the people of God are one body Now how destructive is it when one part of the body should conspire against the welfare of another Let grace do that in this mystical body which nature doth in this natural Then there is one Spirit There is but one Spirit that enlightens and sanctifieth the whole Church of God why then should there be so many contrary opinions and waies yet pretended to be of the same Spirit Indeed the Apostle saith there are diversity of gifts and operations yet the same Spirit He doth not say contrarieties and the same Spirit for that is as impossible as darkness to come from the Sun If then there be but one Spirit let not the godly give occasions to the adversaries to blaspheme saying the Calvinistical Spirit is one thing and the Lutheran spirit another Again there is one hope of our calling we are called to one Inheritance there is only one Heaven prepared for all the godly Why then should they be so different by the way when at our journeys end we must all be received into the same place of glory It
is true our Saviour saith Joh. 14.2 In his Fathers house are many mansion places There is room enough for all yet it 's but one house if one Church cannot now contain us how shall we think one heaven will It followeth there is one Lord that is Christ who is to be worshiped and served by us Indeed if there were many Lords as the Papists set up many Saints in heaven to have their peculiar worship then no wonder if there were several faiths and worships also but the Lord Christ is one This the Apostle urged the Corinthians with to compose their divisions Is Christ divided 1 Corin. 1.13 unlesse there were many Christs or Christ be divided into many parts there ought not to be many divisions in the Church how absurd would it be to say I have one Christ and another he hath another a third a third Christ There is one faith one systeme of doctrine to be believed Though there may be many particulars yet they make up one intire Truth So that although there be many Religions and many faiths in the world yet indeed there is but one Even as the Apostle saith There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called gods nuncupative gods but to us there is one only God So there are many called Religions many called Churches but indeed there is one only The next argument is there is one Baptism that is one profession of the doctrine of faith Though there is not one baptism in number yet there is one in kinde Christ hath appointed but one way for the profession of his name and being called upon by us The Sacrament of the Lords Supper is also made an argument of unity 1 Cor 10.17 So that the Sacraments in their signification denote unity They manifest one body one spirit how sad then is it that so many â—ents and divisions should be made in the Church about Sacraments which yet are the bodies and seals of unity and communion Lastly there is one God and Father of all Because there is one God only therefore we ought to be at unity God being One cannot be divided in himself he cannot command things to be believed or done contrary to himself Therefore let all these unities make us serious in endeavouring after unity yea we might adde that in hell there is unity all the devils agree against the Church There could be a Legion of devils in one man Shall there then be unity against us and not we at unity among our selves These things thus urged let us answer that Objection Seeing God hath promised one heart and one way and Christ hath also thus earnestly praied for it who is not denied any thing by the Father how is it there are so many breaches amongst the godly That we may cry out contrarily to the Psalmist Behold how sad and destructive a thing it is for brethren to be at discord one with another how comes it about that the godly do no more remember of what spirit they are That they consider not the Spirit of God descended in the shape of a Dove That Babel was to be built by confusion of tongues but Jerusalem without any noise of the hammer and therefore Solomon must build the Temple not David because he had been a man of war That this may not scandalize any Consider these things 1. Though unity among the godly be thus necessary yet that inferreth necessarily divisions and oppositions to the world and therefore we are not to wonder if the Gospel and powerful dispensing of Christs waies makes fractions and troubles in the world for the godly cannot have peace with themselves but they must be in open opposition to the world Therefore in this Chapter and in other places our Saviour informs them that the world will hate them So that we are not to say That the Gospel of Christ is in it self of a turbulent dividing nature as carnal Politicians suggest and that therefore the best peace and unity is where Atheism doth abound for if by the Gospel there be sad distractions and concussions of Kingdoms and States it 's not from the genius of the Gospel but from the opposition and corruption of mens hearts Therefore when our Saviour said he came to send fire and sword in the earth Luk. 12.49 that Father should be against Son and mother against daughter That a mans Enemies should be those of his own house This was not from the nature of Christs doctrine but the corrupt indisposition of the subject as when the Sun doth offend soar eyes or the medicine and potions taken disturb the humours and makes a man the sicker in these cases not the Sun or the Physician is to be blamed So if the Introduction of Christs Kingdom and his Ordinances make great divisions in a place It 's not Christs way but wicked mens sins that are to be blamed This then is to be concluded upon that the godly and the wicked can have no unity The godly may not come off to the worlds principles and the world will not come off to the godly mans principles and therefore there must be a perpetual enmity which made the Wise man say That the Righteous was an abomination to the wicked and the wicked to the Righteous Pro. 29.27 2. Seeing there cannot be unity between Sheep and Wolves the godly and the wicked hence it is that even in the Church of God there being so many still that retain their beastly nature and though they have the title of Christians yet are really of the devil hence it is that in Christs Church there is many times such deadly opposition Wonder not then if among those that yet pretend highly to Christ there be sad divisions for many are in the flesh still many savour not experimentally the things of God There shall arise among you men that shall speak perverse things saith the Apostle Act. 20.30 So there shall be false Prophets who will bring in damnable heresies 2 Pet. 2. and why because they are men of corrupt mindes If then all that pretend to Christ to his Spirit had indeed Christs Spirit there would be no such divisions but saith the Apostle 1 Joh. 2. They went from us because they were not of us and 1 Co. 11. there must be heresies that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are sound may be esteemed Therefore though Christ hath thus praied and God thus promised yet in the Church there will be grievous rents because these are not of the Church though in the Church and therefore were not included in Gods promise or Christs praier Hence it is that the Scripture is full of such predictions that there shall arise false Prophets that there shall be wolves in sheeps clothes that Satan will transform himself into an Angel of light by which if it were possible the very Elect would be seduced Therefore you are not thus to argue when you see raging divisions amongst those that professe faith in Christ and holiness
seed was sowne the Devil superseminated his Tares In a wildernesse or a place of weeds he would not have been so diligent Therefore breaches and divisions because they are a kinde or part of afflictions and troubles may sooner accompany the true Church then outward unity and prosperity Lastly We grant That if the Church of God were fully perfected both in respect of knowledge and holinesse it would alwayes have unity As we see in Heaven where there is no difference at all but because we know in part we are godly in part therefore these breaches may be made upon us Discord then and division may be in an imperfect Church but not a perfect Therefore our Saviours prayer will have it's accomplishment only in Heaven Let us now proceed to shew Why unity is such an attractive and a divine loadstone to bring others unto the faith And First Because it 's ingraffed in a man to cleave to such a way of Religion as will abide and continue Have any Nations changed their god saith the Prophet Jeremy 2.11 You see the States-man argued on this ground that they should not oppose the Christians for if that Religion were of God it would stand Act. 5.39 Now this is a clear axiom confirmed also by our Saviour That no Kingdome divided against it self can stand Luk. 11.17 By that Argument our Saviour proveth he could not cast out Devils by the help of the Devils for then the Devil would overthrow his owne Kingdome Divisions then and differences must needs be a stumbling block for who will go into that house which hath it's chiefest parts falling from one another Who would venture in that ship which is full of leaks Do not all say let them alone they will destroy one another there needs no outward force to ruine them they will consume themselves at last Secondly Divisions must needs put a stop to the progresse of truth because God is acknowledged by all to be a God of peace and of order The Apostle useth this consideration to restrain those confusions and disorderly customs the Christians had in their publique Assemblies 1 Cor. 14. If then God be a God of peace and order how can any man think his truth and people are there where all disorder and confusion is It 's Babel and not Jerusalem that in the building thereof men were so confounded that they understood not the language of one another Jam. 3.16 Where envying and strife is there is confusion and every evil work Now every one is apt to argue certainly if this were the way of God if these were the people of God there would not be such confusion amongst them God that made this great world in such excellent order would much more make his Church his choicest plant more beautifull Thirdly Divisions do retard the Gospel Because men who have any wayes heard of the holy Ghost that he alone it is who leadeth into all truth will quickly conclude that this Spirit cannot be against it self And this is the more observable because every party doth pretend to the Spirit of God which is the cause of that command 1 John 3.1 To try the Spirits and not to believe every spirit that is Doctrine pretended to be of the Spirit if then all parties do plead Gods Spirit and it's teaching they are the more confirmed in their unbelief when they see contrary spirits of contrary doctrines and that with great zeal condemning each other Thus we have shewed you what a world of hurt divisions amongst the godly do insomuch that it is a wonderfull work of God that any are brought off from their former vain conversation when the spirit of division hath so sadly reigned amongst us Wonder not if conversion be so rare a thing if so few come in cordially to own Christ for sad offences are made by these differences and such as cause them do as much as in them lieth that never any more one soul may be brought into Heavens way In the next place Let us consider what are those proper sins that divisions amongst the godly are apt to breed in the world And The first is Atheism and irreligion to be perswaded that there is no such thing as a true Religion but that such things are the fancies and imaginations of men No doubt but thousands are confirmed in their atheistical way they will believe there is no God at all no Religion better then another for they see the world cannot agree about it 2. It breedeth stiffnesse and obstinacy in their former erroneous and superstitious wayes No doubt this keepeth multitudes hardened in their Popish wayes and many silly people they will keep to their old way and why because there are so many wayes and every one hath a Religion for himself therefore they will stay where they are they know not whither they may stumble at last They think to go out of their old wayes is to go out of their old wits likewise at the same time Lastly It 's apt to breed ficklenesse inconstancy and scepticism Are there not many called Seekers that think there is now no Church since the Apostles times and therefore are in their souls what Cain in his body vagabonds about the earth and whence is all this The bitter root of this was diversity of opinions which they entertain one after another which at last makes them quite without any bottom at all Vse of Instruction to every Christian again and again to take heed of causing divisions in the Church of God Be afraid by any opinion or practice to make an unnecessary rent for doest thou not as much as lieth in thee to hinder all others from coming to the Kingdom of Heaven Will not this be a sad aggravation when men damned in hell shall plead Lord I was coming even I was hopefully inclining to such things but this man and that man by his division stopt me he made me a proselyte to some pernicious way while I was going to Christ Had not such a man been in the way I had never been seduced Certainly if our Saviour pronounce such a woe to those by whom offences come how sore will it fall upon those who make these offences in the highest nature Vse 2. To take heed that these divisions prove not a snare to thee bewail dividing times but look they do not divide thee and God thee and truth but do thou 1. Walk humbly renouncing thy own strength for it 's God not thy self must preserve thee 2. Pray much for the Spirit of God to give thee that unction and senses exercised to discern between good and evil 3. Take heed of fomenting differences and making the wounds wider but with the good Samaritan bring oil not salt to the wounds Lastly Let this make thee long for Heaven where the strifes of brethren will then cease SERMON CXX A Consideration of Faith in its Generall Nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority
Faith is not wrought by the Spirit of God neither is it upon divine motions but experience and manifest conviction They feel in part the torments of hell and therefore it 's experimentally evident to them that there is a God who is also just and terrible in his vengeance But the historical faith in an unsanctified man as it is the gift of God so it works some inclining disposition to God yea in the temporary believer who goeth beyond a meer dogmatist it works as appeareth Mat. 3. Some reformation and some joy so that the word makes some hopeful ingresse into him though at last it passe away as our lives even as a tale that is told having no setled continuance 6. This historical faith as it is wrought efficiently by the Spirit of God so the motive of it is Divine Authority and Revelation That as by the light of the Sun we see the Sunne so by God we come to know every thing of God This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle 1 Thess 2.13 They received the word not as the word of man but as the word of God Hence the Prophets begin with Thus saith the Lord and Paul discovers himself to be called by God So that every thing hath but a weak ineffectual operation till it hath a maker a divine stamp upon the soul Oh when we once believe a threatning as it is Gods when we once believe a promise as it is Gods it must bear down all before thee What if the world come What if Satan come What if thy companions come telling thee this and this Oh but saith the believing soul God that cannot lie saith the contrary And truly herein is discovered that in Religion we have but an humane faith yea not so much for an humane faith will make great changes in our life when yet our divine faith doth not If a man tels thee of such danger of such evil in the way doth it not presently make thee turn out of that path But now when Gods word tels thee there is death and damnation in such paths that doth not at all move thee SERMON CXXI Of Dogmaticall Faith the Properties of and Contraries to it JOHN 17.21 That the world may believe thou hast sent me WE are discovering the nature of faith in the General as it is carried out to Scripture-truth because of Divine Authority We are to adde more particulars to clear this And First Though this Faith be not a peculiar saving grace yet it is a common grace of Gods Spirit It 's a common grace of God to be inabled to believe How many Pharisees and Jews saw the miracles of Christ as well as the Apostles yet did not believe so much as a Simon Magus did It 's the grace of God that makes a man to have a sound minde in Religion witnesse the many heresies and blasphemies divers are fallen into yet it 's a common grace not peculiar common I call it not in that sense as some plead for an universal grace which indeed is no grace but because an unregenerate man may have it as well as a regenerate so that no man may conclude this is enough for his salvation that he doth believe such and such principles of Religion unlesse also he hath that peculiar effectual purifying work of faith upon his soul As therefore those extraordinary gifts of Gods Spirit to work miracles to cast out Devils were common to such who yet were workers of iniquity Thus it is with this ordinary gift of Historical faith many men may believe the truth of those things the goodnesse whereof they never felt upon their hearts And many may maintain the Doctrine of Regeneration orthodoxly who never felt the power of it experimentally upon their own souls There is a faith that is common to the elect all the children of God have the like precious faith Tit. 1.1 in regard of the essentials yet there is a faith common to elect and reprobate so that no man may conclude his salvation because he is no Jew no Pagan no Papist Secondly Although this dogmatical Faith be common to the regenerate and unregenerate yet it 's the foundation of our conversion and in the regenerate when improued doth wonderfully provoke the increase of grace And this is good to be observed for though we make it not saving faith yet it is the foundation of saving faith He can never believe on Christ for his Mediatour that doth not believe Christ to be a Mediatour Therefore the Apostle describing the general nature of faith saith Heb. 11. He that cometh to God must believe that he is and that he is a rewarder of those that serve him No spiritual building can be made without this foundation as it is thus the foundation so if improved it doth wonderfully promote justifying faith The general acts of faith if vigorously prosecuted do mightily strengthen the peculiar and proper acts of it The more strongly we believe Christ to be a Mediatour the more will this help that he be so to me and therefore it 's observed that our Saviour put them so often upon the trial of their very historical faith Dost thou believe that I am able and doest thou believe that I am the Messias Partly because that was the great Question then Whether that individual Person was the Messias or no and partly because if it was believed that he was the Saviour then there was no such cause of doubt Whether he would be a Saviour to them that truly sought to him Insomuch that it may be questioned Whether it be a greater act to believe Christ to be a Mediatour or to believe him a Mediatour to me Although indeed there are more Objections against the latter for there are not only Objections against the truth but against the application of it because of the many sins and infirmities which I perceive in my self yet we would think the harder task were then over when the soul could believe such great things and transcendent to humane reason for when a man believeth that Christ is both God and man united in one Person whose office is to redeem the oppressed sinner may not then he conclude easily that he will redeem him For which is greater to believe such a Person God and man or that this Person whose Office it is to save will save thee Howsoever if we do not make comparisons between these acts of faith yet certainly the more strong and powerfull thy acts of faith are about the truths of Christ the more will they conduce to apply him to thee Even as in man the more vivid his senses are which do accompany his common nature with a beast the more strong and quick are his rational acts likewise So that this Dogmatical faith is the root as it were which if not thriving those peculiar acts of faith will wither Distinct III Thirdly The general properties of this faith are
in Christ while the world did oppose and persecute them this did greatly commend their ftith In the words you may observe the Subiect and the Attribute The Subiect is the world This word is taken variously yea in this very Petition it 's used differently for sometimes it 's taken for the wicked perishing and damned world the reprobate world Thus he said I pray not for the world but those thou hast given me The world is there the immediate opposite to all Elected persons but sometimes it 's taken indefinitely or negatively as when he saith That the world may know thou hast sent me Now in this verse we must take the word world for the company of perishing and damned men because they are opposed to the whole kinde of saving believers In the next place you must know that though the word world be for the most part opposed to the Church or number of believers yet some may be externally in the Church yet really and indeed of the world such are all who though outwardly professing Christ and submitting to his orders are yet unregenerated and so in the state of gall and bitternesse These know not God in a saving manner though they have a barren speculative knowledge of him It may therefore fall out that many may be of the world taken indefinitely not as limited to the reprobates who yet in respect of Gods purpose shall in time become his in an effectuall manner And again many may be in the Church of God who yet in the issue will be of the perishing damned world Some that are wolvs for the present shall become sheep and some that are sheep for the present in appearance at the day of judgement will be discovered to be goats 2. You have the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not known thee This is put for the present tense as among the Latines Novi is sometimes for it doth not only denote that this hath been the custome heretofore but that still for the present and for the future The world is full of blindenesse and darknesse and doth not comprehend the light There is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added in the Original And the world hath hot known thee Some think that this addeth some affection and emphasis for either they expound it intensively for as much as etiam or adversatively for as much as quamvis although in both which sences the Hebrew particle Vau is used but it may be taken as a meer redundant particle which is very familiar to the Scripture-language and so it seemeth our Translators did take it who wholly omit it in the English The words thus explained observe That the world is ignorant in a saving manner of God Heaven is no more in hell then the true knowledge of God is in the heart of a wicked man In the pursuing of this I shall take the word world largely not only for that heathenish part of it who never heard of Christ but for that Christian part of it who though in the generall professe they know God yet in works do deny him and so the word shall be equipollent to every unregenerate man whether in the Church or out of the Church but because of this world there is two sorts as was hinted before One of those who though for the present have no saving knowledge of Christ yea do oppose it and rage at it as Paul for a while did and all converts once did serve divers pleasures and lusts And another of those who for a while give great and ready obedience to it but for want of a true root fall off wholly from God as Judas and many other Apostates I shall chiefly frame my discourse to the perishing wicked world though not excluding the other Bt before I go further you must take notice of what kinde of knowledge it is which we speake of and deny to the world It 's an effectuall saving knowledge for it 's plain the Heathens had some knowledge of God and unconverted Christians who will die and go to hell in their sins may have wonderful gifts and admirable knowledge with the utterance thereof in matters of religion yet have no saving knowledge So that knowledge doth not make happy unlesse it be practicall If ye know these things happy are ye if ye do them Joh. 13 17. This premised let us proceed and 1. That the unregenerate world doth not or cannot know God may appear several waies 1. From the original pollution and pravity improved by actual wickednesse wdich is upon all till sanctified by grace Joh. 1.10 where though Christ be said to be the light of the world and the world was made by him yet it knew him not and Joh. 3.19 This is the condemnation of the world that light is come into it yet men love darknesse rather then light What a horrible and dreadful condition is this to love darknesse rather then light Hence 1 Joh. 5.19 The whole world lieth in wickednesse So that it 's no more wonder if the world do not know Christ then that the night is not the day that weeds are not precious flowers They are in darknesse and so cannot see and this reason doth not only prove the act they are not knowing of God but the defect of all power and ability they do not neither can they know God To which purpose the Apostle fully 1 Cor. 2.14 The natural man receiveth not the spiritual things of God neither can he know them This removeth both the act and power Therefore at the 12. verse he cals it the spirit of the world which is opposed to the Spirit of God that only makes us know the things of God Oh then the sad condition of all unregenerate men this darknesse is not dreadfull to them they are as men that are asleep yea or blinde who have a visive faculty though actually they cannot see but as men dead in sinne yea this original pollution doth still carry the demonstration higher for it doth not only negatively or privatively remove both the act and power of the knowledge of God but doth positively incline to the hating and opposing of all knowledge both of God and Christ hence the world is said so often to hate the godly and to hate the light and the reasons given because its works are evil So that it 's but a little wickednesse comparatively in the world that it doth not know for it hateth all knowledge it rebelleth against all light and therefore the wisedom of the flesh is said to be enmity it self against God Rom. 8 7. Is it any wonder then to see wicked men carried out with bloudy malicious and irreconcilable hatred to the knowledge of God for it cannot be otherwise There is a spirit of contrariety of opposition and madness against God for if Gods truth and will be received then there corruptions and lusts can no longer stand The world cannot endure that the light of the word should make naked
even as man there should be revealed unto him all the thoughts actions and circumstances thereof concerning every man in the world that so he might fulfill the office of a Judge 4. Christ as Mediator God and man is the author and fountain of all the light which is communicated to the Church Hence it is that one of his Offices is to be the Prophet of the Church He is called the chief shepherd of our souls 1 Pet. 5 4. and being our high-Priest he was to offer up himself for us so also instruct and teach us Therefore you heard the whole world is commanded to hear him and therefore it is that he cals himself the truth and the way Joh. 14.16 So that in all matters of Religion we are still to enquire what Christ hath revealed and what he hath manifested now he doth not only reveal the truth to be believed but the duties also that are to be performed and therefore the Apostle makes it so hainous a sinne to refuse Christ speaking above Moses Heb. 12.25 Tremble then all ye wicked men who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties 5. The Scripture doth often as in all actions ad extra attribute the same work of teaching and enlightning both to the Father and to the Son and to the holy Spirit So that this great work of saving knowledge is attributed indifferently to all Thus the Father James 1. is called the Father of lights from whom cometh every good and perfect gift So our Saviour alledgeth that promise They shall be all taught of God Joh. 6.45 So the holy Spirit is said to guide and lead into all truth Illumination being frequently ascribed to the Spirit and 1 Cor. 2.10 God is said there to reveal things unto us by his Spirit And lastly Christ himself is said to be the great teacher of his people as Mat. 23.10 For one is your Master even Christ Hence the Apostle magnifieth the Gospel Heb. 1. that whereas formerly God had spoken by the Prophets in these later dayes he spake by his Sonne So that the geeat sinne against the Gospel and the aggravation of all wickednesse is from hence that though this light be come into the world yet men love darknesse rather then light 6. The Lord Christ doth teach several wayes either immediately when he was upon the earth or mediately by the Apostles and the Ministers that he hath appointed in his Church Therefore he is said still to speak from heaven viz. by the Word and the Ministry so that we are not to conceive as if we had nothing of Christ now because he is ascended to heaven for what the Ministers guided by the Word of God do that is as if Christ himself spake it and you are to receive it with the like faith and obedience Hence our Saviour speaking to his Apostles saith Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me he that despiseth an Embassadour contemneth him from whom he is sent Oh that this truth may be as a two-edged Sword in thy heart What darest thou who livest in thy prophaneness if Christ himself were here upon the earth commanding thee to leave thy sins yet to persevere in them if not How is it that you refuse those who come in his name 7. Though Christ hath appointed a Ministry to teach and instruct people yet the whole efficacy and power cometh from Christ alone It 's God and Christ by the Word that can only open the understanding and give a spiritual knowledge so that conversion is so called the teaching of God John 6.45 Therefore a man must hear and learn of the Father before he can come to Christ onely Christ there addeth that this hearing and knowing of the Father comes by him So Joh. 3.26 27. when Johns Disciples said That all men come to Christ he answered A man can receive nothing except it be given him of heaven attributing it to the power of God that any come to Christ Therefore this Sun exceedeth the bodily one which giveth indeed external light but cannot give an eye to see the blinde remain blinde for all that Lastly Though Christ only do effectually give a knowing heart so that although we had the best Ministry of men and Angels yet it would do no good without his secret power and energie yet we must not from thence inferre the uselesness of the Ministry as some foolishly have done opposing the principal and subordinate For in our natural life although it be not the bread we eat but the word of blessing from Gods mouth that makes it to nourish us yet none casts away his food resolving to depend on God immediately Thus though Christ alone give the seeing eye and the understanding heart yet it 's by and in the use of the Ministry though it was God alone that did give the healing vertue to the pool of Bethesda yet the Angel must move it and every lame man must come into it else he could not be healed Hence although Jeremy prophesie of such abundance of knowledge that they shall not teach one another but be all taught of God which may seem and is brought by some to overthrow the Ministry yet the same Prophet Jer. 3.15 declareth it as a special blessing that he would give them Pastors according to his own heart which would feed them with knowledge and understanding So that Gods teaching and the Pastors teaching do not oppose one another It 's said also of Lydia that God opened her heart Act. 16.14 but to what end To attend to the words of Paul So that you must never oppose Gods work and the Ministry together In the next place Let us consider the Properties of Christs knowledge whereby he makes us also to know As 1. The Authoritative and potestative Nature of it he taught as one having authority not as the Scribes and Pharisees Mat. 7.29 Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law he addeth But I say unto you opposing his Authority to them all It 's true he saith he speaks not of himself but referreth his Doctrine wholly to his Father but withall saith He and his Father are one he doth not speak of receiving his Doctrine in the same manner as Paul and other Apostles did of him by revelation 2. There is the freeness of this he teacheth whom he pleaseth There are none so froward and so contumacious but he can open their hearts and others that are of high and eminent understandings for want of him do remain blind owls Mat. 11.26 27. where our Saviour giving God thanks for manifesting the things of the Gospel to some and not to others resolving all into Gods good pleasure Even so Father for so it pleaseth thee he addeth No man knoweth the Father but the Sonne and he to whomsoever the Son will reveal him So that where