rejoyce in other mens gifts and abilities with that success accompanying them as if they were our own As we see John did John's Disciples came with an envious spirit against Christ and said All men runne after him This was enough to leaven and sour John's heart but see his excellent temper I must decrease and he must increase John 3.30 he was willing that Christs light and glory should be exalted though it darkned and obscured his This is a good Reconciler and the latter is a tender forbearing of one another and suffering of one anothers weaknesses and a proneness to forgive others rashness if the stones of Jerusalem were thus polished and smoothed they would lie even and firm together A third Rule is Love to the publique good of the Church if this did reign in our hearts it would compose all differences The true mothers bowels would not suffer her to have the childe divided It must be selfish revenge that shall make two enemies desire to see the ship sink in which they are rather then they will agree to preserve it What self-denial was that in Jonah to give himself up to destruction rather then have the whole ship endangered Every one ought to say If I be the Jonah cast me out Among the Romans they had a Temple dedicated Jovi depositorio because there they would go and lay aside their mutual contentions before they entred into the Senate-house What a shame is it when many Heathens have laid aside their mutual quarrels for the common good and shall not the Ministers of the Gospel much more for the Churches safety A fourth Rule is Not to charge such consequences upon one anothers doctrine that are not natural and which they do abhorre This in doctrinal disputes hath been oil to the flame The Lutherans charge upon the Calvinists Doctrines about Predestination That they make God the autheur of sinne that they make him cruel and unjust worse then Pharaoh that commanded brick but gave no straw yea cruel like Nero who having a minde to put a vestal Virgin to death caused her to be ravished and then put her to death because she was ravished But the Calvinists detest and abhorre all such consequences and if they did see such conclusions did follow necessarily from their Doctrines they would publickly abjure them some gathered from Paul's preaching of free-grace that therefore men might sinne that grace might abound but Paul crieth God forbid at this and saith The damnation of such Logicians is just Rom. 3.18 Lastly So farre as men do agree with us in the fundamentals let them retain peace and concord The Apostle thus exhorts Phil. 3.16 Whereto we have already attained let us walk by the same rule It hath been Gods mercy that the Protestant Churches though differing in many opinions yet do not dissent in fundamentals For as for the Socinians I do not reckon them among the Protestants yea some place them not amongst Christians but as for other they keep the same foundation though some are purer Churches then others Now it 's a special preservative of charity to imbrace one another with hearty affections So farre therefore it 's an uncharitable and peevish thing in some Lutherans that will not call the Calvinists brethren or admit of reconciliation but professe they will rather do it with the Pope whom yet they maintain to be Antichrist Vse of Exhortation to run to the God of peace for to settle peace and truth The greater the mercy is and the more the devil doth oppose it the more do thou strive for it How many Unities doth the Apostle mention Ephes 4 And why then should we be many Blessed are peace-makers for they shall be called the Sons of God Mat. 5.9 SERMON LXI The great changes that even a Godly man is subject unto in respect of the having and losing those Sensible supports both outward and inward which God at some times vouchsafeth to them Also what those sensible Enjoyments are and why God doth so change the conditions of his People JOH 17.12 While I was with them in the world I kept them in thy Name WE have dispatched the prayer Christ put up for his Disciples We are now to consider other reasons and arguments he useth for his Petition Our Saviour expressed many before the Petition and some also after the Petition The words of the Text are brought in as a reason why he prayed for them now so solemnly and not before because formerly he had kept them in a visible manner by his corporall presence with them but now the manner of his presence being shortly to be changed he therefore commends them to God as if he should have said Holy Father ever since they became my Disciples I took a special charge of them the world was against them they could not keep themselves and I came as a Mediator appointed by thee to preserve them to eternal life which trust I have faithfully discharged and therefore seeing they have hitherto been kept let them not perish at last In this reason we may take notice 1. Of the Disciples mercy vouchsafed to them they were kept this implieth their own insufficiency and inability 2. The efficient cause of this I have kept them wherein also is implied his fidelity and diligence in that trust he took upon him as a Mediatour 3. The manner how In thy Name which mercy is illustrated from the circumstance of time While I was with â—â—em 2. Of place while I was with them in the world First of the circumstance of time and place While I was with them in the world he speaks as if for the present he were not with them but that is because his departure was immediatly at hand Now when our Saviour speaks in this manner while I was with them I kept them 1. You must not think as if Christ by his bodily leaving of them did also spiritually leave them No this would contradict that promise Mat. 28. where Christ said he would be with them to the end of the world he did not change his presence but the manner of his presence it was before corporall and visible now spirituall and invisible 2. In that Christ said While I was with them it 's necessarily inferred that Christ is not corporally present every where that his body is not every where though Christ be every where That is true of Christ in the concrete which cannot be verified of each nature As his Divine nature did not suffer so neither can his humane be every where 3. By this expression saith Austin upon the place we must not understand as if there were a vicissitude in the Fathers and Sons keeping of us as if the Son had kept them a while excluding the Father and now the Father was to keep them excluding the Sonne but the Father kept them even while Christ kept them and Christ will keep them after his departure while the Father keeps them but not in the same manner before there
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
groans unutterable The heart is but as so much dull earth till the Spirit of God inflame thee Thy praier is a body without a soul if there be words but not Gods Spirit in the heart But oh what shall we then think of most mens praiers that have nothing but custome and formality in them No wonder if these be birds without wings Messengers without feet good for nothing at all Thou saiest thy praiers and thou hast thy praiers but oh consider the Spirit of God must move upon thy heart else thou art onely a worm crawling on the ground 2. An heavenly Praier must have an heavenly heart that which pants after and delights in heavenly things but Ps 4.6 Many say Who will shew us any good Every one can pray for earthly and temporall good things for health strength peace and outward plenty but few with David Lift thou up the light of thy countenance In the Lords Praier we are first to pray for those spirituall things that relate to Gods glory before we are to ask for our temporall comforts yea while we pray for temporall mercies we are to do it in a heavenly manner for this end that we may be more instrumental to Gods glory and be brought nearer to him Difficile est erare quia difficile est desiderare said Aquinas It is a very hard thing to desire heavenly things and therefore as hard to pray for them how happy then is it when the matter praied for and the frame of the heart are both heavenly Now like Christ he is gone up to the Mount and praieth alone he is above all earthly things alone with God himself 3. That Praier is heavenly when the heart and affections are purified and sanctified fit for the enjoyment of God In praier we have an immediate approach unto and fellowship with God There cannot be greater honour vouchsafed unto a creature then to be admitted to pray to him but who is sufficient for this duty The Heathens did often presse this that God was to be worshiped prae mente but the Apostle more divinely 1 Tim. 2.8 Lifting up holy or pure hands Mat. 6. Blessed are the pure in heart for they shall see God A sore eye with corrupt humours is not fit to look on a bright object and truly in all our praiers we should think nothing so comely as to have heavenly hearts for heavenly work If the godly mans conversation even in buying selling and all other lawfull emploiments is to be heavenly much more in praier then there should be Sabbatum mentis the rest of the Soul there should be no distractions no debasings of it by earthly affections we should have a garden readily dressed for the Spouse to walk in If Christs body was to be in a Sepulchre where none ever lay btfore how much rather will whole Christ abide in a clean heart The devil would not come into his Lodgings but because they were swept and ready garnished for him how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him 4. An heavenly Praier is When it stirreth and moveth the heart to more love and delight in heavenly things Praier is not to be only heavenly in its nature but in its effects By praying holily we are made more holy It 's like exercise to the body which makes it more strong and active It 's the rich Ship that brings in glorious returns from God Heavenly Praier leaveth an heavenly frame it keepeth a soul in longings after God As Moses who had been in Gods presence his face did shine with great lustre Thus the soul that is heavenly in Praier to God leaveth an excellent and spiritual lustre upon all his actions his conferences his conversation speaks the mighty glory of this praier oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly praier Vse of Instruction in two things 1. How hard it is to pray indeed You may say of the dull Formalist that hath bare words and no heart he praieth but it is as unprofitable as a body without life Oh that the God of grace would work this in you that he would pour the Spirit of praier and supplication upon you I know nothing wherein people are more to be instructed and rectified then in this particular They have good praiers and they say good praiers as they speak but understand nothing at all about an heavenly praier 2. Why it is that after many publique and private praiers thousands of people live in the same wickednesse they did Who would not think their sinnes would make them give over praying or praying their sins how can this fire and Ice stand together The reason is they are not heavenly praiers neither private or family praiers do raise thee up like Elijahs fiery Chariot You ask and receive not because you ask amisse He doth not say you ask mala but male you do not pray for unlawfull things only you pray not in a right manner Oh then say the decay of all my godlinesse all my comforts arise from my decay in praier Pray heavenly and all will be heavenly and on the other side meer dead and customary praier leaveth a man in a destitute estate he may pray in that manner all his life and yet receive nothing at Gods hand Think and meditate of this more say the beginning of all my spirituall consumption is in my lean empty praiers SERMON II. The transcendent Excellency and Efficacy of Christs Praier in respect of the matter and nature thereof as being Mediatory his Person and Relation c. held forth as a ground of unspeakable comfort to Beleevers JOH 17.1 These words spake Jesus and lift up his eyes to heaven and said Father THE Introduction hath already been dispatched which contained the Order and Method of Christs Praier as also his gesture We now come to the praier it self he said Father c. To open this Consider That Praier is of two sorts Either 1. Mentall which is only in the soul and spirit for God being a Spirit and omniscient knoweth all the thoughts and desires of the heart Thus Angels and the spirits of just men perfected in heaven do pray The souls under the Altar cried for an holy avenging on their enemies Rev. 6.9 Or else there is 2. a vocall Praier when our desires are manifested by outward signs of words and thus Christs praier here is a vocall praier neither may such kinde of praying be thought needlesse for we do not use words as if God needed these signs in which sence Eliah derided Baals Priests bidding them cry aloud it may be Baal was asleep or in a journey 1 King 8.27 but hereby to excite and stir up our affections for the soul and body do mutually help each other and partly because we are to glorifie God with our body and with our soul
sinful soul the world is the valley of death an Hospitall of diseased men and therefore thou art to rejoice at this approaching glory Hence it is that the righteous is said to have hope in his death to be blessed in his death for all his old things passe away a new place new company new happinesse new joy but yet here are cautions to the godly dying man that hath done his work 1. Not to put confidence in his works Sibi isti fidere non est fidei sed perfidia said Bernard Oh Lord All that I have done is an effect and testimony of thy grace not a merit of eternal glory Thou crownest thy gifts not my merits if I have been able to work it was of thy grace so the more I have done the more I am obliged to thee and the reason why there cannot be any hope or confidence put in the works we do is from the imperfection and insufficiency of them Enter not into judgement with thy Servant saith David Psa 143.2 I would be found not having mine own righteousnesse but that by faith in Christ saith Paul Phil. 3. 2. Therefore after all his works though it were Martyrdom it self he is to look for glory by vertue of Gods promise as a meer gift Upon this tenure thou art to plead for it The gift of God is eternal life for though we had done all yet God might deny us eternal life Though we had perfectly done all our duty yet God might annihilate us and there be at an end Therefore it 's wholly of his grace to make a promise of eternal life for by this means though he be not a debtor to us yet he is to himself he is faithful and cannot deny his own words and for this reason as it 's called a gift so sometimes a reward not as if there were any proportion between our work and this glory but because God hath appointed this as a sure consequent upon doing what is well Therefore Ambrose distinguished well of a reward there is merces liberalitatis as if an whole Kingdome should be given a man for lifting up a straw and there it merces debiti of debt and strict justice but that cannot be between the creature and the Creator much lesse the creature fallen and corrupted Vse 2. Of terrour and woe to wicked men who having done the devils work have nothing to do but to take the reward of devils The same hell the same torments that are prepared for the devil and his Angels are for thee Oh that the name of death the thoughts of death should not fill thee with all fear and amazement oh that this should not be like a sword at thy heart whose work am I doing whom have I served and now I am a dying man whose wages am I to receive Oh that thou shouldst not mourn and pray and get all others to mourn and pray for thee if God will deliver thee out of this gall and wormwood Blessed are they that die in the Lord their works follow them Cursed are they that die in their sins for their works shall follow them though your bodies are put in the grave yet your sins cannot be buried there SERMON XXIV Of vain Tautology in Prayer And what Repetitions in Prayer are such and what not Shewing also what things are absolutely necessary to a good Praier JOH 17.5 And now O Father glorifie thou me with thy own self with the glory I had before the world began IN these words have been considered the matter of the Petition described by the nature and external adjunct thereof as also the causal inference In the matter of the Petition we shall not take notice of the matter it self because handled before But 1. Whereas our Saviour within so little a space doth repeat the same Petition twice We observe That Repetition of the same matter in a Praier is not alwaies a sinful Tautology but is sometimes lawful yea useful and necessary None can think that our Saviour in whom is the Treasure of Wisedom and who is the essentiall Word of God who also giveth the gifts of praier to the Church that he himself should be straitned either for matter or words but this ingemination proceeds from some other excellent ground To open this Point Consider 1. That the same matter may be repeated either insence only but in different words or else in the very same sence and words When it 's done the former way we say a man doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter way unlesse there be some grave and serious cause it 's a vain Tautology for the former kinde of repetition the Psalms which are accounted like the Stars in the Scripture Firmament are very frequent in it Many verses being the ingemination of the same sence only in some different words and this we do not so commonly call a repetition of the same thing because every new word the holy Ghost hath doth represent some new notion to the understanding so that it 's like the same meat under several dishings that affords a peculiar taste or like the Philasophers matter which they say is alwaies the same though under divers forms Now our Saviour in this praier doth not only use the same matter but the same words Father glorifie thou me 2. That in our prayers which are a communion with the great God wo ought to have a diligent attention to severall things s Praier is not slightly formally and customarily to be hasted over but being a divine worship of God If ever a man would be in an heavenly holy fervent and indistracted disposition it ought to be when he sets himself to this duty Praier is like that curious oyntment to be made by the High-Priest which consisted of many choice ingredients You may call most mens praiers no more praiers then an Ape a man or a picture the person it represents For 1. We must have a diligent attention to the matter that we pray for That it be lawful good and agreeable to Gods will To ask of God any thing that is unlawful and sinful would be to make God a Patron of sinnes as he in the Poet Da mihi fallere da justum sanctumque videri Jupiter So that this made Aquinas say It was hard to know what we are to pray for because it 's hard to know what to desire Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for Some Heathens have been admired for such a praier as this that they entreated the gods to give them not what they would have but what was good for them whether they desired it or not but we that are Christians are not in such darknesse we have the Word of God to direct us and his Spirit to incline us Look then that the matter thou praiest for be such as is agreeable to Gods holy will 2. We are to consider and attend
thou wantest Oh that the Spirit of God would convince such of their danger their poverty and nakednesse though they think they want nothing I tell thee this good Samaritan as well as the Priest will passe by thee Christ as well as the Law speaks no comfort to thee yea the bloud of Christ speaks more terrible things then the bloud of Abel Thy condemnation will be the greater because Christ came 〈◊〉 the world because he was crucified All thy other sins have not that aggravation as thy rejecting of grace of how much sorer punishment saith the Apostle shall such an one be thought worthy Vse 2. of direction to the people of God if thou fittest mourning like Rachel and refusest to be comforted blame thy own self It 's thy ignorance and folly thy unbelief and doubts cause all this What could God have done more What could Christ have done more then they have done yet thou takest no comfort hereby Oh that thou shouldst onely aggravate thy sinne and thy unworthinesse and not be as diligent to study and finde out all the fulnesse in Christ Christ as a Mediatour ordained by God should be the Book thou art to reade alwaies not a Page not a word but thou shouldst be acquainted with it Oh bewail thy self and say how many comforts how many priviledges have I bereaved my self of I have kept my self in the dark yea in the Whales belly and thought of nothing but sin and hell and damation Oh what little cause I had to wrong my self and Christ so much Oh think Christ bids thee as the Prophet did that Woman bring as many cruses as thou canst I have Oyle enough to fill all and thou art so froward thou wilt not Oh think Christ saith to thee Was it not enough that I lived for thee I died for thee but thou wilt as much as lieth in thee make me do all this in vain Thou sittest complaining and bewailing and Christ he complains of thee Learn then at last that heavenly prudence and Evangelicall skill to make use of whole Christ and all of Christ for thy spiritual good SERMON XXXVI Of Obedience to all the Commandements of God Shewing That that only is truely Obedience And the Property of a Godly man JOH 17.8 For I have given unto them the words which thou gavest me And they have received them c. OUR Saviour in this Verse doth more largely amplifie that to which he had in the 7th Verse spoken more briefly so that he doth still continue in narrating and commending the Disciples Obedience and Faith which are the Jachin and the Boaz the two Pillars of practicall Christianity Their obedience is commended in the former part 1. By their readinesse and willingnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have received as willingly as men do food or gold and silver They put forth their hands to take it with all delight I mean the hands of their soul viz. their affections which are both the feet and the hands of the soul 2. There is the Object Thy words Where 1. We see That is only true and proper obedience which Gods Word requireth Though we be never so diligent and industrious yet if the Word of God commands not such things it 's no obedience 2. The Universality Thy words that is collectively and universally They had an equal respect to all 3. These words are described by the Original of them The words thou gavest me So that Christ though head of the Church yet did not deliver any thing to be beleeved or obeyed but what he had received of the Father an excellent President for all the Ministers of the Gospel We see then every crum in this bread of life is nourishing and we will not lose any 1. Whereas we see that Obedience doth alwaies relate to some Word of God and that we may not of our own heads choose to do what we please in matters of Religion We observe That that only is proper and acceptable Obedience which hath the Word of God requiring it We are apt to make Religion and godlinesse that which our own humours fancie yea and sometimes our lusts do suggest Hence every one is apt to judge of another as religious and godly not by the rule of the Word but by such principles as he hath taken up for himself Thus in Popery he is judged a very pious and obedient man who is most industriously diligent in all that invented worship the Church of Rome abounded with Though there be not one iâ—â—a or tittle for it in Gods Word but as the Word of God is the rule of faith so is it of obedience Faith and the Word must accompany one another and so must obedience and the word commanding Therefore Christ tels the Pharisees their devotion it was a vain devotion because Who hath required this at your hands Mat. 18.9 See a notable expression Isa 66.3 They have chosen their own waies I also will choose their delusions You see Let a man have never such godly intentions never such pious purposes yet if he choose a way of his own in faith and obedience God is greatly displeased and therefore howsoever heresie or an heretick which is as much as a chooser of his own way be by Scripture and Ecclesiastical Writers limited to a way of faith yet the Word may be extended to any practical obedience We may say Superstition is heresie We may say drunkennesse whoredome are heresie because they are waies chosen of men to walk in contrary to Gods Word so he who would have comfort in his obedience must look to Gods command The grounds of this are First From the Supremacy and Soveraignty of God who alone is to prescribe to man his duty He is our great Lord and Master so that as it would be very absurd in a Servant to do that work which he thinketh fit and not what his Master enjoyneth no lesse is it for men to think that God will accept them in such and such waies when yet they cannot bring his Superscription and authority stampâ— upon it Hence it is that the Prophets do so often use this expression Thus saith the Lord It 's not their counsell or their commands but Gods Oh then examine thy actions thy waies thou puttest much confidence in them Thou hast much comfort from them but are they svch as God hath required Did not our Saviour at one word throw to the ground all that glistering golden Piety of the Pharisees There is no command for it This is the foundation you must lay else your building though never so glorious will have a terrible fall Secondly Obedience must have Gods command else it cannot enjoy Gods promise and blessing Whatsoever God commands he hath annexed a gracious promise thereto for our encouragement and reward Therefore it 's said In vain do they worship me There is no promise of Gospel-priviledges or salvation to such actions Now how sad a thing is it when the same
speak of Christs Intercession it 's constant and never interrupted There is no day or night that it ceaseth Elisha scorned at the Priests of Baal bidding them cry aloud It may be they were either sleeping or in a Journey 1 Kin. 18.27 But the Lord Christ is alwaies attending and minding this very thing Oh the unsearchable depths of comfort that are in this when thou art preaching drinking working then Christ is interceding for thee when thou hast no minde of thy self dost not pray for thy self yet even then Christ is commending thy case to his Father Oh the godly soul should cry out I have enough what can I desire more If this will not satisfie thy disquieted soul what will 4. This Mediatory praier comes from him who not only because of his worth doth merit or because of his dear Relation The Father cannat deny him as you heard but also from one whose affections and compassions are larger to thee then any of thy dearest Friends can be You heard that he was one who was touched with our infirmity one who had gone under several Temptations that he might know experimentally how to succour those that are tempted Oh now it 's farre better to have one praying for us that is experimentally tempted or hath been as we are then ten thousand others Non ignara mali miseris succurrere disco So that so far as any grief or temptation may go without sinne so far Christ knoweth the meaning of it and even for the guilt of sinne and the displeasure of God that he did undergo in the height of it Thus he that intercedes for thee is one who knoweth the meaning of thy Temptations of thy desertions what it is to fear God hath forsaken thee 5. A great aggravating consideration in this Mediatory praier of Christ is the potency and prevalency of it It is an almighty and omniscient praier Luther called the praier of a Godly man so how much rather may we say so of Christ himself God said to Moses Let me alone as if his Praier hindred him from doing what he would do Iacob wrestled and made Supplication and prevailed with God how much more doth Christ then prevail and that upon two Titles 1. of Iustice his Praier is satisfactory and compensatory to God And then 2. Because of Love For he is the only begotten Sonne and welbeloved of his Father The prevalency of Christs Mediatory Praier is seen both for impetration and application for as it is with his oblation of himself so it is with his Intercession There are two special effects of it 1. Impetration 2. Application Impetration is that whereby he doth obtain at Gods hands the right and claim to all those prieiledges he hath purchased for his people Such are Remission Justification Adoption and Glorification These transcendent mercies which are not in the power of the world to bestow are obtained by him and indeed had it not been for this his Mediatory power there had been no such things in rerum naturâ Reconciliation and Peace with God had been a meer Ens rationis men might have imagined such a thing as they may golden Mountains but there had been no existency of them so that it was of infinite concernment to Beleevers to obtain of God that there might be such priviledges They cost him dear It was not only praiers with tears but with bloud also but Impetration is not enough for if it had been as Arminians say That Christ as Mediatour obtained only a possibility of Salvation or made a way for such mercies but then the application to arise partly from mans free-will and power This would be to hold That Christ might have died in vain That notwithstanding all that love of God sending his Sonne into the world and all the wrath that he did undergo Not one man might have been saved This must needs be very derogatory both to the Father and to the Sonne but Christs Praier is for the application and actual bestowing of all those benefits he hath obtained and for this end he sends his Spirit into our hearts Rom. 8 and that is a Spirit of praier and supplication So that we have a twofold bottome to stand upon Christs Praiers and the Spirits Intercession in us Oh the strong Consolations that may be received hence for the godly soul may think Though Christs praier be prevalent yet I must pray also He that asketh not shall not receive Now my praiers are weak dull sinfull See therefore the goodnesse of Christ that gives his Spirit to us to help us against all the Infirmities of our praiers both to know what to pray and how to pray It 's not then enough to hear that Christ by his Praier doth obtain all good things at Gods hand unless he vouchsafe them to us and make us partaker of them Oh then let not the Godly soul say how can I ever be at peace with God how can I ever have power over such strong corruptions This is to say God will not regard or answer Christs Praier 6. The latitude and extensivenesse of Christs praier is also very full of comfort For it reacheth as farre as the effects of his death so that for whatsoever priviledge Christ died for the same he praieth So that as it is said of the Lords Praier that it 's the breviary and Summary of all things to be praâ—ed for Thus it is in Christs Praier There is nothing that the soul can desire no evil to be avoided no good to be procured but this Mediatory praier extends unto it Insomuch that it 's the Treasury and stock out of which the Godly soul is constantly replenished We may instance in some particulars 1. Daily pardon for our daily sinnes and Infirmities For though all our former sinnes were wholly remitted yet if we have not a constant remission every hour and moment our condition would be damnable Therefore when we sinne he stands up as an Advocate We see then what it is that may support our hearts against all quotidian failings The vain thoughts the proud and unbeleeving Imaginations The dulnesse and formality of our duties all these are done away by Christs praier We could not have any rest or peace in our consciences all the day long if we had not an Antidote against the daily poison we suck down Alas it 's not thy Repentance thy godly strict life thou maist build on for the least vain thought deserveth hell and would marre all thy graces But it 's the Intercession of a Mediatour without us 2. As pardon of sinne so power against sinne under the urgent and important temptations thereunto Oh this is of admirable concernment That when thou art even eating poison when thou art within the hot flames of sinne yet to be preserved This is so great a matter that we are taught constantly to pray that we may not be led into temptation What sad bruises and wounds have the godly got to themselves in a temptation Thou
desperate That the door of heaven is not absolutely bolted upon him is of great consequence 2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all As we cannot so neither indeed are we to let any such thoughts enter our hearts as whether such be reprobated or no But we are so to preach and exhort as if every one that we publish the Gospel to were within the Sphear of Christs Death And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church and Saints and Beleevers not excluding any from the benefit of Christ We may also do so in our preaching and therefore this is to be observed That the Epistles are written to Churches already planted and therefore it 's no wonder if he use such universal phrases for that comprehends those that are within the Church already and in the judgement of charity we may speak so especially it being their Obligation and duty as Christians to repent and receive Christ But when we say that the Ministers by Christs death have a Commission to offer Christ to all You must know that is in a due order and method We do not propound Christ as a Saviour to them in the first place But we are to do as Paul when he preached to Felix Act. 24.25 who desired to hear of Christ he began first with temperance and righteousnesse and the world to come Felix being guilty of Injustice and unchaste courses Paul preacheth about those sinnes and hell laying open the wrath of God insomuch that he made Felix to tremble so that Christ must have a way made for him The mountains must be laid low and the valleys exalted and all flesh must be convinced to be grasse Before Christ can be entertained this ought to be our Method To men plunged in sinne we are to discover unto them the wrath and anger of God all the curses that are due to him who breaks the Law in the least iota To make men see their poverty and misery and when men are thus prepared and humbled then we exalt the brazen Serpent so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration 3. Even Reprobates have this advantage by Christ that they enjoy all the mercies they have That they have health wealth and the comforts of this world For seeing that by Adams sinne all was forfeited and a curse come upon every thing now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have Heb. 1. It is Christ that beareth up the world if he did withhold his arm the whole world would fall into rubbish It 's true indeed if we speak of a sanctified use so wicked men have none of the comforts they enjoy but being impure all things are impure to them so that the curse of the Law is not taken off from them because they are not yet in Christ otherwise they have a lawfull right before God and man to the comforts they enjoy for that is not to be received though many pious men have preached it that wicked men have no right to the goods they have but are as Theeves and Robbers and shall answer for every bitt of bread they eat as Usurpers This is against the Scripture which saith God hath given the Earth to the Inhabitants thereof Psal 115.8 And that command Thou shalt not steal doth make it evident that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of and this say Divines cometh by Christ who restored the Forfeit Adam made else the world would not have subsisted a moment Although it must be granted that some Learned men attribute the enjoyment of Comforts which the ungodly have not to Christ but to the patient Providence of God whereby he doth not take the present Forfeiture But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels but they were immediately chained up in the close Prison of utter darknesse 4. It is by Christs Death That many unregenerated men are partakers of the common gifts of Gods Spirit There are many that live within the Church of God though not regenerated yet have great gifts and abilities They have many admirable endowments Now how come these but by Christ as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men Christ is the Vine and so not onely Grapes but the very Leaves come from his Sap and Juyce So that what temporary Faith Joy Enlargements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death Yea Lastly Christ by his Death is made Lord of the whole world And hath conquered all the Inhabitants that are therein So that they are Christs as a Lord that bought them by his Death Thus that place is to be understood 2 Pet. 1.1 speaking of ungodly men whose damnation would swiftly come upon them for the damnable heresies they brought in It 's said They denied the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ bought them in that by his Death which was an Atonement only for the godly yet he thereby was made Lord over all So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour Yet we may say he is the Lord over wicked men they are his Vassals and Servants and he can order and dispose of them as he pleaseth for his Churches good The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption For some go so farre that they are rejected and cried out upon by others though Universalists also And 1. Some have said and endeavoured to prove That so universall is the grace of God obtained by Christs Death that it 's not only sufficient but efficacious in all men as they are men They think that by Christs death every man by his own natural Reason and power may be able to save himself Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this but this is so monstrous that others cry out of it For by this means all unbeleevers and heathens should be partakers of the grace of Christ whenas Joh. 3.24 He that beleeveth not the anger of God abideth on him 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance So that he saith Christ did as actually and applicatively bring Gods Reconciliation to all mankinde as Adam did actually condemnation And that therefore none are damned
worship Thus all is done in a corporal manner and whereas of old it was sursum corda now it is deorsum corda None are more devoid of spirituall Understanding then those that are thus busied in a visible carnal way of Religion 3. The corrupt Opinions about Sacramenes as if they did conveigh Grace and Christ by the very work done This is also to know Christ after a carnall manner for it 's not the Ordinances but the Spirit of God in and by them that doth us any good Joh. 6. The flesh profiteth little but the Spirit yet this hath been the universal disease of Gods Church in all Ages In the Old Testament there they rested upon the Sacrifices upon the Temple upon their external Rites Oh how often do the Prophets labour to convince them of this errour Hence Paul speaks of a Jew in the flesh and in the Letter and a Iew in the Spirit Rom 2. and all the Jewish rites are called carnal Ordinances and beggarly They bring no real good to them that are exercised therein without the Spirit and may we not say that almost all Christianity is but a religious carnality a resting and relying upon Ordinances so farre as they are bodily and visibly performed When the Apostle 1 Pet. 3. had said Baptism serveth to prevent all mistakes he addeth Not the washing of the body but the answer of a good conscience When a man upon good examination of himself can say O Lord thou knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto Thus for the Lords Supper is not it the very receiving of it judged the very saving of men Do not commonly people take it as if in the very bread and wine there were some Sacrifical vertue as when they take Physick they judge some Physical inherent vertue in that to help them Oh what Ieremy hath his head full enough of water to bewail this carnall grosse and ignorant Christianity that is in the world which judgeth the very Sacraments or any bodily worship in praiers or singing of Psalmes though they be but as Parrats in these things to be great evidences for heaven But as the body without the soul is dead and a lothsome Carkasse thus is all thy Religion worship and Ordinances a dead lothsome thing in the presence of God without the Spirit This the Apostle cals serving of God in the oldnesse of the letter not the newnesse of the Spirit Rom. 7.6 And in this sence we may say the Letter killeth and damneth but the Spirit giveth life Oh then be afraid thou art not one of those that split their souls at this Rock This is the common poison that devoureth most Even as the Scripture speaks contemptibly of the Egyptian Army Isa 31.3 They are flesh and not spirit The same may be said of all that Religion and devotion which most put confidence in But yet take heed of another extream errour that crieth down the Ordinances and under pretence of a spirituall high attainment which they think they have wholly lay aside these visible Ordinances and performances which Christ hath appointed in his Church till the end of the world 4. Then men would have Christ after a visible manner when they pretend Revelations and Miracles For what is this but to leave the Word and the promises as if that were not sufficient God indeed hath condescended to support sence as when he vouchsafed Miracles in the Infancy of the Church yea the Sacraments he hath appointed are a kinde of relief to our sence he considered our weaknesse in appointing such visible Signs but when we are not contented with Gods Institutions but desired such sensible supports which he will not afford This proceeds from a carnal disposition in us This is the cause in Popery why they tell us of such miraculous apparitions they will tell you of Crucifixes bleeding of Christs visible appearing of such great wonders done upon the Invocation of such and such Saints and all this is to humour the carnal part of a man for spiritual things are supernatural and very hard and difficult to flesh and bloud 5. This is to know Christ after a corporal manner when we professe his Truth and acknowledge his waies only for earthly advantages as he said Fac me Episcopum Romanum ere Christianus Thus they did of whom Paul made mention with weeping that they were enemies to the Crosse of Christ that their God was their belly that they minded earthly things Phil. 3.19 Such Disciples were those that followed Christ because of the Loaves Now the Lord Christ he cals to such duties that are opposite to flesh and bloud that are against the incilination of our nature To pull out the right eye To deny our selves To take up the Cross We are not to be of those that love Christs Crown of gold but not his Crown of Thorns How greatly did Mahumetan Religion prevail by such Doctrines as were pleasing to the corrupt inclinations and sinful pleasures of men and because Christs Doctrine was accompanied with so much difficulty Lastly There is in the godly sometimes an inordinate desire after Christ in a sensible manner and that is when they cannot rest upon the promises beleeve on Gods Word barely unlesse they have also evident and sensible Consolations Bare acts of depending faith and constant waitings on God in the way of his promise argue thee to be more spiritual in thy Christian warfare Vse of Instruction how much it becometh all Christians to be a spirituall people for all things in Christ are spiritual and all benefits to be received by him are in a spiritual manner How comes Christs Death Christs Resurrection effectual to thee but in a spirituall manner You cannot now do so much as the Woman in the History touch the hem of his garment You cannot with Thomas put your fingers in the print of nails No here is the Eye of Faith required to behold Christ Christ bid the Woman touch him not for he was not yet ascended but we may say Because he is ascended do not thou have carnal imaginations about him It is for want of a spiritual heart that so many titular Christians have no real vertue or efficacy from him He is not an Head he is not a Vine he is not Wisedom Righteousnesse and all things to thee because thou art not a spiritual Subject to entertain him SERMON LXIII Of the Saints Lord-Keeper Shewing how safe the Godly are kept to Salvation by Christ as a Trust committed to him JOH 17.12 While I was with them in the world I kept them in thy Nam◠c. HAving dispatched the Circumstances of time and place we proceed to the Benefit it self which is expressed with the efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the manner how In thy Name Because something hath already been spoken to this I shall be the briefer in both the particulars First The Benefit with the cause
so much for they are fully set to be destroied Oh pity and pray for such that do neither for themselves if peradventure they may escape out of the devils snares SERMON LXX Of the Sonne of Perdition Sheweth from the Example of Judas That Men may be Eminent for a while in the Church of God and yet afterward prove dreadfull Apostates JOHN 17.12 But the Sonne of Perdition WE come to observe a second Doctrine from this remarkable instance and certainly if we consider who it is that is here called a sonne of perdition it may be matter of astonishment to us It is Judas one of the twelve Apostles It is he that for a long time continued with Christ working miracles and prophesying in Christs name yet even this glorious starre is become a clod of earth This Apostle an Apostate he that in all mens judgements was once a sonne of the Kingdom he that was the light and salt of the earth is in himself darkness and is become like unsavoury salt fit for nothing but to be thrown away Observe That men may be eminent for a while in the Church of God and yet afterwards prove dreadful Apostates The beginnings of many men in Religion may be very hopefull and admirable but their finals may be tragical and very scandalous Thus Judas his beginnings were excellent At first none more forward more self-denying then him but afterwards we see this rod that scourged others for sinne by his preaching to become a Serpent and see the wonderfull dispensation of God Paul that began carnally and wickedly ended spiritually he that was an opposer became a friend and Judas that was a friend became an opposer So that will we nill we we must acknowledge Gods grace is all in all It 's that which makes a difference only Bad beginnings may have good endings and good beginnings bad endings There are many meteors in the Church that make a lustre and a blaze but afterwards end in noisomness To improve this Doctrine Let us consider what peculiar eminency Judas had and this will make it the greater wonder that he should be a Son of perdition And first Which was the first rise and step to all other his excellencies he was taken from his former conversation into an inward more close fellowship with Christ We reade of three sorts recorded by the Evangelists that related to Christ Even as David had three sorts of Worthies There were those that did believe in Christ acknowledging him yet continued still in their relations and former external conditions they were in such were many of the holy women we reade of in the Gospels 2. There were some selected from the common sort of Disciples and believers that did more immediately depend on Christ and were imployed in special service for him Luke 10.1 There were Seventy chosen by Christ to be in an Office of Ministration and service to him But then there were a third sort and they were more intimate with Christ then the Seventy and all the rest and they were twelve in number called Apostles and these were as it were a Colledge and Christ the Master these were domestick to him they were of his houshold they were never asunder they did eat and drink and live and converse together they were maintained out of one common stock and treasury Now Judas he was one of the twelve he was received into the most inward communion together he was one of Christs family So that it must needs be a great honour and prerogative to Judas who would have other thoughts of him then a sincere eminent man for Christ chose him to be in the first place Christ made as much of him as of the rest Who would not say This must needs be a good man Christ is so familiar with him and whereas John 2. it 's said Many did believe yet Christ would not commit himself to them for he knew what was in man yet here though Judas did not truly believe and though Christ knew what was in him yet he committed himself to him This familiarity of Judas with Christ was of old prophesied of and that to the aggravation of his sinne Psal 41.9 It was thou my familiar friend my acquaintance we took sweet councel together Meditate then on this particular The sonne of perdition is he that was constantly with Christ one of his intimate friends of dear relation together and this will aggravate it more if you consider Christ and his Apostles not as a civil society but a religious one Though Christ did not in his life time on the earth set up a distinct Church from that of the Jews but communicated with the Jews in all their Church-Ordinances yet his family was a religious and heavenly society He was preaching praying and performing all heavenly duties now Judas was as much in all these holy meetings as the other Apostles Therefore it 's said Psal 41 9. They took sweet counsel yea it 's said in whom I trusted so that Judas was admitted into all the secrets Christ had yet the man thus in prayer often in duties often in heavenly conferences often he becomes a Sonne of perdition his heart was not right within him all that while As for those disputes Why Christ would chuse such an one whom he knew to be an hypocrite and especially advance him to be an Apostle seeing that the Scripture commends such strict care about the promoting fit and worthy men to that Office we can but give conjectures no solid reasons as the Ancients do Secondly This is but the beginning of honour Christ put upon him for after they had a while continued thus with him then he instituted a new Office of Apostleship and gave some men this divine Commission and Office the chiefest place in the Church For you must observe as a good Antidote against the Anabaptists who because Christ chose Fishermen and illiterate persons to preach the Gospel conclude such persons may still preach that there cannot be a stronger Argument against them then this instance of our Saviour for when Christ chose his Apostles they left their trades they did not continue in their civil vocations but they followed Christ whereas these men would that persons should follow their trades and yet preach alwayes whereas Paul bids Timothy though of extraordinary gifts To give himself wholly to study and reading 1 Tim 4.13 But secondly Our Saviour after he had called them from their ordinary vocations he did not presently make them Churchâ—Officers but as diligent Interpreters and Harmonists shew They were two years with Christ under his Discipline and information ere they were appointed â—o this Office and then at last when they were to exercise their Apostolical-Office to the whole Church they were endowed with admirable abilities from above so that they could speak in all tongues and were filled with the Spirit of God and infallibly assisted by him to interpret the Scripture of the Old Testament But this by the way
have been horrible impiety to have broken out against all the Apostles and Christ himself saying look what they are It 's as the Pharisees said a company of Impostors and Deceivers They are all for their own ends they are all covetous and though they pretend Religion yet they are bypocrites and though they condemn the grosse sinnes of the world yet in secret they can be as bad as any would not such a tongue shew that it was set on fire from hell that should belch out such things It 's then of special consequence to know that we are not to love the strictnesse of Religion the lesse nor are we to prejudice our selves against the way and persons of Godly men if sometimes amongst them there be such who made the pretence of holinesse a disguise to act their wickednesse in Think not the worse of the Apostles because a Judas was amongst them To bring this Truth home to your hearts Consider these things 1. There was never any such pure Society and company of holy men upon the Earth but there were also some Hypocrites and insincere men mingled amongst them Either wilfull convinced Hypocrites or else unsound men in the bottome and therefore when a Temptation came they discovered what they were It 's in vain to look for such a Church wherein all the members of it shall be perfect and pure In the Old Testament we reade of many eminent at least for a while in the Church of God but yet rotten at the Coar Saul was in a remarkable manner chosen by God to temporal government he pretends much zeal for Gods people and heartily himself to destroy the enemies of Israel yea the Spirit of prophesie came upon him but it became a Proverb Is Saul among the Prophets We were not to condemn the Prophets because a deceitfull bloudy Saul was amongst them Among the good Kings in the Old Testament David Hezekiah and Josiah We reade also of Jehu who for outward appearance did many glorious things of Reformation The Text saith He did all things that were in Gods heart yet for all that he was not with David a man after Gods own heart He was a Meteor not a fixed Starre he was a picture not a living man in Religion he was moved up and down as his carnal Interests did leade him Again as there were the good Prophets Isaiah and Jeremiah with many others so there were also the bad Prophets who came not in Gods Name who prophesied peace and sowed pillows under wicked mens elbows that they might sinne the more securely Should a man therefore have cried out against all the Prophets that they were a deceitfull self-seeking generation and that it was no matter what they said for they drave on their own designs to be Lords over all to obtain great things Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was subject to many dangers insomuch that there was little encouragement to hypocrites we might justly think that if ever in those primitive daies all should have been upright but there were even then Foxes amongst the Sheep John 2. Our Saviour would not trust many that yet are said to beleeve Hence are these comparisons of the Church to the Floor wherein is chuff as well as wheat To the Field wherein are Tares as well as Wheat To the Drag net wherein are bad Fish as well as good Now will ye condemn a Field of Corn because of some Weeds in it Did not Paul complain that he was in danger of false Brethren and that many came creeping in to spy out their liberty to have an occasion to accuse them Did not Hymeneus and Philetus make shipwrack of all Did not Alexander the Copper-Smith withstand Paul and do him much hurt 2 Tim. 4.12 yet judicious Divines think that it was that Alexander mentioned in the Acts who had almost lost his life in his forward appearance for the Gospel make account then of that which our Saviour saith Mat. 18 7. It 's impossible but that offences must come there will be wofull scandals even in the Church of God but let not this make thee revolt 2. As there have been such unsound hypocrites alwaies in the Church so it is the great endeavour of the devil to tempt and to set on those that are most eminent to throw them in the mire for hereby he will promote his own kingdome The scandals and stumbling-blocks of men reputed of in the Church are the greatest advantage to the devil Luk. 22. Satan hath desired to winnow you As Goliah challenged the stoutest Israelite thinking by vanquishing of him to dismay all the rest Thus the devil if he can overcome an Apostle a Disciple then all the rest will easily yeeld The devil desired to winnow them more then all others Not only the high places in temporal respects but even in the Church are slippery and dangerous Those that are lifted above others in Religion in parts in esteem they are more in danger then ten thousand of other Christians for if they fall they draw more with them If a tall Tree fall it beats down all the shrubs under it If a pillar of the house fall it endangers all the buildings It is noted of the devil that he used the Serpent at first to entice Eve because that was more subtle then any other Creature of the Field and the devil still takes the same way The subtlelest and most notable Instruments he striveth to pervert them Men of the best parts the greatest learning the hottest zeal It is such as he looked after Thus in Antiquity many of the Heretiques were of great Learning plausible Eloquence subtle Insinuations specious Piety and thereby they did the more hurt Therefore the more reputed thou art in the Church of God know thy Condition to be the more dangerous The devil will never give over till one way or other he make thee a Scandall Let him that standeth take heed lest he fall 3. Men may through their corruptions actively take an occasion to speak against the waies of Religion or else there may be a passive occasion administred to them and we are greatly to distinguish between these two Divines call it Scandalum acceptum and Scandalum datum There are a generation of men so devilish and malicious that they will take an occasion to condemn the way of Religion even for good things for necessary duties or at least when they have no just occasion Thus our Saviour himself though never so holy so humble so godly in his doctrine and life yet the Pharisees took all occasion to calumniate him They say he wrought by the devil and called him a Friend to Publicans and Sinners There are some wretched men that do what you can they will be prejudiced against the Truth and Godlinesse They will look upon all the waies of Christ as so many deceits and impostures and this offence is called Scandalum Phariseorum by the
whereby we are called If Achan do secretly steal a wedge of gold when Joshua comes to know it he shall be troubled that troubled Israel and glory shall be given to God 1 Cor. 5. They are commanded to cast out from amongst them that wicked person and if any walk disorderly 2 Thes 3.14 Note that man and have no communion with him that he may be ashamed Such are a burthen a grief to those that are truly godly David can even weep Rivers of tears because of such That place is observable Joh. 13.21 Christ was troubled in Spirit and testified and said One of you shall betray me Judas was a trouble and a grief to Christs Spirit think not then that the truly godly own such any more then Job did the â—â—res upon his body or the Israelites did the Jebusites that were thorns and goads in their side Lastly Religion it self is the more to be prized for this sheweth the authority and command it hath over mens Consciences that none do ordinarily commit hainous trespasses but they are willing to put the vail of Religion upon them certainly this is so farre from disparaging that it rather advanceth Piety as being that which hath an universall Command every where men cannot commit iniquity before they blinde their eyes with some religious arguments The Pharisees made account they did all for the glory of God But you will say how cometh it about that any prove thus scandalous in the way of Religion Is not the way of it as comfortable and as blessed as it did at first promise Hath any thing that Christ said for our encouragement to follow him proved false Hath he deceived any so that they could say The Land of Canaan was not better then their old Egypt No in no wise only This is one great cause of mens miscarriage They take not up Religion at first upon pure and sincere motives It 's not from a renewed and regenerated principle within and therefore it being not from a good and sure foundation no wonder if at last all fall to the ground Our Saviour spake often to this Point as being indeed the summe of all What is that which perswadeth thee and prevaileth with thee to follow Christ Is it from an heavenly principle to an heavenly End Go on and God will be with thee But if some other carnal or insincere motive put thee on know that when the temptation comes thou wilt prove an offence Painting will melt away when it comes near the fire The un-rooted Tree will fall to the ground when the Windes shall shake it mightily SERMON LXXII Of the Sonne of Perdition JOHN 17.12 But the Sonne of Perdition I Shall at this time finish the good Observations from so bad an instance For as through the perfidiousness of this sonne of perdition though he intended it not God wrought the greatest salvation that could be insomuch that in this sense we may call his fact an happy sinne So through a divine consideration of this sad example we may receive the greatest good and with an holy skill turn this poison into nourishment for the sins and destructions of wicked men are written for our instruction as well as the good life and mercies of the godly As Abel though dead speaks â—o Judas though damned crieth to all to take warning from him Two Observations I shall briefly dispatch at this time The first whereas you see Judas thus hopefully and forwardly beginning leaving all with the other Apostles to follow Christ and that in a contemned persecuted manner yet at last dreadfully and finally to revolt from all Observe That unlesse men are carefull at first to look to their grounds and motives why they take upon them the profession of Christs way they will never hold out but one time or other forsake and revolt from all A sure and sound beginning will ever have a blessed and happy ending but when men upon slight and insincere motives look towards Christ at first such build upon the sand and their fall will be great Our Saviour spake many Parables especially that of the foolish builder and of the stony and thorny ground for this end that men should be well advised upon what terms they at first undertake for him Hence it is that when some voluntarily profered their service and obedience to Christ Christ presently informeth them of the difficulty of that work of the contrariety of it to flesh and blood that they had better never begin then afterwards to fall off hence he so solemnly bids them to remember Lots wife Luk. 17.32 and that he who hath put his hand to the plow and looks back is not fit for the kingdome of Heaven Seeing therefore this is often to be seen though it be very sad That many who have been once zealous and hopefull for Gods way yet afterwards decline totally and are not the men they were Let us consider what it is to set rightly at first upon the owning of Christ to lay a sure foundation at first And First Then are our beginnings hopefull when the Spirit of God in the Ministry or other means of grace did work upon us When it was not meer education under good Governours when it was not the acquaintance and company we had with those that feared God but some inward experimental work of Gods grace upon our own hearts Alas let a man be never so fervent so overtopping others and even to admiration shew himself in holinesse yet if it hath not been the work of Gods Spirit effectually moving upon his heart he is but like a Land-flood which though swelling high upon much rain yet when a drought comes will be presently dried up It 's not meer nature or externall restraint from sinnes or any sudden motions in our own spirit that will ever hold out We reade 2 Chron 24.22 of Joash who in his latter age did most wickedly degenerate when yet in his former times he was very forward in repairing the Temple of God and shewed more zeal to Gods glory then the Priests did But what was the ground Jehoiada the high Priest had a great hand over him he helped him to the Kingdom and engaged him to God several wayes but when this good man was dead he becomes a Wolf and puts Zachariah Jehoiada his sonne that had been such a kinde Uncle to him to death and that meerly because he reproved them for their sinnes So that though here was some external restraining of Joash yet there was no internal renovation by Gods Spirit Now I make a sure foundation to lie in these two The Spirits work by the Ministry in an ordinary way because one is the efficient and the other the subordinate and instrumental cause Hence our conversion our regeneration and spiritual begetting anew is constantly attributed to the Word preached as the ordinary cause and the Word preached is but as a dead letter without the Spirit Oh then runne to the fountain of thy owning of
are equal in Nature and Dignity they are all God and infinitely blessed for evermore yet the Scripture doth represent unto us an order in their operations ad extra to us-ward especially in the work of our Redemption one operation is appropriated to the Father another to the Son and another to the holy Ghost To the Father is constantly applied the sending of Christ his Sonne into the world as at the second verse of this Chapter Gal. 4.4 In the fulness of time God sent forth his Son and 1 John 4.9 it 's the Father that sends him So that the original of all our peace and salvation is the love of the Father 2. That which is appropriated to the Sonne is to be sent To be the Person that shall procure our Redemption And 3. To the holy Ghost that he is sent both by the Father and the Son for the application of those benefits which he shall procure for us Therefore the Father is said to send him Joh. 14.16 and Christ saith He will send him Joh. 16 7. Thus he is called The Spirit of Christ as well as the spirit of God because now he is sent by Christ as a Mediator The holiness in Adam was wrought by the Spirit of God as the third Person in the Trinity absolutely considered but now it causeth holiness in believers relatively as the Spirit of Christ So that in Gods dispensations about mans salvation there is an appropriated order in the operations of the three Persons Secondly The mission or sending of Christ here spoken of doth not relate to him as the second Person but as he is Mediator for so as he is the Son of God he is not sent but begotten And thus the Scripture when it speaks of him in that respect calleth him The only begotten Son of God but this mission is in time and of a voluntary dispensation whereas the other was natural and of eternity Christ was alwayes the Sonne of God but not alwayes sent to be the Mediatour of his Church unless in the purpose and decree of God So that this sending of Christ respects him as God and man and denoteth that incarnation of his with the discharge of all those duties that thereby he undertook Thirdly Gods sending of him doth signifie the authoritative Mission and calling of him to that work The Apostle diligently presseth this Heb. 5.5 that Christ glorified not himself but was called by God to his Priesthood called of God to be â— Priest after the order of Melohisedech yea Ch. 7.21 the Apostle presseth this that he was made an High-priest by an oath The Lord sware and will not repent thou art a Priest for ever And certainly this must needs be of great comfort to us when we shall reade that Christ was so solemnly invested with this power to forgive sins to sanctifie our natures to procure our salvation Things that are done by those that have not a Call are said to be null and invalid they have not powerful efficacy and success but Christ was authorized by God to be thy Saviour he had his Commission to do it he would not take this work in hand till he was called unto it Fourthly The Father did not only call him thus to this wonderfull imployment but he did qualifie and fit him with all abilities for that work he poured out his Spirit upon his humane nature without measure So that as those in the Old Testament when called to any Office were anointed Thus Christ had not a temporal but a spiritual Unction Psal 45.7 there God is said to anoint him with the oyl of gladness Therefore Joh. 6.27 the Father is said to have sealed him to this work Thus Christ acknowledgeth when he saith a body thou hast prepared for me the meaning is he had an universal fitness for the work and this also is of great comfort that Christ is not only called to be our Saviour but he is qualified with all sufficiency thereunto there is nothing that a poor humbled sinner could desire in a Saviour but there is a treasury of it in him Col. 1. It pleased the Father that in him should all fulness dwell Oh then why do not the people of God believe more firmly and walk more comfortably What do they want which is not in this Christ Shall Christ send his Officers to work and endue them with proportionable power and shall not the Father send him with all fitness and fulness to that work Fifthly In that Christ is said to be sent there is implied that the fountain from which our salvation doth arise is the meer good-will and pleasure of God the Father So that although our Justification Sanctification and Glorification be to be attributed to the merits of Christ and it 's for Christs sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediator is wholly from the absolute good pleasure of God Christ did not merit his Incarnation he did not merit that he should be sent into the world No this is said to be Gods love Not that hereby we are to make comparisons as if the second Person loved us lesse then the first as the Socinian would divide but to admire the great love of either in their distinct operations That conceit also is vain of some that say God upon the fore sight of the will of Christs humane nature to become our Saviour and presupposing this determinate choice did therefore appoint him to be our Mediator This they think will reconcile Christs necessary Obedience and his free-will together but then the Scripture would not have attributed it to Gods love and to the Fathers love but Christs love as a man which yet it doth not Sixthly In that Christ is said to be sent there is implied that he is under an Office and Obligation of faithfulness and trust So that as it lay upon the Apostles faithfully and diligently to accomplish their Office thus also it did upon Christ and therefore he doth so often call it the command that he had from the Father implying that if he did not accomplish all that for which he was sent he should be guilty of unfaithfulness and disobedience and here also is contained much consolation for why should the believer doubt of Christs willingness and readiness to pardon sanctifie or heal him seeing that Christ is under a command to do this he is betrusted with this work he would be found blame-worthy if he did not accomplish all that he was call'd unto As it 's thy duty to believe in him so he hath voluntaily submitted to make it his duty to give thee rest and ease Seventhly Though Christ be sent and be thus under command yet we are not to think that this is done against his will as if the Father did compell him to this work against his desire No how readily doth he profess his coming into the world Loe I come to do thy will O Lord thy Law is
unity is seen in the sympathizing that all believers have one with another and that in respect of mourning and rejoycing In respect of those that mourn So we are to weep and mourn with them We are to bear one anothers burdens We are to be affected with the Churches calamities as being also of the body As the Apostle said the care of all Churches lay upon him 2 Cor. 11.28 Who was afflicted and he did not burn the same proportionably is to be in every believer Therefore this unity of believers should be vigorous this way what evils what exercises befall others they should be affected with them as their own This discovers they are lively members of the body for if Christ though in Heaven was sensible of the persecutions done by Paul against the Church saying Why persecutest thou me how much rather should every particular member account the temptations of others as his own As it is thus for mourning so also for rejoycing there ought to be such an unity among believers that we are to rejoyce in the gifts graces and good things that others have as if they were our own But O the self-love the envy the repinings that are apt to be in one godly man against another The spirit in us lusteth to envy saith the Apostle even in believers Hence are those daily exhortations against grudgings murmurings and envyings one against another and these are made the fruit of the flesh because where the Spirit of God worketh and enliveneth there is joy peace and long-suffering all graces contrary to such unquiet distempers Now this is very difficult to flesh and bloud that those parts and gifts which obscure thine and those good things in others that seem to hinder thine yet to rejoyce and blesse God for them as if it were to thy own self but this spiritual and mystical unity will enable thee thereunto Neither is the Sun or air more requisite then this union no wonder if our Saviour doth thus affectionately pray for it 6. This union is seen in their mutual striving together in promoting the Kingdome and glory of Christ They all have the same heart the same shoulders the same tongue to blesse and praise God They are like so many servants in the same house all promoting and furthering their masters work That as the Apostle 1 Cor. 3. saith all the Officers are one He that plants and he that waters are one because they agree in one end which is to set forward the work of God Thus it is here Though there be never so much variety in the gifts and graces and conditions of Gods people yet they are all one in this work The Glory of God is the end they all look upon Thus you see in how many particulars this Unity diffuseth it self In the third place We are to know that the invisible unity doth extend it self farther then the visible For this is to the visible Church only but that to the invisible So that in this respect there is an unity between all believers that ever have been with Enoch Abel Abraham and all that of old ever were This is believed in that which usually is called the Apostles Creed I believe the Catholike Church Sometimes there was added the one Catholike Church and this is believed and not seen but by this it is that all the godly who have been are and ever shall be make up one body All Christs sheep will have one sheepfold So that there is an invisible Union where there cannot be a visible one In the fourth place Concerning this visible Union for we make these all one you are to know some are of this unity both visibly and invisibly externally and internally and in appearance Now such only who are both waies of this Unity enjoy God are indeed members of Christ and receive benefit by him but the other are only in name and title like a withered branch in a Tree or an artificiall eye or leg which though joyned to the body yet receive no life or nourishment thereof Think it not therefore enough to be of this unity many have gloried and rested on this that they are of such and such a Church yet their condemnation is greater then those of Sodom and Gomorrha In the fifth place This unity therefore when it 's true and advantagious doth first terminate on Christ and then descends to others Hence it 's added That they may be one in us There must be first an unity with Christ the Head and then it extends to other members So that this is to be looked upon as the foundation and cause of all there must be first an incorporating into Christ He that is joyned to the Lord is made one spirit with him Lastly This Union visible is not interrupted in some effects of it by distance of place For in regard of praier there every one is remembred when the Churth is praied for So that the poor Christian who cannot pray for himself yet hath the praiers of the whole Church of God what a comfortable refreshing should this be to every godly soul Vse of Exhortation to lay to heart more the divisions differences and breaches that are among the godly Learn of Christ here to be affected with the unity of the Church and again and again he commended peace to them We are commanded to pray for the peace of Jerusalem God is the God of peace the Gospel is the Gospel of peace Believers are called the children of peace Take heed of being a Jonah in this Ship Let not thy pride thy conceits thy discontents make thee tear and rend the Church that Jerusalem may be as a City compact together SERMON CXIII Of Vnity among Christians the Benefits and Necessity of it And the mischief of Division JOHN 17.21 That they all may be one as thou Father art in me and I in thee c. WE have declared the Nature of this Unity Let us now consider the Excellency Benefit and Necessity of Union amongst the godly and the mischiefs of breaches and differences amongst them First The Excellency and Necessity of it appeareth in the vehement and affectionate prayer for it made by our Saviour When he puts the whole company of believers together he pitcheth upon this as the most eminent That they may be one And although our Saviour had not the Spirit in measure and so could not vainly repeat the same thing often yet within a little space he doth four times mention this vers 21 22 23. Now certainly that thing which our Saviour in whom the treasures of all wisdom are did much press and urge must needs be of very great moment here is not pardon of their sins Justification Adoption Glorification mentioned but Vnity as if the whole kingdome of grace and glory did consist in this obtain this and you have all and our Saviour as he pray'd then so he preached Love and Unity so that whereas in matter of Justification he commended Faith above
all in matter of Sanctification he comprehends all in love John 13.34 A new Commandment I give unto you that ye love one another A new Commandment not but that the duty was old onely envy and malice had so prevailed amongst the Jews that to love was a new thing as if it had not been a duty required before In John's Epistles it's called both new and old 1 John 2.8 And then again new because there are new motives and a new patern Love one another as I have loved you There was never such a Patern and President before so that it 's not every kinde of love and unity which will give content but that which is in the highest degree of unity it's added vers 35. By this shall all men know ye ' are my Disciples if ye love one another not if ye work miracles if ye cast out devils but if you cast out discord and variance and therefore there is not a greater scandal to Religion and holines then when those that do believe are as the Levites Concubine that was cut into many peeces Again Ch. 15.12 This is my Commandment that ye love one another as I have loved you This is Christs Commandment as if there were nothing else he required but this and as if this were not enough at verse 17. These things I command you that ye love one another as if he should have said If bare information will not do it if instruction will not do it I lay my command and charge upon you Secondly This Vnity and Love is a special means to bring the world to believe the truth and receive Christ So that what the preaching of the Word and Gifts yea miracles use to do that unity and agreement may do This is twice affirmed to be the consequent of unity vers 21. vers 23. That the world may believe thou hast sent me It 's a special way to convince all the enemies of the truth Thus Chap. 13.35 Men shall know ye are my Disciples if ye love one another and do we not see by experience That Papists Heretiques and all prophane men are confirmed in their wickednesse by nothing more then the differences and opinions of such who are godly Do they not by books and otherwise in derision say One Sect saith that hath the Spirit of God another saith that hath and yet both are contrary one to another Can the Spirit of God be contrary to it self Can it be a Spirit of truth in one and a Spirit of falshood in others Now although this be no good argument because the Spirit of God is communicated but in measure to the godly they know but in part and so they love but in part many errours and divisions we are prone unto yet this is a very great stumbling block and therefore woe be to that godly man who by his pride self-conceit or erroneous Doctrine shall bring such a scandal to Religion what if many perish in hell because of thy froward spirit It is true there ought to be zeal against errours and corruptions though in the godly You see when Peter did not walk right Paul resisted him to the face and would not give place to him or other false teachers no not for an hour Gal. 2.5 Mark that No not for an hour Some think let them alone they will recover themselves they will do no hurt truth needs not be afraid yet Paul was afraid that an hours forbearance might do hurt Therefore he addeth That the truth of the Gospel might continue amongst you as if an hours forbearance might hinder the continuance of truth so that we are to use Scripture-zeal and Scripture-means to convince even those that are godly when erring in Doctrine Therefore the Scripture doth not commend an unity and love so as to let all errours and prophanenesse alone but in that which is good unity in that which is truth and holinesse is that which Christ meaneth here in his prayer and where this is it 's very potent to winne all gain-sayers It 's admirable to mollifie the hearts of the opposers Hence it 's so often reported of the primitive Christians That they were daily with one accord together Therefore the Evangelist Luke records it at least five times so that if nothing else should make thee tender about causing any breaches in the Church of God this should thou dost as much as lieth in thee to hinder any man that knoweth thee ever to believe and to be converted Thirdly This Vnity is promised as a special part of the Covenant of Grace That very Covenant which promiseth to write the Law of God in our hearts and to put his fear in our inward parts that also promiseth unity at the same time Jer. 32.39 I will be their God and they shall be my people I will give them one heart and one way that they may fear me for ever Insomuch that it 's one main branch in the Covenant of Grace So Zech 14.9 In that day there shall be one Lord and his name one The meaning is They shall not worship many gods or serve in different wayes of worship but they shall be one To this purpose Ezekiel prophesieth Chap. 37.16 22. which is not to be limited to the Jews only but also to all the believing Gentiles Oh then in these times of differences and breaches amongst the godly What should we runne unto What should we plead in prayer but these promises O Lord to be thus divided to have Altar against Altar Church against Church Prophet against Prophet Is this to have one heart and one way But you may say If God hath thus promised it and Christ hath prayed for it who was heard of the Father in every thing How comes it about that the contrary appeareth This is to be answered in it's time Fourthly Vnity is necessary because hereby a serviceable and beneficiall helping of one another in spiritual things is preserved The people of God are compared to living stones built up together while the stones keep in the building they bear one another but if once removed it fals down They are compared to members in the body while they are joyned together There is a mutual ministration to each other but when divided from the body no part can receive any nourishment Thus it is here while the people of God are in union Oh the wonderfull help they are to one another they provoke one another they stirre up one anothers graces but take these coals from one another and then the fire goeth out And this may be the reason why our Saviour doth not mention the Sanctification and holinesse of believers but their unity because this is a special means to preserve and increase holinesse Two are better then one because of heat and of help saith the Wise-man Eccles 4.10 and so it 's in this work of Grace two are better then one to warm one another How may thy zeal help against anothers lukewarmnesse
and sores to appear upon that body which once was as fair as Absâ—loms body Hence the Apostles doe so much presse That all things be done in charity that they fulfill the Royall Law by loving that they doe not so much as grudge one against another This unity and peace is so glorious a thing that the Apostle 1 Thess 4.11 makes it matter of ambition Study or be ambitious to be quiet There is a great deal of carnal and worldly ambition after great things though fading and transitory but here is godly ambition here is spiritual ambition when to be a peace-maker and a peace-preserver we judge it the greatest glory God doth put upon us Eighthly This duty of Love and uniting is most imbred in the hearts of the godly it should be that which they are most perswaded of most inclined to It 's strange for thee to say God hath taught thee such and such high things and hath not taught thee love The Apostle speaks excellently 1 Thess 4.10 Concerning brotherly-love ye need not I write to you for you are taught that of God It 's a shame and a reproach to us that we need a Sermon for this Oh fear thy self thou boastest of the teachings of Gods Spirit above others and yet art not taught to love And here we see Those that thinke a Ministry needlesse and they will not hear it If nothing else may convince yet this may God hath not taught them this duty of love enough and therefore they had need of the Ministers of God to doe it But by this you see That Love and Unity should be so planted in all the godly that we need no more presse and preach this then an hungry man to eat his meat or the mother to love her childe God teacheth this duty in the chief place SERMON CXIV Of Vnity among the Godly More particulars setting forth the Excellency of it and mischiefs of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ praied for it How comes it to passe that there should be so many breaches amongst the Godly JOH 17.21 That they may be one as thou Father art in me and I in thee c. WE are describing the Excellency of Union and the mischief of breaches amongst the godly we shall adde to the fore mentioned As 1. Divisions and differences they are the fruit of the flesh Whereas love peace and kindenesse they are the fruits of the Spirit so that a man cannot more demonstrate himself to be in the flesh and devoid of Gods Spirit in any thing then by a contentious dividing spirit There are some men like those old Spaniards the historian speaks of that cannot live without an enemy So these Salamanders can only be in the fire they are unquiet restless men and these like Marcion with great boldnesse and delight will cry out we will cast fire into the Church and divide it But these demonstrate of what nature they are and who is their Father even that envious one the devil who delights to sow tares amongst the wheat Gal. 6.20 21. c. you may there see two chief principles of mens actions in the world whereof the one is immediatly opposite to the other the flesh and the Spirit now it 's good to observe what the works of the one and the other are of the flesh he instanceth in hatred variance strife emulations c. all tending to break unity and of the spirit the clean contrary love peace gentleness c. all uniting If then we would know who is a godly man who hath the Spirit of God Judge of the Tree by its fruit he is full of love gentleness and meekness It 's impossible that pride arrogancy and envyings should be the fruit of Gods Spirit Hence the Apostle 1 Cor. 3. doth thus argue If there be envyings and divisions among you are you not carnal Thus the Apostle James c. 3.13 14. speaks notably to this Who is a wise man let him shew it by a good conversation with meeknesse he divides wisedom into that which is earthly and devilish the mother of envyings and strife and the wisedome from above which is first pure and then peaceable yea verse 14. Whosoever hath the Name of Religion yet is haunted with this devil The Apostle bids him glory not and lye not against the Truth So that though a man pretend never such singular gifts such extraordinary Teachings of Gods Spirit yet if contentious he is not to glory yea he lieth against the Truth Thou saist it 's for the truth thou art thus contentious It 's for the truth thou hast made these divisions No the truths of Christ are to be maintained by the Spirit of Christ As the wrath of man worketh not the righteousnesse of God so neither doth the perversenesse of man the truths of God so far then as any in the Church of God are contentious and striving so farre they demonstrate the power of the flesh reigning in them 2. This Unity is necessary because all other things in Religion are reduced to one If therefore all things agree in unity every thing in Religion tends to this Why should not the people of God embrace it The several Unities are notably made an Argument to our purpose Eph. 4. For the Apostle at v. 1. having exhorted believers to walk worthy of their calling he instanceth in such graces as procure Vnity with all lowlinesse meekness forbearing one another See these graces are the comely worthy graces of our holy calling and you have the end of these graces v. 3. endeavouring we must make it our aim our labour our study and praier to keep the unity of the Spirit in the bond of peace hereupon he enumerates v. 4. why there should be such Unity There is one body Christ hath not many bodies no more then a man hath All the people of God are one body Now how destructive is it when one part of the body should conspire against the welfare of another Let grace do that in this mystical body which nature doth in this natural Then there is one Spirit There is but one Spirit that enlightens and sanctifieth the whole Church of God why then should there be so many contrary opinions and waies yet pretended to be of the same Spirit Indeed the Apostle saith there are diversity of gifts and operations yet the same Spirit He doth not say contrarieties and the same Spirit for that is as impossible as darkness to come from the Sun If then there be but one Spirit let not the godly give occasions to the adversaries to blaspheme saying the Calvinistical Spirit is one thing and the Lutheran spirit another Again there is one hope of our calling we are called to one Inheritance there is only one Heaven prepared for all the godly Why then should they be so different by the way when at our journeys end we must all be received into the same place of glory It
Apostles doctrine Let us sin that grace may abound Rom. 6.1 And thus the Papists deal with us and Lutherans also how often do they charge this hideous calumny and consequence upon the Protestants doctrine as if we made God the authour of sin whereas we use but the Scripture words and such expressions no nor such harsh ones neither as some of their own Popish Writers do only it's truth in them but blasphemy in us Indeed what is the evident and plain Consequence of a Doctrine that is to be accounted of as the doctrine it self As whatsoever is a clear genuine consequence from Scripture is Scripture but not every consequence We are apt to deduce Thus it is here what is evidently a consequence from any Doctrine we may charge it upon the doctrine but then we must be sure it 's the proper and natural childe not a bastard that it is the true issue not suppositions 3. Whatsoever truth God may have indeed made known to us or if in our perswasion only we are to be very careful how we publish it This hath been constant fire in the Church of God when men either have or in perswasion only some doctrine different from the current way of the Church at that time Now it 's a very hard thing thus to be with childe as it were and not to be full of pain till we have delivered it to the world Why is an obstinate broacher of damnable doctrines called an heretitk but because he chooseth his own way He invents and excogitates a doctrine of his own therefore compared to theeves and robbers that go not in by the door but climbe up some other way Now such qualifications as these are necessary 1. To question and examine thy own spirit not presently to believe thy own heart This is a firebrand in the Church when men have no modest doubtings and questionings of their own ignorance and pronesse to erre even in that thing they are so confident of how modestly doth the Apostle Paul speak 1 Cor. 7. when he determined the case about marriage I think also I have the Spirit of God and he distinguisheth between that which he had as an expresse command from the Lord and what he was inwardly directed unto wheresoever the Spirit of God leadeth into all truth there he doth likewise into all humility Thus Luthers Tunè solus sapis es is famously known though the Papists charge him falsly with contempt of all others 2. Before we publish it to the world to communicate our thoughts to those that are able wise and learned in the Church of God who have the Spirit of God and his Vnction as well as we Paul though called immediately by Christ yet went up to Jerusalem to confer with the chief pillars there and though he was thus miraculously converted yet he must go to Ananias to be further directed 1 Cor. 14.14 those that had extraordinary gifts yet were to submit themselves to others The Spirit of the Prophets is subject to the Prophets which is interpreted two waies and both pertinently to my matter 1. If the meaning be The spirit of the Prophets is subject to other Prophets they have power to judge the doctrine we publish then it will much more follow that what we have in an ordinary way is exposed to the examen of others 2. If by it we understand it thus there is no Prophet having the Spirit of God moving in them that is so extraordinarily wrought upon but he may retain those motions and vent them in an orderly way not to speak while others are speaking which seemeth to be the scope of the Apostle in that place This is very pertinent to my matter that no man can have such revelations and impulses from Gods Spirit but that he is in a divine method and good order to declare them for the unseasonable publishing of some things is like good Physick but not administred in its fit season Lastly To keep up the unity of faith this is a special means when we do highly prize and delight in the known plain truths of Christ Paul that was snatched up in the third Heavens yet desired to know nothing but Christ crucified Peter thought it not inconvenient to write the same things they knew already Certainly nothing hath more rent and torn the Church of God then affectation of singular high things To bring in some unheard and unknown Truths Oh this is the pride of mens hearts to have it said Such a man was the first that brought that nation into the world as the Jesuite of his scientia media Ego primus inveni But to be weary of the known truth is in effect to be weary of the same God the same Christ Why do we not desire a new Sun a new Earth a new world as well In the second place What will keep up unity in the Churches order and prevent Schism there For although the Scripture use the word schism in a large sence yet Ecclesiastically it is restrained to the breach of order in the Church and that hath often been when they have kept the unity of the Doctrine They did not divide from the doctrine but communion in Church-ordinances Now to keep up an intire body in this Consider 1. That if such be the corruption of the Church that thou canst not keep fellowship with her but by partaking of her sins Then before thou leavest that place take the way the Scripture commands Be sure that it be not for some lesse corruption but that which doth eat up the very vitals of Religion Do not thou leave it till God leaveth it Do not thou unchurch it till God doth 2. Let thy endeavours be in thy place to inform and heal before thou dost depart Pleade and strive with thy mother as Hos 2. because she hath committed whoredomes And then Lastly Let thy secession be unwillingly Thou art compelled to make this departure because the Enemies of all godlinesse will not suffer thee or endure thee under their power These things observed then thou art not guilty of any schism or breach but those that gave the occasion to it When those of the people of Israel would not joyn with Jeroboam in his Idolatry but separated themselves and went to Jerusalem where the pure worship was They did not make a schism but Jeroboam 2 Chro. 11.13 14 15. Thus it is with the reformed Churches The Papist cals the Protestant a thousand times over a Schismatick because he withdraweth himself from Obedience to the Pope as Head of the Church but we say ours was not a schism but a secession They were Schismaticks in falling from the primitive order and institutions in the Church insomuch that the Pope is the grandest Schismatick that ever was in the Church and further we departed not from Rome because of petty corruptions no she was a Babylon ere we left her and then we left her unwillingly They drave us out persecuting with fire and fagot so
the Platonists who speak of three principles the Minde the Word and the Spirit yet they made these three distinct Essences and cannot be applied to this mystery though it may be they had these confused notions from some ancient tradition of the Hebrews In the Old Testament this mystery was believed and received Therefore good and solid Arguments may be fetcht thence to prove this Doctrine yet in the New Testament Christ who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word doth more expresly reveal it so that in those who do believe the Scriptures yet obstinately and blasphemously not only deny but deride the Doctrine of the Trinity it is a very high sin and blasphemy 2. Although the Scripture reveal unto us three Persons yet this is not to be understood as if thereby were constituted many Gods There were Hereticks called Tritheita that made three Gods of these three Persons Now this is clear that though the Scripture acknowledge three Persons yet it doth as plainly declare there is but one God Therefore though every Person be God yet there are not three Gods Therefore when the Father is called the alone God this is not to exclude the other Persons from being God but any other made god The Heathenish Idols were not gods nor will God give this glory to any creature 3. This Doctrine therefore of the Trinity is purely an object of faith and cannot be demonstrated by reason The Schoolmen do well declare That the same things in Divinity may be demonstrated by reason and believed by faith as that there is a God this may be known both wayes so that though faith and science cannot have the same formal motive yet they may be conversant about the same object we know there is a God by demonstrations of reason we believe by authority and testimony from Scripture But now this truth about the Persons in the Divine Nature is only to be believed It cannot be demonstrated by reason Indeed when once this revelation is made then it is not hard to finde out such reasons and consequences grounded on Scripture that may serve to answer all the objections of any adversaries for nothing revealed to be believed is contrary to reason though it may be above it Therefore when Scripture hath laid the foundation then reason may make a superstruction yet we must take this Caution although reason be allowed to be a servant to faith we must look she grow not imperious as Hagar to Sarah for then we are to cast her out of doors then the Rule is Mulier ista ratio taceat in Ecclesiâ This Doctrine therefore is to be adored with humble believing and not to be searcht into by curious or furious rashness and certainly the devil is very ready to tempt in this point sometimes he prevaileth to seduce in this point as appeareth by the multitude of Arians of old and Socinians of late sometimes he cannot seduce yet he doth shake and disturb the mindes of the godly exceedingly by suggestions so that their temptations about dogmatical faith sometimes are as grievous as about justifying faith But now although we have a two fold light the light of reason and the light of faith and the latter ought to correct direct the former yet such is our corruption that we make the light of reason to correct the light of faith as if we should make the Sun to borrow its light from the stars But these two lights are as superiour and inferior so that although nothing can be false by the light of reason which is true by the light of faith yet the light of faith comprehends many things which the light of reason cannot as nothing can be false to sense and true to reason yet reason can comprehend many things which sense cannot Therefore when the light of the Moon which is reason is very dim and staggering let the light of faith like that of the Sun fully enlighten and confirm thee In the next place Let us proceed to the peculiar characteristical properties for though the Father and Sonne have the same common Nature and Essence yet a different subsistence So that though they are one God yet not one Person It 's a known Rule In Christ there is aliud and aliud another nature and another nature but not alius alius another Person and another person but in the Trinity there is not aliud aliud but alius alius As for the use of the word Trinity Person c. though not Scripture words yet the sense being there it 's lawfull for distinction and explication sake to use them though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Person be a Scripture word and there is the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may make the abstract as Paul from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning therefore the relation of the Father there are these things 1. In that he is called the Father and Christ the Sonne it 's implied that he is the first Person in the holy Trinity and the Sonne the second only when he is called the first you must not understand it in dignity and perfection for the Father hath no absolute perfection which the Sonne hath not for seeing both have the nature of God therefore one cannot have greater perfection then another The Father is not more wise more powerfull more holy then the Son Nor is he the first Person in respect of duration as if the Father was God before the Son for seeing he was from all eternity Father therefore he had also this Son from eternity as the Sun was never without its beams Indeed the Orthodox do well deride and justly the Socinians That whereas they confess the Father from all eternity and the Son a made or constituted God in time that they thereby introduce an old God and a young God not indeed as these words denote infirmities but as old is taken for ancient and young for that which is new And certainly if there was a time when Christ was not the Son of God then he became to be so in time but he is called the first Person in order for so the Scripture represents an order to our conceptions in this glorious mystery as appeareth by the form of Baptism whereby we are baptized first into the name of the Father and then of the Sonne The Father then is the first Person and the Son the second not in respect of dignity or duration but order 2. When God the Father is said to be the Father of Christ his Son It is not in a large sense as he is called Father sometimes but in a proper peculiar and incommunicable sense for therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and indeed we see plainly the unity of the Father separated from the unity of believers in this Text That they may be one as thou in
seed was sowne the Devil superseminated his Tares In a wildernesse or a place of weeds he would not have been so diligent Therefore breaches and divisions because they are a kinde or part of afflictions and troubles may sooner accompany the true Church then outward unity and prosperity Lastly We grant That if the Church of God were fully perfected both in respect of knowledge and holinesse it would alwayes have unity As we see in Heaven where there is no difference at all but because we know in part we are godly in part therefore these breaches may be made upon us Discord then and division may be in an imperfect Church but not a perfect Therefore our Saviours prayer will have it's accomplishment only in Heaven Let us now proceed to shew Why unity is such an attractive and a divine loadstone to bring others unto the faith And First Because it 's ingraffed in a man to cleave to such a way of Religion as will abide and continue Have any Nations changed their god saith the Prophet Jeremy 2.11 You see the States-man argued on this ground that they should not oppose the Christians for if that Religion were of God it would stand Act. 5.39 Now this is a clear axiom confirmed also by our Saviour That no Kingdome divided against it self can stand Luk. 11.17 By that Argument our Saviour proveth he could not cast out Devils by the help of the Devils for then the Devil would overthrow his owne Kingdome Divisions then and differences must needs be a stumbling block for who will go into that house which hath it's chiefest parts falling from one another Who would venture in that ship which is full of leaks Do not all say let them alone they will destroy one another there needs no outward force to ruine them they will consume themselves at last Secondly Divisions must needs put a stop to the progresse of truth because God is acknowledged by all to be a God of peace and of order The Apostle useth this consideration to restrain those confusions and disorderly customs the Christians had in their publique Assemblies 1 Cor. 14. If then God be a God of peace and order how can any man think his truth and people are there where all disorder and confusion is It 's Babel and not Jerusalem that in the building thereof men were so confounded that they understood not the language of one another Jam. 3.16 Where envying and strife is there is confusion and every evil work Now every one is apt to argue certainly if this were the way of God if these were the people of God there would not be such confusion amongst them God that made this great world in such excellent order would much more make his Church his choicest plant more beautifull Thirdly Divisions do retard the Gospel Because men who have any wayes heard of the holy Ghost that he alone it is who leadeth into all truth will quickly conclude that this Spirit cannot be against it self And this is the more observable because every party doth pretend to the Spirit of God which is the cause of that command 1 John 3.1 To try the Spirits and not to believe every spirit that is Doctrine pretended to be of the Spirit if then all parties do plead Gods Spirit and it's teaching they are the more confirmed in their unbelief when they see contrary spirits of contrary doctrines and that with great zeal condemning each other Thus we have shewed you what a world of hurt divisions amongst the godly do insomuch that it is a wonderfull work of God that any are brought off from their former vain conversation when the spirit of division hath so sadly reigned amongst us Wonder not if conversion be so rare a thing if so few come in cordially to own Christ for sad offences are made by these differences and such as cause them do as much as in them lieth that never any more one soul may be brought into Heavens way In the next place Let us consider what are those proper sins that divisions amongst the godly are apt to breed in the world And The first is Atheism and irreligion to be perswaded that there is no such thing as a true Religion but that such things are the fancies and imaginations of men No doubt but thousands are confirmed in their atheistical way they will believe there is no God at all no Religion better then another for they see the world cannot agree about it 2. It breedeth stiffnesse and obstinacy in their former erroneous and superstitious wayes No doubt this keepeth multitudes hardened in their Popish wayes and many silly people they will keep to their old way and why because there are so many wayes and every one hath a Religion for himself therefore they will stay where they are they know not whither they may stumble at last They think to go out of their old wayes is to go out of their old wits likewise at the same time Lastly It 's apt to breed ficklenesse inconstancy and scepticism Are there not many called Seekers that think there is now no Church since the Apostles times and therefore are in their souls what Cain in his body vagabonds about the earth and whence is all this The bitter root of this was diversity of opinions which they entertain one after another which at last makes them quite without any bottom at all Vse of Instruction to every Christian again and again to take heed of causing divisions in the Church of God Be afraid by any opinion or practice to make an unnecessary rent for doest thou not as much as lieth in thee to hinder all others from coming to the Kingdom of Heaven Will not this be a sad aggravation when men damned in hell shall plead Lord I was coming even I was hopefully inclining to such things but this man and that man by his division stopt me he made me a proselyte to some pernicious way while I was going to Christ Had not such a man been in the way I had never been seduced Certainly if our Saviour pronounce such a woe to those by whom offences come how sore will it fall upon those who make these offences in the highest nature Vse 2. To take heed that these divisions prove not a snare to thee bewail dividing times but look they do not divide thee and God thee and truth but do thou 1. Walk humbly renouncing thy own strength for it 's God not thy self must preserve thee 2. Pray much for the Spirit of God to give thee that unction and senses exercised to discern between good and evil 3. Take heed of fomenting differences and making the wounds wider but with the good Samaritan bring oil not salt to the wounds Lastly Let this make thee long for Heaven where the strifes of brethren will then cease SERMON CXX A Consideration of Faith in its Generall Nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority
resplendent beams thereof proclaim its presence This is excellently set down Joh. 14.20 21. At that day ye shall know that I am in my Father and you in me and I in you And ver 21. I will love him and manifest my self to him In the second place Though Christ be in us invisibly and spiritually yet he is truly and really and operatively in us So that we are not to look upon this as a fancy or delusion as some non-entity or meer notions of melancholy men No as Christ is a reall Christ so he doth really live and dwell in us if nothing were reall but what is corporeall then our souls should be no reall substances Then the soul of a man would be thought to be a meer fancy and notion likewise But as Christ is reall and the soul is reall so is Christs dwelling and living in it reall yea it is so reall that corporal things are said to have no reality at all comparatively Thus Christ Joh. 15.1 I am the true Vine and Joh. 6.55 56. My flesh is meat indeed and my bloud is drink indeed He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Now why doth Christ say his body is meat indeed he doth not mean corporally but oppositely to corporall food The very food we eat is not meat comparatively to Christ for our bodies feed on that and yet perish they have not life alwaies abiding in them but who so hath Christ in him he can no more perish then Christ himself Christ is meat indeed and life indeed The godly then finde and know this life and dwelling of Christ to be a reall solid thing and therefore do though not corporally yet spiritually perceive it and know it to be more reall then their bodily life and actions It 's not lesse reall and true because spirituall and mystical Therefore that which on Christs part maketh him to be in us viz. his spirit that is reall and that which on our part receiveth Christ and whereby he dwelleth in us viz. faith that is also a lively grace Therefore though we walk not by bodily sence but by faith yet the things of Faith have as reall and lively subsistence in the soul as bodily objects can affect the body 3. Consider how Christ is to be conceived in his people and that the Scripture represents several waies 1. Christ is in us by way of Vnion so as to be made one mystical person with us I shall not be large in discovering this because I have touched on it heretofore only the first step of Christs being in us is by uniting of himself to us for we are by nature estranged from him and lie as so many lumps of earth devoid and destitute of all spirituall life and motion till Christ unite himself to us so that as it was Gods wonderfull power to call those dry bones and unite them together Thus it is also his admirable power to unite himself to a Beleever Christ doth not stay till we first unite our selves to him but he joyneth himself first to us and this is the first step of Christs saving grace in us 2. Christ is in us so that thereby we are made partakers of his person not only the gifts of Christ and the graces of Christ but Christ himself is in us as Gal. 2.20 Christ liveth in me and so Eph. 3.17 Christ dwels in our hearts so that this King of glory doth not only bring his rich Ornaments and Hangings to beautifie the soul but he himself also in his own person resides there Not indeed corporally as you heard but spiritually for though Christ be in heaven yet that is no hindrance to Faith It 's not distance of place that takes away from Faith no more then of time but as future things are present to heaven so are remote things locally present to it Even as to the eye some Objects though many miles distant are present Faith therefore receiveth the person of Christ and it 's not only the graces of Christ but Christ himself that dwels in the soul but yet by faith it is true many Divines affirm the graces of Gods Spirit to be in us but the Scripture doth expresly relate even to the person of Christ and the Spirit as well as the graces flowing from them 3. Christ is in his people by way of gracious operation as a powerfull efficient which enableth to all those holy and divine actions the godly perform Joh. 15. Without me you can do nothing As the branch without the Vine cannot bring forth any fruit Did not Christ daily move and breathe upon the soul it would alwaies work in a carnal and humane manner Paul saith He no longer liveth but Christ in him Gal. 2.20 For Paul of himself and in his own corruption would follow the boasts of the flesh persevere the desires thereof did not Christ quicken and sanctifie him 4. Christ is in us sacramentally that is in and by the right use of that Ordinance he is in a peculiar manner present to the beleever Therefore it 's called the Communion of the body of Christ 1 Cor. 10. and although Joh 6. the eating and drinking of Christs body and bloud be not there meant of the Sacrament but of Faith in the general for it 's made necessary to every man that would have Eternal life yet by that expression is seen the intimate incorporation of the godly with Christ and in the right use of the Sacrament there is a more sensible visible assurance of such a presence whether Christs presence Sacramentally be other then his presence by a promise is not here to be disputed Certainly if the presence differ not yet the manner of confirming and assuring of it doth otherwise Sacraments would be Seals of the promise in vain and the promise it self would be enough and the enjoying of Christ in a promise would be enough without making use of the Sacrament and so that be wholly needlesse I shall not enlarge on this Point further But come we to the fruits and effects of Christs being in us This is the great necessary thing to finde that Christ is in us for either the devil and sin live in us we no longer live but sin and Satan or else Christ and his Spirit are in us and it 's good to observe what are the Evidences and demonstrations of Christs being in us 1. In whomsoever Christ is he is made a New Creature old things are past away It 's high blasphemy to say Christ is in constant habitual wicked men no 2 Cor. 5.17 If any be in Christ he is a new Creature Now whosoever is in Christ Christ is also in him for they are mutual and reciprocall if therefore thou livest in ignorance and prophanesse conclude assuredly that Christ is not in thee It was the devil that entred into the Swine and hurried them headlong into the Sea Thus still the devil doth hurry many wicked men violently
is not the devil still suggesting this unto thee if thou be the Sonne of God then it would be thus and thus with thee Gods children never do as thou doest Now this temptation hath so farre prevailed by Satans instigation upon some of Gods people that they have wholly given over to pray that they dared not to presume to pray And why because God is not their Father they may no more pray then the damned in hell So that the godly man is left in a wofull desolate estate all the while this truth doth not reign in his heart that God is his Father 3. This perswasion of God being our Father is of so great consequence that the Spirit of God is sent on purpose into our hearts for this very work Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Father So that as we remain blind and darkned in mind till the Spirit lead us into all truth that as we remain unholy and cleaving to our lusts till the Spirit sanctifie us so we do also remain in a doubting unbelieving and dejected disposition till God send this Spirit into our hearts so that when a man is humbled for sinne and feels the load of his transgressions it must be more then humane power yea or all the counsels and directions of the ablest Ministers that can inable such an one to call him Father Oh how often doth such a tempted soul say Oh that I could call him Father Oh that I could delight in him as a Father But now when this Spirit of Adoption cometh into our hearts see with what efficacy and power it cometh it maketh us to cry that denoteth earnestness vehemency and also confidence undauntedness notwithstanding the roaring cries of the devil and conscience to the contrary and thus it enableth us to cry Abba Father by way of ingemination implying that it is not once but twice yea often for indeed if the Spirit of God did not constantly thus keep up a filial frame every new failing would cast us back into a meer darknesse and confusion Therefore the Spirit of God hath this office of being a Comforter because we of our selves cannot sow that seed in our own souls 4. This is necessary because this only raiseth sweet comfortable and delightfull thoughts of God The relation of a Father is sweet and what a great difference is there between a childe praying to a tender father and a malefactor to a severe Judge David once said He remembred God and was troubled Certainly the more we think of God and his Attributes Omnipotent Wise Holy Righteous if not a Father the more terrible and dreadfull is the apprehension of him It 's necessary to have good endeared thoughts of God therefore the devils and the damned who are of the farthest distance from God they have hard and raging thoughts against him It being therefore necessary to keep up such thoughts in the soul as these Let God afflict smite destroy yet he is just and righteous yea and to be loved now this cannot be unless this faith is strongly carried out unto him as a Father 5. Perswasion of God as a Father is necessary because this only will produce faith and confidence in those that pray with such an assurance Now faith is the very soul and life of prayer He that prayeth believing shall receive and James exhorts Let him ask in faith nothing doubting Chap. 1. Our Saviour told the woman It should be according to her faith So that unbelief makes our prayers like a messenger without hands or feet and if so How shall we get our prayers animated with this grace Nothing conduceth more to this then the Meditation of God as a Father when this is assented to then it easily believeth God will do all necessary good for it such a Father will not give a stone to his childe when he asketh bread Thus Mat. 5. our Saviour maketh this an argument against all distracting fears and cares Your heavenly Father knoweth what you have need of Why is it that after prayer thy heart is as much troubled and disquieted as if the request had never been made known to God but only because faith did not reign and predominate in thy heart concerning Gods fatherly relation to thee 6. Perswasion of God as a Father is necessary because hereby the heart will be quickned to all those holy and filial dispositiâ—ns which ought to be in children If ye call him Father 1 Pet. 1.17 c. Passe your sojourning here with an holy fear The Scripture apprehension of a Father will not beget security and a licentious life but rather it will cause an holy reverence and a diligent attendance to avoid all those sins that may offend and provoke The Spirit of adoption is also a Spirit of Sanctification being born of God he doth not he cannot sin for how abominable and uneffectual would our prayers be if we should joyn prophaneness to those duties In stead of obtaining mercy we may justly expect that God would pour out greater wrath whereas a due and right apprehension of God as a Father will make a gracious and humble disposition in the soul Vse of Exhortation to the people of God that they strengthen and confirm this relation to them as much as may be Pray for that Spirit of Adoption which will inable thee to cry Abba Father Oh know that all the cause of thy disquietness distractions and diffidence of Spirit in thee ariseth from unbelief in this point If thou believe God is thy Father then sin is forgiven then no good thing will be denied thee This Father will treasure up for thee yea the properties of this Father are wonderfully quickning he is an omnipotent Father and so can do all things he is a compassionate Father and so will do all things he takes upon him both the bowels of Father and Mother also Parents have been hardned to their children as the Prophet observeth but God cannot be He is a wise Father and so ordereth every thing for the best This if duly considered would free thee from all distrustfull cares and thou wouldst learn from thy own childe to walk depending upon God casting all thy burden upon him because thou seest it taking no care what it shall eat or what it shall put on but resteth it self wholly upon it's Fathers care The second thing observable in the Text is The manner of Christs expression his Petition I will Father I will Some think this an expression not of prayer but of Christs just demand of his right to that which he had as God and therefore they think that whereas before he prayed as a man here he interposeth himself as God as thus Austin of old Omnipotenti patri se velle dixit omnipotens filius Others they make it an expression of prayer because in the former part the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and thus Mark 10.35 when James and John
in Christ while the world did oppose and persecute them this did greatly commend their ftith In the words you may observe the Subiect and the Attribute The Subiect is the world This word is taken variously yea in this very Petition it 's used differently for sometimes it 's taken for the wicked perishing and damned world the reprobate world Thus he said I pray not for the world but those thou hast given me The world is there the immediate opposite to all Elected persons but sometimes it 's taken indefinitely or negatively as when he saith That the world may know thou hast sent me Now in this verse we must take the word world for the company of perishing and damned men because they are opposed to the whole kinde of saving believers In the next place you must know that though the word world be for the most part opposed to the Church or number of believers yet some may be externally in the Church yet really and indeed of the world such are all who though outwardly professing Christ and submitting to his orders are yet unregenerated and so in the state of gall and bitternesse These know not God in a saving manner though they have a barren speculative knowledge of him It may therefore fall out that many may be of the world taken indefinitely not as limited to the reprobates who yet in respect of Gods purpose shall in time become his in an effectuall manner And again many may be in the Church of God who yet in the issue will be of the perishing damned world Some that are wolvs for the present shall become sheep and some that are sheep for the present in appearance at the day of judgement will be discovered to be goats 2. You have the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not known thee This is put for the present tense as among the Latines Novi is sometimes for it doth not only denote that this hath been the custome heretofore but that still for the present and for the future The world is full of blindenesse and darknesse and doth not comprehend the light There is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added in the Original And the world hath hot known thee Some think that this addeth some affection and emphasis for either they expound it intensively for as much as etiam or adversatively for as much as quamvis although in both which sences the Hebrew particle Vau is used but it may be taken as a meer redundant particle which is very familiar to the Scripture-language and so it seemeth our Translators did take it who wholly omit it in the English The words thus explained observe That the world is ignorant in a saving manner of God Heaven is no more in hell then the true knowledge of God is in the heart of a wicked man In the pursuing of this I shall take the word world largely not only for that heathenish part of it who never heard of Christ but for that Christian part of it who though in the generall professe they know God yet in works do deny him and so the word shall be equipollent to every unregenerate man whether in the Church or out of the Church but because of this world there is two sorts as was hinted before One of those who though for the present have no saving knowledge of Christ yea do oppose it and rage at it as Paul for a while did and all converts once did serve divers pleasures and lusts And another of those who for a while give great and ready obedience to it but for want of a true root fall off wholly from God as Judas and many other Apostates I shall chiefly frame my discourse to the perishing wicked world though not excluding the other Bt before I go further you must take notice of what kinde of knowledge it is which we speake of and deny to the world It 's an effectuall saving knowledge for it 's plain the Heathens had some knowledge of God and unconverted Christians who will die and go to hell in their sins may have wonderful gifts and admirable knowledge with the utterance thereof in matters of religion yet have no saving knowledge So that knowledge doth not make happy unlesse it be practicall If ye know these things happy are ye if ye do them Joh. 13 17. This premised let us proceed and 1. That the unregenerate world doth not or cannot know God may appear several waies 1. From the original pollution and pravity improved by actual wickednesse wdich is upon all till sanctified by grace Joh. 1.10 where though Christ be said to be the light of the world and the world was made by him yet it knew him not and Joh. 3.19 This is the condemnation of the world that light is come into it yet men love darknesse rather then light What a horrible and dreadful condition is this to love darknesse rather then light Hence 1 Joh. 5.19 The whole world lieth in wickednesse So that it 's no more wonder if the world do not know Christ then that the night is not the day that weeds are not precious flowers They are in darknesse and so cannot see and this reason doth not only prove the act they are not knowing of God but the defect of all power and ability they do not neither can they know God To which purpose the Apostle fully 1 Cor. 2.14 The natural man receiveth not the spiritual things of God neither can he know them This removeth both the act and power Therefore at the 12. verse he cals it the spirit of the world which is opposed to the Spirit of God that only makes us know the things of God Oh then the sad condition of all unregenerate men this darknesse is not dreadfull to them they are as men that are asleep yea or blinde who have a visive faculty though actually they cannot see but as men dead in sinne yea this original pollution doth still carry the demonstration higher for it doth not only negatively or privatively remove both the act and power of the knowledge of God but doth positively incline to the hating and opposing of all knowledge both of God and Christ hence the world is said so often to hate the godly and to hate the light and the reasons given because its works are evil So that it 's but a little wickednesse comparatively in the world that it doth not know for it hateth all knowledge it rebelleth against all light and therefore the wisedom of the flesh is said to be enmity it self against God Rom. 8 7. Is it any wonder then to see wicked men carried out with bloudy malicious and irreconcilable hatred to the knowledge of God for it cannot be otherwise There is a spirit of contrariety of opposition and madness against God for if Gods truth and will be received then there corruptions and lusts can no longer stand The world cannot endure that the light of the word should make naked
even as man there should be revealed unto him all the thoughts actions and circumstances thereof concerning every man in the world that so he might fulfill the office of a Judge 4. Christ as Mediator God and man is the author and fountain of all the light which is communicated to the Church Hence it is that one of his Offices is to be the Prophet of the Church He is called the chief shepherd of our souls 1 Pet. 5 4. and being our high-Priest he was to offer up himself for us so also instruct and teach us Therefore you heard the whole world is commanded to hear him and therefore it is that he cals himself the truth and the way Joh. 14.16 So that in all matters of Religion we are still to enquire what Christ hath revealed and what he hath manifested now he doth not only reveal the truth to be believed but the duties also that are to be performed and therefore the Apostle makes it so hainous a sinne to refuse Christ speaking above Moses Heb. 12.25 Tremble then all ye wicked men who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties 5. The Scripture doth often as in all actions ad extra attribute the same work of teaching and enlightning both to the Father and to the Son and to the holy Spirit So that this great work of saving knowledge is attributed indifferently to all Thus the Father James 1. is called the Father of lights from whom cometh every good and perfect gift So our Saviour alledgeth that promise They shall be all taught of God Joh. 6.45 So the holy Spirit is said to guide and lead into all truth Illumination being frequently ascribed to the Spirit and 1 Cor. 2.10 God is said there to reveal things unto us by his Spirit And lastly Christ himself is said to be the great teacher of his people as Mat. 23.10 For one is your Master even Christ Hence the Apostle magnifieth the Gospel Heb. 1. that whereas formerly God had spoken by the Prophets in these later dayes he spake by his Sonne So that the geeat sinne against the Gospel and the aggravation of all wickednesse is from hence that though this light be come into the world yet men love darknesse rather then light 6. The Lord Christ doth teach several wayes either immediately when he was upon the earth or mediately by the Apostles and the Ministers that he hath appointed in his Church Therefore he is said still to speak from heaven viz. by the Word and the Ministry so that we are not to conceive as if we had nothing of Christ now because he is ascended to heaven for what the Ministers guided by the Word of God do that is as if Christ himself spake it and you are to receive it with the like faith and obedience Hence our Saviour speaking to his Apostles saith Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me he that despiseth an Embassadour contemneth him from whom he is sent Oh that this truth may be as a two-edged Sword in thy heart What darest thou who livest in thy prophaneness if Christ himself were here upon the earth commanding thee to leave thy sins yet to persevere in them if not How is it that you refuse those who come in his name 7. Though Christ hath appointed a Ministry to teach and instruct people yet the whole efficacy and power cometh from Christ alone It 's God and Christ by the Word that can only open the understanding and give a spiritual knowledge so that conversion is so called the teaching of God John 6.45 Therefore a man must hear and learn of the Father before he can come to Christ onely Christ there addeth that this hearing and knowing of the Father comes by him So Joh. 3.26 27. when Johns Disciples said That all men come to Christ he answered A man can receive nothing except it be given him of heaven attributing it to the power of God that any come to Christ Therefore this Sun exceedeth the bodily one which giveth indeed external light but cannot give an eye to see the blinde remain blinde for all that Lastly Though Christ only do effectually give a knowing heart so that although we had the best Ministry of men and Angels yet it would do no good without his secret power and energie yet we must not from thence inferre the uselesness of the Ministry as some foolishly have done opposing the principal and subordinate For in our natural life although it be not the bread we eat but the word of blessing from Gods mouth that makes it to nourish us yet none casts away his food resolving to depend on God immediately Thus though Christ alone give the seeing eye and the understanding heart yet it 's by and in the use of the Ministry though it was God alone that did give the healing vertue to the pool of Bethesda yet the Angel must move it and every lame man must come into it else he could not be healed Hence although Jeremy prophesie of such abundance of knowledge that they shall not teach one another but be all taught of God which may seem and is brought by some to overthrow the Ministry yet the same Prophet Jer. 3.15 declareth it as a special blessing that he would give them Pastors according to his own heart which would feed them with knowledge and understanding So that Gods teaching and the Pastors teaching do not oppose one another It 's said also of Lydia that God opened her heart Act. 16.14 but to what end To attend to the words of Paul So that you must never oppose Gods work and the Ministry together In the next place Let us consider the Properties of Christs knowledge whereby he makes us also to know As 1. The Authoritative and potestative Nature of it he taught as one having authority not as the Scribes and Pharisees Mat. 7.29 Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law he addeth But I say unto you opposing his Authority to them all It 's true he saith he speaks not of himself but referreth his Doctrine wholly to his Father but withall saith He and his Father are one he doth not speak of receiving his Doctrine in the same manner as Paul and other Apostles did of him by revelation 2. There is the freeness of this he teacheth whom he pleaseth There are none so froward and so contumacious but he can open their hearts and others that are of high and eminent understandings for want of him do remain blind owls Mat. 11.26 27. where our Saviour giving God thanks for manifesting the things of the Gospel to some and not to others resolving all into Gods good pleasure Even so Father for so it pleaseth thee he addeth No man knoweth the Father but the Sonne and he to whomsoever the Son will reveal him So that where
a high tower thinketh great towns and cities but little things thus a godly man raised up with the evidence of Gods love toward him judgeth all the world but a drop to God As the eye that hath looked on the Sun is so dazeled that it cannot behold other things Thus it was with Paul he was so affected with this that Christ loved him and gave himself for him Gal. 2.20 that he professeth he did no longer live but Christ in him It 's this apprehension that will carry us up unto the mount of Transfiguration every day It 's no wonder then if Satan be so busie to tempt us in this Point above all to unsettle us about the love of God in Christ to us for he knoweth herein lieth the strength of Sampson as it were if this be taken away any green cords will tye him he will not have strength to overcome the least temptation But as long as this love of God can be preserved and kept alive in the soul so long neither the devil or the world is able to do us any hurt so long we are like the bird flying on high that is not in danger of snares SERMON CXLV Directions how to obtain and alwayes to preserve the Knowledge and Assurance of Gods Love in our Hearts JOHN 17.26 That the Love wherewith thou lovest me may be in them THe sense of Gods love in our hearts is of such consequence that our Saviour doth conclude his prayer with it and as you have heard glorious and blessed are the effects of it I shall therefore in this last Sermon give some Directive Helps How to obtain and alwayes to preserve this Assurance and Knowledge of Gods Love to us but before we declare them it 's good to take notice of some particulars that may rightly inform our understanding in this point And First You are to know That it 's the devils great work to keep the children of God in darknesse and in continual doubtings He is the tempter not only in respect of lusts but also unbelieving and distrustfull thoughts of Gods grace and mercy That as the work of Gods Spirit is to comfort called therefore a Comforter as also to assure and witness unto us That we are the children of God yea to enable us to cry Abba Father So on the contrary Satan that unclean spirit his whole business is if he cannot tempt to sin yet to walk in a discouraged tormenting and afflicted way representing God as some terrible Judge catching at all the advantages to destroy us Now the way that the devil takes thus to deject and sadden the hearts of the godly is two-fold for either he doth thus by suggestions immediately to the soul taking the occasion when our spirits are darkned and clouded or when God for holy ends hath withdrawn his light of favour from us Or by his instruments which he raiseth up he causeth such tares of Doctrine to be sown amongst the good seed that the childe of God shall not only walk without the perswasion of Gods favour but think it is his duty and that he is obliged to reject all such comfortable thoughts for certainly this is one Doctrine of the devils amongst others in Popery that they forbid the penitent soul any assurance or certainty of Gods favour encouraging doubts as the mother of humility keeping the humbled sinner as the devils did the demoniack person among the tombs in sad and dolefull objects not discovering to him the glorious and comfortable light of the Gospel So that in Popery it 's one high point of Religion with them that no man without an extraordinary revelation can attain to a certainty of Gods love to him he may they will grant have some moral conjectures but a certain perswasion cannot be ordinarily attained But the Orthodox do abundantly confirm this truth against them Therefore I only instance in their opinion as an engine of Satan whereby he would by this temptation take off the understanding as by the former way he would unsettle the heart and affections But let our wisdom be to take the greater diligence to keep that pearl which we see Satan would so constantly rob us of Secondly Observe this That it 's possible for the sense of Gods favour and love to consist with some doubtings and sad shakings of heart about it at some times Even as the light of the Sunne may make the day yet at the same time there be some dark and gloomy clouds which though not able wholly to remove the Suns light yet do in a great measure obscure it We see it in Davids Psalms some whereof you would think were not made by the same man at the same time for happily in the beginning he had sad dejecting and expostulating thoughts with God and with his soul also and yet ere the Psalm be ended he is able to break out in comfortable perswasions and assurances of Gods love Insomuch that as Paul findes Rom. 7. in respect of grace a daily combate so also in respect of certainty about Gods love we believe and yet crave help for our unbelief and the word used by the Apostle 1 John 3.19 We assure our hearts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade our hearts implying that our hearts have many objections and cavils so that this assurance comes by perswasion even as the Greek word to comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used also to exhort because this consolation is hardly received into the soul there must be argument upon argument exhortation upon exhortation ere it will be satisfied Do not therefore expect that which yet some vainly boast of thou shouldst alwayes walk in such predominant assurance of Gods love that there should not any time arise the least cloud or fear in thy soul no such a blessed estate will only be in heaven Thirdly Consider that the sense of Gods love may consist with a feeling of a spiritual combate within us between the flesh and the spirit For this assurance of Gods favour doth not arise from a total absence of all sinne that there is now no corruption in us at all but from Gods gracious favour in Christ pardoning those reliques of corruption within us It 's not therefore the perfection of grace within us that our sense of Gods love is built upon but the promise and truth of God in his Word the not attending to this hath made Gods children labour under heavy and sad burdens of minde Oh they feel much corruption in themselves they daily finde stirrings of sinne within them by which means they are tempted to many doubts about Gods love towards them But this is their infirmity for did not Paul in a very grievous manner complain of the body of sinne within him that he found evil present with him when he would do good that he was a captive even sold under sinne and yet for all this he saith I thank God through Jesus Christ and concludeth That there is no
or because that can adde any thing to his happiness but because thereby thou art made capable of his love and so he can communicate of his goodness to thee do not then take comfort so much from thy graces as the evidence of Gods love to thee thereby 5. Take notice that it 's most acceptable and well-pleasing unto God that thou shouldst walk in such sense and feeling of his goodness to thee For why are all those commands to rejoyce in him and to bless his name continually Why doth he invite thee to call him Father And why are there such thunderbolts in the Scripture against unbelief and distrust Why is it the main scope of the Scripture to represent God under all love and loving considerations but that all our thoughts of him should be hopefull and comfortable Do not therefore think thou goest beyond thy bounds or it's presumption in thee to draw nigh to God upon such assured apprehensions of his grace No the Scripture expresly commands the contrary Heb. 4.16 Let us come boldly unto the throne of grace and Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Hearken not then to all those doubting temptations within nor all those deceitfull arguments of humane reason without but consider what the Scripture saith and certainly it 's preposterous humility as in Peter refusing to let Christ wash his feet to keep off from the Throne of grace when we are commanded to come to it Besides without this sense of love how can our hearts be raised up to bless and glorifie God It was Davids apprehension of Gods goodness to him that made him call upon his soul and all within him to bless Gods holy Name 6. Consider that this sense of Gods love is the proper and genuine effect of faith in Christ as a Mediator Thus our Saviour doth here make it the consequent of it They have known me whom thou hast sent that the love whereby thou lovest me may be in them It 's not enough to believe in the general That Christ is a Mediator to such as believe in him but with Paul Gal. 2.20 we are to appropriate him who loved me and gave himself for me with this Evangelist John we are to lean our heads as it were in Christs bosom with Thomas we are to say My God and my Lord. Now the genuine but not the necessary and inseparable effect of such an appropriating faith is the sense and assurance of Gods love to me in particular which love of God is so attentive to one believer as if there were no more in the world As they say of the soul it 's tota in toto and tota in qualibet parte so is the love of God totus in universis fidelibus and totus in singulis God loveth a particular believer as much as if there were no more believers in the world Though the objects of his love may be diversified yet his love is not divided or by division diminished Lastly Fix this alwayes upon thy heart that Christ hath prayed for this sense of the Fathers love upon thy soul You see in this prayer where he mentioneth all the great and consequential things unto believers this is brought in at the last as the adorning and sweetning of all the rest for if sanctified if hereafter to be glorified if Christ be in us and we in Christ yet if the experimental knowledge and assurance of this be absent we are as the Disciples under storms and tempests crying out We perish we perish Let the summary Use of the whole be by way of Exhortation to all believers to hunger and thirst yea to have their souls break in longing after the enjoyment of this love of God in us Oh bid all things stand aloof off till thou art made partaker of it Say How long Lord how long is it that thou absentest thy self When shall I have the imbracements of thy love When will the glorious Sunne break out and dispell all the dark clouds that are upon my soul Give not over importuning for it Because of this very prayer of Christ know to thy encouragement that this prayer abideth for ever Though it was once uttered by him upon the earth and he ceased to pray any further yet it still liveth in the efficacy and power of it yea that continual intercession of his in heaven what is it but the reviving of this prayer So that by the vertue of this prayer through his blood we are sanctified we are justified and shall hereafter be for ever glorified FINIS AN ALPHABETICAL TABLE OF THE Chief Heads contained in this TREATISE A Afflictions IT 's a greater mercy to be kept from sinne and evil in our Afflictions and troubles then from the afflictions themselves 444 The Grounds and Reasons why it is so 446 Antichrist That Antichrist should prosper and prevail in the shedding of the blood of so many Martyrs is a dangerous temptation c. 388 A two-fold Antichrist ibid. Apostasie Apostasie and decay in grace may be in several particulars 350 c. Those that plead for the Apostasie of the godly grant there is a distinction to be made 354 Apostats That men may be eminent for a while in the Church of God and yet afterwards prove dreadfull Apostats 372 Arians Arians confuted 73 149 Ascension The benefits of Christs Ascension 291 Assurance Assurance may be attained 356 Astrology How vain and wicked it is to go to Astrologers or Witches or be such 396 Arguments against Astrology and witchcraft 396 397 Atonement Christ was a Priest to make Atonement for us 507 Attributes It is a necessary duty in a Christian in his approaches to God to think to those Attributes and relations in him which may excite and stirre up holy confidence and boldnesse 657 B Beginnings THen Beginnings are hopefull when the Spirit in the Ministry or other means of grace did work upon us 382 Then will Beginnings and endings be alike when grace is radicated and enters deep enough into the soul 383 Good Beginnings will have bad endings when men professe Christ out of sinister and worldly respects ib. Hot Beginnings will end coldly 383 Behold What is that glory which they shall Behold shining in Christ 663 Beholding How much is comprehended in this expression of Beholding Christs glory 662 Belief Our Belief is the fruit and effect of Christs death and our election 537 Two opinions about this ib. The state of the Question in some particulars ib. Arguments to confirm us in the truth 538 Believe Why Gods children are so hardly brought to Believe 211 Why prophane men think it easy to Believe in Christ 213 Why Believing in Christ is so acceptable to God 213 214 Believer In what respect Christ did as much for one Believer as another 525 In some particulars the poor weak Believer hath more love and affection from Christ then a stronger 528 The particulars wherein ib. Wherein God sanctifieth their weakness and
Directions shewing how a man may prize Faith in Christ as a Mediatour 225 c. The properties of Faith 600 That Faith is knowledge 637 What knowledge Faith is not ibid. What knowledge the knowledge of Faith is 639 Reasons why Faith must be knowing ibid. The people of God are kept to salvaion through Faith 314 This is opened in two Propositions ibid. Why Faith confirms us rather then other graces ibid. That the Faith that justifieth and saveth us maketh us wholly to depend on Christ 542 The several kinds of Faith ibid. The object of Faith ibid. The seat of Faith ibid. The things required to justifying Faith 543 544 God inables the humble soul to believe two wayes 546 Of Faith under the notion of receiving of Christ 549 What the receiving of Christ by Faith implieth ibid. Faith hath two acts a direct and reflex 552 Arguments to prove that Faith is a particular application 553 The Doctrine of special and particular Faith doth not tend unto presumption 555 Father God is the Father of Christ in a transcendent way 13 Those prayers are successefull that are put up to God as a Father 14 We cannot call God Father but by the Spirit 15 What frame of heart this compellation Father breeds in every childe of God in seven particulars 15 c. Reasons why the title Father prevails so much with God 17 c. The Father is the original fountain of all good 53 All that the Father giveth shall come to Christ 54 Finish Christ did perfectly Finish that work the Father gave him to do 119 Some particulars about Christs Finishing his work 120 How he Finished it 121 c. The properties of the work Christ Finished 123 Flesh Flesh usually put Synecdochically for man 35 Fortune No Fortune 23 Free-will Free-will a dangerous Doctrine 125 It is no Free-will or preparatory work in man that begins either his grace or glory but the sole gift of God 668 G Gesture GEsture in prayer lifting up the eyes to Heaven 5 Ghost The knowledge of the holy Ghost necessary to salvation 100 Gift All spiritual good the godly enjoy is only the Gift of God Rules for private Christians exercising their Gifts 493 Given That none of those that are Given by God to Christ shall perish 352 Christ though God hath many things Given him of his Father 612 There is a two-fold Giving ibid. What things are Given Christ of the Father 613 Glory Christ hath a two fold Glory 24 Whether Christ did merit Glory for himself 25 Christ being invested with Glory redounds to the advantage of his Members in five particulars 25 26 The nature of this Glory Christ praied for 25 There were three degrees to it 27 This Glory of Christ doth consist in four things 27 28 Christs Glory is 1. Spiritual 2. Eternal 29 All men should be affected with Gods Glory more then their own good heavenly or earthly 31 c. Four Reasons why we are to pray for all our own comforts in reference to Gods Glory 33 34 Gods children are to pray earnestly for their Glory with God 143 1. What is implied in this 144 145 2. This Glory is earnestly to be praied for 146 3. This Glory is a cordiall against all afflictions in five particulars 146 147 The Glory that Christ hath he communicateth one way or another unto his people 605 Considerations for the understanding of it ib. Some Corollaries from this Doctrine 608 Glory is a gift 651 Glorifie To Glorifie is taken two waies in Scripture 24 It was the holy wise will of God to Glorifie Christ 25 We Glorifie Christ three waies 29 How we Glorifie God 102 As Gods people Glorifie Christ so it is well-pleasing to God 267 How many waies the people of God Glorifie Christ 267 Why it is our duty to Glorifie Christ 269 270 Grounds why Gods presence in Heaven is that which makes the happinesse of a Glorified believer 655 Glorification is of grace 253 How many waies we may Glorifie Christ 667 God God may regard one mans prayer more than another 10 God appoints times and seasons for his great works in relation to Christ 19 20 In relation to other dispensations 21 God doth all things for his own glory Vide Glory 33 God made the world for his glory ibid. The greatnesse of Gods glory 34 God is a universal good 57 God is an unmixed good 57 God is the proper and peculiar good 56 One only true God 90 Many fictitious Gods made by men 90 God is known three wayes 91 God is holy and so able to make other holy 297 God is holy several waies 297 298 If Gods people were not kept by Gods grace they would be undone in soul and body 301 God keeps all his from temporal dangers 301 Proved in four particulars ibid. Of Gods keeping all true believers from spiritual evils 303 Which appeareth in four particulars 304 It 's onely Gods property to fore knew things to come 395 God hath the dominion and immediate disposing of our being and continuance in the world 449 Propositions explaining this truth ibid. Arguments to prove the point 450 God considered absolutely and relatively Although there be three Persons yet there is but one God 583 Gods people are called out of the world 172 Vide People Godly It is the property of Godly men to have respect to all Gods word 201 Four Propositions to clear the point 201 c. Four Reasons of the point 202 Governours Governours that have a charge over others are to watch and pray for the good of those they are betrusted with 295 Proved by three Arguments ibid Motives to move to it 296 Grace Gods people must grow in Grace 188 How many wayes Gods people grow in Grace 188 189 Grounds and motives to it 190 Without Grace here there is no glory hereafter 649 There is infinite comfort to those that have true Grace though in the least degree 651 Grounds Vnlesse men be carefull to look to their Grounds in profession they will never hold out 382 H Happinesse THe greatest part of our Happinesse lies in this that we shall be with Christ and have immediate communion with the Lord. 653 Hate Hated Hatred Wicked men of the world have and will alwayes Hate those that are godly 425 There is a two-fold Hatred 426 The Causes of it ib. The Effects of it ib. The Properties of it 427 Whether every godly man be thus Hated 428 The duty of Christs Disciples under the worlds Hatred 430 Why the godly should rejoyce when they are Hated for Christs sake 431 Cautions to wicked men who Hate Christ 433 Head Christ is the Head of his Church 45 What is implied therein Vide Church 46 Heaven Of immediate communion with Christ in Heaven 654 The great end of our being in Heaven is to behold and enjoy the glory of Christ. 661 Heavenly-mindednesse Heavenly-mindednesse wherein it doth consist 454 Help How farre men may acknowledge Gods Help and yet not give the
spiritual Vnity Insomuch that some have called the Spirit of God the holy bond of the Trinity It 's not a carnal bodily Unity but spiritual and thus ought the Ministers of the Gospel to be though they be of the same nature of the same flesh and bloud yet if they have not the same spirit composing and sanctifying of them they will be like ropes of sand This the Apostle urgeth admirably 1 Cor. 12. 4 c. and vers 13. where enumerating the several gifts and operations of Gods Spirit he still addeth It 's the same Spirit and by one Spirit we are all baptized in the same bond This then ought to be our Unity the holy Spirit of God is to move work and guide all our hearts and affections As it 's the same Soul that informeth all the parts of the body or as some Philosophers said There was one intellectus agens that was universal to all men There may be agreement for civil and political considerations but this will never hold till there be a spiritual Unity As Tully observed That all friendship founded upon bonum utile or jucundum would never endure unlesse they added bonum honestum We may adde further Even that moral honest good is not ground enough unlesse it be bonum spirituale If then the Spirit of God did work the same measure of illumination and sanctification in all there would not be any disagreement but though all godly men have the same Spirit yet not the same gifts or graces or degree of graces and for want of this cometh contention Secondly The Vnity between Father and Son is constant and individed There can never be a separation between them The Father and Sonne were alwayes one though the manifestation of this is more under the Gospel-light then it was under the Law and thus ought the Ministers of the Gospel to agree constantly perpetually for if at any time contention breaketh forth it proveth like a dead flie in a box of ointment it makes all the other good they have to be ill spoken of Let them never be so learned so godly so zealous yet discord will scandalize all and this constancy of Unity is to be preserved against all outward or inward causes of difference outward is the persecution and opposition of enemies to the Church of God inward is from our own corruptions and distempers Against both these we are to watch that so our peace be not weakned Thirdly The Vnity of the Father and the Sonne is an holy Vnity They are one in that which is holy and heavenly They onely will what is good and the Sunne may sooner become a dunghill then they will what is evil such an Unity let the Ministers of God endeavour after An unity in errour an unity in mischief and wickedness is such an unity as the devils have amongst themselves That unity amongst Papists which they boast of is it not like the unity of Herod and Pilate both agreeing against Christ Fourthly The Vnity of the Father and Sonne is full of love and bowels to mankinde They both are one in this to procure the salvation of believers The Father he wils to send his onely begotten Sonne to die that reproachful death and to be an atonement for mans sinnes The Sonne doth voluntarily and readily undertake this bitter cup then they are one to procure the salvation of man If the Father and the Sonne had disagreed no salvation had been possible Oh then that the Ministers of the Gospel would make this use of their Unity that they might all as one man endeavour the conversion and edification of souls How happy would it be to lay all differences and disputes aside that they might bring people to the saving knowledge of God What a spur should this be to us Shall the Father not think his Sonne too dear Shall the Sonne not think his bloud too dear for mens souls and shall we ruine souls by contentions Do we not take the devils work then upon us and not Christs Fifthly The Vnity of Father and Son is a well-ordered Vnity Though there be a Unity of Nature yet this breedeth not a confusion of the Persons The Father is the Father and the Sonne is the Sonne for all this Unity they are not unus though they he unum and thus the unity amongst Gods Ministers and the people must not degenerate into confusion The difference between shepherd and sheep between Governours and governed in the Church must be maintained When the Devil cannot divide then on the contrary he would bring unity into confusion The difference of gifts and offices shall not be kept up as Corah and his Company told Aaron They took too much upon them all the Congregation was holy as well as they But the Apostle though he presse unity fervently and that because we are one body yet he sheweth a difference between the members in that body every member is not the eye so neither is every one a Preacher an Officer in the Church This unity ends in all schism and disorder at last Lastly The Vnity of the Father and the Sonne is most perfect and absolute It 's an essential Unity and although we cannot have this Unity yet this should teach us to aâ—m at the highest degree of unity we can not to suffer the least grudging and repining thoughts not the least proud or envious thought against one another to love more then father or children then husband or wife or any kinde of relation that causeth unity for they are but one flesh This calleth for an higher unity We have heard the duty and necessity of unity as also the causes that break it what good remedies may be prescribed to keep this excellent harmony Although I shall not lanch into this whole point deferring it till vers 21. yet I shall name some First We are earnestly to pray to God to bestow such a spirit of concord It 's not the industry or policy of all the Conciliators Moderators and Pacificators in the world to bring this about but God onely can bend mens hearts for it Hence we see our Saviour praying to the Father for this agreement and God is called The God of peace because he only can make it in the Church and State It 's from Gods anger and wrath when an evil contentious spirit is amongst the Prophets as well as when he sends a lying spirit amongst them when the Temple was to be destroyed the rending of it was a prognostique of the desolation thereof and when God will unchurch a Church and make a Garden a Wilderness commonly divisions are the antecedent causes of it A second Rule is To rejoyce in the parts and gifts of others as much as our own when God is glorified by them and to be compassionately affected in the weaknesses and failings of others These two are necessarily joyned together and they are able to cement and unite all differences The former is to