Faith and that was justifying They believed on him There 's a threefold Faith as Divines distinguish it The first a believing of God Credere Deum to believe that there is a God The second a believing to God Credere Deo to assent to that which God says The third a believing in God Credere in Deum that is to rest and cast our selves upon God as he has revealed himself to us in the Scripture Now the latter of these is that which is here recommended unto us in these present Jews Many believed on Christ. And indeed this if we well consider it is the main of all And it hath a threefold eminency in it as peculiar to it First that it is the Faith of the Scripture and proper to the word of God Secondly that it is the Faith of the Gospel and proper to the New Testament above the Old Thirdly that it is the Faith of Salvation in the exercise whereof alone we are made partakers of the righteousness of Christ All these three eminencies are in it First This Faith of Recumbency whereby we rely and cast our selves upon Christ and believe in God it is proper only to the Scriptures and those Writings which are taken from it it is not to be found in any other Writings besides This phrase to believe in another it does not occur in any Heathen Author whatsoever that ever I could meet with It is an expression which God hath reserved as the proper language of Christian Religion There 's somewhat in that As the thing it self is purely Divine and Christian so is the form and manner of speaking Secondly As it is the language only of Scripture so it is especially the language of the Gospel and more proper to the New Testament To believe in God it is not a Legal business but an Evangelical The Law represents God unto us as an angry Judge as a consuming Fire as an avenger of all unrighteousness It is the Gospel only which propounds God as pacified and reconciled in Christ and so at such terms with us as for which he may be relied upon by us and therefore is called by the Apostle The ministry of reconciliation 2 Cor. 5.19 Thirdly It is the Faith of Salvation and in the exercise whereof alone we are justified in the sight of God as being that alone which does knit and unite us to Christ and make us one with him And so the Scripture sets it Joh. 1.12 As many as received him to them he gave power or priviledg to be the Sons of God even to them that believed on his Name Where the receiving of Christ is explained by believing in him as that whereby alone we do receive him So Joh. 6.40 This is the will of the Father who hath sert me that every one which seeth the Son and believeth on him may have everlasting life Where there seem to be two main acts required for the obtaining of Justification and Salvation by Christ The one is to see the Son that is to acknowledg Christ Preached for the Son of God and Redeemer of the World by which act we do discern the Fountain of eternal life and make towards it The other is to believe on him by which act we do draw life from the true Fountain of life and immerse our selves wholly into him This must needs be that Faith alone which saves us because it is that whereby God in Christ is so much honoured and advanced by us for God has joyned these two both together in his wise contrivance for his own Glory and our Salvation so that that whereby God himself is chiefly glorified we also are more particularly saved This is done by such a Faith as this is which is therefore justisying and saving Therefore let us especially labour to find this Faith in our selves A Faith of reliance upon Christ and adherence to him As for the other two kinds of Faith which we mentioned before to wit the Faith of acknowledgment and bare assent they are such as in their place we may bestow upon the creature it self and ascribe to meer men we believe that they are such and such persons and acknowledg them to be in being we assent and give credit to their words and receive that which comes from them Thus we may and do believe them But to rely and cast our selves upon them and to place our assiance in them that we may not do There 's a difference in regard of the object Again Secondly In regard of the subject Take the two other kinds of Faith and that even referred to God himself yet they may be found in reprobate persons even the Devils themselves they may and do believe both that God is and that it's truth which is said by God As the Apostle James plainly expresses it Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble Where their trembling denotes their assent But now this Faith of relyance and recumbency it is proper only to those which are elect and born again Thirdly Consider'd also in the effects The other two kinds they are but common here neither for they work not any great change in the hearts of those in whom they are notwithstanding which men may still be as bad as ever they were before they had them But this Faith which we now speak of that does it it sanctifies and purifies the hearts of those persons in whom it is We have two express places for it the one Acts 15.9 Having purified their hearts by Faith And the other in Acts 26.18 Which are sanctified by faith that is in me And so much of the second Particular in this first General which is the nature of that Faith which was here commended in these Converts of Christs it was justifying and saving they believed on him The third is the Subject of this Conversion and they are here exprest to be many many believed on him Now this it hath a twofold significancy or Emphasis in it First an Emphasis of Restriction Many but not All. Secondly an Emphasis of Inlargement Many and not a Few First it has an Emphasis of Restriction or Limitation Many but not All. Christ could if he had pleased have so ordered it that it might have been All but he did not do so as being free in the working of his Grace in whom he pleases The Gospel is offered to All but all do not receive the Gospel no not of those which are the Auditors and Hearers of Christ himself As there were many that believed on him so there were many also that opposed themselves against him All men have not faith says the Apostle 2 Thes 3.2 it is true both of common Faith and of Justification c. The Gospel was preached unto us as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it Heb. 4.2 There hath been and always will be a difference of Hearers
viz. The Duty supposed If ye continue in my word This is that which Christ requires of these Jews which now believed on him that they would go on and persevere in the Faith And it is that which he requires of all others besides In Christianis quaeuntur non initia sed finis It is not so much the beginning as the end which is looked after in Christians Therefore it is the counsel of Paul to Timothy that he should continue in the things which he had learned 2 Tim. 3.14 And to continue in the Doctrine 1 Tim. 4.16 Acts 14.22 The Apostles confirm'd the souls of the Disciples and exhorted them to continue in the Faith This perseverance and continuance is such a duty as the Scripture does generally in every part of it commend unto us As for the further prosecuting of this Point unto you I shall reserve that for the latter clause of the Verse in handling of the Connexion where it will come in with greater advantage All that I shall do in the mean time before I pass to that shall be to take notice of the phrase and manner of expression in this passage and that is that Chirst says not If ye continue in the Faith although that was the main thing which he meant but if ye continue in my Word Why does he so There are divers reasons which may be given of this expression First That he might hereby carry them to the Spring and Original of that Faith which was wrought in them And that was the word of Christ This was the means of drawing them to believe and Christ would have them to remember it and to take special notice of it for their greater reverence of his own Ordinance For when all comes to all this is that which must work it in an ordinary way It is true Christ is able immediately to infuse the habits of Grace into us by his own Spirit without the Preaching of the word but it is that which he will not commonly do If he does as in infants and young children yet the Word has still the honour of exerting it and drawing it forth from whence at last it is all resolved into that as the Principle of Conversion Of his own will begat he us by the word of Truth Jam. 1.18 And now ye are clean through the word which I have spoken to you God has put a dignity upon his word to this purpose And that not only in the mouth of Christ himself as it was here in the Text but also in the mouths of his faithful Ministers and Servants whose word is the word of Christ when 't is delivered in his Name and by his Authority as truly though not so fully as that which came directly and personally out of his own mouth it self Therefore he tells his Disciples that He that despiseth them despiseth him And St. Paul to the Thessalonians He that despiseth us despiseth not man but God who hath also given us his holy Spirit To abide in the Doctrines of the Prophets and Apostles and other Ministers is to continue in the word of Christ And to continue in the word of Christ is to continue in the Faith Secondly As to shew the rise of Faith so to shew the rule of Faith to shew what it is which out Faith must be regulated by and that is by the word of Christ We must henceforth believe nothing of Christ but what is exhibited to us in his word and which is taught us in that Search the Scriptures for they bear witness of me says Christ himself Joh. 5.39 All Doctrines which are beside this word they fall to the ground Thirdly To shew the improvement of Faith whence it is that our Faith is to be nourished and strengthened in us Ex eisdem nutrimur un de renascimur we are nourish'd by the same means as we are first born The word of God it is both seed and food to its seed as to the begetting of Grace and it 's food as to the encrease of it And so the Scripture stiles it The immortal seed and the meat that endureth for ever The word it hath both properties in it and so both are attributed to it The first in the former verse which we have handled As he spake c. And the second in this other which we are now upon If ye continue in my words So much for the reason of this expression and for the first Branch as it is here considerable of us viz. The duty required The Second is The Priviledg inserr'd Then are ye my Disciples indeed Where there are two things again distinctly considerable of us First the Priviledg it self and that is to be a Disciple of Christ Secondly the ground whereupon this Priviledg is founded or the condition of it Then If ye c. For the First The Priviledg it self simply consider'd it is to be a Disciple of Christ which is further set forth by the word of Amplification indeed A Disciple indeed This is that which every good Christian is and which every one should labour to be Not to be a titular Disciple only but a real Which is an expression that the Scripture does very much stand upon in sundry places of it Thus our Saviour speaking of Nathanael Joh. 1.48 says he was a true Israelite or an Israelite indeed And St. John speaking of our Saviour says he was that true light 1 Joh. 2.8 Our Saviour speaking of John Baptist Mark 11.32 says he was a Prophet indeed So here our Saviour again speaking of good Christians and sound Believers says My Disciples indeed Now to open this expression a little to you A Disciple indeed it does contain three properties especially in it First Sincerity Secondly Vniversality And Thirdly Perpetuity He that 's a Disciple indeed he is one unfeignedly And he is one indefinitely And he is one uncessantly First Unfeignedly A Disciple indeed does imply sincerity in it in opposition to hypocrisie and dissimulation There are many who are Disciples in pretence but that 's not that which will serve the turn nor which we should be contented withal but to be so in reality and good earnest that is to have the heart and spirit and substance of true Religion in us For look as in naturals painted fire is no fire where it wants the operations of fire in it and a dead man is no man but a carkass because he wants the Soul which is the form and life in him Even so it is also in Spirtuals one that is but a meer Professor he is no true Christian because he wants the life of Grace which should act Christianity in him This is that which Christ especially regards and requires in us 1 Joh. 3.18 My little children let us not love in word and in tongue but in deed and in truth And what he says of the Grace of love may be applied also to any other besides God esteems of us in Religion so far forth as we are hearty
ingaged to this for its defence and preservation than he is to them The one being but his creatures but the other being as it were a part of himself So then that 's now the second thing excluded as to this business to wit the perfections of grace and spiritual endowments The Third is the perfection of imployment or manner of dispensation An Angel from Heaven that is an Angel as coming from heaven and pretending to Divine Inspiration And so there is this in it That the highest Revelations are not to be named or heard against the Scriptures The word of God as it is delivered to us from the mouths and pens of the Prophets and Apostles of Christ is to be of more account and esteem with us than as if an Angel should come down from Heaven with an errand or message to us Though an Angel from Heaven This is clear from that which the Apostle Peter has to this purpose 2 Pet. 1.18 19. Where there seems to be a comparison made betwixt Scripture and Revelation and the pre-eminence given to Scripture The voice which came from Heaven we heard when we were with him in the holy mount We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of prophecy it is more sure than the voice from Heaven And if than a voice from Heaven indeed How much more then surer than a pretended How must all imaginary Revelations upon this account now fall to the ground and come to nought If an Angel from heaven may not be believed in contradiction to the Scripture and written Word How much less may any other besides of inferior rank or imployment And what cause have we then to keep close to this infallible rule which through Gods goodness is left unto us yea and as the Beraeans sometimes did in Act. 17.11 Search the Scriptures daily to see whether those things are so which are spoken even by Paul himself or if there be any other Minister besides superiour unto him So much for that first particular viz. The persons mentioned We or an angel from Heaven The second is the miscarriage which by supposition is fastened upon them and that is in these words Preach any other Gospel unto you than that which we have preached unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Apostle does not only take care of Preaching the Truth himself but falls upon all such as should vary from that which he had preached not allowing any liberty to them in this particular lest hereby he should even destroy the thingswhich he had built This it was not a part of selfishness but zâ—â— in him there being a great deal of danger 〈◊〉 indulgence given in this kind we cannot dâ—â—â—d truth and tolerate error both at once especially such as that error it self may be for the nature of it That which carries in it sometimes a shew of charity and ingenuous condescension i indeed nothing else but treachery and betraying the Doctrine of Christ which is committed unto us Indeed in some points and cases that rule and practice of the Apostle Paul to the Philippians is very good If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 But in others it will not hold because God has revealed it already and it is mens perversness that keeps them off from closing with it In matters of greater consequence and in matters of clearer evidence there is no permission of men to enjoy their own sense because here it is not want of power but want of will that makes them to stand out whiles they shut their eyes upon that light which is tendered to them that they may the freer enjoy their lusts And for those cases in which some indulgence and freedom is to be granted as in lighter and smaller matters and which are not so clear yet there is a great respect to be had to the Principles whereupon this is granted which if they shall be otherwise than warrantable it will hereupon appear to be inordinate As first That it be not out of an indifferency and neutrality in Religion There are many which are ready sometimes to give to others a liberty of judgment and likewise of practise because they think it is no great matter what opinion any man 's of or what way any man 's in Out of Atheism and Profaneness of spirit like Gallio which care for none of these things think that a man may be saved in any Religion whatsoever that is in no Religion at all Secondly That it proceed not neither from corruption and carnal policy Thus ye shall have many sometimes which will allow others their opinions that so they may with the better quietness enjoy their own Bear with me and I 'le with you letme alone in mine errors and I 'le pardon you for yours which cry up charity and tenderness and condescension and such things as these that so they may the better lye hid and run away with their own heterodoxy an unsoundness untouch't and unexamined This is naught for the Principle though perhaps upon better reasons there might be ground for the thing it self which it is applied unto But so much by the way for that In this passage of the Apostles there are divers steps or gradations pertinently observable of us for our instruction First That the Apostle lays this grievous and heavy Censure not so much upon the judgment or opinion simply considered or privately injoy'd butupon the vent and discovery and communication of it in Preaching If we or an angel shall preach c. There 's an Emphasis in the Conveyance Preaching it is the divulging of an opinion and making it known yea not only so but the spreading of it and scattering it and diffusing of it abroad Now this as to matter of error and false Doctrine is gross and intolerable The Spirit of God in Scripture does not allow men to think that which is amiss or to be of a corrupt judgment themselves but when they will moreover discover it and impart it and convey it to others here it does especially restrain them and lay a severe penalty upon them Thus likewise in some other places as 1 Tim. 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the Doctrine which is according to godliness He is proud knowing nothing c. Teach otherwise and consent not or come not off in his Teaching as the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different teaching from the Apostls of Christ is justly censured by the Apostle Paul And so again Tit. 1.10 11. There are many unruly and vain talkers and deceivers especially they of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouths must be stop't who subvert whole houses teaching
whereof there is to be no alteration and whereunto there is to be no addition If any man shall add unto these things God shall add unto him the plagues that are written in this Book Rev. 22.18 Hence Heb. 13.9 Be not carried about with divers and strange Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers and strange divers in regard of their multiplication strange in regard of their innovation It this present Text before us there are two phrases or expressions whereby this newness or strangeness of Doctrine is set forth unto us First Other than as we have preached in the eighth verse Secondly Other than as you have received in the ninth which though at the last they come both to one and the same effect yet have a different notion in them considerable of us First Other than as we have preached the Apostle Paul reduces all Doctrine to what himself and other of the Apostles of Christ had delivered making that the measure of all the rest This he might very well do without any rigor at all and it was that which did very well become him considering who he was namely the Apostle of Christ who had received what he taught by the Revelation of Christ himself as he signifies afterwards He does not stand upon that which he had preached as purely his own but as Christs whose Minister he was and from whose authority and in whose name he delivered what he did unto them So that though it be what we have preached as to the expression yet it is indeed what we are commanded to preach for the intention and meaning of it The stress and strength of the phrase does not lye so much in his own performance as in Gods allowance and warranting of him to what he performed as doing it by Divine commission Where again we may be the way further observe that this restriction here of the Apostle Paul's which he does fasten upon others in reference to himself is not so much to the manner of his Preaching as rather to the matter it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are divers Improvements and Modifications of the same Truth acccording to the various Gifts and Abilities which God communicates to his servants some in one kind and some in another Ye shall have some kind of persons who would confine all kind of Preachers to one and the same kind of way and method of Preaching This is a business which is not to be expected neither does the Apostle urge it in this Scripture but in the allowing to every one that gift and manner of Preaching which is most agreeable to himself so it be grave and sober and proper and becoming the Majesty of the Gospel he does limit them only for matter to the Doctrine of the Scripture that there be nothing delivered but what does consist with that and which either directly or by consequent is to be found in it Upon this account there are two sorts of Persons which seem to be cashiered by St. Paul as to this matter of Preaching the one is Papists with their unwritten Traditions the other is Enthusiasts with their new Discoveries and Revelations forasmuch as either of these do preach besides that which hath been preacht by Paul an the rest of the Apostles they seem hereby to be condemned First Papists with their unwritten Traditions The Church of Rome besides that which is commended to us in the Holy Scriptures would impose upon us to be believed by us and that as necessary also to Salvation what they call unwritten Verities and do equal their own Cabala to the Bible and Book of God it self Credunt sine Scripturis ut credant adversus Scripturas Tert. p. 207. Now we see here what to think of them by what is here said by the Apostle Paul If either we or an angel preach besides c. There 's nothing now which is to be preached or entertained besides the Scripture And Tertullian's rule holds good Non credimus quia non legimus We believe it not because we read it not Read it not where namely in the Scripture and written Word of God And St. Ambrose to the like purpose in his first Book de fide ad Gratianum Scripturas interrogemus interrogemus Apostolos interrogemus Prophetas c. I would not says he that ye should so much relye upon us and our argument let us ask the Scriptures let us ask the Apostles let us ask the Prophets yea let us ask Christ himself speaking in them resolving all into the Word of God Secondly Enthusiasis with their new Discoveries and Revelations they seem hereby also to be excluded If nothing may now be preached besides that which hath been already delivered by St. Paul and the rest of the Apostles then certainly there can now be no new Article of Faith in Religion obtruded upon us I say no new Article of Faith nor any such point as is necessary to be believed upon the Terms of Salvation there 's no room for such things as these as may appear by St. Paul's Anathema here in the Text. Indeed we do not deny but there may be and daily are new clearings and explications and enlargements of those former Truths which have been taught and received in former times and so new light subjectivè but not any new Truth it self which has not already been made known to the Church and so new light objectivè or in Propositions There may be discoveries of new Truths in Philosophy but not in Religion and in Divinity as to some Points which are purely Speculative Theological but not which are Fundamental and Practical no the Gospel it is Aeternum Evangelium it is the Everlasting Gospel as it is called Rev. 14.6 From whence there is to be no substraction and unto which there is to be no Accumulation The once thinking of this since the consignation and sealing up of the Canon has been exploded in all times of the Church Mos iste semper in Ecclesiâ viguit says Vincentius Lyrinensis ut quo quisque foret Religiosior eo promptius novellis adinventionibus conrairet This has always been the custom and fashion in the Church of God that by how much any one hath been more Religious than others by so much the more readily hath he set himself against any strange and novel inventions Thus he a learned and ancient Writer which he does illustrate by divers examples And again to the same purpose Nove dicendum sed non nova We may speak in a new manner but not new things And he sets it forth by a very lively and elegant comparison Imitetur animarum Religio rationem corporum quae licet annorum processu numeros suas evolvant expleant eadem tamen quae erant permanent Let the Religion of the Soul herein imitate the condition of the Body which though in process of time it does extend it self to a greater magnitude and fulness yet for the subtance
understand his Providence and Fatherly Protection which is compared to the shadow for the Safety and Security of it and the refreshment which comes by it That as in a shade men are defended from the Heat so in this from these showers and Heates of Afflictions and Persecutions which they are subject unto God is said sometimes to hide us himself and sometimes we our selves hide our selves flying and repâ—â—ring to him for shelter and defence of us We have often mention made of this in Scripture Psal 17.8 Keep me as the Apple of thine Eye hide me under the shadow of thy Wings And Psal 57.1 In the shaddows of thy wings will I make my refuge untill these Calamities be over past And Psal 94.4 He shall cover thee with his feathers and under his wings shalt thou trust So again there are other phrases and Expressions also answerable hereunto As Esay 49.2 In the shadow of his hand hath he hid us And Psal 31.20 The secret of his presence and secretly in a Pavilion and the like When t is said here that the Righteous which are the Sons of men do put their trust under the shadow of Gods wings which is his Providence and Fatherly protection There are two things especially signified in this Expression First Their Expectation and dependance as to matter of Practise they do repair and betake themselves to him Secondly Their Satisfaction and Security as to matter of Success or Priviledg they do rest and quiet themselves in Him First I say here 's their Expectation and dependance as to point of Duties Gods Children still in every Condition especially of Perplexity and Distress do betake themselves to him for Safeguard and Defence and Protection of them They come under the shadow of his wings This is grounded in their Relation to him because they are his Children Whether should Children go for refuge but to their Father This interest puts them hereupen Oh! it it is a blessed thing to have such a share and propriety in God Especially in sad and Evil times And it concerns us to make sure our interest in him for this purpose and that before such times as these shall come upon us If ever we desire with comfort to repair to God in danger for Protection we must repair to him before danger for Love and out of Obedience to him otherwise we may doubt and question with our selves whether he will shelter and protect us or no. The practise here of Gods people does condemn the contrary in many others besides who least think of God of any thing else in all the world when Danger or Trouble is near unto them There are a great many shadows which men trust in at such times and truly they are but shadows indeed and shadows in the worst notion and sense of it as it is a diminitive word and expression in opposition to substance and reality The shadow of Wit and the shadow of Wealth and the shadow of Friends and the shadow of Strength and outward Power and the like these are the shadows which they rely upon but the shadow of Gods wings is a business which is quite out of their minds they think not at all of it But the Godly here do give us a better example in this Text by repairing to God as their Duty Secondly Here 's their priviledge and Success they trust that is they rest and quiet themselves There 's a great deal of Serenity and Tranquillity in a faithful reliance upon God Now Secondly For the Ground of Inference or Connexion of these words with the former Therefore do the Sons of men c. Therefore wherefore why because thy Loving-kindness is so excellent So then according to the several notions of Loving-kindness which I mentioned before here is a double Improvement observable First Here 's the Improvement of the Nature of God and what he is in his Disposition or Affection because thy Loving-kindness is so excellent that is because thou bearest such favour to thy People And Secondly Here 's the Improvement of the Providence of God and what he is in his works and Performances Because thy Loving-kindness is Excellent that is because thou hast done so much for them already therefore do they trust thee further And so here are two Propositions or Conclusions which do arise from these words First That we have great cause to trust God for his Attributes and the Goodness which is in Him Secondly That we have great cause to trust God for his Performances and the Experience which we have of him this same therefore it hath both these in it First I say we have cause to trust him for his Attributes and the Goodness which is in him They that know thy Name will trust in thee Psal 9.10 Thy Name that is thy Nature wherein thou art always like to thy self Secondly We have cause to trust him for his Performances and the Experiences of him thus also in the next words in the same verse For thou Lord hast not forsaken them that seek thee That is thy Loving-kindness hath been Excellent Love it ingages to trust the more Affection still the more Confidence in the party which is Affected Now the use of all this to our selves is to stir us up still upon occasion to improve these both to our own advantage for the quickning and strengthning of our Faith Especially in great Difficulties which may at any time happen unto us let us remember still to oppose to them and set against them the excellency and infiniteness and admirableness of Gods Loving-kindness Thus now we have the Second General also dispatcht and so with it the whole Text it self which I have at this time undertaken How Excellent is thy Loving-kindness O God therefore the Children of men put their trust under the shadow of thy wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SERMON XXI Psal 84.11 For the Lord God is a Sun and shield The Lord will give Grace and Glory No good thing will be withhold from them that walk uprightly There is nothing which is more necessary for us then to have Good thoughts and apprehensions of God It is necessary both in point of Duty and in Point of Comfort In point of Duty it is necessary thereby to work us so much the more to obedience and Complyance with Gods Commands for what can be done too much for Him who has so much worth and Excellency in Himself And it is necessary in point of Comfort thereby to work us so much the more to Contentment and submission to Gods Dispensations For what can come amiss from Him who is so Good and Gracious to us and especially when we our selves do apprehend and believe him to be so Therefore this is that which we have here exhibited to us in this Scripture which we have here before us from the Mouth or Pen of the Psalmist as a satisfaction and refreshment to himself in his present condition The Lord God is a Sun and shield The Lord
of Good men and keep the paths of the Righteous Indeed I must further add thus much as concerning the further opening of this point that when we teach that the wayes of Plety are pleasant wayes First We do not deny but that Religion causes some kind of Greif and Sorrow which goes along with it It discovers sad things to the Soul concerning Sin and Hell and Damnation and wrath to come but then it discovers them so as to free those persons from them to whom it does discover them The Sun raises Vapors in the Morning but then it scatters them and dispels them by Noon and so does the Spirit of God with the Soul in this Business as our Saviour told his Disciples Ye shall indeed mourn but your sorrow shall be turned into joy Blessed are you that weep for ye shall be Comforted Godly sorrow it always ends in Heavenly Comfort and God never sadden any of his Children but he does it to this end and purpose that so occasionally from hence he may cause them the more to rejoyce and that their joy may be so much the more firm and fixt and lasting to them so that still 't is a way of pleasantness in regard of the end The more we sow in Tears the more we shall reap in joy That 's one Qualification of this point Again Secondly When we say that the wayes of Spiritual Wisdom and Grace are wayes of pleasantness we do not mean it of the mad mirth of the world which consists in nothing but Vanity and Folly and Luxuriancy of Spirit No it is not such a kind of pleasantness which is here intended but a Sanctified and Spiritual kind of pleasure A delight in Heavenly and a delight in Earthly things in an Holy and Heavenly manner For this we must know likewise that Godliness does not deny us a free and liberal use of the Creatures in the due time and measure which does therefore further take off the scandall which from hence is cast upon Religion as if it did utterly exclude all outward and worldly Joy In Friends and in Estates and in Recreations and such as these No It does not so indeed it moderats and qualifies it that it exceeds not and passes not it's Bounds A man that professes Religion though he may lawfully use the Creatures yet he may not be vain in the use of them and give himself that scope and liberty which others take to themselves in the injoyment of them Here there is a restraint upon him but for the thing it self there 's none Non Isaoc moroeter sed aries sayes Bernard sweetly It is not Isaac must Die but the Ram. Isaac in the proper notion of the word it signifies Laughter God will have us to offer it he will not have us to kill it Non peribet tibi laetitia sed Contumacia It is not thy joy it self which God will have slain but the ramishness and rankness of it the excrescency and perversness of it Take away this and Religion has as much rejoycing as any other Condition allowed unto it Again Thirdly We must take in this likewise that it pleases God to exercise his Children with Affections here in this world above many others besides Not onely with trouble for Sin but likewise with trouble from outward Crosses but still he is doing them good by them in their inward man and he follows their outward Crosses with the inward Comforts of his Spirit which does abundantly make it up Yea this is one benefit of Godliness which I named as an instance to prove the point in shewing wherein it is pleasant in that it does make even Afflictions themselves to be comfortable in the bearing of them so that take it which way we will the wayes of Wisdom will be wayes of Pleasure from whence we justly see the madness of those which think otherwise of it But against this it may be happily objected If Religion be thus pleasant as we speak off what may be the reason then that no more look after it then they do and take no more pleasure in it To this I answer First of all The reason why no more look after these pleasant wayes is indeed because they are ignorant and unacquainted with the Pleasantness of them we use to say Ignoti nulla cupido where there is no knowledg or apprehension of any good in any thing there is no desire of it and so t is for the most part here men are to seek in the Excellency of these things and therefore neglect them If thou knewest the gift of God and who it is that saith unto thee give me to drink thou wouldst have askt of him and he would have given thee living water sayes our Saviour to the woman of Samaria John 4.10 Even so may we say in this case to Worldly men if they knew the sweetness which were in Religion they would not be void of Relgion but would by all means apply themselves to it They do not know or believe the Scriptures and the Spirit of God in the Ministry of the word which gives knowledg and intimation of these things Secondly As this proceeds from Ignorance so it likewise proceeds from un-activity and want of tryal of the sweetness of these wayes Though a man should know or at least believe that such and such a meat were sweet and pleasant yet if he did not eat it and take it into his mouth he would have no actual delight in it Delight it proceeds from operation and so here Those that are not Conversant in Religion they have no pleasure in Religion Those that doe not walk in these wayes they cannot discern how pleasant they are And thus 't is in this present business Men do not therefore take contentment in Godliness and the pathes of Spiritual Wisdom because indeed they are unacquainted and un-accustomed for the most part to them Thirdly it does likewise proceed from the want of a right principle What 's Delight but a Suteableness and Agreement of the Faculty with the Object Let the Object be never so pleasant yet if â—â—ere be not an Eye to see it or a taste to rellish it and the like there can no delight or comfort arise from it All the sweet-meats in the world are nothing to a Distemper'd Palate All the pleasant Meadows that are they are nothing to a blind eye and so again 't is here Men are therefore not perswaded of the Sweetness and Pleasantness which is in Godliness because indeed they want such gracious Principles as should make them sensible and apprehensive of it This is the work of the Spirit of God and of him alone who therefore must be sought unto for it And this is the true account of mens carriage in this particular which yet is no disparagement to the thing it self nor any sufficient warrant for men therefore to think the worse of Religion And therefore this may be the first Use Namely as a word of Conviction and
a gracious and a savourly spirit which has these things in the experience of them in it self That which others dispute a Christian feels which is the best Argument that can be brought in the world and most convincing of any other besides Non est disputandum de gustu There is no Argument can be brought against it But it must needs be acknowledged by all those that apply themselves to it The Errors in such Points as these are but the objections of a carnal heart and therefore the best way to confute them is to get the heart establish'd with grace which is the best decider and determiner of such Contrarieties as we now speak of This as it is necessary for all other Christians so especially for us who are Ministers and who are entrusted with the Mysteries of Christ as Stewards of them It concerns us especially to get some sense and experience of them and to have them wrought and rivited into our hearts that so we may say to our Auditors as our Saviour does here to Nicodemus in the following verse in this Chapter Verily verily I say unto thee We speak that we do know and we testifie that we have seen as being that which is like to carry the greatest efficacy and authority with it We being never so likely to perswade that to others which we have not first of all perswaded to our selves Thus shall we by the manifestation of the truth commend our selves to every mans conscience in the sight of God as it is in 2 Cor. 4.2 And so I have done with the third part of the Resemblance which is of the Spirit compared to the Wind in the Intricacy and Mysteriousness of it as to its proceedings and so with this whole Verse before us The wind bloweth c. SERMON XIII JOH 8.30 31. As he spake these words many believed on him Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my Disciples indeed Our Blessed Lord and Saviour as it was still his care and practice to go about doing good so he still met with resistance and contradiction and opposition in that good which be undertook to do A clear instance whereof we have here in this present Chapter which we have now at this present time before us Where as we shall find through the whole current of it the perverse and obstinate Jews did still thwart him and quarrel with him about every thing almost that came from him There was nothing which he could utter though never so savoury and divine but they had somewhat to except against it and to censure in it whereby they turn'd that discourse which he ntended at first but for a Sermon at last to be a Controversy and Disputation and a satisfaction of them so far as they would be satisfied by him in those objections which they put unto him But yet for all this he had at last the better of them especially of some amongst them as faithful endeavors shall in conclusion find acceptance and success His Doctrine at the length it does touch them and prevails upon them And this verse which I have now read unto you is a Narration of this success As he spake these words many believed on him c. IN the Text it self we have two General Parts observable First The success of Christ's Doctrine upon those which were made partakers of it And Secondly The occasion of this success The success of it that we have in these words Many believed on him The occasion in these As he spake c. We begin with the first viz. The success of the Doctrine of Christ Many believed on him Wherein again three particulars more First the success it self and that was Faith they believed Secondly the nature of this Faith and that was justifying they believed on him Thirdly the subjects of it and they were many For the First the success it self that was Faith They believed Christ Preached and the Jews believed upon his Preaching There was a blessed and happy issue and success which followed upon his Ministry even to conversion it self And he which performed the one vouchsafed the other that so he might not labour in vain From whence we may note thus much That the Ministry of the word where it comes in the power of it shall be more or less always effectual There 's no Preaching but there shall be some Believing Our Saviour Christ as he was a pattern of the former so he made his Hearers and instance of the latter And we shall find it so in other places of Scripture where still some or other have been the better for the Ministry amongst them Though it is true a great many have been unfruitful and hardened no good at all wrought upon them yet other have been converted and brought home As Acts 28.24 Some believed the things which were spoken and others believed not So Acts 17.32 Some mocked others said we will hear thee again of this matter Rom. 11.7 The Election hath obtained though the rest were hardened This God will have to be upon these considerations First for the honour of his Gospel that that may not be altogether despised and undervalued Therefore there shall be some which shall embrace it and give entertainment unto it Though the Gospel have an excellency in it self independently upon the esteems of men yet God will further so far honour it as to make men to accept of it and while some oppose it yet others shall bear witness unto it by believing of it Secondly For the encouragement of the Ministers that they may not be disheartened in their labours if there should be no success at all they would think their labour to be in vain and would be very much taken off from it Now God delights in the encouragement of his Servants Thirdly For the accomplishment of his Election Acts 13.48 As many as were ordained to eternal life believed Where God propounds such an end to himself he will order all things tending to that end Now there is a people of Election and so consequently a people of Conversion This should therefore teach us which are Ministers to be diligent and constant in our work for we shall at last reap some fruit of our labours if not in some yet in others Either by gaining those which are yet in the state of Nature or else by confirming those which are already in the state of Grace either of which are very good works and sufficient recompence of all our pains This is sure That God's word shall not be in vain Isa 55.10 God never sends his Gospel any where but there is some good or other that comes on it and some or other are converted by it and brought home in that place where it is though not presently discern'd And that 's the first particular The success of Christ's Ministry it self which was the work of Faith in the Hearers The Second is the nature of this
much as the day of the Lord together with all the consequents and circumstances of it which does carry a great deal of fear and astonishment with it It does so and it deserves to do so in these respects First From the severity of the proceedings in the ordering and managing of it which shall be with a great deal of terror In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Is not this very terrible and a dispensation of much severity it cannot be denied And therefore those that think otherwise are mistaken and exceedingly deceived of that day it is a day of wrath a day of trouble and distress a day of wastness and desolation a day of darkness and gloominess c. Zeph. 1.15 And as it is so in it self so it is especially so to all wicked and ungodly persons to them it is the terror of the Lord with a witness from the guiltiness which is upon them This is that which properly gives this denomination unto it if we take it abstractly considered in it self or in reference to the Children of God so it shall not have such terror or dreudfulness in it those alone who are reconciled to God through Christ upon them it shall have another impression and another notion as it is the day of refreshment the day of redemption the day of restitution the day of recompence and reward The second is the Apprehension of this object in reference to the mind and understanding and that is knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see here upon what terms we proceed in Christianity and Religion not upon meerer fancies only and conjectures and bare probabilities but upon a certainty and good assurance Divinity it is a matter of Knowledg and it is the excellency of it that it is so elpecially compared with some other things in the world which are of another nature it stands upon good grounds as the bottom and foundation of it which is the Word of truth it self Thus 2 Pet. 1.16 We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his majesty c. And v. 19. We have also a more sure word of prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereunto ye do well that ye take heed as unto a light that shineth in a dark place c. This is the Scripture and Word of God But how did Paul know this which he here speaks of this Terrour of the Lord and the accurateness of this judgment of Christ which he had before mentioned and here refers to He knew it divers ways First By immediate revelation and inspiration from God himself it was delivered to him from the Lord as he says elsewhere of other truths I have received from the Lord that which I have delivered unto you It pleased God from Heaven to inform him and to acquaint him with this Divine truth concerning the Judgment to come together with some circumstances which shall attend it which he does discover as a profound mystery in some other places And that which he had as it were even from Gods own mouth and intimation of that he might very well say that he knew it as here he does knowing it by revelation Secondly He knew it also by Discourse and collection of one thing from another There 's very good reason for it that there should be such a day as this is the day of Judgment and that God should call men to an account hereafter for that which they do now in the flesh It 's very agreeable to the justice of God a righteous thing with him as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thes 1.6 When we shall consider that little recompence or reward is give here below either to good or bad we may from hence very rationally conclude that there is another time and place for it which shall not escape it That which seems to make most against it with carnal and secure persons is the delay and procrastination of it because it is not presently therefore they conclude that it will not be at all as those mockers in Peter Where is the promise of his coming c. But as the Apostle there resolves it Gods slackness is only long-suffering Patientia est non negligentia as Austin to the same effect Non ille potentiam perdidit sed nos ad poenitentiam reservavit c. de Verb. Apost Ser. 20. Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the subjunctive and so make it a matter of counsel and exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius But I think we need not do that I shall rather take it as it is here offered in the Indicative It is an expression which carries a various emphasis in it Thirdly He knew it also by Experience and by some sense of it upon himself in his own heart he knew it thus As he was wrapt up into Paradise and carried unto the Third Heaven so he was likewise cited to Christs Tribunal and brought before his Judgment-seat in his own soul and consicence S. Paul did not speak of these things at random and loosely but he had some practical apprehensions of them from where he knew them and did therefore to much the more boldly and freely and confidently discourse of them to other men There 's no man that knows what sin is but he consequently knows what judgment is and by the sight of the one is lead to the preconception of the other forasuch as sin in the guilt and nature of it summons to Judgment This was the Apostles great advantage in this business which he discoursed about that he spoke of it from his own spirit with some kind of sense and feeling of it which is that which all other Ministers should labour and endeavour to do in the whole course of their Ministry and in the Doctrines which are delivered by them First to work and fasten and imprint them upon them own hearts and then from thence to commend them to their hearers with the greater efficacy and success that so even in this sense likewise as well as in regard of affection they may impart unto them not the Gospel of God only but also their own souls 1 Thes 2.8 as being sensible and really satisfied in that which they deliver And thus much of the first thing here considerable in this first General of the Ministerial performance viz. the Motive Knowing the terror c. The second is the Work it self We perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again four things more whereof two exprest and two implied First What. Secondly Whom Thirdly For what or what to Fourthly Upon what ground There 's the Act and the Object and the End or
read these their doom in Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark not only ashamed of me but ashamed of my words that is of my Doctine and Truth and the profession of it He that 's ashamed of these of him also will Christ be ashamed when he will wish to be owned by him Again Others there are who though they own Truth yet will do little for it as to the defence and preservation of it though as a ravish't Virgin it crys out for their aid and relief yet they refuse to be helpful to it but are content to see it even undone before their eyes There are few which have tender bowels towards truth or active hands for the promoting of it Now this is that which the Apostle takes upon him here in this Text in the behalf not only of himself but also of his fellow-labourers and brethren that they were such as did not only declare all actings against it but close with all opportunities for it Not any thing against the Truth but for the Truth Nay further which seems also to be included their necessary inclinations hereunto for so we must likewise take it We can do nothing against the Truth but for the Truth that is we cannot but do for the Truth as there 's an Impotency to opposition so there 's an impotency likewise to neutrality and remisness and indifferency of spirit According to that of the Apostles Peter and John in their reply to the Priests and Elders which prohibits them to Preach any more in the Name of Jesus We cannot but speak the things which we have seen and heard Act. 4.20 This is the temper of a gracious heart that it 's all inflamed with a love to Truth and cannot as there 's occasion and opportunity administred to it but express and shew it self for it as it was sometimes with the Prophet Jeremy Jer. 20.9 His word was in his heart as a burning-fire shut up in his bones he was weary with forbearing and could not stay or as it was with the Apostle Paul when he came sometime to Athens and saw the City wholly given to Idolatry It is said his spirit was stirred in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was put as it were into a Fit of a Feaver through his zeal and ardency of affection upon that occasion This has been the condition of Gods Servants in such cases as these are as we may see especially in the story of the Martyrs they could not withhold but they must shew themselves for truth sometimes even in the greatest dangers and hazards which were incident unto them from that rooting and settlement and foundation which it had in their hearts But so much for that and so I have done with the Affirmative Proposition likewise But for the Truth And now that I have seemed to go through the whole Text. I might very well begin it again and make a new Sermon upon it For the Truth of it is we are not yet come to the point nor to the scope of the Holy Ghost in this place We have hitherto handled the words absolutely and in the general notion of them but there is a Relative Consideration of them which is to be observed and taken notice of by us which is yet behind and intimated in the Connexive for as to the joyning of this Verse and the former both together and to make them dependant upon one another he had said in the Verse before Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates Now he adds For we cannot c. He speaks it of the exercise of his ministerial authority amongst them which he signifies to be in him not for himself so much as for them nor for his own respect and advancement but for the glory of God the good of the Church and the advancement of the Truth which is chiefly and especially and principally regarded by him And therefore if at any time he were more sharp and severe with them whether in the reproving or punishing of offenders he did still desire herein to approve himself as one that aimed at Justice and Piety and Vertue in that Administration as the main ground and end for which that Power was indeed bestowed upon him This is the proper and genuine and direct sense of these words as they here lye before us We can do nothing against the Truth but for the Truth which are nothing else but a limitation of the Apostolical and Ministerial Power And that again twofold First As considered in the office and Ministry it self And secondly As considered in the persons namely himself and his fellow-Apostles and Ministers which were then the subjects of it For the first viz. The office and Ministry it self There is here in these words a limitation fastened upon that whiles it is said We can do nothing c. and thereby signified thus much That Ministerial Authority is not extended beyond Christian Edification The Apostles could do nothing but what was consonant and consistent with Religiou whether consider'd in the Doctrine of it or the practice This is that which is here exhibited to us and it is agreeable likewise to other places of Scripture as in 2 Cor. 10.8 For though I should boast more of our Authority which the Lora hath given us for edification and not for your destruction This was the end for which that Authority which he had was ordained and whereunto it did tend not destruction but edification so 1 Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods Heritage or over ruling your several lots and divisions but as ensamples to the flock that is not for our own private advantage but for the good and benefit of the Church This is true as to either parts of the Ministry whether of Doctrine or Censure First If we take it of Doctrine that is limited and bounded by this Ministers they have a Didactical Authority and authority of teaching God has committed this unto them and to them alone there 's none have authority of dispensing the Mysteries of Faith and Religion but those only who are especially called and designed thereunto But yet this Authority even to such and such persons it is limited and restrained to the Truth We can here do nothing against the Truth but for the Truth Ministers have not power to impose any Doctrine or Maxim whatsoever upon the people to be believed by them but what is agreeable to the Word of God and the Will of God laid down in the Scripture they may not make any new Article of Faith or require assent unto it Thus we have it also in 2 Cor. 1. 24. Not that we have dominion over your faith
a way of Application Thirdly In a way of Evidence or Conviction Probat qui tentat probat qui approbat probat qui docet argumentis But here in the Text it is confined only to the two former the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same that is used by the Apostle in another place in reference to the Lords supper 1 Cor. 11.28 Let a man examine himself and let him prove his own work they come both to one and the same effect only in that place it is restrained to one work as the occasion is whereas here it is taken more at large and so it seems to carry two things in it which are understood by it First As it is a word of Inquity or Examination Let him prove that is let him try Secondly As it is a word of Allowance or Approbation Let him prove that is approve either may be meant by it First It may be taken by way of Examination or Exploration Let every man prove his own work that is let every man try it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus it is in many other places of Scripture besides as 2 Cor. 8.8 1 Thes 5.2 That I might prove the sincerity of your love that is that I might try it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proving all things c. that is examining or trying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.19 I have bought five yoke of Oxen and I go to prove them that is to try them and to inquire about them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus is both this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and also prove in our own language oftentimes taken in this acception for matter of Tryal and Examination And so first of all here in the Text. We must do with our works as Goldsmiths do with their Gold who prove it for their better satissaction Now Goldsmiths they prove their Gold two manner of ways First They prove it by the touchstone for the discerning of true from counterfeit they prove it that is they try it Secondly They prove it by the fire for the separating and consuming of the dross they prove it i.e. they approve it And the first of these is that which is considerable of us in this present verse in regard of our own performances This is the duty of every Christian as to search and examine and inquire into his own heart as concerning the general frame and temper and disposition of it so consequently into all the works and actions which do come from him whether they be such as are warrantable or not it is not a matter of indifferency to us what things they be which we do but we are to call our selves to an account about them and to set up a Tribunal in our own consciences for the trying and judging of our selves And that especially upon these following Considerations First For our own innocency and the better ordering of our own lives where we do not prove that is try our works we cannot dispose of them so as we should do but shall be apt still to go on in a way of security and self-pleasing whether we have cause to do so or no Those that never look in the glass they do not see the spots in their faces and so do not take any care for the wiping them off from them and so those that do not try their works they do not so easily see their miscarriages from whence they might be brought to reform them and to do them away This tryal is necessary to integrity and self-reformation and therefore we shall find the Prophet Jeremy so to set it in Lam. 3.40 Let us search and try our mays and turn again unto the Lord. Self-examination is a very good step to Copversion when we inquire how it is with us we are likeliest to be that which becomes us and which we ought indeed for our own parts to be I considered my ways and turned my seet unto thy testimonies says the Prophet David Psal 1 19.59 Look as it is with those which are travellers when they never look after the way or consider whither they are going they many times go a great way astray before they return and come into it again even so is it with those that are upon their journey to Heaven c. Secondly This tryal is also requisite in order to our own comfort and satisfaction it is good we should prove our works as that we may be humbled for our defects so that we may be comforted from our good proceedings and reap the fruit of our own doings as the Scripture speaks For though the best things that come from us they have corruption mingled with them and so in that regard are matter rather of abasement than any thing else yet withal for the substance of them they are the workings of God's Spirit upon us and the evidence of his Graces in us which therefore in the discerning of them must be very grateful and comfortable to us in the sweet relishes and reflexious of consciences as rich men considering of their estates and worldly improvements This is such a special Consideration for this inforcing of the present Duty as that it seems to be the principal hinge upon which the Text it self turns as we shall see hereafter out of the following words And the c. Thirdly In an holy Conformity to the Judgment of God himself and his proceedings with us Therefore let us prove our own works because we shall have one to prove them for us at another day there 's a time a-coming when every mans work shall be prov'd whether he will or no namely at the day of judgment which is by a special Eminency in Scripture call'd the day of Discovery or Revelation Rom. 2.5 And again in another place it is said That every mans work shall be made manifest for the day shall declare it and the fire shall try every mans work of what sort it is 1 Cor. 3.13 God will try every mans work and therefore it concerns every man to try it himself and so much the rather that that tryal may be with the greater comfort Schollers that have well examined themselves they are so much the better fitted and qualified for their Masters examination and so it is here This therefore justly meets with the contrary practise of abundance of persons there are a great many of people in the world which never take this so much into their thoughts whether their works be good or bad but let them pass without any reward or consideration at all And to give you some account of it it does proceed from a threefold Principle in them First From neglect and non-attendency Secondly From presumption and self-flattery Thirdly From consciousness and self-suspicion First The cause why many do no more prove their own works it does proceed from simple neglect and carelesness
may likewise join Gods gracious assistance of his servants as to further progress and perseverance in Grace To him that hath shall be given And the more that any abide in Christs Doctrine hitherto the more likely are they to abide in it still because God will never be wanting more or less to gracious endeavours but where he has begun a good work in any of us will there perfect it unto the day of Jesus Christ in Philip. 1.6 But yet all is not limited and confined to this present life there 's a further reach in this expression still which we have not yet spoken unto when 't is said here that he that abides in Christs Doctrine he hath God both Father and Son And that is in reference to eternal glory and that life which is to come hereafter He hath him now by Adoption and Sanctification and hereafter by Salvation and Glorification Thus when the Apostle had spoken of the Grace of God appearing to all men c. he tells us it brings Salvation And when he had spoken of living godly and holy he presently adds Looking for that blessed hope and the glorious appearing of our Lord and Saviour c. Neither is this any way diminished by the word in the present tense He hath God but rather confirmed which does signifie the certainty of it as if it were done already He that abides in the Doctrine of Christ he is as sure of eternal Salvation as if he were saved already Therefore the Apostle Peter has such an expression as this is A partaker of the glory which shall be revealed 1 Pet. 5.1 The glory which shall be and yet a partaker of it already And so the Apostle Paul Ephes 2.6 He hath raised us up together and made us sit together in heavenly places in Christ. This holds good first in the faithfulness of Gods promise he has promised it and therefore it is as good as if it were actually performed And secondly in the preparations to it and anticipations of it in the first-fruits of the spirit that of God which a Believer has already it does bespeak more of him to him which he is thence assured further to injoy He hath both the Father and the Son But why is not the Holy Ghost joyned with them as which he has likewise To this I answer that he is included in the two other persons as he is also in other places of Scripture of the like expression Therefore it is a very good observation of Austins which shall shut up this discourse Cum Spiritus sanctus sit nexus Patris Filii ubicunque ponitur persona Patris persona Filii simul ibi semper intelligitur persona Spiritus sancti Forasmuch as the Holy Ghost is the band uniting Father and Son therefore wheresoever there is mention made of the Person of the Father and of the Person of the Son together there is always to be understood the Person of the Holy Ghost as included And so now I have done also with the second general part of the Text which is the Proposition in the Affirmative expression as qualifying the former He that abideth in the doctrine of Christ he hath both the Father and the son And so much for this Text for this time SERMON XLVI Revel 1.5 And from Jesus Christ who is the faithful witness and the first-begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sins in his own blood There is nothing more necessary for Christians in the blessings and good things that they partake of than to be fully sensible and apprehensive of the spring and fountain of them and of the conveyance of those blessings to them and this as that which is here done in this Scripture by the Aposile John in his Salutation of the seven Churches of Asia to whom he directs and inscribes this his Book of Revelation more especially He wishes them Grace and Peace and he withal informs them who it is from whom they must expect them and that is not only from God himself considered essentially From him that was and that is and that is to come but from God especially considered Dispensatively and as revealed and made known in Christ whom he adds to the other And from Jesus Christ who is the faithful witness c. IN this present Text before us we have a threefold description of Christ according to his several Offices which he hath undertaken for us First From his Prophetical who is the faithful witness Secondly From his Priestly who is the first-begotten of the dead And thirdly From his Regal who is the Prince of the Kings of the Earth These are the Parts of the Text. We begin with the first of these Parts viz. the Prophetical Office of Christ exprest to us in these words wherein Jesus Christ is said to be the faithful witness There are two words here put together and both of them with their distinct Emphasis as they run in the Original Text it is the witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article prefixt to each First It is the witness Christ is a witness and he is a witness with a witness he is a special and singular witness so as there is none else besides that in this particular is like unto him Isa 55.4 Behold I have given him for a witness to the people it is spoken of Christ This he is said to be according to a twofold Explication First By way of Discovery and Revelation And secondly By way of Assurance and Confirmation In each of these respects is Christ a witness First By way of Discovery and Revelation as making known to us the will of his Father Thus in Matth. 11.27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveal him So Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Christ being God's Eternal Wisdom and so always present with the Father By him as one brought up with him Prov. 8.30 He from hence knows the mind of the Father and so is able to discover it to us and make it known which accordingly is done by him In Heb. 2.3 it is said that the Gospel began to be spoken by the Lord himself And in Heb. 1.2 God hath in these last days spoken unto us by his Son c. There were two ways wherein Christ did make known unto us the Gospel and the will of his Father The one was directly and mediately in his own person and the other was immediately and ministerially in the mouths and pens of his Servants who were sent and appointed by him First In his own person Isa 61.1 c. The Spirit of the Lord God is upon me
or longings after it such as these they do shew themselves to be very far from spiritual thirst which is here offered unto us Thirst it is a desire with some earnestness and vehemency and unsatiableness which is in it as David Oh that one would give me of the water of Bethlehem to drink when he longed for it And Sampson though otherwise a strong man he was ready to die and perish for thirst even so is there likewise the same proportionable impetuousness in Grace as that nothing will satisfie it but a greater measure and degree of it self and of Christ himself who is the giver of it As the Hart panteth after the water-brooks so panteth my soul after thee O God My soul thirsteth for God for the living God O when shall I come and appear before God Psal 42.1 2. And so Psal 63.1 My soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Where thirsting is explain'd by longing as pertinent to it And so I have done also with the second General part of the Text which is the Invitation of access or seasonable Application in these words And let him that is athirst come The third and last is the Intimation of acceptance or grateful entertainment in those And whosoever will let him take the water of life freely Wherein again we have three Branches more First The benefit mentioned and that is the water of life Secondly The persons to whom this benefit is offered and that is whosoever will Thirdly The offer it self let him take of it freely For the first The benefit here mentioned it is the water of life whereby we are in a word to understand the Grace of Christ according to the full latitude and extent of it whether the Grace of Justification in the pardon and forgiveness of sin or the Grace of Sanctification in the purging and washing away of sin or the Grace of Assurance in the comfort and peace of conscience either of these are implied in this expression which we have here before us and indeed all together This water of life it is the Grace of Christ with all the appurtenances that belong unto it and means that make way for it and effects which are consequent of it It is Grace and Glory both Grace as it tends to Glory and Glory as it follows upon Grace The gift of God is eternal life both in the end and in the means and this is the water of life which is here offered and propounded unto us for our receiving of it Thus it is if we take it generally and at large But if we take it more particularly and as limited and restrained so the Scripture it self is herein its own best interpreter as we have it plainly declared unto us in Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This says St. John he spake of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because that Jesus was not yet glorified So then according to this reckoning the water of life should be nothing else but the Spirit of God in the Gifts and Graces of it which indeed not excluding the other is that which is here chiefly and principally to be understood by us That reconciliation which is purchased by Christ but received and applied by Faith which is a fruit and work of the Spirit and Holy Ghost in us as all other Graces are besides and so fitly and properly exprest by living water There are two words in this Metaphor to be observed and taken notice of by us the Principal and the Accessary the Principal that is water the accessary that is the water of life and the Grace of Christ it holds its resemblance and correspondency to both First It has a resemblance to water and accordingly is compared hereunto both in this Text and other places of Scripture in regard of that Analogy and proportion which it bears thereunto in sundry particulars Look what water is as to the necessities and supplies of our humane and natural life the same is the Grace of Christ as to our Divine and Spiritual We may take it in these following instances as a taste of the rest First For purifying and cleansing Water it is eminent for that and so is the Grace of Christ for the taking away of the several spots and defilements and pollutions of sin Thus Eph. 5.25 26. it is said of Christ that he gave himself for his Church that he might sanctifie it and cleanse it with the washing of water by the word So Heb. 10.22 Let us draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Grace of Christ is a spiritual Bath wherein the whole man of a Christian both outward and inward is purified and cleansed Secondly For cooling and refrigeration and quenching of thirst it is compared to water for that likewise This Grace of Christ as abating the heat of lust and allaying the terrors of conscience and extinguishing of the fiery darts of the devil as the Apostle calls them Thirdly For increase and fructification Water it makes plants to grow and flourish and sprout up and so does the Grace of God such persons as are endued with it They shall grow as the Lilly and cast forth their roots as Lebanon their branches shall spread and their beauty shall be as the Olive-tree and their smell as Lebanon as it s in Hos 14.5 Fourthly and lastly Grace is compared to water in its manner of operation as namely that it so runs as that it is always joyn'd unto its Principle Sic fluit ut semper sit conjunct a suo principio It is an Observation upon it out of Austin and so Grace in a Christian it so flows as that it always knits and conjoyns him to Christ Of his fulness we all receive and grace for grace as the Evangelist has it John 1.16 And then the ascent of it is answerable to the descent of it even so is it likewise with Grace which as it first of all comes from God so it carries us up again to him That 's the first part of this resemblance as Grace is compared to water for the Principal The second is as it is compared to the water of life for the accessary and the advancement of it Thus it is frequently call'd in Scripture living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This it is by way of Eminency as that which does tend to life in the scope and drift of it as also does end in life as the effect and that which follows upon it Indeed every thing which belongs to salvation it is usually in Scripture exprest and fet forth by life The word of life and the bread of life and the crown of life c. And so here now the