can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
any mixture of Errors that have any considerable Influence upon the main of Religion Others are in that Communion in which those Doctrines are as yet taught that are indeed necessary to Salvation but many things are added which are indeed pernicious and dangerous in their own nature So that if a Man should possibly be saved in that Profession he is saved as by Fire 1 Cor. 3.13 And 't is a strange escape as if one had Poyson mingled among his Meat the goodness of his Digestion and strength of Nature might work it out but the Man runneth a great hazard As the Papists acknowledge Christ for the Redeemer and Mediatour between God and Men They own his two Natures and Satisfaction though they mingle Doctrines that strangely weaken these Foundations The Turks deny not Christ to be a great Prophet but they deny him to be the Son of God and the Saviour of the World and the Redeemer of Mankind and wickedly prefer their false Prophet before him The Jews confess there was a Iâ—sus the Son of Mary that gave out himself in their Country of Judea to be the Messiah and gathered Disciples who from him are called Christians But they call him an Impostor question all the Miracles done by him as done by the Power of the Devil Now all these shall be judged by the Gospel which is so proudly and obstinately rejected by them The Spirit shall convince the World of Sin because they believe not in me Joh. 16.9 he hath so proved himself to be the Christ the Son of God the great Prophet and true Messiah that their rejecting and not believing in him and his Testimony will be found to be a great and damning Sin both in its self and as it bindeth their other Sins upon them however their Judgment shall be lighter or heavier according to the diversity of their Offence and the invincible Prejudices they lie under The Corrupters of the Christian Religion because they have perverted the Truth of the Gospel to serve their Interests Ambition Avarice or any Humane Passion their Doom will be exceeding great 2 Thess. 2.10 11 12. And with all Deceivableness of Vnrighteousness in them that perish because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie That thy all might be damned who believed not the Truth but had pleasure in Vnrighteousness To poyson Fountains was the highest way of Murther to royle the Waters of the Sanctuary to mangle Christ's Ordinances is a Crime of a high Nature The Jews that rejected Christ in so clear Light of Miracles Joh. 8.24 Christ saith If you believe not that I am he ye shall die in your Sins it maketh the Judgment the more heavy upon them Others to whom Christ is less perspicuously revealed shall have a more tolerable Judgment For the clearer the Revelation of the Truth is the more culpable is the Rejection or Contempt of it For there is no Man that heareth of Christ's Coming into the World suffering for Sinners and Rising again from the Dead and Ascending into Heaven but is bound more diligently to enquire into it and to receive and embrace this Truth Carnal Christians their Profession condemneth them They are inexcusable they deny in Works what in Word they seem to acknowledge 3. Some lived under the Legal Administration of the Covenant of Grace To whom two things are propounded 1. The Duty of the Law 2. Some Scriptures and obscure Beginnings of the Gospel They shall be judged according to that Administration they are under either for violating the Law or neglecting the Gospel or those first Dawnings of Grace which God offered to their View and Study Indeed the Law was more manifest but the Gospel was not so obscure but they might have understood it Therefore God will call them to an Account about keeping his Law by which who can be Justified Or whether by true Repentance they have fled to the Mercy of God which by divers wayes was then revealed to them and have owned the Messiah in his Types Psal. 145.2 Enter not into Judgment with thy Servant for in thy Sight shall no Man living be Justified Psal. 130.3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Which if not clear they shall be condemned not only for not keeping the Law but also for neglect of Grace Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation yet a grievous Sin it was which will bring Judgment upon them 4. There are some that have no other Discovery of God but what they could make from the Courses of Nature and some Instincts of Conscience as meer Pagans The Apostle having told us of the Righteous Judgment of God Rom. 2.5 and how managed Vers. 6 7 8. and how aggravated the Jew first and then the Gentile he then concludeth Vers. 12. For as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law That is the Jews as the other is to be understood of the Gentiles To whose notice no Fame of Christ or the Law of Moses could possibly come To perish without the Law is to be punished and Punishment followeth upon Condemnation and Condemnation is in this Judgment Therefore Pagans and Heathens that lived most remote from the Tydings of the Gospel and Divine Revelation must appear before Christ's Tribunal to be judged But by what Rule He telleth us Vers. 14 15. For whâ—n the Gentiles which have not the Law do by Nature the things contained in the Law these having not a Law are a Law to themselves Which shew the Work of the Law written upon their Hearts their Conscience also bearing Witness and their Thoughts thâ—m an while accusing or excusing one another They knew themselves to have sinned by that Rule by the natural Knowledge of God and some sense of their Duty impressed upon their Hearts Nature it self told them what was well or ill done The Law of Nature taught them their Duty and had some Affinity with the Law of Mâ—ses And the Course of God's Providence taught that God was placable which hath some Affinity with these Gospel Rudiments and first Strictures Therefore the Goodness and Long-suffering of God should lead them to Repentance Rom. 2.4 Surely then the Impenitency of the Jews will meet with an heavy Condemnation according to the Proportion of Clearness in their Revelation 5. Men of all Conditions high and low rich and poor mighty and powerful or weak and oppressed Kings Subjects Revel 20.12 I saw the Dead both small and great stand before God No Rank or Degree in the World can exempt us These Distinctions do not ouâ—-live Time they cease at the Graves Mouth there all stand upon the same Level and are
was in the Flesh he was poor despised crucified the Apostle calleth it the Weakness of God Many look'd for a Kingdom from him many believed in him when he was upon Earth the Thief owned him upon his Cross Remember me when thou comest to thy Kingdom If the Thief could spy his Royalty under the Ignominy of the Cross what may we expect from Christ in his glorified Estate When David was hunted as a Flea or a Partridg upon the Mountains there were six hundred clave to him and had great hopes of his future Exaltation they might look for more from David on the Throne Christ is now exalted and hath a Name above all Names he still retaineth our Nature and that is an Argument of Love we go to one that is Bone of our Bone and he is glorified in our Nature that is an Argument of his Power 4. Christ is really put into a greater capacity to do us good 1. He hath seized on Heaven in our right John 14.3 I go to prepare a place for you God the Father prepared it by his Decree but Christ by his Ascension went to hold it in our Name he took possession of it for Himself and his People and ever since Heaven-Door hath stood open 2. The advantage of his Intercession 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ is our Advocate at God's right Hand we have a Friend at Court Offenders hope to be spared if they have interest in any that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand representing his Merits How can our Prayers chuse but be heard The Spirit is our Notary to indite them and Christ is our Advocate to present them in Court 3. The Mission of the Spirit Christ carried up our Flesh and sent down his own Spirit as to fit Heaven for us Mat. 25.34 so to fit us for Heaven Rom. 9.23 Vessels fitted for Glory Vessels of Glory seasoned with Grace Now the Spirit is not given but by Christ's Ascension Ephes. 4.11 12. When he ascended he gave first Apostles then Prophets then Evangelists then Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation 4. By his Ascension all Christ's Offices have a new Qualification and are exercised in another manner Christ hath been Mediator King Priest and Prophet from the beginning of the World but the Administration is different before his Incarnation in the days of his Flesh and after his Ascension Before his coming in the Flesh Christ was the great Prophet of the Church foreshewing what was to come in his Incarnation pointing at what he did after his Glorification working Faith by representing what was past So a Priest before his Incarnation undertaking payment and satisfaction for our Debts in the days of his Flesh he made good his Engagement after his Ascension he representeth his Satisfaction made by his Intercession he appeareth as a righteous Mediator not by intreaty Christ was a King by designation before he was incarnate the Old Church had a taste of his Kingly Power when he lived upon Earth he was as a King fighting for the Crown a King in Warfare after the Resurrection a King in triumph solemnly inaugurated he enters into his Throne Christ cometh into the Father's Presence royally attended Dan. 7.13 14. And I saw in the Night Visions the Son of Man with the Clouds of Heaven and he came to the Ancient of Days and they brought him near before him and there was given him Dominion and Glory and all People Nations and Languages that should serve him his Dominion is an Everlasting Dominion that shall not pass away After his Resurrection Christ is brought into God's Presence receiving all Power in Heaven and Earth Christ had this Power from the beginning but was not solemnly installed till then As David had the Power given him when anointed by Samuel yet he endured Banishment and redious Conflicts and shewed not himself till after the death of Saul and till chosen by the Tribes at Hebron So Christ was a Prince and Saviour before his Ascension But it is said Acts 5.31 Him hath God exalted by his right Hand to be a Prince and a Saviour He was Prince by Eternal Right and by Gift and Designation In the midst of his Abasement Christ acknowledged himself King John 8.37 But after his Ascension he solemnly exercised it and administred it for the good of the Elect. Well then let us meditate on these things and draw Water out of the Wells of Salvation with Joy It is better for us that Christ should be in Heaven than with us upon Earth A Woman had rather have her Husband live with her than go to the Indies but yieldeth to his Absence when she considereth the Profit of that Traffick We are all apt to wish for the Apostles Days to enjoy Christ with us in Person but when we consider the Fruit of his Negotiation in Heaven we should be contented It is better for us he should be there to plead with the Father and send his Spirit to us I come to the words As. Some take this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparatively others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally Comparatively Glorify me i.e. as thou hast given me a Power over all Flesh c. give me a Glory suitable to the Authority handle me according to the Power and Command which thou hast given me as the Plenipotentiary of Heaven But it is rather taken Causally by way of Argument It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred because Now the Argument is double 1. it may be taken from a former grant of Power As thou hast given c. Hitherto he had a right now he pleadeth for Possession and a more full exercise of it and 2. from the end which that Power is to be exercised for the good of the Elect that he may give eternal Life to as many as thou hast given him 1. I may observe something from that As thou hast given him The memory of former Benefits is an encouragement to ask anew Experience begetteth Confidence The Heart is much confirmed when Faith hath sense and experience on its side and the belief of what is to come is facilitated by considering what is past We should believe God upon his bare Word yet it is an encouragement to have Experience and Trial. By former Mercies we have a double Experience we know what he will and can do for Creatures Signal Mercies are standing Monuments of God's Power Isa. 51.9 Awake awake put on strength O Arm of the Lord awake as in the ancient Days in the Generations of Old Art not thou it that hath â—ut Rahab and wounded the Dragon Rahab is Egypt the Dragon is Pharaoh he that hath helped can and will We
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
more that he would be our Husband and yet further that he would be our Head He counted it an Honour and bought it at a dear rate 1. We are given to him to be Subjects of his Kingdom Christ is Lord of all the World but he prizeth to Title like that of King of Saints Rev. 15.3 to rule as Lord in the Church No Throne like the Conscience of an humbled Sinner The Heart is Christ's best Presence-Chamber he loveth to have his Chair of State set there He had an eternal Right together with the Father and the Holy Ghost but he would come and suffer and be crowned with a Crown of Thorns that he might have a new Right as Mediator and have the Crown of Glory put upon his Head in the Church Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour The Father promised it long before upon Bargain and Contract There is never a Subject that Christ hath but is bought and with the dearest Price his Soveraign's own Blood Mat. 20.28 He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many Many Subjects die in other Kingdoms that the Prince may be seated in the Throne but here the Prince dieth for the Subjects that he may govern his Spiritual Realm with more Peace and Quietness As the Price was great so the Father hath made him a large Grant 1. Christ's Empire is Universal and spread throughout the World He properly is the Catholick King there are no Bounds and Limits of his Empire Isa. 53.12 Therefore will I divide him a Portion with the great and he shall divide the spoil with the strong Some of all Nations are given to him Isa. 49.12 Behold these shall come from far and lo these from the North and from the West and these from the Land of Sinim North West South Jews and Gentiles The Jews that are now his Enemies shall appoint to themselves a Head as the Tribes flocked to Hebron to crown David Hos. 1.11 Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one Head and they shall come up out of the Land There is no King like Christ for largeness of Command and Territory All Monarchs have certain Bounds and Limits by which their Empire is terminated Christ's Empire runneth throughout the whole Circuit of Nature he hath a Multitude of Subjects 2. Christ's Empire is Eternal Of the increase of his Government there shall be no end Isa. 9.7 Kings must die and then their Favourites may be counted Offenders So Bathsheba said to David who yet was a Type of the Reign of Christ 1 Kings 1.21 When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted Offenders But Christ liveth and reigneth for evermore But you will say Christ doth not reign for ever but till he hath put all Enemies under his Feet when he shall resign up the Kingdom to the Father 1 Cor. 15.24 I Answer In Kingly Dignity there are two things Regia Cura and Regius Honor Kingly Care and Kingly Honour Kingly Care by which he ordereth and defendeth his Subjects and Kingly Honour which he receiveth from his Subjects Certainly Christ shall be King for ever and ever Luke 1.33 And he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end because he shall always be honoured and adored as King and Mediator He shall resign the Kingdom that is that way of Administration for when the Elect are fully converted and sanctified and their Enemies destroyed there will be no need of this Care Now thus we are given to Christ that he might be a King Universally and Eternally He ruleth us by a sweet Covenant he might rule us by Power Other Kings find Subjects he maketh them He might rule us for he bought us he hath an absolute right over us As there was a Covenant between the Father and Christ so between Christ and the Church He propoundeth no less than a Kingdom Isa. 10.8 Are not my Princes altogether Kings Christ's Title is by Purchase Conquest and Consent All Christ's Subjects were Vessels of Wrath Vessels of Hell in their natural Estate he recovered us from the Devil by Power and Conquest he bought us out of his Father's Hands by Merit and Price In short concerning this Kingdom which belongeth to the second Person The Father appoints it the Son merits it the Holy Ghost as Christ's Vice-Roy governs it The Father chuseth a certain number of Men giveth them to Christ the Son dieth for these Men ransometh them from the Grave and Hell and committeth them to be ruled and governed to the Spirit as Christ's Vicar the Spirit useth the Ministry of Men we are the Holy-Ghost's Overseers Acts 20.28 by which Grace is wrought and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ and Christ bringeth us to God the Father by his Intercession and by final Tradition which is the last Act of Christ's Mediatory Kingdom 1 Cor. 15.24 Then shall he deliver up the Kingdom to the Father God giveth us to Christ Christ to the Spirit the Spirit uniteth us to Christ and Christ bringeth us to God So that if we would enter into this Kingdom we must go to God the Father confess thou art a Traitor and Rebel desire him not to enter into Judgment with thee but seek to be reconciled If thou thus comest to the Father he will send thee to the Son as Job 42.8 God biddeth the Friends of Job to seek his Intercession I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat I would not look to thee nor see thee 2 King 3.14 Go to the Son reflect upon Christ's Merit and Intercession say Lord appear for us before thy Father were it not for thee he would not regard my Face The Son will send you to the Spirit I cannot bring you to God in your Impurity and Rebellion go to the Spirit of my Father that he may wash you and purge you Plead the promise of the Spirit John 16.13 14. Howbeit when he that is the Spirit of Truth shall come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorify me for he shall receive of mine and shall shew it to you When we come to the Spirit he will send us to Moses and the Prophets hear them The Word is the Rod of his Strength By the Word we are gained by the Sacraments we take an Oath of Allegiance in Prayer we perform our Homages in Alms and Acts of Charity we pay him Tribute Praise and Honour are the Revenues of this Crown Thus I have shewed the Title the largeness of the Grant and the manner of Administration 2. We are
to the end of the World Into whatsoever place and time of the World our Lot is cast we may have an assurance of Christ's Presence that is of his Assistance and Blessing as much as if he were actually and corporally present with us To Ministers Now if they improve their Interest they might have Christ in their Company as the Apostles had they are taken into the same Patent and Charter So also to all Believers Mat. 18.20 Where-ever two or three are met together in my Name I am present in the midst of them Whenever we are met together in any religious Work and Business Christ's gracious presence is with us in this sence he will never depart from Believers Now this gracious Presence was not vouchsafed till his corporal Presence was removed Partly because Christ will do nothing unnecessarily When he was personally present to solve their Doubts to instruct them in all Cases the Spirit was not poured out in such abundance as it is usual still with God to make up to us in spiritual Supplies what we want in outward Helps Partly because his Disciples had carnal Thoughts of his bodily Presence and rested in it which was to be confuted by his absence Partly to make way for his unlimited universal Influence his bodily Presence could only be in some Places but now he is ascended he filleth all things Eph. 4.10 As the Sun if it should come down and shine on one particular Field it could not diffuse its Beams far and near but now it is fixed in the Firmament nothing is hidden from its Light So Christ exalted scattereth his Beams and Influences every where into all parts and corners of the World Partly because it was meet that Christ should enter into his Glory and Kingdom before he declared his Efficacy to Men by the more plentiful pouring out the Spirit as Princes use at their Coronation to give Gifts and send abroad Ambassadors So when Christ was in his Royal Palace he gave Gifts unto Men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Ephes. 4.8 11. Vse 1. For confutation of the Lutherans who to establish their Doctrine of Consubstantiation make Christ's Ascension to be not a local Remove but only a change of the manner of his Presence they say he is still corporally present but not visibly as if the Humane Nature of Christ were made invisibly Omnipresent and not locally removed and carried into Heaven This is a Doctrine contrary to Scriptures for it is expresly said Acts 1.11 that he was taken up into Heaven And by virtue of this taking up he is no more in the World no more in the Earth nor in any place thereof For it is said Acts 3.21 That the Heavens must contain him till the time of the restitution of all things there is his personal-Presence fixed And therefore if any say Lo here or Lo there believe him not it is flatly contradictory to Scripture that Christ should be corporally present on Earth till he cometh to Judgment and it is contrary to the Truth of Christ's Body though it be glorified it is not deified a Body cannot be Omnipresent and without Quantity for then it is no more a Body And it is a Doctrine barren and of no use the Presence of Christ's Body is not so absolutely necessary to the comfort of a Christian John 6.63 It is the Spirit that quickneth the Flesh profiteth nothing Nearness or distance of place doth not help or hinder his Presence with us or Efficacy upon us The Degree of his gracious Operation doth not depend upon the Degree of his Personal Presence as if Christ were like the Sun shining more or less hot according to the difference of his Posture and Scituation Christ doth not work like a natural Agent by Contact but according to his free Pleasure and the wise Dispensation of his own Will and our Communion with him is wholly Spiritual and Mystical not Gross and Carnal the Flesh profiteth nothing Yea it is against our Comfort Christ hath Business to do for us in Heaven and it is our Advantage that he is no more in the World If he were not in Heaven he were not a Priest Heb. 8.4 If he were on Earth he could not be a Priest And again Heb. 7.26 we had need of a Priest who is made higher than the Heavens that is that is ascended into the Third Heaven those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Holy Places not made with hands now to appear in the Presence of God for us Heb. 9.24 But to leave this Vse 2. To press Christians to look for the Spiritual Presence of Christ tho they do not enjoy his Bodily You may make use of Christ now he is in Heaven as the Disciples did on Earth to ask him Questions to seek his Counsel to commend your Prayers and Persons to God It is no disadvantage to Faith that Christ is removed out of sight but only an occasion given whereby it may discover it self with more praise Therefore let us believe in Christ tho we see him not we shall one day see him in the Heavens to our Comfort and to the Terror of the Wicked in the mean time let Faith serve instead of Vision It will be your commendation whom having not seen ye love 1 Pet. 1.8 God hath removed Christ out of sight to make way for the Exercise of Faith and Love and it is much better by Faith to converse with him in Heaven than by sight to see him upon Earth John 20.29 Blessed are they that have not seen and yet believe Thomas would make his Senses the Judg he must feel the Wounds and put his Finger in the print of the Nails and thrust his Hand into his Side which discovered the weakness of his Faith Faith is not grounded on Sense but Testimony Be not discouraged tho you never saw him in the Flesh you shall one day see him in Heaven tho you could not hear his gracious Words yet you have Whispers and Counsels from his Spirit You saw him not hanging on the Cross yet he is crucified before your Eyes Gal. 3.1 In the Word and Sacraments he is notably and plainly laid forth to Faith The Gospel is a Magical Glass as it were wherein God will have the Soul look that we may see our absent Friend Sic Oculos sic ille Manus sic or a ferebat there are the very Postures of Christ. Therefore let us make use of our present Advantages you may expect as powerful Influences from him as if present in Person as the Sun doth not come down from Heaven but only his Influence There is a derivation of Virtue from his Person yea Christ is not like the Sun the farther absent from us in Body the more powerful is his Influence Ephes. 4.10 When he ascended up on high he filled all things Briefly then if you have any thing to do with Christ you know where to seek him Those
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
bait the Devil and hunt him out of his Territories and oppose themselves against the Tradition of the Nation there is a mighty Spirit set up and he shall convince the World those that are not really and heartily gained he shall convince them of Sin and of Righteousness and of Judgment 1. Of Sin because they believe not in me The Spirit shall convince them that Christ is the Son of God the great Prophet and true Messiah and so it is a Sin to reject him and his Doctrine that Unbelief is a Sin as well as the Breach of the Moral Law and that the Lord Jesus Christ is to be owned as a Mediator as well as God as a Law-giver All will grant that a Breach of the Law of God is a Sin but the Spirit shall convince that a Transgression against the Gospel is a Sin as well as against the Law 2. Of Righteousness because I go to my Father and ye shall see me no more That Christ did not remain in the State of the Dead but rose again and ascended and liveth with the Father in Glory and Majesty and therefore that he was not a Seducer but that Righteous One and so however he was rejected by Men yet he was owned and accepted by God and all his Pretensions justified and so might sufficiently convince the World that it is Blasphemy to oppose him as a Malefactor and his Kingdom and Interest in the World there needeth no more to perswade Men that he was that Holy and Righteous one 3. Of Judgment because the Prince of this World is judged The Devil is the Prince of this World Eph. 6.12 The Ruler of the Darkness of this World and he was condemned by virtue of Christ's Death and Judgment executed upon him by the Spirit John 12.31 Now shall the Prince of this World be cast out He was foiled and vanquished by Christ and by the Power of the Gospel was to be vanquished more and more by silencing his Oracles destroying his Kingdom recovering poor captive Souls translating them out of the Kingdom of Darkness into a State of Holiness Liberty Light and Life the usurped Power he had over the blind and guilty World is taken from him now his Judgment shall be executed 4. The Way and Means whereby this should be brought about By the coming of the Spirit or the sending the Comforter When he came the Disciples and Messengers of Christ had large Endowments whereby they were enabled to speak powerfully and boldly to every People in their own Tongue and to endure their Sufferings and ill usage with great Courage and Fortitude and to work Miracles as to cure Diseases cast out Devils to confer extraordinary Gifts to silence Satan's Oracles and to destroy the Kingdom and Power of the Devil and to establish a sure Way of the Pardon of Sins and bring Life and Immortality to light preaching that Truth which should establish sound Holiness and helping to restore humane Nature to its Rectitude and Integrity And by this means he should convince the World of Sin of Righteousness and of Judgment 5. Consider the Effects suitable both to his Promise and Prayer The Acts of the Apostles are a Comment on this Many of the Elect were converted At the first Sermon after the pouring out of the Spirit all that heard the Apostles discoursing that Jesus was appointed to be Lord and Christ were pricked in their Hearts and convinced Acts 2.37 38. This was not Conversion for they cried out What shall we do And Peter said Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost Three thousand were converted by this Sermon and five thousand at another time Acts 4.4 when they preached boldly in the Name of Jesus yet others were only convinced pricked in Heart tho they had not yet attained to Evangelical Repentance Some that remained in the Gall of Bitterness and Bond of Iniquity yet they admired the Things the Apostles did and desired to share with them in their great Privileges Acts 8.18 19. When Simon saw that through laying on of the Apostle's Hands the Holy Ghost was given be offered them Mony saying Give me also this Power that on whomsoever I lay Hands he may receive the Holy Ghost Yea and some that were upon the Benches and Thrones and sat as Judges were almost perswaded to be Christians by a Prisoner in a Chain As Felix Acts 24.25 As Paul reasoned of Righteousness and Temperance and Judgment to come Felix trembled And Agrippa Acts 26.28 Almost thou perswadest me to be a Christian Some were forced to magnify them who had not an Heart to join with them Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them Some would have worshipped them who were yet Pagans Acts 14.11 And when the People saw what Paul had done they said The Gods are come down to us in the likeness of Men. Some were astonished at what was done by the Apostles Acts 8.13 Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the Signs and Miracles which were done Some marvelled at their boldness Acts 4.13 Now when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant Men they marvelled and they took knowledg of them that they had been with Jesus What! is this cowardly Peter that was foiled with the weak blast of a Damsel Nay their bitterest Enemies were nonplust in their Resolutions when they had to do with them and were afraid to meddle with them Acts 4.16 What shall we do to these Men for that indeed a notable Miracle hath been done by them is manifest to all them that dwell in Jerusalem and we cannot deny it So far the Bridle of Conviction was upon the Reprobate World SERMON XXXVII JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me HAVING proved the Point I shall examine Why Christ should be so earnest to have the World convinced that he should put this into his Prayer that the World may believe that thou hast sent me The Reasons are partly in respect of Himself partly in respect of the Elect partly in respect of the World First In respect of Himself 1. It is much for Christ's Honour that even his Enemies should have some esteem of him and some conviction of his Worth and Excellency Praise and Esteem in the Mouth of an Enemy is a double Honour more than in the Mouth of a Friend The Commendations of a Friend may seem the Mistakes of Love and their value and esteem may proceed from Affection rather than Judgment Now it is for the Honour of God and Christ that his Enemies speak well of him and that they give an
the flesh shall of the flesh reap corruption but they that sow to the Spirit shall of the Spirit reap life everlasting Now it concerneth us to consider what or who it is that employeth us Our Bodies are worn out and the vigour of Nature is daily spent but in what in pleasing the flesh in that which it craveth or in serving pleasing and glorifying God The Prophet saith Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Every man is at the cost and expence of his time and labour and bestoweth it on something or other but in what Do not think of compounding the matter for as every man serveth one of these Masters so no man serveth both Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon They both require our full strength and both command contrary things therefore as a man cannot go two contrary ways at once so he cannot obey these two Masters if sin reign in our Souls it draweth all things into obedience the consent of your minds is not enough to satisfie it but it will employ the body to fulfil its cravings and especially those two Adjuncts of the bodily Life Time and Strength And Grace doth the like the Faculties and Powers of the Soul and Body must be employed one way or another they cannot lie idle in such an active restless Creature as man is 2. Both these Services are entred into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some men pronely yield up themselves to do what sin would have to be done therefore they are said to give themselves to work wickedness and where sin is vehement and obstinate they are said to sell themselves to work wickedness and in other Phrases Eccles. 8.11 The heart of the sons of men is fully set in them to do evil Eph. 4.19 They have given themselves over to lasciviousness to work all uncleanness with greediness when they have cast off all remorse of Conscience and fear of Gods Judgments with full consent they abandon themselves to their brutish lusts and filthy desires there is no check nor restraint can hold them But this is when sin is grown an height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 11 They have ran greedily c. as water is poured out of a Bucket But generally in all sin there is a voluntariness if not a wilfulness in it as a stone runneth down hill because it is its own proper motion 2. To God we consecrate our selves with a thorow consent of will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service And 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word either alludeth to Servants who stand before or in the presence of their Lord and Master to shew their readiness to be commanded or employed by him so present your selves to shew your readiness to obey all the commands of God or in allusion to the Sacrifice which was presented before the Altar in token that the party did design it and with it himself to God so do we yield up our selves to God Bodies and Souls all that we are and have we resign it to him There is this difference in both these resignations the Devils Servants do not what they do in love to him but to their own flesh but Christs Servants do what they do in love to him as well as to themselves they know him and love him he is not a Master to be ashamed of The giving up our selves to sin is a concealed act we would not be seen in it for there is somewhat in their own hearts to check it and condemn it some Conscience of good and evil as also a fear of blame from God and the World and so men do it covertly but do we give up our selves solemnly and professedly 3. The service of sin should not be allowed by us 1. Partly because Sin is an Usurper whereas God hath a full and clear right both to our Bodies and our Souls for he made them both Sinners so far as they owne a God and their obligations to him cannot but look upon sin as a disorder for it alienateth our subjection from him to whom it is due All sinners are not Atheists and therefore can never get off this Conviction that God is their Owner for he is their Maker and framed them for such an use and end namely to keep his Laws therefore to lend or give their bodies to sin is disloyalty and rebellion against the great and just Soveraign of the World 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Men do not only say but notionally know that God is their Owner but if they did practically improve it the reformation of the World would not be so desperate a Cure as it is but alas professing to know God in their works they deny him Tit. 1.16 their lives are quite contrary to their notional acknowledgement of God what could they do more or worse if there were no God Reason will tell us that it is impossible for us to be our own for we neither made our selves nor can we subsist of our selves for one moment All wicked men are God's whether they will or no yea the Devils themselves not expected they are his against their wills and therefore do not live as his 2. Sin is Gods enemy and ours too it destroyeth us while it seemeth to gratifie us The end of these things is death Rom. 6.21 Now he is a Traitor to his Country that supplieth the Enemy with Arms you wrong God and wrong your own Bodies and Souls Therefore yield not your members us weapons of unrighteousness unto sin It is a miserable thing to be Traitors to God and our selves Thy dâ—struction iâ— of thy self Hos. 13.9 our misery is of our own procuring God is not to be blamed but our own perverse choice we cherish a Serpent in our bosoms that will sting us to death 4. Since sin cannot challenge any just Title to us it is unquestionably our Duty to yield up our selves to the Lord. Let us see in what manner it is to be done 1. It must be done with hearty and full consent of Will In the Covenant of Grace God demandeth his Right to be given him by your Consent it is indeed a due Debt but it is called a Gift My son give me thy heart Prov. 23.20 because you become his People not by constraint but by consent Psal. 110.3 Thy people shall be willing in the day of thy power and therefore it is resembled to Marriage than which
that please me and take hold of my covenant They thankfully accept the offered benefits and resolve by the strength of the Lords grace to perform the required duties 3. That our hearts be set to fulfil our covenant vow For otherwise we double and deal unsincerely with God Heb. 13.18 We trust we have a good conscience willing in all things to live honestly The habit and bent of the heart is for God and obedience to him 4. That there be some answerable endeavours and pursuance of this resolution and care to please God in all things Acts 24.16 And herein do I exercise my self to have always a conscience void of offence towards God and towards men 5. That these endeavours be uniformly carried on that our sincerity may be evidenced to conscience For then 't is matter of Rejoicing and assurance to us 2 Cor. 1.12 This is our rejoicing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world 1 John 3.19 And hereby we know we are of the truth and shall assure our hearts before him Grace constantly and self-denyingly exercised hath an evidence in the conscience and conduceth also to give liberty and boldness before God 2. The witness of the spirit Because this is often mistaken I shall the more distinctly lay it before you 1. The spirit layeth down marks in Scripture which may decide this question whether ye are the children of God yea or no. As for instance 1 John 3.10 In this the children of God are manifested and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother And again Rom. 8.14 As many â—â— are led by the spirit are the sons of God So every where in the Scripture God expresly telleth us who shall go to Heaven and who shall go to Hell and that there is no neutral and middle estate between the Holy and Carnal all are of one sort or other Now if we should go no further the Text would bear a good sence The spirit beareth witness with our spirit when our conscience can witness our sincerity in a course of obedience unto God The spirits witness in Scripture that this is a sound so a true evidence and the Testimony of conscience confirmed by Scripture for whatever is spoken in Scripture 't is supposed to be the very voice and Testimony of the Spirit as Acts 28.25 Well spake the Holy Ghost by Isaiah the prophet unto our fathers so Heb. 3.7 Wherefore as the Holy Ghost saith To day if ye will hear his voice So the spirit speaketh or witnesseth to our spirits namely in the word supposing what is to be supposed this must not be slighted yet this is not all for the context speaketh not of a witness without but motion within whereby we are restrained from sin and inclined to cry Abba Father 2. He worketh such graces in us as are peculiar to Gods children and evidences of our interest in the Favour of God as when he doth Renew and Sanctify the Soul and so many of the choicest Divines take the word witness for evidence or the objective Testimony namely that the presence and dwelling and working of the Sanctifying Spirit in us is the Argument and matter of the proof upon which the whole cause or traverse dependeth That it is so to be taken is clear in that exclusive mark Rom. 8.9 But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his And in that positive mark 1 John 3.24 And he that keepeth his commanments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us and again 1 John 4.13 Hereby know we that we dwell in him and he is us because he hath given us his spirit That Holy and Charitable spirit The gracious operations of his presence are the Argument whence we conclude 3. He helpeth us to discern this work in our souls more clearly Conscience dothits part to discover it and the spirit of God doth his part namely as he helpeth us to know and see that Grace which he giveth and actuateth in us for he revealeth the things given us of God 1 Cor. 2.12 not only in the Gospel tho chiefly but also in our hearts The workman that made a thing can best warrant it to the buyer First he Sanctifieth and then he certifieth sometimes we overlook our Evidences through the darkness and confusion that is in our hearts Hagar saw not the Fountain that was near her till God opened her eyes Gen. 21.19 There is a misgiving in the conscience we cannot see grace in the midst of weakness and imperfections Mary wept for the absence of Christ when yet he stood by her John 20.14 15. The spirit dwelleth and worketh in their hearts but they know it not 4. He helpeth us not only to see grace but to judg of the sincerity of grace 'T is more easie to prove that we believe than to know that our faith is saving to love Christ than to know that we love him in sincerity because of the deceitfulness of the heart and the mixtures of unbelief self-love and other sins and some degrees may be in hypocrites as temporary faith tasts imperfect love partial obedience and besides Grace where it is weak is hardly perceived the air will shew it self in a windy season the fire when 't is blown up into a flame 't is no more hidden grace strengthned increased acted is more evident to conscience habits are discerned by acts and exercise and God is wont to reward the faithful soul with his assuring seal of light and comfort 1 John 3.18 Love not in word or in tongue only but in deed and in truth The less we are Christians in shew and the more in sincerity the more joy and peace 5. He helpeth us with boldness to conclude from these evidences Many times when the premises are clear the conclusion is suspended we find in case of condemnation 't is suspended out of self-love many know that they that live after the flesh shall die yet they will not judg themselves and the same may be done in case of self-approbation out of legal fear or jealousie for persons of great fancy and large affections are always full of scruples or loathness to apply the comforts due to them the spirit concludeth for them that they are the children of God 1 John 3.14 We know that we have passed from death to life 1 John 2.3 And hereby we know that we know him 6. He causeth us to feel the comfort of this conclusion Rom. 5.13 Now the God of hope fill you with all joy and peace in believing 'T is an impression of the comforting spirit and Acts 9.31 They walked in the fear of the Holy ghost The spirit is necessary to
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God in all that we do for when the Apostle giveth an acccount of it he presently addeth in the next verse for the Love of Christ constraineth us To seek Gods Glory and the good of the Church is the fruit of Love to God There is a twofold love the love of desire and the love of delight The love of desire is a seeking love it is ever running after God that we may injoy more of him The love of delight is a pleasing love it maketh us study to honour and please God in all things once love God sincerely and his honour will be dearer to you than your own interests then you will be referring any thing to him and studying to advance his Glory Mens aims are as their affections are self love maketh us mind our selves and please our selves and carnal lusts do pervert and crook and bend the Soul to inferiour things which will bias and poise in every action There is nothing but the difference of a notion between the chief good and last end what is apprehended as our chief good and felicity will certainly be our last end and aim 3. How nearly the Glory of God and the good of the Church are conjoined for when the Apostle asserteth the sincerity of his aims he mentioneth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God and for the good of the Church And in the method of the Lords Prayer this is evident next to the hallowing of Gods name we beg the coming of his Kingdom First we desire the glorifying and hallowing of the name of God that he may be known loved and honoured in the World and well pleased in us and we may delight in him as our ultimate end Then that his Kingdom of grace may be inlarged that the Kingdom of Glory as to the perfected Church of the Sanctified may come That mankind may more perfectly submit themselves to God and be saved by him His Glory is the great end and the coming of his Kingdom is the first and primary means for Gods Glory is more manifest in his Kingdom than in any other of his works His Wisdom and Power and Goodness is more seen and acknowledged in you than in all the World besides All Gods providences tend first to Gods Glory next to the good of the Church In vain therefore do men think they seek the Glory of God if they do not seek the Churches welfare The lessening troubling disordering of the Kingdom of God is the crossing his Glory If we would aim at Gods Glory we must seek the good of his people and to our Power promote the Churches welfare 4. Here are different actions mentioned if we be besides our selves or if we be sober but both designed by Paul for Gods Glory and their good So it holdeth good in all other things if sublime and profound in opening the deep mysteries of the Gospel if perspicuous and plain in obvious truths still for God If deep and profound not to set up our worth but to help the growth of the Saints that they may not always keep to their A. B. C. In Religion Heb. 5.14 But strong meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern both good and evil If facile and plain be sure it be not the fruit of our laziness contenting our selves with obvious nations because they cost us little labour and pains But a sincere aim at profit and in condescension to the meanest Rom. 1.14 I am a debtor both to the Greeks and to the Barbarians both to the wise and unwise So in other actions civil or sacred Whether we eat or drink or pray or worship still to the Glory of God 1 Cor. 10.31 Look as the Lines of a Circle come from the several parts of the Circumference but they all end in the Center So whatever we do we must do it all for God There may be different ways to the same scope Paul that circumcised Timothy that he might not give scandal to the Jews Gal. 6.3 rebuketh Peter sorely for complying with the Jews to the offence of the Gentiles Gal. 2.11 12 13 14. which reproof Peter took in good part as being in an errour The use and unseasonable use of Christian liberty are distinct things so of different persons Rom. 14.6 One eateth and another eateth not but both to the Lord. An house that is on fire â—ome are for quenching others are for pulling down Here is difference in opinion but an agreement in scope that the fire do no further mischief So for reforming the Church some are for a total with-drawing others hope to mend the cause as not remediless But for the same Person as Paul in the different postures of Spirit if a man be sober for God he will the better be besides himself for God that is in the judgment of the world So è contra the Prophet proveth they did not fast for God because they did not eat for God Zech. 7.5 6. 5. That when we are most in danger to seek our own glory and honour then we must be most careful to fix our intention aright Paul when he spake modestly of himself and Ministry or did simply Evangelize without any commendation of himself or his Ministry then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we use all means to bring you to Christ if we be sober 't is for your sakes But when he was forced to assert the sincerity of it against the calumnies of the false Teachers then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak not this for my self but for God for the credit of the Gospel Certain it is that in all things we should seek the glory of God whether full or fasting Mad in the worlds account or sober But the question is whether in every action a Christian is alwaies bound to think of the glory of God I answer Gods glory may be intended habitually and virtually or else explicitely and actually that is either by a formal noted observed thought or by the impression of a powerful habit as a man that maketh it his scope to go to such a place doth not always think of it though he is travelling thither and the end of his journey though it be not always in his mind yet it directeth his motions This purpose must be rooted in our hearts to refer all that we do to the glory of God though in every particular action we do not think of it But then here a case of Conscience ariseth when the virtual intention sufficeth not without formal noted thoughts The answer to it is 1. That the purpose of promoting Gods Glory should be often renewed because 't is the description of wicked men that God is not in all their thoughts Psal. 10.4 They have a multitude of thoughts but they have nothing of God in
and obedience as if delivered by Christ himself in person Otherwise he would not have mentioned that respect without detestation Acts 14.14 The Apostles rent their Cloaths when they would have given them Divine Honour Well then attention credit and obedience is due to their Message 2. The value and authority of this office They sustain the person of God and supply the place of Christ upon Earth As though God did beseech you by us and in Christs stead This is added to bespeak credit and respect to their Message 1. Credit Salvation is a weighty thing and we had need be upon sure grounds and not only have mans Word but Gods for it Mans Word breedeth but humane credulity and that 's a cold thing 'T is faith actuateth and enliveneth our notions and opinions in religion and maketh them operative 1 Thes. 2.13 The Word of God which ye heard of us ye received it not as the Word of men but as it is in truth the Word of God which effectually worketh also in you that believe The Apostles word as it concerned them was evidenced to be of God Partly by the evidence of the Doctrine its self which had Gods impress and stamp upon it and to minds unprejudiced did commend its self to their Consciences 2 Cor. 4 2 3 4. And partly by the power and presence of God with them Acts 5.31 32. And 1 Cor. 2.4 5. Per modum efficientis causae per modum argumenti enlightening the mind perswading the heart outwardly by miracles inwardly by the operation of the Holy-Ghost The objective Testimony was made up of both The internal sanctifying work and the external confirmation by miracles For 't is said 2 Cor. 3.3 They were the Epistle of Christ prepared by their Ministry written not with Ink but the Spirit of the living God He writeth the Law upon the heart Heb. 8.10 And Jer. 31.33 As it was the Ministration of the Spirit and carryed a sanctifying vertue along with it that their faith might be grounded upon the authority of God opening their heart to receive the Word Acts 16.14 Now the ordinary Ministers the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets and Apostles Isa. 8.20 To the Law and to the Testimony if they speak not according to this word there is no light in them That 's the standard and measure by which all Doctrines must be tryed to prevent the obtrusions of errour Well then though other Doctrine be brought to us by men yet our Faith standeth not in the wisdom of men but in the power of God It must be resolved into a Divine Testimony Though men bring it yet God is the Author what the Embassadour saith the King saith if he be true to his Commission And therefore this word of reconciliation must be received as the Word of God When you come to an Ordinance the awe of God must be upon your hearts Acts 10.33 We are all here beforâ— thee to hear all things commanded thee of God 2. Respect They speak in God's Name and in God's stead as if God were beseeching and Christ calling upon you Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 'T is Christ maketh the request for your hearts The Father sent him and he us 'T is a wonder that after so much evidence of the Christian Faith and the World hath had such sufficient Tryal of its Goodness Efficacy and Power any should suspect the voice of God speaking in the Scriptures But 't is a greater wonder that believing the Scriptures to be the Voice of God and the Testimony of God we should so slight it and carry our selves so neglectfully in a business of such Importance as if either we suspected what we profess to believe or the hatred and love of God were such inconsiderable things that we did not much consider the one nor the other If an Oracle from Heaven should warn you of danger bid you seek the Peace of God or you are undone for ever would not you seriously address your selves to this business God doth by us beseech you we in Christs stead pray you to be reconciled 'T is God's Word that we hear and God's Message that is sent to you As Peter prescribeth Ministers to speak as the Oracles of God 1 Pet. 4.11 so you must hear as the Word of God ought to be heard with reverence and attention and serious regard as if God and Christ himself had spoken to you to press you to it This Word which you hear slightly as it is the Testimony of God to you so one day it will be the Testimony of God against you This Word shall judge you John 12.48 It doth not fall to the ground but will be producâ—d as a Witness against your negligence and carelesness 3. The Manner Here is beseeching and praying in and by this Ministry which God hath instituted God cometh down from the Throne of his Soveraingty and speaketh Supplications We must treat with men after the manner of Christ when he was here upon Earth calling Sinners to Repentance with all the affectionate importunity imaginable 1. With Love and Sweetness The manner must suit with the matter We have an Authority to Exhort yet in regard of the rich grace we offer we must beseech and intreat with all gentleness and importunity Paul in a like case doth the like elsewhere Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Church Power and Civil Power differ much They go altogether by way of Injunction and Command We must beseech They compel we must persuade The Power of Christ's Embassadors is a Ministry not a Domination We are to deal with the Will and the Affections of Men which may be moved and inclined but not constrained Again there is a difference between the Law and the Gospel the Law doth not beseech but only command and threaten You shall have no other Gods before me Thou shalt not make to thy self any graven Image c. But we as in Christs stead pray you to be reconciled The Law is peremptory I am the Lord. The Gospel wooeth before it winneth and reasoneth with us The Gospel being a Charter of God's Love we must use a dispensation suitable invite men to God in a loving sweet way And surely if men despise God's still Voice their condemnation will be very just When Nabal slighted David's kind Message he marches against him in fury 1 Sam. 25.13 14. to cut off all that belonged to him It we despise the 〈◊〉 Voice we must expect the Whirlwind I stretched out my hands and no man regarded Prov. 1.24 I will laugh at their calamity How can we expect that God should hear our prayers if we be deaf to his requests and when we in his stead pray you to be reconciled and still you refuse to hear 2. Meekness and Patience Praying and