Spirit of God Subjectively preparing and fitting a man by it So that as to an Archer there are two things that are necessary The Mark to aim at and an Eye to see What could an Archer do without Eyes Thus it is with us in all our Actions The Scripture that is the Mark and therefore Sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it misseth of the Mark and then the Spirit of God that must give the Eye Light and Wisedome unto the Understanding The Scripture then is Truth because by it Gods Spirit doth direct and leade us into all Truth Now there is a three-fold Truth that we cannot attain unto without the Scripture 1. True Doctrine 2. True Piety and godlinesse 3. True Consolation and Comfort The want of the first Truth causeth Errour and Heresie The want of the second Hypocrisie and prophanesse The want of the third Distrust and Despair and happy is that man who hath this three-fold Truth and indeed one begets the other True doctrine begets true Godlinesse and true Godlinesse true Consolation For the first Only by this Truth are we guided into true Doctrine whatsoever is brought in contrary or beside this though he were an Angel he is to be accursed Galat. 1. This is the Rule and so what is not according to this must be oblique and crooked Therefore never expect Truth from that man who is not diligent in the Scriptures the Rule of Truth This hath been the Cause why most Heretiques have either accused or despised the Authority of the Scriptures because they know that this Sunne and their darknesse could not consist together They saw their Doctrines and the Scripture could no more stand by each other then the Ark and Dagon Therefore they would rather fall out with Scripture then with their own Opinions as if their own hearts and Consciences were more infallible then the Bible and as if they were not to be made conformable unto the Scripture but the Scripture to them 2. Only by the Scripture do we come to true Piety and Godlinesse You see in this Text Sanctification is by the Truth and James 1.18 God doth beget us by the Word of Truth and many times David doth commend the Word of God for this Effect that it forwarneth man of Sinne That it giveth the Simple Vnderstanding and that even young men may be cleansed from their lusts by taking heed to Gods Word Psalm 119. We see by these Texts that there is no Regeneration or true Reformation but what is wrought by and through the Scripture Therefore Conversion is called the writing of Gods Law in a mans heart So that this makes it clear that though many Heretiques may live civil and externally Religious Lives yet they have no true Godlinesse for false Doctrine begets false Piety when there is falsum in Intellectu that must necessarily produce malum in voluntate And the Reason is plain because Godlinesse is nothing but Truth incorporated Truth digested Truth put into practise It is Gods Law in the heart as you heard Hence as Poison can never nourish a man or afford good Health So neither can any false Doctrine help to any true Piety or Holinesse Men may have seeming Devotions but as the Serpent though it shines and glisters yet is full of inward Poison so whatsoever external Acts of Piety Zeal and Charity Hereticall men may put forth yet by them they cannot be Sanctified if their Errours be Fundamental It was Jeromes Speech Rarò Hereticus fuit pudicus and Vbi malè creditur ibi nec benè vivitur but that is not to be alwaies understood of their External Conversation for many Heretiques have been admirable in their Externals They have had a Sheeps-cloathing upon them and like the Panther have allured others because of their colour till they had devoured them Know thy Errour will make thee more proud loose and it may be at last outwardly prophane and contemning of Integrity for God will not blesse any thing that is not of his own Institution to spiritual Ends. 3. Only by the Scriptures come true Consolations So the Apostle Through the Consolation of the Scriptures 2 Corin. 1. No man hath true solid Joy but the true Orthodox Godly man It is true that as the devil may transform himself into an Angel of Light of Truth So also of Consolation and many Erroneous persons in their way have a great deal of comfort and joy yea they have said they never had so much peace and case as since they have taken up such waies but as their Piety was a counterfeit one so is their joy The holy Ghost that leads into Truth and is the Authour of Sanctification makes such only to rejoyce in him and gives them this Fruit of the Spirit 6. The Scripture is said to be true oppositely to all the Opinions Doctrines and Religions which men set up by their own fancy For every man is said to be a Liar and the Antichristian Doctrines which many are delivered up to beleeve are called a lye by the Apostle 2 Thes 2.11 Turcisme Paganisme is a lye Popery Heresie are Lyes Though they may be never so much pleasing to flesh and bloud Though men carried by humane Arguments may dote on them as they did about Diana's Temple yet all is a lye yea in practicall things whatsoever seduceth thee to do otherwise then Gods Word commandeth this is false Sinne lieth the world lieth the devil lyeth for all that they do is contrary to Gods Word That saith What will it profit a man to win the whole world and lose his soul Mar. 8 36. That saith the pleasures of sinne are but for a season Luk 13.3 Now thou wilt not beleeve this Truth but thou hearkenest to the world to thy own heart and all these betray thee and lye to thee Therefore let the Vse be to perswade and assure thy self of Scripture-Truths walk and live according to the directions thereof SERMON XCIII The transcendent Properties of the Scripture JOHN 17.17 Thy Word is Truth IN what sense the word of God is said to be truth we have declared Let us now come to the Properties of it And 1. It 's the truth of God a divine truth In the Text it 's called thy truth So that Divine Truth must needs transcend Humane or Natural Truths as much as God is above man In humane Authorities we say Thus saith Aristotle Thus saith Plato or thus say such Fathers and Councels but in divine things we must say Thus saith the Lord for because it 's divine or of God it hath an immediate dominion and awe upon the conscience So that whereas in humane Authorities and Philosophical Disputes we may boldly argue against them we may bring our videtur quod sic and quod non yet where truth comes to us as from God there must be an immediate submission though our reason and sense and all the world should contradict yet we must
the Platonists who speak of three principles the Minde the Word and the Spirit yet they made these three distinct Essences and cannot be applied to this mystery though it may be they had these confused notions from some ancient tradition of the Hebrews In the Old Testament this mystery was believed and received Therefore good and solid Arguments may be fetcht thence to prove this Doctrine yet in the New Testament Christ who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word doth more expresly reveal it so that in those who do believe the Scriptures yet obstinately and blasphemously not only deny but deride the Doctrine of the Trinity it is a very high sin and blasphemy 2. Although the Scripture reveal unto us three Persons yet this is not to be understood as if thereby were constituted many Gods There were Hereticks called Tritheita that made three Gods of these three Persons Now this is clear that though the Scripture acknowledge three Persons yet it doth as plainly declare there is but one God Therefore though every Person be God yet there are not three Gods Therefore when the Father is called the alone God this is not to exclude the other Persons from being God but any other made god The Heathenish Idols were not gods nor will God give this glory to any creature 3. This Doctrine therefore of the Trinity is purely an object of faith and cannot be demonstrated by reason The Schoolmen do well declare That the same things in Divinity may be demonstrated by reason and believed by faith as that there is a God this may be known both wayes so that though faith and science cannot have the same formal motive yet they may be conversant about the same object we know there is a God by demonstrations of reason we believe by authority and testimony from Scripture But now this truth about the Persons in the Divine Nature is only to be believed It cannot be demonstrated by reason Indeed when once this revelation is made then it is not hard to finde out such reasons and consequences grounded on Scripture that may serve to answer all the objections of any adversaries for nothing revealed to be believed is contrary to reason though it may be above it Therefore when Scripture hath laid the foundation then reason may make a superstruction yet we must take this Caution although reason be allowed to be a servant to faith we must look she grow not imperious as Hagar to Sarah for then we are to cast her out of doors then the Rule is Mulier ista ratio taceat in Ecclesiâ This Doctrine therefore is to be adored with humble believing and not to be searcht into by curious or furious rashness and certainly the devil is very ready to tempt in this point sometimes he prevaileth to seduce in this point as appeareth by the multitude of Arians of old and Socinians of late sometimes he cannot seduce yet he doth shake and disturb the mindes of the godly exceedingly by suggestions so that their temptations about dogmatical faith sometimes are as grievous as about justifying faith But now although we have a two fold light the light of reason and the light of faith and the latter ought to correct direct the former yet such is our corruption that we make the light of reason to correct the light of faith as if we should make the Sun to borrow its light from the stars But these two lights are as superiour and inferior so that although nothing can be false by the light of reason which is true by the light of faith yet the light of faith comprehends many things which the light of reason cannot as nothing can be false to sense and true to reason yet reason can comprehend many things which sense cannot Therefore when the light of the Moon which is reason is very dim and staggering let the light of faith like that of the Sun fully enlighten and confirm thee In the next place Let us proceed to the peculiar characteristical properties for though the Father and Sonne have the same common Nature and Essence yet a different subsistence So that though they are one God yet not one Person It 's a known Rule In Christ there is aliud and aliud another nature and another nature but not alius alius another Person and another person but in the Trinity there is not aliud aliud but alius alius As for the use of the word Trinity Person c. though not Scripture words yet the sense being there it 's lawfull for distinction and explication sake to use them though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Person be a Scripture word and there is the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may make the abstract as Paul from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning therefore the relation of the Father there are these things 1. In that he is called the Father and Christ the Sonne it 's implied that he is the first Person in the holy Trinity and the Sonne the second only when he is called the first you must not understand it in dignity and perfection for the Father hath no absolute perfection which the Sonne hath not for seeing both have the nature of God therefore one cannot have greater perfection then another The Father is not more wise more powerfull more holy then the Son Nor is he the first Person in respect of duration as if the Father was God before the Son for seeing he was from all eternity Father therefore he had also this Son from eternity as the Sun was never without its beams Indeed the Orthodox do well deride and justly the Socinians That whereas they confess the Father from all eternity and the Son a made or constituted God in time that they thereby introduce an old God and a young God not indeed as these words denote infirmities but as old is taken for ancient and young for that which is new And certainly if there was a time when Christ was not the Son of God then he became to be so in time but he is called the first Person in order for so the Scripture represents an order to our conceptions in this glorious mystery as appeareth by the form of Baptism whereby we are baptized first into the name of the Father and then of the Sonne The Father then is the first Person and the Son the second not in respect of dignity or duration but order 2. When God the Father is said to be the Father of Christ his Son It is not in a large sense as he is called Father sometimes but in a proper peculiar and incommunicable sense for therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and indeed we see plainly the unity of the Father separated from the unity of believers in this Text That they may be one as thou in
others but for a season onely The summe then of this speech amounts to this Christ therefore prayeth that believers may be united amongst themselves because hereby a wide door is opened for the progresse of the Gospel Hereby the world may be perswaded that Christ was the true Messias because he had brought such true peace amongst his Disciples From whence observe That Vnity amongst believers is a special means to enlarge the Kingdome of Christ There is no such obstruction to the Gospel and scandal to the world keeping it off from faith in Christ as to see those who professe Christ divided and subdivided into many Sects and opinions Is it not imbred in all to think that truth cannot be contrary to it self That Christ cannot be divided That the Spirit of God is the same Spirit and therefore men do very speciously conclude certainly these men are not of Christ have not his Spirit they are so contrary to one another No wonder therefore if Christ thus earnestly pray for believers unity as being the most effectual means to propagate and preserve the Gospel which made the Apostle Rom. 16.17 when he had spent the Chapter chiefly in saluting of the Saints an expression of dear love he doth in a most fervent manner break out thus I beseech you Brethren mark them which cause divisions and offences and avoid them We are in a special manner to take heed of such turbulent and dividing persons The Apostle gives this general character of all such They serve not Jesus Christ but their own lusts and ends But to open this Consider First That though our Saviour presse Vnity of believers as a sign of his Disciples and a means to winne others to the Faith yet Vnity simply as so is not an inseparable note of the true Church The Papists indeed they professedly maintain this That where we see a Church in it's members all united together and that under one visible Head and Pastour there we are to conclude is the true Church and on the contrary when we see divisions and multiplicities of Sects and Opinions as they say there are almost an hundred amongst the Protestants there cannot be any true Church And indeed they have no fairer way to intangle men and to fill the hearts of people with prejudices against the truth then because of the many opinions that are amongst us But to this we answer these things First Vnity as Vnity without true Doctrine cannot be any distinctive Note of a true Church A whole Church as that of Israel may be universally corrupted so that neither the Worship or Truths of God were in any visible way received and yet in this universall corruption they were all as one man Thus the Jewes and Turks they have wonderfull unity amongst themselves yet who will conclude the Truth is amongst them Although the Heathens had multiplicity of Gods and religious wayes yet the Jewes are at great consent in the main things amongst themselves It is necessary therefore that to Unity there must be joyned true and sound Doctrine In the second place We say There is no such cause for Papists to boast of Vnity amongst themselves For our Divines doe abundantly shew That these Philistims doe not onely fight against the Israelites but even one with another Their Swords are often set one against another witnesse the Jesuites and Dominicans and that in great controversal points so also between Thomists and Scotists Now to this Bellarmine hath these answers First That their differences are not in substantial things they are only in secondary points But First So we say The Protestants truly so called for we cannot tell how to call the Socinians Christians do agree in Fundamentals so that although there be great disputes in their circa fundamentalia yet the foundation it self they fall not upon Secondly We say They have dissented in Fundamentals for is not that a principle of Religion with them Whether the Pope be above the Councell And yet there have been hot differences amongst them in this point And therefore some have asserted The Pope may be deposed by the Councel and deputed for an Heretique Now certainly with them either the Pope or a Councell is the generall Head of the Church and it 's of the necessity of salvation to be in obedience to such an Head yet they cannot agree who that is In the next place Bellarmine hath this evasion If saith he our Church have any divisions they arise from the meer malice of the Devil not for want of a remedy to keep the unity for we have a visible Judge to determine all controversies whereas saith he among Protestants their differences do arise from the very Genius of their Doctrine because they hold no visible efficacious remedy to such contentions But to this also it s answered easily That all the differences amongst the people of God come from the Devil without and corruptions within The Devil is not wholly conquered nor are our corruptions altogether vanquished and therefore it cannot be but that breaches and wounds will sometimes be made Yet in the second place We have a more sure and efficacious remedy to compose all differences then they have for they indeed alledge the Pope or a Councell as a visible Judge to end all controversies but these being men are subject to ignorance and passions and so cannot perform the Office of an infallible visible Church because not sufficiently qualified thereunto Again They have not de facto silenced all those debates that are amongst them Some of the fore-mentioned Disputes are as fervent as ever Neither hath the Pope yet interposed to decide Whether those Doctrines about scientia media and absolute predefinitions with the dependent controversies thereon be true on the Dominicans side or their adversaries Therefore thirdly We hold The Scriptures to be the infallible and unerring Rule and therefore have a proper and sufficient means to end all controversies And although it be said That many differences arise about the sense of the Scripture therefore that cannot be a Judge but the Church We reply That many controversies also may arise about the Church the Authority of it and it's infallibility and therefore they who acknowledge the Scripture the only adequate Rule of faith do thereby confesse a powerfull remedy to remove all differences Further That Vnity is not de facto alwayes a note of the Church appeareth from the opposition of Satan against the peace and quietnesse of it And therefore as it is in matter of practice peace and quietnesse is not alwayes a signe of a good conscience for our Saviour saith The Devil keepeth all things quiet while he ruleth Luke 11.21 Thus it is also in respect of Churches many times a false superstitious Church hath more plenty and ease then a true one because the Devil will not disturb his own but where the Kingdome of Christ is there the Devil doth also desire to erect his Throne Thus when the good
JOH 17.21 That the world may believe thou hast sent me WE are treating on the Consequent of Unity amongst the Godly That the world may beleeve which belief hath been already considered relatively as a product of Unity We shall now take notice of it absolutely as it is in its own self It is believing that the Father hath sent Christ into the world We formerly spake of believing in its specificall nature as it justifieth by laying hold on Christ We shall here speak of it in its generall Nature because this believing is common both to the Hypocrite and the sound Christian For of that world which doth beleeve all do not believe in a saving manner So that although none who believe Christ sent into the world ought to stay in that generall but particularly to improve Christ that he may be sent for their good yet because the expression is here general I shall consider of it as a generall For whereas in the former Verse the Object of Faith was made Christ himself Ens incomplexum Here it is a Proposition though that onely is the Objectum quo and not quod upon which our Faith is ultimately terminated Obs That the Believing of Christ being sent unto the world is the foundation and first principle of our Conversion unto God Though men have never so much understanding in other Religious Points as that Scribe spoken of Mark 12. though not farre off yet they are not in the Kingdome of Heaven until they believe in Christ as sent by the Father to be our Mediatour That as the Apostle Hebr. 11. makes it a Fundamentall requisite in every one to believe that God is no lesse is required to believe that Christ is Therefore 1 Cor. 3. Jesus Christ is called the Foundation and by some made the adequate object of Divinity because every thing considered there doth either directly or reductively leade unto Christ So that I shall not speak of that peculiar Act of Faith applying Christ but that generall act whereby we know and assent firmly and immovably That there was a Christ God and man who was sent by the Father to redeem and save sinners For though all be thought to believe this yet the right and powerfull assenting to it is the foundation both of all holinesse and consolation but ere we speak of the Nature of it some distinctions are to be premised Distinct I As First That Faith is sometimes taken for the Object the Faith quae creditur The Doctrine beleeved and sometimes for the Grace of Faith quâ creditur whereby we do believe Colos 2.5 To be established in the Faith that is in the Doctrine So some are said to erre to deny or depart from the Faith that is the Doctrine But commonly it is used for the gracious actings of the Soul towards those Objects only it 's good to observe this distinction because some places are brought to prove Apostacy from inherent faith which speaks only of the doctrine 2. Faith is taken sometimes actively and sometimes passively Actively for fidelity and veracity in promises in which sence it 's attributed to God and to men Sometimes passively for the assenting unto Truths because of anothers Testimony And this again is twofold Either Humane Faith when we believe any thing meerly beeause of humane authority or divine when we believe because of divine authority and this is greatly to be observed for when I believe a divine Truth for humane Authority or witnesse my Faith all that while is but humane as those that beleeved Christ for the Samaritan Womans Testimony all the while they had no higher a ground then that it was but an humane Faith and then a Papist as a Papist and by Popish principles can have no more then an humane Faith for the utmost motive in which their Faith is resolved is the Authority of the Church which is but humane and so if the Church had propounded Titus Livius or Aesops Fables as some grant to be the Word of God people were bound to believe it but there is no divine Faith unlesse there be a divine Testimony and this doth sadly discover Millions of baptized persons yet to have no divine Faith for all the ground of their Christian Faith is Education and humane Authority it is not because God hath said it or he hath revealed it They cannot say with those Samaritans Now we believe no longer for Education sake or the Churches sake but because of the Authority and Divine Light which is coruscant in the Scriptures themselves Insomuch that the Jesuite Valentia doth confesse there are such inward discoveries of purity and Majesty in the Scripture that they breed such an inward reverence and perswasion that no other book can do 3. There is a distinction of great antiquity received in the Church between Credere Deum to beleeve there is a God Credere Deo to beleeve God speaking and Credere in Deum to beleeve in God by inward Union with him and loving of him Now although it be true that the Scripture makes no such difference adding the Hebrew Preposition Beth and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even where there is but a bare historicall beleeving there is a God yet for explication sake it may be received and those only said to beleeve in God who are justified and sanctified Though the Scripture attribute it sometimes to others Lastly Consider that the Soul hath several tendencies and motions to divers Objects Sometimes it assents to a thing by help of the sence and that is a knowledge by sence Sometimes by demonstrative Reasons it knoweth a thing and then it 's called Science strictly Sometimes by Testimony or Authority and then it 's called Faith Now if the authority be divine that saith such a thing then the Soul cannot be deceived because God cannot lye and so there ought to be greater certainty and firmer adhesion to those truths then any thing of sence and Reason yea in some sence it hath more evidence For there is a twofold Evidence of the thing it self and of the credibility of it of the thing it self And so indeed the matters of sence and reason are more evident in their own Natures to us Of the credibility of it and so Faith hath great evidence as the Testimonies for such Truths are evident and clear though the truths themselves are supernatural and highly transcending our humane capacity Distinct II These things premised Let us come to examine the Nature of Faith as it is dogmatical or historicall And 1. It 's wrought in us by the Grace of God It 's the power of God that works even this common faith No man could know and give assent to such divine truths unlesse inabled by the Spirit of God and therefore it 's said to beleevers That to them it 's given to believe Phil. 1.29 which takes in the whole nature of faith So some are said to believe through the grace of God No man can say
at this time to prove the Verity of the Scriptures I am only to shew in what sence and wherein it is true and the nature of this Truth We take it for a principle granted by Christians that the Word of God is true and although Learned men have by unanswerable Arguments demonstrated the Truth of the Scriptures yet that was to Heathens and Pagans or that were not Beleevers of it It is true the work is necessary also to those that are Christians to make their faith more solid certain and clear and the rather because there are some wretched men rose up of late that cry down the Scriptures and that pretend to be above them yea that bid us prove the Scriptures to be Gods Word but I am not to deal with such at this time Certainly every good Christian having received this principle into him doth finde such authority and Divine Majesty coming from the Word that he doth no more desire Arguments to prove the Scripture to be the Word of God then he would have another Sunne to see this Sunne-shine Austin long agoe speaks of such a disposition with great Indignation O Lord Thou hast taught me to abhorre all such who say Vnde scis hos Libros esse Canonicos This then being laid down as a sure Foundation Let us proceed to shew in how many particulars Gods Word is true And First It 's Truth in regard of the Efficient Cause God and Christ who are the Authour of it so that the Scripture can no more lye then God or Christ could The Scriptures then are the Truth of him who is the Supream Truth So that as Truth it self cannot be false so neither can Gods Word Humane Truth is Truth but yet because every man may erre Therefore we cannot have such a Faith in it Cui non potest subesse falsum but when we come unto Gods Word and his Truth it is impossible that there should he any Errour Secondly It is the Rule of all Truth That as God is the primum principium essendi of giving being to all Truth so the Scripture is the primum principium cognoscendi the first principle to teach and inform us The Scripture then is true because all Divine Truth floweth from that and every thing is true so farre as it is commensurated according to that Rule Whatsoever men say whatsoever Reason saith whatsoever Traditions and Customes say yet if against Scripture away with all This is the Standard of all Truth all Truth I say necessary to Salvation It is the Christians Metaphysicks Ethicks and Politiques the Rule of all Speculative and Practicall Truth To the Law and to the Testimony if they speak not according to this it is because there is no light in them Isaiah 8.20 Therefore it is so often called a Light unto our Feet If this principle were kept too Neither Superstitious Traditions on the one hand nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church Thirdly It 's true materially that is all the matter contained therein is true The Historical part The Dogmatical part The morall part The predicting part all contain un-erring Truth in them Whatsoever Doctrine is there revealed it is to be received without any further disputing or asking How can it be so The first Truth hath said it therefore the Understanding must submit If it be made clear Thus saith the Lord then all must yeeld and so for the Threatnings of it whatsoever God saith against the wicked man all the evil that is there said to come upon him doubt not of the Truth of it though for the while a wicked man may live in all ease and jollity It is not so much a Threatning as the Truth of it that makes it so dreadfull what were the Names of Hell and Damnation of a Day of Judgement if there were not Truth in them and thus the promissory part is full of Truth Though a Godly man be cast down with many Temptations weaknesses and Discouragements yet the Truth of Gods Promises should be a Pillar of Marble to him and a brazen wall He may sooner fear the falling of the Heavens and the removing of the Earth out of its place then doubt in the least of the Truth thereof Hence Gods Word is said to be like Silver seven times refined So that there is no errour no drosse or falshood mixed with it It it true in the matter of the Scripture in the Historicall part especially there are some appearing Contradictions and to some Learned men they have been insoluble but this ariseth from the weaknesse of our Understanding not from the Scripture it self As there is no defect in the Sunne because the Owles Eye cannot stedfastly look upon it yea as God himself So the Scriptures because they have most Truth in them so are most intelligible if there were capacious Subjects as the Sunne is Maximè visibilis if there were a fit Eye to behold it Fourthly It is true in respect of the Adjunct or quality of it Truth is an affection cleaving to a Proposition and thus the Word of God is true qualitatively yea the Truth of the Scripture is affirmed by all to be more firm and strong though not so evident then any thing in the world Those things we receive by Reason or by Sence are nothing so true and firm as those that we receive by Faith It is said indeed that all Truth consists in indivisibili and so nothing can be truer then another This is graeted in respect of Truth it self But then if you do regard the Foundation or the Cause of Truth so is one more certain then another Thus all the Truths of Faith are transcendant to those of Reason and Sence We are more securely to rest in what God saith then in what we know or feel and the reason is because the Truth of these latter things is founded only upon a Creature but of the former upon a Creator upon God himself Oh that we did thus beleeve Gods word what manner of persons should we be who could terrifie the Godly who could trouble their Spirits if this were received And for the wicked with what Fear and Trembling would he go up and down Oh the Scripture is true that speaks against such sins that discovers my wickedness it is so true I cannot deny it Fifthly It is true Instrumentally Because the Spirit of God directs us into all Truth and this is chiefly the intendment here The Scripture is in Gods hand and by the Spirits working leadeth us into all Truth we are all in darknesse till the Scripture like the Sunne doth arise Man liveth in Errours he is nothing but a Lye till the Scripture inform but though the Scripture doth shine yet as the Sunne cannot make a blinde man to see so neither doth the Scripture of it self till God give a Seeing Eye The Scripture works onely Objectively but the
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
state of men afterwards The former of these especially could never be discovered by natural light even Adam though created after Gods image yet needed a revelation of these We have no innate or acquired knowledge about them and though many worthy Divines have indeavoured to prove the Trinity by reason and humane similitudes yet the surest and most evident way is the Scripture so that we may say of them all which Austin speaks of one of them viz. Of Christs being God and man If you can give a reason it would not be mirabile and if an example it would not be singulare It 's true there are many things in Scripture which we know by natural reason as that there is a God but the knowledge by reason is nothing so evident and firm as that by Revelation so that the truth of God being in the chiefest parts of it supernatural It 's no wonder that the wisest Heathens became vain in their imaginations and that their greatest Religion was their highest impiety and within the Church The more men have forsaken Scripture and pleased corrupt reason in the doctrinal part and corrupt fancies in the worshipping part They have been very erroneous and absurd hence the truth of God is called a mystery and said to be revealed because mans reason could no more attain unto it then a dwarf can reach to the heavens Zacheus must get upon this Tree to see Christ Hence no others have been able to endure the glorious lustre of the Scripture because errours are natural the Scripture supernatural All heresies have runne up and down from one age to another like Cain fearing least every Text of Scripture should kill them Do not then judge of Scripture-truths by thy carnal reason The work is above thy natural understanding 6. It 's a godly holy Truth The holy Scriptures they are called and well may they be so called for nothing is a stronger argument to demonstrate the Divine Authority of Scriptures than the holiness thereof Take all the moral books in the world they do as much come short of the holiness of the Scripture as coals do of the glory of the Sunne Plutarch Seneca Epictetus these will teach you to have the clean skin of morality but not the inward life and sound vitals of holiness What transcendent holiness doth the Scripture teach us such as the men of the world know not Holiness in our natures first of all Regeneration neither the name nor the nature of it was known amongst the Heathens they knew not mans natural pollution neither did they see a necessity of such an internal renovation Again Such holy duties the Scriptures teach that not only the doctrinal but the practical part of it is a mystery to flesh and bloud such are faith in Christ love to our enemies self-denial and a readinesse to take up the Crosse Many of these duties are accounted folly and madness by wise men after the flesh It teacheth an heavenly life fellowship and communion with God to do all things from holy principles and to holy ends so that the holinesse that is in the truth of Scriptures should much affect us But oh how few reade and delight in the Scriptures because of the holinesse in them You reade them for dispute or to know the History and to be able to hold up Arguments but who is there that thinketh this the truths of Scripture are holy They are to make heavenly and pure they will forewarn of sin they quicken to grace they inflame to faith and love Oh minde this all Scripture-truth is for holiness As meat is not to be looked upon but eaten and digested 7. They are precious excellent Truths and therefore compared by David to fine gold and by Solomon preferred above all jewels Prov. 3.15 The Apostle also compareth true Doctrine to gold silver and precious stones 1 Cor. 3.12 and they are called precious promises as a precious faith 2 Pet. 1.1 4. These shew in what high degree and dignity the truths of Scripture should be with us Austin said Veritas Christianorum was incomparabiliter pulchrior Helenâ Graecorum If they did strive about her How much more ought we for the truth of God The Prophet complained of old None pleaded for the truth Isa 59 4. neither were valiant for the truth Jer. 9.3 The truths then of the Scripture should be more unto us then any earthly comforts whatsoever You see Christ makes this one main end of his coming into the world to bear witness unto the truth John 18 37. Ann thus the Martyrs they thought Gods truth more worth then their lives and how many millions have willingly endured the worst of deaths to bear witness to the truths of the Scripture So that it 's very strange how such a spirit of delusion should be upon men to make no matter of true Doctrine to think Heresies and Errours are nothing Certainly the godly Martyrs that burnt at the stake had other thoughts of it and the Scripture doth commend it as the great mercy of God unto a people Therefore God promiseth Jer. 33.6 He will reveal abundance of peace and truth and in many places truth is still joyned unto peace as if all the peace and earthly advantages in the world were nothing if we might not have the truths of God also Therefore the Apostle John told that elect Lady He had no greater joy then to see her children walking in the truth and the Spirit of God is promised as the greatest mercy we can have John 16.13 That he will guide us into all truth Natural truth is precious What pains and travel have many used to finde that out They have dispossessed themselves of their goods to finde it out yea they have been so ravished in the contemplation thereof that they have forgotten to eat their bread and have wholly neglected themselves and all pleasure Hence in their Sacrifices to Apollo whom the Heathens made God of truth they cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet Truth is sweet Truth is the natural food to the soul as meat is to the body but then divine supernatural truth which doth so immediately concern our salvation and eternal happiness how precious and dear should that be to us In other things ignorance is not damnable but here to misse of the truth is to fall into destruction It profits not a man to measure the heavens and the motions thereof To understand all the Laws of Nations with their cases thereupon or with Solomon to be able to speak of the nature of all things if a man want the knowledge of Scripture-truths Lastly This truth though precious yet because it 's opposite to a corrupt heart It 's very bitter and makes most men enemies to it It 's a truth requiring holiness hatred of sinne mortification of lusts and because it 's so therefore the vain corrupt hearts of men love errours and lies or deceits by the devil and sinne rather then the
truth of Scripture Thus Christ John 8.40 told the Pharisees They thought to kill him because he told them the truth And Paul Gal. 4.16 Am I become your enemy because I tell you the truth The Ministers of this truth are compared to light that is offensive to sore eyes and salt that doth grieve and vex the wounded man Indeed truth if rightly considered is not grievous but to do otherwise then obey truth It 's not the threatning of hell and damnation that should be so grievous but the punishments themselves They cried out of our Saviour saying It was an hard speech of what he had spoken but it 's an harder thing to lie roaring in hell-flames to all eternity Vse Is the word of God thus Truth then be possessed and filled with it Let truth be in your mindes truth in your hearts truth in your lives Take heed of all errours and heresies they oppose the Doctrinal Truths of the Scripture Take heed of all prophaneness and impiety they oppose the practical Truths Oh remember if Gods word be truth then woe be to thee thou art in a lying way in a seduced and damnable way Only know it 's not enough to have a general knowledge of Scripture-Truths but endeavour after a particular practical discerning of them The Scripture cals it knowing the Truth as it is in Jesus Eph. 4.21 and the acknowledging of the truth after godlinesse Tit. 1.1 Tantum scimus quantum operamur We know no more in Gods account then we put in practice Take heed then of being in the number of those Rom. 1.18 who hold the Truth in unrighteousnesse Say as the Apostle in his Ministry 2 Cor. 13.18 So thou in thy whole particular conversation I can do nothing against the Truth but for it This would be a Preservative every way SERMON XCIV How requisite a sound minde and a holy life are to a Minister of the Gospel And of Christs peculiar love to and care of such JOH 17.18 As thou hast sent me into the world even so have I sent them into the world THis Verse begins a New Argument or Reason why the Apostles need Sanctification by the Truth It 's drawn not from the generall Consideration as they are Beleevers but from the particular Relation they were in commissionated with Office to preach the Truth of God Before I enter upon the words the Coherence of this Argument with the Petition doth deserve some Consideration though the particle of Connexion be not expressed yet it is to be supposed howsoever this followeth next in order upon that Petition and therefore there cannot be but Coherence of the matter I shall not trouble you with the Conjectures of Interpreters but pitch on that which is easily acknowledged to be very genuine and plain And first Whereas Sanctification by the Truth is desired for the Apostles because they were to be Officers in the Church and Ministers of the Gospel Whence Observe That Truth and Holinesse are requisite in the Ministers of the Gospel Sanctifie them by thy Truth Why because they are sent to preach the Gospel and they have thy Authority This is the reason why Christ though he called his Apostles immediatly from their worldly calling yet it was two years as Chemnitius in his Harmony computeth ere he sent them out to preach but kept them in his Family and under his Instruction that so they might attain both to true Doctrine and an holy Life This was represented Exod. 28.30 by the Vrim and Thummim which were to be on the Breastplate Light and Perfection sound Doctrine and Integrity of Life Hence the Apostle in the Qualification of Ministers requireth doctrinall abilities that he be apt to teach and can divide the Word of God aright as also many practical Qualifications for holy and unblamable life 1 Tim. 3.2 The Scripture compareth the Ministers of God to Stars and that both for their light and purity differing as Philosophers say from the substance of sublunary things 1. Let us Consider the Grounds why they are to be endowed with Truth and to have a sound minde And first From the Quality of the Office Their Office is to preach the Truth They are appointed to declare the Word of God and that only not humane Inventions not the thoughts of their own heart for if Christ himself avoucheth this that his doctrine was not his own but his that sent him and doth still referre all to the Father that sent him how much more ought the Ministers of God to declare what they reade and what they have received of God by the Scriptures not their own conceits Thus the Prophets of old began their Sermons with Thus saith the Lord and the Apostles begin their Epistles with their call and office Apostles and Servants of God Seeing therefore they have such an Office and Trust that requireth in the very Essentials of it nothing but Truth they ought earnestly to pray for it They are called the Light and the Salt of the Earth Now if the Light be dark all the body is dark If Salt hath lost his Seasoning it 's good for nothing By their Office they are to be the Ministers of Truth as Paul said I can do nothing against the Truth but for it 2 Corinth 13.8 This is a Minister after Gods own Heart that is thus qualified Secondly Truth is necessary if you do respect the subordination of their Office Christ hath not sent them to be Masters and Lords over mens Faith to propound their own Dictates and to anathematize such as do not immediatly obey No They have a Ministeriall not a Magisteriall Office for though in respect of the people they are Guides and Overseers and Shepheards yet in respect of God they are Ministers and Servants They are under Christ the Head and so must not deliver any thing but what they have received They may not make Articles of Faith they cannot appoint the worship of God They cannot institute new Sacraments It 's spiritual Treason in them to do this They are like the skillfull Gemmary that doth not make the Jewell only by his skill doth discover which is true or like Solomon that did not make the true Childe but by his Wisedom did manifest it So the Ministers of the Gospel though never so Learned never so holy yet they of their own authority cannot make any new Truth or new Ordinance Therefore they are compared to Embassadors that are bound up by their Commission To Stewards not Masters in the House The Scripture is called Gods Testament or Will Now the Lawyer may not adde or take away from it though he hath never so much skill and knowledge it would be sinful forgery in him to do so Thus Beloved we Ministers are bound up to Gods Word as that last Will he hath appointed how he will have his Church governed how it must beleeve how it must worship and it must be high Sacriledge to adde or detract from it Therefore if Scripture-Truths
within my heart Psal 40.8 So that though the work was bitter to the humane nature which appeared in those prayers he poured forth with so much agony If it be possible let this Cup pass away yet he offers himself with all willingness to do this work Oh no wonder if this dispensation be called a mystery not only in respect of the revelation of it but also because of the incomprehensibleness of it we are never able to comprehend this length and breadth and depth of love which is in Christ Jesus Eighthly We may consider of a two-fold Office Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediator whereby he was sent to be a Saviour of his people from their sins and this is the sending the Scripture so much speaks of But 2. There is a sending as a Prophet to teach and guide his Church and of this kinde of sending the text speaks for we may not think that this is the meaning that as the Father sent Christ to redeem the world and purge it from it's iniquities so the Apostles were also sent to be Redeemers and Saviours but as Christ was to be the great Prophet whom the Father would send to be a light to the world so he did appoint the Apostles as subordinate lights to take away the ignorance and prophaneness that was in it Christ then is sent as the great Doctor and Teacher of his Church who doth not only externally teach but internally by giving a seeing eye and an understanding heart These things are implied in Christs Mission now let us consider the Properties of it And first Take notice of the necessity of it Had not the Father sent his Son into the world there had been no difference between the damned Angels and mankinde The world had been an hell though the world had many Platoes and Aristotles many Alexanders and Caesars yet all this is nothing if Christ had not been sent into the world Oh then look upon this as the foundation of all truth and consolation Christ is sent into the world We could not have had a drop of comfort any more then Dives in hell a drop of water had not Christ been sent into the world 2. The mercy grace and goodness of God that it was his only begotten Sonne he sent He sent Prophets and he sent divers Messengers but never was such mercy as when he sent his Son Heb. 1. The very Angels though the benefit of his sending did not directly belong to them yet for this they sing Glory be to God on high on earth peace and good-will towards men Though God is good in giving food and raiment in creating the world for us yet all come short of sending his Sonne to us 3. Christs Mission is the original and root of all the Church Mission that is As the Father hath sent me so I have sent you So that Christ being sent is thereby made the head of his Church all Church-power is seated in him as the original and therefore all the Missions of Church-officers now is reduced to this as the fountain of all Therefore they are the Ministers of Christ the Embassadours of Christ they administer all things in his Name and every thing is done by his Authority It 's disputed in Politiques In whom all civil power is immediately and originally seated whether in the people or no or in the supream Officers But here in Divinity about Church-power the Scripture doth easily resolve it Mat. 28.18 19 20. All power is given me in heaven and in earth Therefore he appoints Officers and Ordinances in his Church and so the Ministers of God have their Church-power from Christ Though the people may choose and design the man and Church-officers put him into the Office yet the Office and Power it self is of Christ 4. Take notice of the compleatness and perfection of this Mission Heb. 1.1 God who at sundry times spake by his Prophets and by several wâ—yes doth now speak only by his Son So that since Christs mission we are not now to expect any other extraordinary missions Christ he came as the fulness of all and as he said That all those who went before him were thieves and robbers viz. who pretended to be the Christ and did not come in his Name so all those are that shall come after which come not in his Name What a sad judgement are the Jews once the people of God delivered up unto that look still for a Messias to be sent and so have a veil upon their eyes and their hearts 5. Consider the seasonableness of the time when he was sent Gal. 4.4 It s called the fulness of the time When the Church of the Jews was become like a wilderness or a dunghill when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ was sent Even as Moses was sent to the people of Israel when their oppression was doubled God sent Christ seasonably Lastly Consider the manner of his sending it was in an humble low and contemptible way in the eyes of the world none took him to be the Messias to be the light of the world Though he was sent how few did believe in him because of the outward meannes in his way And some think the Prophet alludeth to this Isa 8.6 They refuse the waters of Shiloah that go softly They neglected Christ and looked to external power and glory Vse 1. Is Christ sent by the Father then take heed how you refuse him The Apostle aggravateth this Heb. 10.28 We may refuse men for their errours their falsities We may pretend many excuses but how can you reject Christ still speaking by his Word to you SERMON XCVI Of the Publike Office of the Ministry Some Distinctions concerning it And the Necessity of a lawfull Call thereunto Also shewing wherein private Christians should exercise their Gifts both ordinarily and in extraordinary Cases JOH 17.18 As thou hast sent me into the world even so have I sent them also into the world WE have handled Christs Mission and the matter imported in that Expression We come now to the Apostles Mission wherein there is considerable 1. Their Office under this notion of sending 2. The Person sending I have sent them 3. The Subjects Them 4. The Term of their Mission Into the world 5. The Pattern As the Father hath sent me They have the same common vocation Every particular will afford its proper usefulnesse And 1. Let us begin with their Office It 's called a sending This doth imply that they did not intrude themselves into it They did not usurp upon the Office but they were called and lawfully authorized thereunto It had been sinful presumption in any of the Apostles to undertake that Office till Christ gave them this Commission There is no difficulty in the words only it 's questioned why our Saviour speaks in the
upon this will bring much Consolation Considering 1. Gods taking the more care of them 2. Their being quaiified as that come under Christs Fraier 3. And that God will ere long take them out of the world Quest Answ Observ How many wayes a godly man may be more sanctified 1. Inrensively 2. Extensively 3. In the deeper radication of grace in our hearts 4. Subjectively 5. Efficienter Growth in Sanctification illustrated by the contraries unto it which are these Reasons Vse Observ That the word of God is the instrument of our sanctification The explication of the point The necessity of learned officers in the Church The Word is Gods instrument and faith is mans The Word is not the principal or efficient but the instrumental cause The necessity of Gods efficiency Without Gods blessing men may by the Scriptures through interpretation be corrupted Instrumentall Causes are physical natural or moral One cause must not be opposed to other causes The Word is the ordinary means The word to some through their wickednes becomes an instrument of greater sinfullness Doct. The Word of God is Truth In how many particulars Gods Word is true I. In regard of the efficient Cause God II. It 's the Rule of all Truth III. It 's true materially IV. Qualitatively V. It 's true Instrumentally There is a threefold Truth we cannot attain to without the Scripture 1. True Doctrine 2. True Piety 3. True Consolation VI. The Scripture is true oppositely to all the Opinions Doctrines and Religions that men set up by their own fancy The excellent properties of the truth of Scripture 1. It 's the truth of God 2. It 's infallible 3. Eternal 4. Universal 5. Supernaturall 6. A holy truth 7. A precious truth 8. A bitter truth Doct. Truth and holinesse are requisite in Ministers of the Gospel Why it is requisite Ministers should be endowed with soundnesse of judgement Why Ministers must be holy Vse T Doct. 2. That Christ hath a peculiar love of those who are in Church-Office according to his rule and way In what particular Christs care is shewed to his Ministers Observ Christ was sent of the Father and did not of himself undertake that office he was imployed in while on the earth Of Christs Commission consider these things The necessity of Christs being sent Observ None may undertake the publike Office of the Ministry without a lawful Call thereunto Dist 1. There is a two-fold sending Mediate and Immediate Dist 2. The substance of the Ministerial Office is the same with that which every Minister hath Rules for private Christians exercising their Gifts Whether reading be preaching Heinsius Grotius Vocation to the Office of the Ministry consists in these things I. Inward qualifications II. Outward Distinct ult That there is a distinct Oâ—fice of the Ministry That none may enter into this Office without an authoritative mission Doct. That Christ set himself apart to be a Sacrifice for us In my Treatise of justification What Christs sanctifying himself implieth I. His purity and holinesse II His ready offering himself for us III. His fitnesse for the office of a Mediatour 1. The fitnesse of his Person 2. His fitnesse in regard of his Offices 1. Prophetical 2. Priestly 3. Kingly IV. He is prepared for this work Benefits of Christs sanctifying himself V. That he was wholly set apart for us VI. That if by faith we improve him not for those ends God appointed him we make him a Christ in vain VII It denotes him a sinner by imputation VIII That he was a Priest to make atonement for us Concerning Christs priestly-office Consider these things Wherein this prayer and his intercession in heaven differ The adâ—unct of his Priestly Office Observ That Christ was not only the Priest but the Sacrifice it self Propositions concerning Christs Priesthood I. That Christ was both Priest Sacrifice and Altar II. What things are necessary to a Sacrifice III. He offered himself to God IV. It was by way of Expiotion V. The necessity of it The properties of Christs Sacrifice I. It hath infinite worth in it II. Though Christ offered himself as a Sacrifiae yet the application must be as God hath appointed III. Christs bloud washeth away not only the guilt of sin but the filth of it IV. The vertue of his Sacrifice abides for ever V. It 's continually useful VI. It 's prevalent with God VII It 's that Christ presents to his Father VIII The purity of it IX The vertue of it Observ Christ died not only for our justification also Concerning this point consider I. How many wayes is the Christ is the cause of our Sanctification II. What is implied in our being sanctified by Christ III. What may be inferred from our being sanctified by Christs sanctifying himself IV. Wherein the truth of Sanctification lieth Doct. That Christ though God yet as man did pray unto the Father Upon what grounds Christ who was God as well as man did pray The difference between Christs praier and ours What advantage Beleevers have by Christ Doct. In what respects Christ did as much for one believer as another There is some difference between beleevers in respect of Christs Death Observ That such is Christs care and love to his remembred in his prayer and death even before they had a being Doct. Reasons Doct. That the faith which â—ustififieth and saveth us maketh us wholly to depend on Christ The several kinds of faith The object of faith It 's an act of the will as wel as the understanding The seat of faith These things are required to justifying faith I. Of faith under the notion of receiving Christ The receiving of Christ implyeth 1. That we have nothing of our own 2. That we are wholly passive in justification 3. That faith doth not justifie for any intrinsecal worth in it 4. Faith is excluded as it is a work 5. And why faith and no other grace doth justifie II. This receiving is not a bare receiving but an imbracing also III. In this act of faith there is a fiducial reposing of the soul upon Christ IV. An application of Christ V. This recumbent act of faith may not only thus receive Christ but we may be assured that Christ is ours Faith hath two acts a direct and a reflex Quest Observ God hath appointed a perpetual Ministry to the end of the world Quest Answ Doct. Consider That there is a two-fold Unity among the godly I. Invisible II. Visible III. 1. The excellency and necessity of unity among Christians appears by the vehement and affectionate praier for it 2. It s a means to bring the world to believe the truth 3. It s promised as a special part of the Covenant 4 Hereby a serviceable helping of one another in spirituaâ—l things is preserved 5. God suffers sad persecutions to befall them that thereby their discords may be removed 6. Unity strengthens 7. It is beautifull and comely 9. Divisions are the fruit of the flesh 10. Because all things