of Christ was the time of his sufferings concerning which he often said My hour is not yet come and when it was come he most readily yeelded himself Now in this hour many things are observable as 1. That all the power and policy that his enemies did use were not able to prevail over him till his hour came Though he preached every day and went up and down doing good by all which his enemies were the more provoked against him yet they were not able to take an hair from him and how observable is that when some bid him depart for Herod would kill him Go saith he and tell that fox behold I do miracles to day and to morrow and the third day I shall be perfected Neverthelesse I must work to day and to morrow The meaning is that maugre all his malice and power yet he should do his work and be preserved till his hour did come so that all endeavours all counsels are frustrated which meet not with Gods appointed time only Christ knew when his hour was which God keepeth sometimes secret from his people Again 2. Observe the wisedom and prudence of Christ when danger was come because then it was not his hour Sometimes he departed secretly and went from place to place to avoid the malice of his enemies yea his father and mother fled with him while a childe to escape death This teacheth us That it is our duty to preserve our selves from ruine when we have not a call or obligation thereunto So the Prophets in Jezabels time were hid by many in a cave and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and mountains they are said to do it by faith It was not sinfull fear but faith so that we are diligently to consider when it is our call our duty when God requireth of us as the time and hour of our affliction that we must lose all for him and in this we must not consult with flesh and bloud for that saith as Peter to Christ Master save thy self who had that severe Rebuke Get theee behinde me Satan Then on the other side when the time of Christs sufferings did come every thing brought it about A Judas a Disciple of his own he betraieth him and all his adversaries do easily insult over him and then he doth not as before depart out of the way no but though be knew he was to suffer at Jerusalem yet he set his face to go thither and though he could have commanded Legions of Angels to have rescued him and we reade that those who come to surprise him fell down immediatly being stricken with his Majesty yet he will not deliver himself No though his enemies did with so much scorn bid him save himself which teacheth us that when the hour of our afflictions is come when God manifestly discovers it must be the time of our trouble that then we do with all patience and chearfulnesse resign our selves into his hands And thus much as it relates to Christ Now let us consider of it in the generall and we shall see how God hath hours and times either of anger or mercy in the world As 1. When the Church of God hath been greatly corrupted by all manner of vice and idolatry so that there hath been an unclean Leprosie over the whole body God oath appointed an hour a time for its Reformation and purity which shall certainly take effect though all the world oppose it Men can no more hinder it then the Sunne from breaking out of the Cloud and oh how happy is it when such a time comes how wonderfully are mâ—ns hearts prepared to forsake all their former Idolatry and prophanesse This you have notably Joh. 4.23 Our Saviour tels that ignorant superstitious woman The hour is coming and now is when the true worshipers shall worship the Father in spirit and truth This was in Christs time he came as Malachy cap. 3. prophesied to refine the Sons of Levi and to be like the Fullers Sope This was so terrible as that the Prophet crieth out Who may abide the day of his coming It was to the Pharisees and chief Priests as terrible as the day of Judgement Well though Christ goeth about to take away all that admired will-worship which was then exalted and this was so contrary to mens inclination and education yet the hour cometh that they shall worship him in spirit and in truth Thus it was at the first Reformation out of Popery when Luther though but one unarmed man and a despicable Monk by his profession set himself against the torrent of all that Idolatry and corruption which reigned in Popery Was it not as ridiculous as if a man had set his shoulder to some huge Mountain thinking to remove it It was so in all mens account and therefore when Luther opened his Councels to one great Doctor who did not approve of the Romish courses yet he bid him go into his Cell and say Lord have mercy upon us As if the case were desperate Now although it was thus unlikely yet we see how truth and purity did break forth to all mens amazement and which aggravateth this There had been many before Luthers time who witnessed against the practices and doctrines of the Church of Rome yet still they were vanquished till Luther came and then no water could quench this fire Now why was all this Gods power was as able to go along with Iohn Husse or Jerome of Prague as well as Luther but now was Gods hour now was his appointed time Thus till Gods time came for the removing of all the Jewish Rites they lay like that stone upon the Sepulchre that the woman could not remove yea neither men or Angels could remove and therefore it 's called the time of Reformation Heb. 9.10 2. God in his just judgement lets wicked men have their hour That is an opportunity of expressing all their wickednesse and impiety so that you would think God took no notice of the things done in the world and was as some Philosophers prophanely thought included within the circles of the heaven and had given the earth to the Sonnes of men to do what they would This our Saviour told his enemies who consulted and practised against him Luk. 22.53 This is your hour and power of darknesse Thus in the Revelation we see that Satan was let loose for many years and then he was bound up for many years which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world And when this hour of darkness is all the praiers and all the tears of the godly shall not prevail till his time of deliverance come And this we may finde even from the beginning of the world since there was an Abel and a Cain that God lets some wicked men have their hour a power and season to act their impieties and yet Gods waies were alwaies just when
these things Hence when Israel did see her vanity by false confidences in the creatures see what God saith of her Hos 13.4 Thou shalt know no God but me for there is no Saviour beside me and Hos 8.2 Israel shall cry unto me My God we know thee Though therefore knowledge be better then the greatest duties performed out of ignorant devotion the same Hosea 6 6. God there desireth knowledge more then burnt offerings yet this is but a lame imperfect knowledge if it breed not dependance on God as on our heavenly and gracious Father The other branch of dependance is on Christ for Justification and Salvation that is the beleeving on him which our Saviour so often promiseth eternall life to Oh when our knowledge of Christ and the fulnesse and sufficiency of a Mediator makes us to cast all our burden on him and to have free accesse to the Throne of Grace by his bloud this is precious knowledge This is that excellency of knowledge Paul Phil. 3. counted all things dung unto comparatively See then what trust and dependance doth the knowledge of God cause in thee for all thy knowledge art thou not as full of cares distractions and diffidence as if God did not rule as if Christ were not the Mediatour as if there were no promises in Gods Word 6. Then is our knowledge saving when it makes us glorifie God as God giving the praise of all things to him Rom. 1. This the Apostle taxeth the Gentiles withall that though they had a knowledge of God by the creatures yet they did not glorifie him according to this knowledge but they made sensible Images of him and worshipped wood and stone the work of mens hands They did not glorifie him as God there is a great deal in that To glorifie God as God is so to honour him as to give him the best and the supremacy in all things When our hearts are as much upon the creature as God or when we would serve God and Mamon this is not to glorifie God as God When we do any thing not principally and chiefly for God we do not honour him as a God These are the inward effects of knowledge Now there are outward effects which will necessarily follow true and saving knowledge even as the beams of the Sunne do the Sunne though they are not called externall as opposite to internall no they both go together for they that know God know him to be a Spirit and that he must be worshipped in Spirit and truth that all outward duties done without the heart are but a meer hypocrisie so that these outward effects are to be taken as streams coming from a full and precious fountain within and they are such as these 1. The true knowledge of God doth make a man effectually purge himself from all filthy and noisome lusts To say we know God and yet give our selves to sin is a lye and it argueth no truth in us 1· John 3.6 He that commits sin hath not known or seen God which is the reason why the Prophets attribute all the ungodlinesse in a Land to the not knowing of God So our Saviour tels the Pharisees that all their wickednesse was because they did not know him and his Father and in this Chapter Christ saith The world hath not known thee but these have known thee Ephes 4. If ye have been taught as the truth is in Jesus and ye have not so learned Christ What is this when we have so learned Christ as to put off the old man with the lusts thereof Never then boast of thy knowledge and thy parts what mortification of sinne what cleansing from thy filth doth it cause in thee if thy Christian knowledge doth not work a Christian life but thou art bruitish and dissolute in thy life tremble at thy estate for thou art out of the way to heaven 1 Pet. 2.20 some are said to have escaped the pollutions of the world through the knowledge of God yet these did it externally only They were swine though washed not sheep but thou dost not come thus farre though thou hast the knowledge of God yet thou wallowest in thy mire and lickest up thy vomit Thy condemnation will be the greater because thou knowest thy Masters will and dost it not What sentence then shall we passe upon all the carnall and wicked waies of most men they know well enough they understand well enough but because this knowledge hath no efficacy upon their lives therefore they go in the broad way to hell 2. Saving knowledge as it causeth an avoiding of sinne so a ready and willing obedience unto the commands of God And for this sake all disobedient and rebellious sinners are said in the Scripture not to know God They are excellently put together 1 Thess 1.8 in flaming fire taking vengeance on them that know not God nor obey the Gospel of Jesus Christ What obedience then and conformity to Gods Law doth thy knowledge work in thee this God looketh at he careth not for thy head or thy tongue if he have not thy heart thy hands and thy whole life If so be the Apostle say that he which doubteth whether such a thing be sinne he is damned if he do it Rom. 14. how damnable is that mans condition who knoweth and is assured that he sinneth and yet wilfully persists in it So that our knowledge is not to be carried only to truths to what is to be beleeved and there to sit down No but Rom. 12.2 we are to be transformed in our minde that we may prove what is that good and acceptable and perfect will of God We are to consider what is that which is acceptable and well-pleasing to God and when we know it we must readily fullfill it Oh that men of knowledge and parts would think of these things Dost thou that which is well-pleasing to God Doth God accept of such a life as thine Is there not a plain contrariety and opposition between Gods will and thy lusts A man of great knowledge and also great impiety were he not puffed up with self-flattery would easily see the opposition between his life and Gods Word the one is strict his life is dissolute the one calleth to avoid not only sinne but the appearance of it but thy life plungeth thee both into sinne and the occasions of it Oh consider all thy knowledge and understanding helps thee no more then the devils knowledge doth them they are not able to love or delight in God and his will 3. The knowledge of God will make a man keep a good conscience in all things it will make him take heed of sinne in secret as well as publique it will make him do duties in secret as well as openly for whosoever is not afraid to sinne in secret whosoever neglects private duties and holinesse this man knoweth not God he doth not understand that he is omnipresent that his eye is every where beholding all things that
Christ and sometimes to the holy Ghost in their peculiar appropriation Christ by his Spirit is to be expected and praied for as the authour of all that grace and comfort we stand in need of 3. Although the power of Christ extend to the bodies and externals of men yet that which in the Text is considerable is that it reacheth to the hearts and consciences of men And this is more then any temporall power can do He bids Matthew the Publican Follow him and he leaveth all to follow him He casts an eye upon Peter and he presently goeth out and weepeth bitterly It 's upon the spirits and consciences of men this power of Christ is most conversant It 's by this their mindes are enlightned their hearts changed their lusts subdued and they made new creatures which made him say he was the life the truth and the way Joh. 14.6 he is all things efficiently for our salvation so that the great things we are to expect from this power is convictions of conscience and conversions of heart If the blindnesse of thy minde if the hardnesse of thy heart be too heavy a stone for thee to remove then lift up thy eyes to Christ Say O Lord thou hast power over all flesh Thou canst subdue and conquer every mans heart No man no Angel can do this Therefore take thou the sole glory in doing of it Fourthly As it 's the heart of a man this power reacheth to so the main and chiefest effects of this power are spiritual and such as tend to salvation To give faith to give repentance to men When I am lifted up said Christ I will draw all unto me Joh. 12.32 Though Christ as God made the world all things are supported and born up by him Heb. 1. yet these things are not so considerable as what is done to mans salvation Therefore he makes the great end of his coming into the world to save that which is lost he came to dissolve the works of the devil His Titles that he hath are in reference to heavenly advantages He is called Jesus because he saveth his people from their sins and Christ because furnished with all fitnesse and fullnesse to be a Saviour The Jews indeed they looked for a Messias that should deliver them out of the captivity and bondage they were in They hoped for such a power over all flesh that should restore them to their ancient temporall glory But this carnal prejudice was their undoing Fifthly This power must needs be infinite for although it doth not follow that because he hath power over all flesh that therefore he is omnipotent and infinite yet if you do regard the end why he hath all this power it must necessarily be infinite for it 's to gather and save a people out of the world to justifie their persons to sanctifie their natures It 's to judge all men at the last day Now how can he be judge of all mens lives yea their secret and heart sinnes if he have not infinite knowledge and although the humane nature of Christ be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified This infinite power which Christ hath on one side proclaimeth unspeakable terrour to Christs enemies and on the other side ineffable joy to his friends Sixthly This power is arbitrary in the use of it He opens this mans heart and leaveth another shut he cureth this blinde eye and leaveth another in darknesse Mat. 11.27 When Christ had acknowled that soveraign arbitrary power of God in revealing the Mysteries of salvation to babes and hiding them from the wise of the world he addeth All things are delivered me of my Father No man knoweth the Father but he to whom the Sonne will reveal him So then this gracious power of Christ is not indifferently exercised upon all To some Christ revealeth the will of God effectually to others not There were many Publicans besides Matthew yet to him Christ makes known himself and not to others Many Pharisees besides Paul that were not so bitter and violent against the Name of Christ yet Christ makes him feel this glorious power on his heart and others not These things laid as Foundations Let us consider some of the remarkable particulars wherein Christs dominion over all flesh and especially the Church doth so appear that so we may take heed how we neglect him And First This is a remarkable Instance of his power to appoint a Ministery for the conversion and saving of peoples souls Whatsoever thy thoughts may be about the nullity or uselesnesse of it yet this is a clear effect of his power Mat. 28. when he said All power was given him in heaven and earth then he giveth his Apostles Commission to go teach and baptize all Nations Observe the reason why Christ beginneth with this Preface All power is given me c. and therefore Go and baptize Because it 's of high concernment to encourage and imbolden the Ministers of God to consider whose Servants they are whose work they go about They come from him who is able to defend them against the whole world how easily might the Apostles be dejected with the greatnesse of the work and their utter unfitnesse What are such poor and despicable men as they are to set against the lives and manners of the whole world but he that hath all power in heaven and earth bid them Go preach Go baptize and thus Eph. 4.11 The Ministry is there made the great and noble work Christ did upon his Ascension to heaven so that to oppose Christs Ministery to set against this is to set against Christ himself It 's not their power but Christs power thou wouldest destroy Secondly This power goeth further then to appoint a meer Ministery he blesseth it he giveth successe he makes it to bring forth much fruit This makes the Apostle in his first Epistle to the Corinthians so much exalt Christ and advance him While one cried up this Teacher another that he bid them remember that all the Pauls and Apolloes in the Word though never so eminent were but Ministers by whom they did beleeve yea Col. 3.19 those that did so much admire and set up Angels who easily may be thought to do more then the best Ministers yet Paul throweth all such doctrine down to the ground and bids them hold the head Christ from whence all parts of the body receive their nourishment Oh this cannot be pressed enough on you Many are not so prophane to despise the Ministery to cry down Ordinances though there be such in the world but then they are without Christ in the Ministery without Christ in the Ordinances As the Apostle spake of some without God in the world So these are without Christ in the Church It 's not the Ministery or Ordinances but Christ in them and by them which communicateth vertue and efficacy Thirdly Christs power is seen in convincing
Reformed Church by all which we see the necessity of Christs Praier for Unity There being such corruptions in our hearts and Satan so busie to make differences and dissentions That though Legions of Devils can agree to be in one man yet he will not suffer two Doctors to agree in one Church 2. The Unity that the Officers of Gods Church ought to have consists in these things 1. Vnity of Faith That they beleeve the same doctrine called therefore Eph. 4 5. One Faith And 1 Cor. 3. There is no other Foundation but one even the Lord Christ And indeed this must be the ground of all other Unity when the Papists would make Unity a note of the true Church We say Unity without true Doctrine is but a Faction a Conspiracy The Turks have Unity The Jews have Unity but yet because they have not the true Doctrine it 's not true peace and concord So that true Doctrine that is the Soul the fountain and the root of all 2. A second Unity is in the same Confession and acknowledgement of Faith and that in the samâ— words and truly this is very desirable not only to hold the same doctrinal Points but the same words also for new words bring in new Doctrines Hence the Apostle 1 Cor. 1.10 pressing for Unity doth not only exhort them to be of the same minde and judgement but to speak the same thing 2 Tim. 1.13 Timothy is exhorted to hold fast the form of sound words Though they be but words and a Form yet he must hold them fast and this made the ancient Church so tenacious of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because by that all heretical Opinions were excluded It 's a remarkable expression Luk. 1. God is said to speak by the month of all the holy Prophets Though they were many yet it 's mouth not mouths They had all but one mouth and spake the same thing Thus it ought to be but one mouth of all the Ministers of the Gospel to beleeve We are to know what all Teacheth by what one Teacheth 3. There must be Vnity of affection and hearts as Act. 1. In the beginning of the Churches encrease their Unity of affection is greatly commended ver 14. They continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Act. 2.1.46 especially Act. 4.32 The multitude of Beleevers were of one heart and of one soul Though a multitude yet they had but one soul one heart Thus you see what kinde of Unity there ought to be among the Ministers of the Gospel In the next place let us Consider the Grounds why it 's such a mercy to have Unity amongst Church-Officers 1. Because fortitude and strength is in Vnity Vis unita fortior A Kingdom divided against it self cannot stand saith our Saviour When one peice of the Wall divides from the other it foretels ruine As that Heathen to his Sonnes giving them a Quiver of Arrows intimating thereby as long as they agreed they were invincible All the united power of the Church is little enough against their common enemies and shall they weaken themselves 2. As Unity strengthens so it opposeth the Enemy more successefully which is the devil and all his Instruments What is there that the Popish adversary doth more insult with then to upbraid with the divers Sects that are among the Protestants for although we can retort and tell them of their divisions and that in fundamental Points yet it is our shame and grief that such a charge is in some measure true though not in that height the Adversaries do revile for none of the Reformed differ in Fundamentals As for the Socinians though they do vehemently oppose Popery yet we take not them to be of the Reformed Church who overthrow the Foundations of our Christian Religion But this is certain The Protestant differences give advantage to the Papists thereby they gain upon unsetled persons Look you say they they have no certainty among themselves They know not where to stay The Lutheran spirit judgeth the Calvinisticall diabolicall And thus unconstant inconsiderate persons look upon this as a great Argument against the Truth whereas even in the Apostles times the Church of God had sad divisions amongst themselves as 1 Cor. 3. Oh then let us bewail the corruption of the best that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary 3. Unity is of great consequence amongst the Ministers of the Gospel because their divisions breed divisions amongst the people The differences of Teachers breed irreconcilable distractions amongst people as if the Heavens should be confused in their motions it would distract and destroy sublunary things We see in the Church of Corinth when the Teachers were divided what divisions also were there amongst the people some for Paul and some for Apollo 4. Pray to God for Unity among Church-Officers because their Controversies bring a main neglect of the chief work of their Ministery which is to come out and to build up souls in heavens way This is the end why God hath called us now when we fall out with one another and set up Opinion against Opinion The work of the Ministry is much retarded Hence the Apostle enjoyneth Timothy to fly such disputations and quarellings as are unprofitable because they fret away godlinesse and are like thorns and nettles among the Corn hindring the growth thereof 5. Unity is to be desired because this agreeth with their office and call They preach the Gospel of peace and God is the God of peace Christ is the Prince of peace and Col. 3. he is our peace reconciling all things Why then should the Ministers tongue be a tongue of war as if they were Priests to Bellona rather then the Ministers of the Gospel So that if all these grounds be considered we may well pray with our Saviour Lord make the Ministers of the Gospel as one man for divâ—sions as Jerom said are amicorum dispendia inimicorum compendia and publica divinae irae incendia In the next place what are the Causes you may say that may make the Ministers of the Gospel thus to dissent And 1. In the general It 's corruption and sin which lurketh in the hearts of all So that it 's more to be wished for then expected for to have Jerusalem a City compact within it self Never expect in this world to see such a time wherein the Ministers of the Gospel shall have one Faith one heart one mouth This is reserved for Heaven where there will be no difference of Calvinists and Lutherans of several forms of Church-government The Church of God hath alwaies been on fire only as when an house is on fire some cry for water some for Ladders some to pull down the House so some have cried for more moderate means some for fierce and vehement 2. Corrupt affections of pride ambition and covetousness These things are charged upon the false Teachers
tense into the present and what God saith he will do to take as done already Lastly There is the comminatory or threatning part Here is Mount Ebal as well as Mount Gerizim The Scripture hath it's sting as well as honey In this Ark there is the Rod as well as Manna Christ hath not only a Scepter of grace but a Rod of iron and those threatnings are farre above the terrors of the most cruell men that ever lived for it 's not onely a threatning of bodily miseries but of hell of eternal wrath and vengeance on the soul as well as the body which no earthly man can do Therefore whatsoever the word of God hath said against an evil man let him look for it as if he were already under that doom Is not Judas here called a son of perdition yea is he not said to be perished in the present tense because of the certainty of it Doth not the Scripture say He that believeth not is condemned even already Joh. 3.8 As when God at first threatned Adam In the day thou eatest thereof thou shalt die This was made good though Adam did not actually die at that time because he was put into a state of death and every moment that sentence might be inflicted on him Thus it is with every wicked man whatsoever curse whatsoever vengeance is denounced against thee this night this day this moment it may be fulfilled on thee The ground why the Scripture must be fulfilled is plain Because it is Gods word and therefore it is immortal like himself it will stand as he stands for what should hinder it There was no defect of knowledge or wisdom in God nor of power and strength and therefore the word being out of his mouth who can contradict it Vse of Encouragement to the godly The Scripture hath as many promises for thee as thou canst desire It 's full of glad tidings to thee that fearest God There is not a Chapter but it speaks some good or other to thee Oh do not think these things are spoken in vain and not to be good to be true What shall the holy Spirit of God become false to deceive and delude thee Farre be such blasphemous thoughts from thee Go then and rejoyce say I have enough I have all things the Scripture abounds with all consolations and not one drop of this precious wine shall be lost or spilt to the ground but on the contrary it speaks woe and trembling to wicked men Oh how well were it for you if the Scripture were a book of fables and lies Then thou mightst eat and drink and rise up to play and sport but at the last thou wilt finde every word of it to be true Why then can thy bold heart endure any longer Is there not terrour enough in the Scripture to break it in peeces though it were of iron Thou wilt finde at last God only true but man and the world and thy own heart a liar SERMON LXXV Of the Truth of Scripture-Prophesies And against Judiciall Astrologie and Witchcraft Shewing the Vanity and Wickednesse thereof and of Seeking to them JOH 17.12 That the Scripture might be fullfilled I shall at this time conclude this Text which hath been so fruitful in spiritual matter but before I come to make the last Observation let us Consider In how many sences the Scripture may be said to be fulfilled For there are divers waies of understanding this and indeed there is scarce any thing more difficult in Religion then to make an happy reconciliation of the places quoted in the New Testament with the Old At the first view of many of those allegations you would think there were violent deflections of the Scripture to another sence then was intended but we Christians beleeve that the same Spirit which breathed on the Prophets did also inspire the holy Apostles for the right interpretation of them Though therefore the Solution of every difficulty surpasse the ability of the most Learned Interpreter yet we are to captivate our understandings to the Truth of the Scripture and not the Scripture to our Understandings and nothing will better facilitate a right Understanding of Scripture-allegations then to know that the Scripture may be said to be fullfilled two waies 1. Properly 2. Improperly and by way of accomodation Properly and that two waies Either in a literall sence or a mysticall sence A literall sence either is simply so when it 's a meer prediction of what is to come and hath no Type for the present to be verified in of this kinde or sort are many Examples especially Isa 7.14 Behold a Virgin shall conceive and bear a Son Matth. 1.22 applied to Christ This was onely true of Christ and his Mother not applicable to any else for as for Musculus and Grotius who conceive that this was done in a Type and that same Virgin in those daies did marry and bear a Son which was a Type of Christ is wholly improbable and diminisheth this glorious Mystery of Christs Incarnation As for the second kinde of fulfilling which is a compounded sence of the Type and Antitype that is often Thus these things which were fulfilled about the Paschal Lamb the brasen Serpent about Jonah Solomon and David were also applied to Christ as the Antitype As also Hos 11. that of bringing the people of Israel out of Egypt unto Christ Though these places also may be said to be fullfilled in a mystical sence and in this manner the Scripture speaking of Judas his perdition Psa 41. and Psa 109. is to be understood for David in those Psalms literally speaks of his present enemies but typically and mystically this was to be applied to Judas An improper or accomodatitious application is when the Scripture is said to be fulfilled because there falleth out something like that So Christ Mat. 15.7 8. repeateth that to the hypocrites of his time which the Prophet Isa 29 13. applieth to those that lived in his time viz. that they drew nigh him with their lips but their hearts were farre from him This explained observe Obs That it 's a sure Argument and Demonstration of the Divinity of the Scripture That it doth foretell things which long after do come to passe Judas his perdition in the Text was prophesied of many hundred years before As God endowed men with such illumination that they could tell what was done many years before they lived as appeareth in Moses his writing of the History of the Creation so it doth no lesse wonderfully appear in a prediction of such things as shall come hereafter and therefore both the Old Testament and the New have two Books that are wonderfully prophetick of what shall befal the Church in after Ages Daniel prophesied so in his time and John did the like in his Revelations To open this Doctrine Consider First That it is only Gods property to foreknow things to come We matter not those wretched Socinians who
done It was a mystery to Nicodemus a master of Israel but it 's not only a mystery to natural men it 's that which they hated they cannot abide For Solomon saith Every mans way is clean in his own eyes Prov. 16.2 To come then to people and tell them you are all out of the way to Heaven There is nothing good in you unlesse you be new creatures even all new you cannot be saved new hearts new affections new thoughts Will not this be a two-edged sword in their hearts Shall they leave their former course Shall not they speed as well as others This is a Doctrine not to be born this is durus Sermo when indeed they are duri auditores and so let not the Word have that penetrating power it would 2. As it 's opposite to their natures so to their lives and conversations Ephes 2. Paul there describes what kinde of men the Ephesians were and that it might not be thought their peculiar wickednesse he saith They walked after the course of this world and therefore Rom. 12. The command is not to be conformed to the fashion of this world Can flesh and blood then endure that the Ministers of God should damn to hell The lives the manners the daily customs and practises that generally men live in When Moses did but in a fair way reprove two Israelites that were quarrelling how frowardly did they answer Who made thee a Judge over us Exod. 2.14 And so the Sodomites to Lot they judged it all Lordliness and domineering and is not the same stubbornnesse still reigning every where All reproofs all denunciations out of Gods Word are judged to be the pride the lordlinesse or the malice of the Minister Wonder not then if the faithfull preaching of Gods word meeteth with such violent opposition for they perswade a life a way directly contrary to what the world delights in 3. It 's opposite to that way of worship which men take up by natural reasonings The Prophets did not only reprove for morall impieties but Idolatry and superstitious Worship Who hath required these things at your hands And our Saviour his Doctrine was salt to the Pharisees it corroded and fretted their sore hearts he layeth the axe of his Ministry to the root of all their superstition and proveth that to be abominable which they did so highly advance before men Insomuch that Christs first coming into the world because of his severe Doctrine and reprehensions is Mal. 3. described to be as terrible as the day of Judgement Who shall abide the day of his coming And why Because he shall sit as a refiner to purge the house of Levi. Austin did much complain what a difficult matter it was to take off people from their superstitions and vain customs Veh tibi torrens moris humani quis resistet Certainly such will say no lesse to powerfull and faithfull Ministers then the devils to Christ Why art thou come to torment us before our time Again fourthly The preaching of the Word must be opposed because the powerfull obedience thereunto brings all calamity and persecution They shall be hated as well as the word is hated Now to be troubled reproached and despised is contrary to mens temper who loveth applause and glory Hence some though they are said to believe John 2. yet would not confesse Christ because they loved the praise of men more then of God And our Saviour saith How can ye beleeve who seek glory one of another Pride and love to be esteemed of in the world doth disdain all good preaching 5. The Word preached meeteth with opposition because the instruments are men subject to infirmities especially if faithfull So that though they do not hate them for their infirmities yea the more prophane and dissolute the Minister is they like it the better yet because the Apostle saith We have this treasure in earthen vessels they are men and not Angels therefore they quarrel and oppose Paul himself though an Apostle and giving mighty demonstrations of Gods Spirit in him yet he was despised and slandered though not so guilty of humane infirmities and that because he was faithfull Am I become an enemy because I tell you the truth Gal. 3. Oh this is it because we preach the truth because we meet with mens corruptions and cannot bear sin This is that which raiseth up malice Lastly The world hath not received the Spirit of God and therefore all the glorious and wise things of Christ are but foolishnesse and uselesse to them They have not that spiritual annointing they are not taught of God Hence it is that they rage and revile those things they know not or understand Therefore till God give them eye-salve and seeing eyes no other thing can be expected Vse of Instruction Wonder not if in all ages this be true the Word is purely preached and obeyed by some therefore the world hateth and rageth For what will a Tyger and a Wolf lay aside their natures Will the Devil cease to be a Devil But wo be to those that make Christ the foundation-stone to be a stone of stumbling and offence Woe to thee that findest light made darkness and life death to thee SERMON LXXXI Of Suffering for Christs Cause And how it engageth God to take care of such as so suffer Also the Duty of Ministers about Preaching Gods Truth JOH 17.14 I have given them thy Word and the world hath hated them c. A Second Observation may be That when the People of God suffer not for any Faults of their own but because they own God and professe his Truth This is a great obliging of God to take care of them For our Saviours Petition is founded upon this equitable and just Consideration The world hateth them But why Not for any wickednesse or injuries they have done but meerly because they have beleeved in thy Word If so be they had opposed and rejected the Word of God and had ordered their lives according to the course of this world They would have been the worlds darlings all men would have spoken well of them but now it was for Gods sake and his Gospels sake that they were thus maligned so that if we be hated in the world upon Christs account and because of Gods Interest we are sure to have his special care and protection To open this doctrine Consider these things First That it 's possible for those who acknowledge Christ to be hated and persecuted in the world not for their Christianity but for their other grosse impieties and if so then they cannot take that joy or expect that protection which God doth promise to his Therefore the Apostle Peter speaks excellently to this 1 Pet. 4.14 15 16. where having shewed how happy yea and how gâ—orious a thing it is to be reproached for Christs Name because the Spirit of Glory resteth upon them The world scorneth and despiseth them in their low estate but the Spirit of Glory resteth
on them he addeth a Caution Let none of you suffer as a Murderer as an evil doer as a busie body in other mens matters but as a Christian that is Let him look that he do not for any wickednesse of his justly procure civil punishments but only let him keep to his Christian profession and if that be all his fault then let him not be ashamed Therefore he addeth Let such an one commit himself to God as to a faithful Creator Why Creator But because God looketh upon such Sufferers as his Creatures it 's because of my Image shining in them I cannot be a faithfull Creator and not take care of them saith God To this purpose our Saviour often because it 's not the meer sufferings but the cause and motive that is all in all If ye be persecuted for my Names sake and for Righteousnosse sake This must be the ground else we cannot pleade the promise of assistance 2. As it 's possible for a Christian to suffer for his own iniquities so nothing is more ordinary in the world though a man do suffer meerly for Christs sake yet to charge other crimes upon him and to pretend other grounds of their malice against such then meer Christianity This is good to be observed for if the Persecutors say true there was never any holy man or faithful Servant of God suffered but they made the condemnation just and thought at least some of them that they did God good service as our Saviour Joh. 16.2 Were not the Prophets of old whose bloud was shed by Jerusalem traduced as busie-bodies as Troublers of Israel as publike enemies and in Christs time Though the Sun was not more free from spots then he from sinne or any miscarriage in his Ministry yet what accusations did they frame against him and Joh. 8. It was not for the good works they said they stoned him but for his blasphemies So Joh. 18. If this man were not a malefactor we would not have delivered him to thee The Martyrs also when so many thousand of them died willingly for Christ yet by their Enemies they were represented as the vilest of men So that as they did with their bodies put them in Beasts skins that so Lyons might devour them more greedily Thus they defamed them and laid heavy crimes to their charge that so they might have the more just ground to condemn them So that when a Christian suffers as a Christian and when as a busie-body must not be determined by their Enemies nor by the greater part of the world but by Gods Word for they think all zeal against sinne rashnesse and madnesse and all reproofs of wickednesse a busie-medling more then needs Gods Word therefore must be the Star to direct in this Thirdly It must be also granted That a man suffering for those things which are against Christ which are palpably contrary to his Doctrine yet may be so farre seduced as to think he suffers for Christ This is ordinary with all heretikes who have judged themselves Martyrs and made all their sufferings to be for God when yet they blaspheme God Doth not the Papist put his sufferings upon Christs score Doth not every Heretique entitle God to his Cause Do not the Socinians who yet with their whole might oppose the Deity of Christ prerend great obedience so and adoration of him as a constituted God We grant then that men may be horribly deluded in their sufferings They may give their bodies to be burnt and not have true and sound Faith They may be acted by an heretical spirit and yet endure great miseries as the Circumcelliones out of a mad contempt of Death would make men kill them But these also have not Christs promises belonging to them unlesse it be Gods Word indeed and truly so for which the world hateth them they are not within the Ark It 's true Even such who suffer in such deluded waies may have great comfort may finde much consolation within but it 's the devil that transformeth himself into an Angel of Light It 's such comfort as mad men have that laugh and are pleased in the midst of their misery for God will never give comfort but to his own Truths The Spirit of God is not a Comforter but where it first leadeth into the Truth Indeed the confidence and comforts many have died with in their errours have been a stumbling-block but this is to be ignorant of Satans devices and the potent operations of strong delusions upon mens souls It cannot be denied but that even the best Christians who are hated and do suffer in the world have yet many imperfections cleaving to them and do discover many infirmities of the flesh so that as none can be perfect in love of God or in any other grace so neither in enduring the hatred of the world oh how hard is that Rule of our Saviours Mat. 5. when men revile to be patient when men curse to blesse and to render all good for all evil These things do so transcend humane power that many miscarriages several indiscretions and many carnal fears are apt to interweave themselves Now when the matter or cause of our sufferings in Christs and for his Name and if the heart be mainly set for God and his honour though subject to weaknesses such may pleade Christs assistance for all that neither may they fear Christ will disown them because of such adhering infirmities Do we not see the Scripture commending some as eminent when yet at that very time there was some imperfection Abrahams Faith so highly commended Rom. 4. yet had some diffidence mixed with it Jobs Patience so greatly exalted yet had some impatience breaking out God then takes not notice of thy weaknesse but of thy Grace and the godly sufferer may comfort himself that though he hath imperfections yet it is not for them the world hateth him As Bradshaw that holy Martyr said Though he was a sinner and had many Infirmities yet his Enemies did not put him to death for them but for the quarrel of Christ which he had espoused and the Truths of Christ which he preferred above his own life The Grounds of Gods endearment to protect such as are hated for his Name sake are 1. Gods propriety and interest in such It 's not their lives or Liberties are aimed at so much as his Name his Glory his Truth Now God cannot but love what is his own and that infinitely Therefore it hath alwaies been the Custome of Gods people in their Praiers to make their trouble to be in reference to him What wilt thou do for thy great Name said Joshua c. 7.9 And David It 's time to work for men have made void thy Law So it 's thy Temple thy Altars they have polluted and hence God accounts all the malice and madnesse of men discovered against his people as done to him Saul Saul why persecutest thou me Act. 9 4. Could they do that to God which
the Earth earthly And then 3. If it be taken for the wickednesse of it Then Christ was never so of the world Therefore here is a difference between Christ and his Disciples for though they were not now of the world yet once they were plunged in sinne and corrupted through pollutions as others were but Christ never was of the world in this sence Therefore in the last place the particle of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of equality as if the Disciples were in every respect not of the world as Christ was but in some resemblance only The words thus explained two Doctrines arise Doct. 1 First The not being of the world is that which makes wicked men hate the Godly If there were sutablensse of Naturee and Manners then like would agree with like Hence 1 Joh 3.12 when the Apostle instanced in Cains murther of his Brother because his own works were evil he saith v. â—3 Marvell not if the world hate you Never wonder at that but rather if it should not hate you Our Saviour speaks notably of this to his Brethren Joh. 7.5 7. For they did not beleeve in him though so greatly acquainted with him and saw his Miracles The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil It cannot hate you No wicked man can hate another viz. in respect of fundamental principles as a Godly man is hated It 's true wicked men may be at deadly fewd one with another but it is not from contrary principles of nature but from matter of profit and injuries or wrongs done As the Dogge doth not hate another yet for bones and other matters they will be ready to kill one another Though therefore Herod and Pilate cannot endure one another yet that opposition was upon carnal Interests it was not like that hatred which was to Christ Therefore when such Earthly Interests are removed they can heartily embrace one another but the wicked man can never love the Godly till his Nature he changed till he become godly also as the wolf can never love a sheep unlesse he be made a sheep To open this Let us Consider What it is not to be of the world And first It consists in Doctrine to be beleeved Such are not of the world who receive those hevenly Truths that the world cannot reach unto yea that it scorneth and derideth When Peter made that Solemn Confession That Christ was the Son of the Living God It was told him Flesh and bloud had not revealed this to him Mat. 16.16 There is a worldly Religion worldly Doctrines such as are sutable to the principles and Interests of the world and these are readily embraced The world loveth such Preachers and such Doctrines 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world saith of such Teachers They are of the world therefore the world heareth them but we are of God and he that is not of God heareth us not Therefore there is a remarkable opposition 1 Cor. 2 12. between the Spirit of the world and the Spirit of God For by this only we come to know the things that God hath given us Then therefore are we not of the world when God shall so enlighten our mindes by Faith That we do assuredly beleeve those Truths God hath revealed in his Word that neither our corrupt Reasons nor our Education to the contrary nor the Opinions of the most men and great men in the world shall make us go contrary and certainly the Lives of men are so worldly because their Understanding is so We receive our Religion not as it 's revealed of God but as we can any waies turn it to our corrupt ends 2. Not to be of the world is to be Regenerated and born again To have another Nature then what we come with into the world another not substantially but qualitatively whereby we are said 1 Pet. 1.4 to be partakers of the divine Nature So that though at first made of the dust yet now we fly up to Heaven as the vapours though arising out of the Earth yet ascend up to Heaven and follow the motions thereof Joh. 3. and 2 Cor. 5.17 A man must be born again or from above and he is made a new Creature Old things are past away This is to be above the world not of the world and indeed seeing the Soul is not naturally of the world being created by God why shouldst thou voluntarily debase it and make it a Servant to every worldly Object to love the world To delight in the world To be ensnared by the world Oh pray for this Divine Nature beg for Regeneration for till this be done thou art all over earthly a worm is as good as thou art Thy Love thy heart thy thoughts thy all is nothing but earth 3. Not to be of the world is to have an Heavenly Conversation To live as one whose heart is with Christ already in Heaven It 's not enough to be once regenerated but the progresse of our Lives is to be spent on Heavenly motives and Considerations As the Fowls of the Heaven though they light upon the Ground to eat their meat yet immediatly fly up again Thus it is with the godly though they take the lawful comforts of this world yet their hearts are presently off ascending to God Thus the Apostle Our Conversation is in Heaven Phil. 3 20. And because we are risen with Christ we set our affections upon things above Col. 3.1 2. See our Lord Christ he was not of the world Did he not manifest it by his conversation when he made it his meat and drink to doe his Fathers Will when he was alwaies either praying to God or preaching to the people Oh then do thou endeavour after this life Though thou art in thy Family in thy Trade in thy Calling yet be not of the world because the choicest part of thy self is from God Thou canst say what are all these to the favour of God They are good to use but not to enjoy They are good sawce but not good meat a good Inne but not a good home 4. Not to be of the world is to partake of other joys other comforts then the world knoweth of and so to be exercised with other Temptations then the world understands with other joys Therefore it 's said It hath not entred into the heart of man to conceive of this 1 Cor. 2.9 It 's called Joy unspeakable in the holy Ghost 1 Pet. 1.8 David acknowledged God had put more joy in his heart then worldly men could have in all their abundance Psa 4. Alas what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly finde in God This is a joy that will hold in tribulations and death it self when in such a Drought the wicked mans stream is quite dried up his temptations also are such as the world
make it an opposition to Legall Customs For whereas the Priests of the Old Testament being to enter into the Sanctuary did not only first wash their hands and their feet but put on glorious Garments Thus say they Christ prayed that those Apostles whom he was commissionating to preach the Gospel over the whole world might be though not externally sanctified yet internally by a more plentifull and copious enjoyment of the holy Ghost But this is too much restrictive Others there are that understand it finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctifi◠them to the Truth that they may be fitted and furnished to publish it Others by truth understand Christ who is the essentiall Truth but the words following demonstrate what is meant by Truth even The word of God So that our Saviours purpose is to informe what is that saving Medium and instituted Organ of our Sanctification even The word of God From hence observe That the word of God made known to us is the instrument of God to our Sanctification It 's by this waters side that a godly man being like a tree planted doth bring forth much fruit Are any lusts too strong for thee Are any corruptions too powerfull This is a two-edged sword to be the death of them Art thou dull cold and lukewarm in matters of Religion This is the fire to inflame thee Art thou fainting and dejected with divers temptations This is the Apothecaries-shop that hath all kinde of refreshments for thee no disease but may be cured no doubt but may be answered Hence the Scripture is commended unto us 2 Tim. 3.16 for that which is profitable to instruction correction so as to make a man of God much more a private Christian perfect and thorowly furnished to every good work But this Point deserveth some Explication First We say the Word of God made known unto us is thus an instrument and this bringeth in the necessity of Officers in the Church who by their Gifts and Ministry are to interpret and publish the Word of God to us For if the Scriptures be kept in the Originall Tongue they are unknown to most people and so are like a Candle under a Bushell or like a Fountain sealed up God therefore who hath appointed his Word as a Rule hath also given gifts to men that there may be such who shall divide this Word aright and give his children fit meat in their due season So that if a man ignorant of the Tongues should have a Bible in Hebrew and Greek What good could he get by it till translated and interpreted This is like a veil upon the Scripture and therefore doth as much hinder our understanding as if we had a veil upon our hearts Hence it hath been the good Providence of God to raise up such able and willing men who have been ready to translate the Scripture into all kinde of Languages that so every Nation might have it in their known Tongue We say therefore the Word of God made known to us is thus powerfull Secondly We say it 's Instrumentall Now there is a two-fold Instrument as to our purpose both which meeting together the Word produceth it's compleat effects There is Gods Instrument that which he hath appointed on his part And then There is that which is Instrumentall on our part and that is Faith As in the fore-mentioned place of 2 Timothy 3.16 The Scriptures are able to make thee wise to salvation through faith So that as Christ who is the essentiall Word of God dwels in our hearts by faith Thus the Scriptures the revealed Word of God become effectuall to us by believing The Word did not profit the Israelites because not mingled with faith Heb. 4.6 So that as the Word of God is a necessary instrument on Gods part Thus faith is a necessary instrument on mans part Whensoever God causeth his Word to be published be thou ready to prepare a believing heart This is that which diffuseth the Word through the whole soul The Word is Bread but it 's faith that eats it and digests it No Sermon can ever doe thee the least good unlesse Faith write it down in thy heart Goe home believing such places of Scripture and this will antidote against sinne If humane Faith can turne a man wholly upside downe How much more may divine Faith Thirdly We say it 's Instrumentall therefore the Word of God preached is not the principall or the efficient No though we have ten thousand Teachers and they all like Angels yet truth could never sanctifie us unlesse God give a blessing to it and therefore you see here Christ prayeth to God that he would sanctifie them by his truth intimating That though they understood it never so clearly and remembred it never so firmly yet if God blesse it not to this sanctifying use they are like a Rock under much rain that never brings forth any fruit and in three particulars we must necessarily acknowledge Gods efficiency First Though men be never so expert and diligent in the Scripture yet if God blesse them not with a seeing eye and a spirituall understanding in stead of being sanctified by the Word they are through mis-interpretations corrupted Doth not the Apostle Peter tell of some who through their ignorance did wrest the Scripture to their perdition 2 Pet. 3.16 There are many Heretiques and erroneous persons who are full of Scripture will alledge many places of Gods Word but putting their corrupt glosses upon it it 's no more Gods truth but mans errour and therefore are not sanctified by it in which sense Luther called the Bible The Heretiques book because they would all confidently boast they grounded their opinions upon that Book when indeed it was upon their own corruptions Oh then besides frequent knowledge and excellent memory of the Scripture know a further thing is requisite even the Spirit of God to lead thee by this Rule into the truth else it is with the Scripture as it was with that pillar in the wilderness it was light to the Israelites to guide them but darkness to the Egyptians 2. The Word of God is not blessed to sanctifie our affections and reform our corruptions unlesse God come in as the principal cause As the Prophets servant could do no good in raising the dead childe till the Prophet his Master came so though thou take up the Scripture reade such a place an hundred times over against that very sinne thou livest in yet it doth not sanctifie till God set it home upon thee Nicodemus was grosly ignorant about the work of Regeneration yet no doubt being a Master in Israel he had often read that promise That God would take away an heart of stone and give an heart of flesh and doth not sad experience tell us of many that have great knowledge in Scripture yet they live prophanely and grosly It 's true such men are to look for greater condemnation then others
at this time to prove the Verity of the Scriptures I am only to shew in what sence and wherein it is true and the nature of this Truth We take it for a principle granted by Christians that the Word of God is true and although Learned men have by unanswerable Arguments demonstrated the Truth of the Scriptures yet that was to Heathens and Pagans or that were not Beleevers of it It is true the work is necessary also to those that are Christians to make their faith more solid certain and clear and the rather because there are some wretched men rose up of late that cry down the Scriptures and that pretend to be above them yea that bid us prove the Scriptures to be Gods Word but I am not to deal with such at this time Certainly every good Christian having received this principle into him doth finde such authority and Divine Majesty coming from the Word that he doth no more desire Arguments to prove the Scripture to be the Word of God then he would have another Sunne to see this Sunne-shine Austin long agoe speaks of such a disposition with great Indignation O Lord Thou hast taught me to abhorre all such who say Vnde scis hos Libros esse Canonicos This then being laid down as a sure Foundation Let us proceed to shew in how many particulars Gods Word is true And First It 's Truth in regard of the Efficient Cause God and Christ who are the Authour of it so that the Scripture can no more lye then God or Christ could The Scriptures then are the Truth of him who is the Supream Truth So that as Truth it self cannot be false so neither can Gods Word Humane Truth is Truth but yet because every man may erre Therefore we cannot have such a Faith in it Cui non potest subesse falsum but when we come unto Gods Word and his Truth it is impossible that there should he any Errour Secondly It is the Rule of all Truth That as God is the primum principium essendi of giving being to all Truth so the Scripture is the primum principium cognoscendi the first principle to teach and inform us The Scripture then is true because all Divine Truth floweth from that and every thing is true so farre as it is commensurated according to that Rule Whatsoever men say whatsoever Reason saith whatsoever Traditions and Customes say yet if against Scripture away with all This is the Standard of all Truth all Truth I say necessary to Salvation It is the Christians Metaphysicks Ethicks and Politiques the Rule of all Speculative and Practicall Truth To the Law and to the Testimony if they speak not according to this it is because there is no light in them Isaiah 8.20 Therefore it is so often called a Light unto our Feet If this principle were kept too Neither Superstitious Traditions on the one hand nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church Thirdly It 's true materially that is all the matter contained therein is true The Historical part The Dogmatical part The morall part The predicting part all contain un-erring Truth in them Whatsoever Doctrine is there revealed it is to be received without any further disputing or asking How can it be so The first Truth hath said it therefore the Understanding must submit If it be made clear Thus saith the Lord then all must yeeld and so for the Threatnings of it whatsoever God saith against the wicked man all the evil that is there said to come upon him doubt not of the Truth of it though for the while a wicked man may live in all ease and jollity It is not so much a Threatning as the Truth of it that makes it so dreadfull what were the Names of Hell and Damnation of a Day of Judgement if there were not Truth in them and thus the promissory part is full of Truth Though a Godly man be cast down with many Temptations weaknesses and Discouragements yet the Truth of Gods Promises should be a Pillar of Marble to him and a brazen wall He may sooner fear the falling of the Heavens and the removing of the Earth out of its place then doubt in the least of the Truth thereof Hence Gods Word is said to be like Silver seven times refined So that there is no errour no drosse or falshood mixed with it It it true in the matter of the Scripture in the Historicall part especially there are some appearing Contradictions and to some Learned men they have been insoluble but this ariseth from the weaknesse of our Understanding not from the Scripture it self As there is no defect in the Sunne because the Owles Eye cannot stedfastly look upon it yea as God himself So the Scriptures because they have most Truth in them so are most intelligible if there were capacious Subjects as the Sunne is Maximè visibilis if there were a fit Eye to behold it Fourthly It is true in respect of the Adjunct or quality of it Truth is an affection cleaving to a Proposition and thus the Word of God is true qualitatively yea the Truth of the Scripture is affirmed by all to be more firm and strong though not so evident then any thing in the world Those things we receive by Reason or by Sence are nothing so true and firm as those that we receive by Faith It is said indeed that all Truth consists in indivisibili and so nothing can be truer then another This is graeted in respect of Truth it self But then if you do regard the Foundation or the Cause of Truth so is one more certain then another Thus all the Truths of Faith are transcendant to those of Reason and Sence We are more securely to rest in what God saith then in what we know or feel and the reason is because the Truth of these latter things is founded only upon a Creature but of the former upon a Creator upon God himself Oh that we did thus beleeve Gods word what manner of persons should we be who could terrifie the Godly who could trouble their Spirits if this were received And for the wicked with what Fear and Trembling would he go up and down Oh the Scripture is true that speaks against such sins that discovers my wickedness it is so true I cannot deny it Fifthly It is true Instrumentally Because the Spirit of God directs us into all Truth and this is chiefly the intendment here The Scripture is in Gods hand and by the Spirits working leadeth us into all Truth we are all in darknesse till the Scripture like the Sunne doth arise Man liveth in Errours he is nothing but a Lye till the Scripture inform but though the Scripture doth shine yet as the Sunne cannot make a blinde man to see so neither doth the Scripture of it self till God give a Seeing Eye The Scripture works onely Objectively but the
Spirit of God Subjectively preparing and fitting a man by it So that as to an Archer there are two things that are necessary The Mark to aim at and an Eye to see What could an Archer do without Eyes Thus it is with us in all our Actions The Scripture that is the Mark and therefore Sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it misseth of the Mark and then the Spirit of God that must give the Eye Light and Wisedome unto the Understanding The Scripture then is Truth because by it Gods Spirit doth direct and leade us into all Truth Now there is a three-fold Truth that we cannot attain unto without the Scripture 1. True Doctrine 2. True Piety and godlinesse 3. True Consolation and Comfort The want of the first Truth causeth Errour and Heresie The want of the second Hypocrisie and prophanesse The want of the third Distrust and Despair and happy is that man who hath this three-fold Truth and indeed one begets the other True doctrine begets true Godlinesse and true Godlinesse true Consolation For the first Only by this Truth are we guided into true Doctrine whatsoever is brought in contrary or beside this though he were an Angel he is to be accursed Galat. 1. This is the Rule and so what is not according to this must be oblique and crooked Therefore never expect Truth from that man who is not diligent in the Scriptures the Rule of Truth This hath been the Cause why most Heretiques have either accused or despised the Authority of the Scriptures because they know that this Sunne and their darknesse could not consist together They saw their Doctrines and the Scripture could no more stand by each other then the Ark and Dagon Therefore they would rather fall out with Scripture then with their own Opinions as if their own hearts and Consciences were more infallible then the Bible and as if they were not to be made conformable unto the Scripture but the Scripture to them 2. Only by the Scripture do we come to true Piety and Godlinesse You see in this Text Sanctification is by the Truth and James 1.18 God doth beget us by the Word of Truth and many times David doth commend the Word of God for this Effect that it forwarneth man of Sinne That it giveth the Simple Vnderstanding and that even young men may be cleansed from their lusts by taking heed to Gods Word Psalm 119. We see by these Texts that there is no Regeneration or true Reformation but what is wrought by and through the Scripture Therefore Conversion is called the writing of Gods Law in a mans heart So that this makes it clear that though many Heretiques may live civil and externally Religious Lives yet they have no true Godlinesse for false Doctrine begets false Piety when there is falsum in Intellectu that must necessarily produce malum in voluntate And the Reason is plain because Godlinesse is nothing but Truth incorporated Truth digested Truth put into practise It is Gods Law in the heart as you heard Hence as Poison can never nourish a man or afford good Health So neither can any false Doctrine help to any true Piety or Holinesse Men may have seeming Devotions but as the Serpent though it shines and glisters yet is full of inward Poison so whatsoever external Acts of Piety Zeal and Charity Hereticall men may put forth yet by them they cannot be Sanctified if their Errours be Fundamental It was Jeromes Speech Rarò Hereticus fuit pudicus and Vbi malè creditur ibi nec benè vivitur but that is not to be alwaies understood of their External Conversation for many Heretiques have been admirable in their Externals They have had a Sheeps-cloathing upon them and like the Panther have allured others because of their colour till they had devoured them Know thy Errour will make thee more proud loose and it may be at last outwardly prophane and contemning of Integrity for God will not blesse any thing that is not of his own Institution to spiritual Ends. 3. Only by the Scriptures come true Consolations So the Apostle Through the Consolation of the Scriptures 2 Corin. 1. No man hath true solid Joy but the true Orthodox Godly man It is true that as the devil may transform himself into an Angel of Light of Truth So also of Consolation and many Erroneous persons in their way have a great deal of comfort and joy yea they have said they never had so much peace and case as since they have taken up such waies but as their Piety was a counterfeit one so is their joy The holy Ghost that leads into Truth and is the Authour of Sanctification makes such only to rejoyce in him and gives them this Fruit of the Spirit 6. The Scripture is said to be true oppositely to all the Opinions Doctrines and Religions which men set up by their own fancy For every man is said to be a Liar and the Antichristian Doctrines which many are delivered up to beleeve are called a lye by the Apostle 2 Thes 2.11 Turcisme Paganisme is a lye Popery Heresie are Lyes Though they may be never so much pleasing to flesh and bloud Though men carried by humane Arguments may dote on them as they did about Diana's Temple yet all is a lye yea in practicall things whatsoever seduceth thee to do otherwise then Gods Word commandeth this is false Sinne lieth the world lieth the devil lyeth for all that they do is contrary to Gods Word That saith What will it profit a man to win the whole world and lose his soul Mar. 8 36. That saith the pleasures of sinne are but for a season Luk 13.3 Now thou wilt not beleeve this Truth but thou hearkenest to the world to thy own heart and all these betray thee and lye to thee Therefore let the Vse be to perswade and assure thy self of Scripture-Truths walk and live according to the directions thereof SERMON XCIII The transcendent Properties of the Scripture JOHN 17.17 Thy Word is Truth IN what sense the word of God is said to be truth we have declared Let us now come to the Properties of it And 1. It 's the truth of God a divine truth In the Text it 's called thy truth So that Divine Truth must needs transcend Humane or Natural Truths as much as God is above man In humane Authorities we say Thus saith Aristotle Thus saith Plato or thus say such Fathers and Councels but in divine things we must say Thus saith the Lord for because it 's divine or of God it hath an immediate dominion and awe upon the conscience So that whereas in humane Authorities and Philosophical Disputes we may boldly argue against them we may bring our videtur quod sic and quod non yet where truth comes to us as from God there must be an immediate submission though our reason and sense and all the world should contradict yet we must
say here is a greater then a Pythagoras here Deus dixit Therefore observe the Prophets they do often repeat this Thus saith the Lord because nothing could amaze and humble their hearers so much as that God said it and indeed when once it 's received as Gods truth then the heart doth readily obey as 1 Thess 2.13 you may there see wherein the truth preached doth work in it's due and proper manner even when it 's received not as the word of man but of God Divine truth will have divine operations but when received as mans truth it hath but humane effects such as Tullies Orations or Demosthenes had upon their auditors which is like the influence of the Moon that doth not give true heat and life but the word of God works like the Sun not only in respect of penetrating light reaching into all the inwards of the soul but also vivifical heat It makes men live a spiritual and heavenly life whereas moral truths help only to an external honesty It 's true that which Ambrose said Omnis veritas est à Spiritu sancto Every truth is of the holy Ghost even natural and humane truths are But as God is the author of nature and yet of grace in a more special way so the Spirit of God is the author of all truth but in a more peculiar manner of Scripture truths Therefore all Scripture is said to be given by inspiration 2 Tim. 3.16 Consider then the truths we deliver you out of Gods word are his truth Thus saith the Lord against the heretical person Thus saith the Lord against the prophane person Oh if it were only men that say thus it might be easily rejected but it 's God that speaks it and therefore none may oppose 2. Because it's Gods truth therefore it 's infallible it 's so certain that we can never be deceived whosoever believed according to Scripture and lived according to Scripture that a man was never confounded or ashamed he will never have cause to wish Oh that he had taken another way Oh that I had done otherwise Thus David Psal 119. Then I shall not be confounded when I have respect to all thy Commandments Have a conscientious respect to Gods Word in thy Religion and in thy conversation this will prove infallible this is the Israelites cloud and pillar upon their Tabernacle we are to go when that goeth we are to stand still when that stands still This is the Star that will certainly guide us to Christ All divine faith is infallible in Philosophy in humane Authorities we may be deceived but in the Scripture we cannot Venture all upon the truth of Scripture it will never deceive thee when thou wilt finde Satan and the world liars 3. It 's an eternal Truth Even as God doth abide for ever so will his truth Mat. 5. Heaven and earth shall sooner pass away then one iota or tittle of it Truth will abide when these heavens and earth shall not abide at least not in the same manner as they are now and excellently to this purpose speaks 1 Pet. 1.23 24 25. being born of the incorruptible word of God for all flesh is grass but the word of God abideth for ever and this is the Word which by the Gospel is preached to you Scripture-truth abideth for ever whereas all errours and false ways though they have overflowed for a while yet presently they withered again What is become of the Manichees Arrians Pelagians Nestorians and those thousands of Heretiques They had a time of glory a shew in the world but then died neither lamented nor desired Scripture-truth will prevail even as Christ the essential Truth As the Sun will at last get the better of all clouds and foggy mists and cannot alwayes be in an eclypse so it 's with the truth of God All errors are like men mortal they pass away if any error be so strong as to hold to threescore years it begins like man to be full of pain and sorrow They are compared to hay and stubble these will not long continue They are like Davids rich and great men in the world like the grass upon the house top not only homo but haereticus est bulla Truth will continue in the field when all errours will lie prostrate and conquered and have no other burial but that of an Ass as that despised King had 4. It 's an universal Truth within the bounds of Religion I do not say that all philosophical and mathematical truths are in the Scripture but all soul-saving truths are as 2 Tim. 3. The Scriptures are able to make thee wise to salvation There is nothing for doctrine or for practice but that can guide thee This sufficiency and perfection of Scripture-truth we do justly maintain against the Papists who as they foolishly set up their lighted tapers at noon-day so they add their traditions to the Scripture but it 's often said we may neither adde to it nor detract from it therefore it 's abundantly sufficient Now it 's good with Tertullian to adore this fulness of the Scripture for thy faith and doctrine to believe as thou readest to worship God as thou readest As the childe in the womb is nourished only by the mother through her nourishing Thus the Church of God is instructed nourished and enlivened only from God by the Scriptures We read the Manna fell from heaven but there fell a dew before it to constringe and bind the earth Thus truth fals from God but the Scripture is like the dew to keep it together that it may be for our use Let not then tradition custom antiquity multitudes nor such Gorgons heads lifted up by men terrifie thee but follow the word in thy faith and worship where that stands still do not thou go further where that goeth do not thou stand still And as for faith so for thy life know that hath all practical truth in it necessary to salvation that teacheth and that only how to repent how to be converted how to believe in Christ how to pray how to hear how to be in the world yet to have a conversation in heaven That teacheth thee how to be godly in thy relations a godly father a godly childe a godly master a godly servant Now this most people are greatly faulty in they will be of no Religion but what the Scripture commands yet they will live otherwise and do otherwise When thou seest an heretick thou will bring Scripture against him And is not Scripture against thy prophaneness and impiety as well as there are damnable heresies so are there damnable wickednesses in mens lives 5. It 's a supernatural Truth Many of the truths revealed in Scripture are such as no Plato's no Aristotles no wisdom of man though raised beyond Solomons could ever have attained unto such as the doctrine of the Trinity of the Nature Person and Office of Christ of the Resurrection of a day of Judgment and the
state of men afterwards The former of these especially could never be discovered by natural light even Adam though created after Gods image yet needed a revelation of these We have no innate or acquired knowledge about them and though many worthy Divines have indeavoured to prove the Trinity by reason and humane similitudes yet the surest and most evident way is the Scripture so that we may say of them all which Austin speaks of one of them viz. Of Christs being God and man If you can give a reason it would not be mirabile and if an example it would not be singulare It 's true there are many things in Scripture which we know by natural reason as that there is a God but the knowledge by reason is nothing so evident and firm as that by Revelation so that the truth of God being in the chiefest parts of it supernatural It 's no wonder that the wisest Heathens became vain in their imaginations and that their greatest Religion was their highest impiety and within the Church The more men have forsaken Scripture and pleased corrupt reason in the doctrinal part and corrupt fancies in the worshipping part They have been very erroneous and absurd hence the truth of God is called a mystery and said to be revealed because mans reason could no more attain unto it then a dwarf can reach to the heavens Zacheus must get upon this Tree to see Christ Hence no others have been able to endure the glorious lustre of the Scripture because errours are natural the Scripture supernatural All heresies have runne up and down from one age to another like Cain fearing least every Text of Scripture should kill them Do not then judge of Scripture-truths by thy carnal reason The work is above thy natural understanding 6. It 's a godly holy Truth The holy Scriptures they are called and well may they be so called for nothing is a stronger argument to demonstrate the Divine Authority of Scriptures than the holiness thereof Take all the moral books in the world they do as much come short of the holiness of the Scripture as coals do of the glory of the Sunne Plutarch Seneca Epictetus these will teach you to have the clean skin of morality but not the inward life and sound vitals of holiness What transcendent holiness doth the Scripture teach us such as the men of the world know not Holiness in our natures first of all Regeneration neither the name nor the nature of it was known amongst the Heathens they knew not mans natural pollution neither did they see a necessity of such an internal renovation Again Such holy duties the Scriptures teach that not only the doctrinal but the practical part of it is a mystery to flesh and bloud such are faith in Christ love to our enemies self-denial and a readinesse to take up the Crosse Many of these duties are accounted folly and madness by wise men after the flesh It teacheth an heavenly life fellowship and communion with God to do all things from holy principles and to holy ends so that the holinesse that is in the truth of Scriptures should much affect us But oh how few reade and delight in the Scriptures because of the holinesse in them You reade them for dispute or to know the History and to be able to hold up Arguments but who is there that thinketh this the truths of Scripture are holy They are to make heavenly and pure they will forewarn of sin they quicken to grace they inflame to faith and love Oh minde this all Scripture-truth is for holiness As meat is not to be looked upon but eaten and digested 7. They are precious excellent Truths and therefore compared by David to fine gold and by Solomon preferred above all jewels Prov. 3.15 The Apostle also compareth true Doctrine to gold silver and precious stones 1 Cor. 3.12 and they are called precious promises as a precious faith 2 Pet. 1.1 4. These shew in what high degree and dignity the truths of Scripture should be with us Austin said Veritas Christianorum was incomparabiliter pulchrior Helenâ Graecorum If they did strive about her How much more ought we for the truth of God The Prophet complained of old None pleaded for the truth Isa 59 4. neither were valiant for the truth Jer. 9.3 The truths then of the Scripture should be more unto us then any earthly comforts whatsoever You see Christ makes this one main end of his coming into the world to bear witness unto the truth John 18 37. Ann thus the Martyrs they thought Gods truth more worth then their lives and how many millions have willingly endured the worst of deaths to bear witness to the truths of the Scripture So that it 's very strange how such a spirit of delusion should be upon men to make no matter of true Doctrine to think Heresies and Errours are nothing Certainly the godly Martyrs that burnt at the stake had other thoughts of it and the Scripture doth commend it as the great mercy of God unto a people Therefore God promiseth Jer. 33.6 He will reveal abundance of peace and truth and in many places truth is still joyned unto peace as if all the peace and earthly advantages in the world were nothing if we might not have the truths of God also Therefore the Apostle John told that elect Lady He had no greater joy then to see her children walking in the truth and the Spirit of God is promised as the greatest mercy we can have John 16.13 That he will guide us into all truth Natural truth is precious What pains and travel have many used to finde that out They have dispossessed themselves of their goods to finde it out yea they have been so ravished in the contemplation thereof that they have forgotten to eat their bread and have wholly neglected themselves and all pleasure Hence in their Sacrifices to Apollo whom the Heathens made God of truth they cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet Truth is sweet Truth is the natural food to the soul as meat is to the body but then divine supernatural truth which doth so immediately concern our salvation and eternal happiness how precious and dear should that be to us In other things ignorance is not damnable but here to misse of the truth is to fall into destruction It profits not a man to measure the heavens and the motions thereof To understand all the Laws of Nations with their cases thereupon or with Solomon to be able to speak of the nature of all things if a man want the knowledge of Scripture-truths Lastly This truth though precious yet because it 's opposite to a corrupt heart It 's very bitter and makes most men enemies to it It 's a truth requiring holiness hatred of sinne mortification of lusts and because it 's so therefore the vain corrupt hearts of men love errours and lies or deceits by the devil and sinne rather then the
riches his honours his greatness his parts his morality doth not free him from this impurity so that he ought to abhor himself as a monster as a toad This is the foundation of all our misery that we doe not look upon our selves as so many vile carkasses as so many dead dogs Till this be laid as the first principle Christ is not prized Sanctification is not sought after Oh therefore stand like the leprous person afarre off and cry out I am unclean unclean Thou wouldst be ashamed as Adam was to come with this nakednesse and filthinesse upon thee into Gods presence 2. Being unsanctified doth imply That even the holy things we are imployed about do not sanctifie us but we rather pollute them Hag. 2. He that was unclean though he touched the holy things though he ranne to the Temple and the Altar yet he was not thereby sanctified but he rather polluted them and thus while a man is unsanctified those very duties prayers and ordinances he doth runne unto will condemn him as appeareth Isa 1. by that severe expostulation with them that abounded in their Sacrifices yet did not wash them or make them clean 3. There is implied an utter unfitnesse and indisposition to any good work as on the other side a vessel sanctified was meet for his masters use So that till we be sanctified by Christs blood we have no fitnesse for any holy duty iron can as well swim and logs flie as a natural man be prepared to do that which is holy and supernatural Thirdly That our Sanctification is here attributed to Christs Sanctification of himself we see 1. That the initials and beginnings of Sanctification are wholly from him Some have endeavoured to make the very Heathens partakers of some kinde of sanctification making a pietas pagana as well as Christiana but they are to fear lest that might be applied to them which Bernard did to Abailardus Dum sudat Platonem facere Christianum scriptum facit Ethnicum There is no sanctification but where Christ is and Christ and his body cannot be separated as the gold onely in the Temple was sanctified and this is good to lay us low and to make us admiring of the grace of Christ How is it thou art sanctified and others remain prophane polluted like bruit beasts who hath made this difference Who infused this holy nature into thee Wast thou not as loathsom as wallowing in the filth of thy lusts as others till Christs blood did cleanse thee 2. Not only the initials but progressives and consummatives in Sanctification are to be attributed to his Sanctification Therefore you heard him called the finisher as well as the authour of our faith and the Disciples though already sanctified yet are still more and more to be sanctified It 's true here is a difference between our first Sanctification and the increase of it at first we were wholly passive Christ found us dead in our sinnes and wallowing in our blood but afterwards he findes us alive onely needing his continual exciting and quickening grace Therefore Paul though converted yet still lives a life of faith in Christ we need Christ all the day long How unholy earthly dull and lumpish is thy heart if Christ did not constantly sanctifie it Fourthly This Sanctification purchased by Christ must be in truth and integrity so Christ addeth sanctified in the truth that is truly in opposition to those legal and ceremonial sanctifications which did only cleanse the body but not reach to the soul Although in the New Testament we have no such external bodily Sanctification yet still there is an outward Sanctification and an inward both coming by Christ and one separable from the other Thus you heard the apostate is said to be sanctified by the blood of Christ which was not indeed and truly so for then he would not have totally fallen off but in respect of the external administration Hence 1 Cor. 1.2 the whole Church of Corinth though afterwards reproved for many sinfull practices yet are called sanctified and that partly because of the external dispensation of the Ordinances which they enjoyed So that there is a Sanctification external and a Sanctification internall External is when by our Baptisme and Christian profession We acknowledge our selves separated from the world to live unto God but internal is when we are so indeed How shall we call the prophane ungodly person a sanctified one Look to the truth of Sanctification here mentioned in the Text. Now the truth of it lieth 1. In the manner of working of it The Spirit of God by the Word doth thus sanctifie therefore some understand this in the Text by the truth as formerly our Saviour prayed God himself is the onely Authour of Sanctification We cannot make our selves holy no more then we can make our selves men yet God works not in the order of grace immediately no more then in the order of nature where he makes use of second causes Thus in the working of grace he appointeth second means as the Ministry and Ordinances and therefore Paul 1 Cor. 3. saith They were Ministers by whom the Corinthians did beleeve and there is no better discovery of true Sanctification then to examine the manner and way how thou hast received it for if the Spirit of God by the Word hath wrought it in thee then fear not this is of a more noble and supernatural being then what morality or principles of civility can incline unto thee As Christ himself was in his bodily nature conceived by the holy Ghost in an extraordinary manner Thus is every one sanctified in an higher and more sublime way then all the moral and prudential dictates of nature can carry us unto Oh then prove thy self what hath the Spirit of God and his Word done unto thee That was not more wonderfull in those who had a prophetical Spirit then in such who are sanctified To enable men to speak with strange Tongues is not more admirable then to give a man a strange heart to what he had once and strange in respect of others 2. It 's true Sanctification when it hath the universality and integrity of all parts which is the whole Image of God as Paul prayeth 1 Thess 5. I pray God ye be sanctified throughout in spirit soul and body This work of Sanctification it 's an entire compleat harmonical compages of all holinesse take any part of it away and you dissolve the whole fabrick It 's true Sanctification though it have not perfect and compleat degrees but not true if it want any essential parts and therefore called the Image of God which cannot be one grace no more then a man can be a man in one part and a beast in another but the Systeme of all 3. It 's true Sanctification in the permanency and continuance of it Perseverance doth not make Sanctification to be true but the truth of Sanctification makes it persevere Perseverance is an effect not a cause of
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
that therefore Christ praied in vain or that there is no Truth no Religion at all but rather that there are many hypocrites in the Church many who for their pride rebell on against the Light and other sins shall be left by God and given up to believe a lye From such differences conclude upon this pious meditation That even under the known light of the Gospel men may sadly apostatize and become heretikes yea persecutors of the Truth if the spirit of God keep them not in an holy fear Therefore in the midst of these differences say there is a seeming believer a seeming Church a seeming professor and such commonly for some corrupt end or other make a breach in Christs body 3. There is an unity in fundamentals or essentials and an unity in circumstantials or lesse principals Now as when God hath promised and Christ praied for the sanctification of his people hereby they are seen to have so much grace as shall certainly bring them to heaven for though they have not all the degrees of grace and neither are freed from all sin yet they have the essence of grace that will certainly bring to eternal glory Thus it is in unity although in many things they have not attained to the same minde to the same judgement yet they all agree in those things that are necessary to salvation and this is called all truth The Spirit of God shall leade them into all Truth Joh. 26.13 and they have the unction which teacheth them all things 1 Joh. 2.20 Hence Mat. 25. it 's not possible to deceive the Elect viz. in fundamental things such as shall exclude Salvation It 's true the disciples doubted a while about Christs Resurrection which was a fundamental Point but it 's one thing to doubt and another thing heretically to oppose it The godly then cannot live and die in a fundamental errour no more then in a grosse sin unrepented of because these do necessarily oppose salvation and this may be a great comfort to the godly under the diversity of Opinions and several subtle waies of those who would bring in damnable Heresies 4. Even in accessories and lesse principals their unity shall be consummated in Heaven and so we must understand Christs Praier as in his other Petitions with an extent to heaven where is the compleating of all grace and holinesse The comfort is that one day all the godly will lay aside their bitternesse and censures of one another They will all with one mouth and in one way praise and glorifie God without any difference at all 5. Christ hath not given his Spirit to the Church to its full measure in this life and therefore they know but in part They love but in part Now all division ariseth from ignorance in the minde and corruption in the heart as long therefore as these reliques shall be in us so long will these divisions be As long as the earth emits vapours so long will thunder and lightnings be in the ayr Lastly The devil doth yet put forth his power and his work is to fill the Church with differences and raising up Instruments thereunto that so his kingdom may the more prosper Therefore though heretical Incendiaries are taken away yet because the devil dieth not therefore he is still setting his cloven foot where God hath raised up any Church SERMON CXV Of Vnity among Believers Cautions about it Also setting forth some good uniting Principles With a Censure of some bad ones JOHN 17.21 That they may be One as thou Father art in me and I in thee THe next thing in order to be treated on concerning this Unity is the Cautions that are to be attended unto about it For the name of Unity like that of peace is very specious and fair yet as Hierom said Cursed be that peace which forsakes the truth So cursed be that unity which shall prejudice the Kingdom of Christ Conspiracy and a sinfull confederacy in ways of sinne may be painted over as if it were this glorious unity commended by Christ And First Let this be considered That the Vnity which Christ commends and prayeth for is originally from Christ and terminated in him and afterwards in those things that are his his truth his wayes his commands So that whatsoever unity doth not begin there and afterwards diffuse it self to those things is a sinfull and wicked unity The Devil hath unity in his Kingdom all the Devils though full of malice and envy to man yet agree in their wickedness Though one wicked man may fall out with another yet one devil doth not with another There is order amongst them There is the prince of the devils a legion of them could possesse one man So that if we look into hell we shall finde nothing but unity and agreement amongst them yet all is in their work against Christ and his Church Thus there is also an Antichristian Vnity the Papists glory in their unity that they all acknowledge one way yea they make it a mark of their Church And in the world we see all wicked men are as one man in opposing what is godly Now such unity as this is matter of shame and mourning For 1. It 's not terminated on Christ they are not first united to the true Head this oil is not first on Aarons head but they are of the devil who doth move and reign in their hearts And 2. It 's not an unity in the Scripture way not an union in the true Doctrine but heresie not an union in the instituted worship of God but idolatry and superstition an union to overthrow Christs Kingdom if it were possible Look we then to the cause and object of our unity else it will afford no true comfort Secondly This unity must be a directed and ordered unity This unity must not be confusion That Chaos and unformed heap God created at first it was one thing but it was confused it was without form An house demolished makes one heap but it 's a ruinous disordered one So then the Scripture unity is that which keeps the order and distinction God hath appointed and indeed this is greatly to be pressed lest under this pretence of unity that all the people of God are one we should introduce a confusion and make Christs body Monstrum horrendum c. Though the Church be that one body of Christ yet in it there are distinct members and all have their several operations So that the Apostle argueth against those that would confound this order Are all the members of the body an eye 1 Cor. 12.14 15 16. This hath many times sorely troubled the Church Men through pride and corrupt ends would not religiously keep that order and distinction God hath made in his Church Hence the Apostle so often presseth the people to hear to obey to submit themselves unto their Governours to have them in high esteem for their works sake 1 Thess 5.13 And why is all this But because while
admonition reject So that it is very clear That Church-power and Church-censures are to be inflicted on such as obstinately offend therein and certainly a boundless Toleration of all kinde of heresies seemeth to be so harsh and unsavoury a thing that even the Remonstrants who yet cried up a liberty of prophesying as their great Diana did disavow this professing their approbation of that known Rule It 's better living ubi nulla licent then where omnia and that with this liberty of opinions there ought to be wayes used for the extirpation of heresies This licentiousnes then doth not beget unity but increaseth breaches for it gives way to mens corruptions to vent themselves and is like the warm Summer to snakes and serpents which makes them come abroad when the cold winter kept them in These remedies then being laid aside Let us consider what are truly and properly so what is the fit oil to be poured into the Churches wounds seeing it is so often like that man of Jericho whereas then this breach of unity may be made three wayes Of the true Doctrine by heresie Of godly Order by schism and Of Christian love by wrath and contentions in outward matters Let us see what are the peculiar Remedies for what is proper to one is not to another and as for the way of unity in Doctrine these are uniting and closing principles 1. So farre as there is an agreement in judgement to close heartily and imbrace one another in that It 's a mercy that the difference is not in the very fundamentals and vitals of Religion seeing therefore there are common opinions and doctrines wherein the godly do agree let that unity be nourished this will be a means to produce further union This Rule the Apostle giveth Phil. 3.15 16. Whither we have attained let us walk by the same Rule and if any man be otherwise minded God shall reveal this to them It 's a great frowardness in the rigid Lutherans that they will not own the Calvinists as brethren though there may be a reconciliation in fundamentals as Pareus pleadeth So farre then as men do retain Christ and fundamental truth with an humble godly disposition desiring to be further informed Let not the want of what they should have make thee despise the good things they have 2. Let private Christians highly esteem and submit to those godly and faithfull Pastors God hath set over them For commonly there begins the breach when they begin to be offended at them It was some mistake about what Christ preached that made so many Disciples quite forsake him it was durus Sermo an hard speech they said and would not seek to be further informed when men will not own that publick office God hath appointed then they wander into by-paths Therefore Eph. 4.12 13 You see a two-fold end of the Ministers of Christ the one is To keep them from being carried about with every winde of Doctrine The other for a spiritual edification till we all come in the unity of faith So that a due and fit obedience and acknowledgement of them would in a special manner prevent divisions 3. Get a pitifull and compassionate spirit to those that go astray We are indeed to have zeal and an holy impatience in the things of God yet this is to be accompanied with pity Of some have compassion making a difference saith the Apostle Jude Certainly when we shall consider how prone it is for men to receive errour for truth How naturally blinde and opposite the minde of a man is to the revealed truths of God and how that it 's the Spirit of God that leads thee into truth That it's God only who keeps thee from the heresies and errours that others are carried aside with These things will greatly move thee to tender bowels SERMON CXVI Of Christian Vnity Setting forth some Rules for Vnity in Doctrine Church-Order and Affection for the preventing of Errour Schisme and Wrath. JOH 17.21 That they also may be one as thou Father art in me and I in thee c. TO prevent or heal any breach that may be made in doctrine by errour we have given some Remedies and there are more remaining As first Candidly and truly to lay down or report the opinions of others that do dissent from us There is nothing hath made the gap wider and more raked into the sores of the Church then such a malevolent and ill disposition to pervert the opinions of others to make them hold such monstrous things as they do with all their hearts detest It was thought that the Apostle James therefore was moved to write that Epistle for works as well as faith because some did misunderstand Pauls writings as if he had taught Faith onely was enough to save though it was not accompanied with an holy life How often was Christ and the Apostles traduced for preaching such things that they never taught and all this was done by their malicious enemies to make them more odious and to bring greater danger upon them And do not the Papists to this day represent the Protestants as if they were the most damnable and blasphemous heretâ—ques that ever were But if it be not lawful in civil matters to bear false witnesse against another much less in Religious and doctrinal matters whether therefore it be by writing preaching report or any other way Gods Word and Conscience requireth of us that we are to represent the Opinions of others truly and really not put a sence of our own upon them and then fight with that this is not the way to bring the straying Sheep back again this will never reduce to unity for the party dissenting will presently see that truth is not sought for but victory That the end of dissenters is not to bring him to the knowledge of truth but to disgrace and defame him and this will never convert Therefore that is necessary in all disputations to state the controversie aright for that is like the first concoction which if it miscarry is not mended afterwards men may write voluminous books and bring multitude of arguments to no purpose if the true state of the controversie be not laid down To know therefore the true and proper distance is the only way at last to unite as the best way to recover out of a disease is to be truly informed what it is A second Remedy uniting in matters of doctrine is not to impose such Conclusions and inferences upon the doctrine maintained by dissentients that are not the proper and genuine effect thereof To cast that upon them as their doctrine which is but our inference that we may make through ignorance or any other distemper is not fair especially when they do with their whole soul abhor such Conclusions There were some Spiders that would suck poison from those sweet herbs the Apostle had planted because he shewed that where sin had abounded grace did much more Therefore some forced this consequence upon the
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
Jesus is the Lord but by the Spirit Acts 18.27 Some have thought that we may by humane strength come to beleeve divine truths as we may by our industry attain to philosophicall knowledge but this is to be ignorant of mans weaknesse and Gods power It 's true men may in an humane way comprehend the sense and meaning of the Scripture but to give a divine assent to it that is the gift of God For every good and perfect gift whereof this faith is a principal one cometh from the Father of lights James 1. Did not many learned Heathens Porphyrius Celsus Julian and others know what was asserted in the Scripture yet they did not believe but contemn it And certainly we are bound to acknowledge it a great mercy of God to have dogmatical faith For why are so many Heretiques left to themselves Some deny the Natures one or the other of Christ some his Person some his Offices and shouldst not thou doe thus if left to thy self Nay Is not a godly man sometimes sadly tempted about his dogmatical faith that he doubteth of a God or about the truths of the Scripture Certainly it 's a speciall mercy thus to be inabled to believe and it is good to be observed one reason why faith must needs be of God which is because the nature of it lieth more in the firmness of the act then in the certainty of the subject It 's not so much the object without as something within makes a man believe Gods Spirit doth more work in corroborating the heart then revealing the object Hence though the Doctrine be revealed to some yet they do not believe when at another time though they have but the same measure of light and the same argument propounded they do believe and why is all this but because Gods work in the believer is more ex parte subjecti then objecti Therefore it 's horrible debasing of Gods grace in working faith to make it no more then the revealing of the object for then man by his own power doth believe as when a man brings a candle in the room then a man seeth by his own power who could not before for God doth not only propound the object but enlightens the understanding and boweth the heart to believe 2. God works faith in us not absolutely or by the creatures the beholding and seeing of them but by the word Thus Rom. 10. Preaching hearing and believing are chained together We are then in and by the Word to expect this work of God not to flie to the creatures making them equal to Gods word for begetting faith or to enthusiasmes and private revelations but to the word of God which gives light to the simple but as the Word is an instrument of begetting faith so faith is afterwards an instrument of improving the Word for the Word doth not profit in the increase and benefit thereof unlesse there be Faith Thus as the Spirit of God doth at first work Faith and yet by Faith we are made further partakers of Gods Spirit So the Word doth at first produce Faith in us which when wrought doth againe improve the Word for further edification and growth in grace 3. The heart of man is naturally not only unfit but contrary and opposite unto the way of believing of heavenly Truth And by this it 's plain Faith is the gift of God because man hath not only an unfitnesse but a contrary repugnancy to the things of God Therefore 1 Cor. 4.14 the natural man is said not to receive the things of God neither can be both the act and the power is denied to him Therefore when Peter made that Confession of faith Thou art the Son of God Christ tels him Flesh and bloud had not revealed that to him Mat. 16.17 Therefore the Pharisees though they heard so much of Christ and saw all his Miracles yet they derided and opposed Christ They did not hear his Word because they were not of God as Christ told them Job 8.47 Know then as in respect of grosse sinne thou wouldst be like a Cain a Judas if God did not keep thee so also in respect of doctrine thou wouldst be the vilest Atheist or the most blasphemous heretique that ever was if God did not enlighten and confirm thee 4. Though God work faith thus yet it may be without a Sanctification of the inward man For seeing Faith as it's dogmatical carrying a man only to the Contents of the Scripture as they are true is seated in the understanding no wonder if thereby a man be enlightned only but not regenerated Hence we reade of some who did beleeve Joh. 2. yet they loved the praise of men more then of God That light in their minde did not serve to produce supernatural life and heat in the heart It was not a faith that did purifie the heart which is called the Faith of the Elect Tit. 1.1 because only appropriated to them The whole Epistle of James is on purpose to shew such a Faith that is not accompanied with holy works although therefore we say a true lively Faith can never be separated from sanctification yet men may be enlightned only in their mindes and perswaded of the truth in their hearts without any effectual change upon them It 's not enough to have such a faith as may make a man a true Protestant or orthodox so as to be neither Papist nor heretique for all this is but a cure of thy minde and with illumination may consist grievous pollutions Yet 5. Where there is but a bare dogmaticall Faith enabled thereunto by the Spirit of God there must needs be some kinde of pious disposition and tractablenesse of the heart For seeing the nature of faith lyeth in assenting to a Testimony and that of God there cannot be but some flexiblenesse of the heart to submit thereunto If indeed the Christian Religion were like the Arts and Sciences then there was no submission of the understanding required seeing it assents upon reason which is a sutable and connaturall argument to the minde as food is to the appetite of hunger But because these things are received for authority sake and have a supereminency to our naturall understanding Therefore it must be captivated Thus the Apostle excellently expresseth it 2 Cor. 10.5 the word doth bring into captivity every thought to the Obedience of Christ a man before he believeth hath many proud thoughts many subtle thoughts many obstinate thoughts but Faith brings these down and submits because God saith so Now this cannot be done without some yeelding and flexiblenesse Hence the Schoolmen do determine that in faith and they acknowledge none besides miraculous but dogmaticall There is a pia affectio some pious and affectionate disposition to him for whose authority we do beleeve So that this dogmatical faith even in unregenerated persons is not like that of the devils for though the Apostle James saith They believe and tremble Jam. 2.19 yet their
Faith is not wrought by the Spirit of God neither is it upon divine motions but experience and manifest conviction They feel in part the torments of hell and therefore it 's experimentally evident to them that there is a God who is also just and terrible in his vengeance But the historical faith in an unsanctified man as it is the gift of God so it works some inclining disposition to God yea in the temporary believer who goeth beyond a meer dogmatist it works as appeareth Mat. 3. Some reformation and some joy so that the word makes some hopeful ingresse into him though at last it passe away as our lives even as a tale that is told having no setled continuance 6. This historical faith as it is wrought efficiently by the Spirit of God so the motive of it is Divine Authority and Revelation That as by the light of the Sun we see the Sunne so by God we come to know every thing of God This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle 1 Thess 2.13 They received the word not as the word of man but as the word of God Hence the Prophets begin with Thus saith the Lord and Paul discovers himself to be called by God So that every thing hath but a weak ineffectual operation till it hath a maker a divine stamp upon the soul Oh when we once believe a threatning as it is Gods when we once believe a promise as it is Gods it must bear down all before thee What if the world come What if Satan come What if thy companions come telling thee this and this Oh but saith the believing soul God that cannot lie saith the contrary And truly herein is discovered that in Religion we have but an humane faith yea not so much for an humane faith will make great changes in our life when yet our divine faith doth not If a man tels thee of such danger of such evil in the way doth it not presently make thee turn out of that path But now when Gods word tels thee there is death and damnation in such paths that doth not at all move thee SERMON CXXI Of Dogmaticall Faith the Properties of and Contraries to it JOHN 17.21 That the world may believe thou hast sent me WE are discovering the nature of faith in the General as it is carried out to Scripture-truth because of Divine Authority We are to adde more particulars to clear this And First Though this Faith be not a peculiar saving grace yet it is a common grace of Gods Spirit It 's a common grace of God to be inabled to believe How many Pharisees and Jews saw the miracles of Christ as well as the Apostles yet did not believe so much as a Simon Magus did It 's the grace of God that makes a man to have a sound minde in Religion witnesse the many heresies and blasphemies divers are fallen into yet it 's a common grace not peculiar common I call it not in that sense as some plead for an universal grace which indeed is no grace but because an unregenerate man may have it as well as a regenerate so that no man may conclude this is enough for his salvation that he doth believe such and such principles of Religion unlesse also he hath that peculiar effectual purifying work of faith upon his soul As therefore those extraordinary gifts of Gods Spirit to work miracles to cast out Devils were common to such who yet were workers of iniquity Thus it is with this ordinary gift of Historical faith many men may believe the truth of those things the goodnesse whereof they never felt upon their hearts And many may maintain the Doctrine of Regeneration orthodoxly who never felt the power of it experimentally upon their own souls There is a faith that is common to the elect all the children of God have the like precious faith Tit. 1.1 in regard of the essentials yet there is a faith common to elect and reprobate so that no man may conclude his salvation because he is no Jew no Pagan no Papist Secondly Although this dogmatical Faith be common to the regenerate and unregenerate yet it 's the foundation of our conversion and in the regenerate when improued doth wonderfully provoke the increase of grace And this is good to be observed for though we make it not saving faith yet it is the foundation of saving faith He can never believe on Christ for his Mediatour that doth not believe Christ to be a Mediatour Therefore the Apostle describing the general nature of faith saith Heb. 11. He that cometh to God must believe that he is and that he is a rewarder of those that serve him No spiritual building can be made without this foundation as it is thus the foundation so if improved it doth wonderfully promote justifying faith The general acts of faith if vigorously prosecuted do mightily strengthen the peculiar and proper acts of it The more strongly we believe Christ to be a Mediatour the more will this help that he be so to me and therefore it 's observed that our Saviour put them so often upon the trial of their very historical faith Dost thou believe that I am able and doest thou believe that I am the Messias Partly because that was the great Question then Whether that individual Person was the Messias or no and partly because if it was believed that he was the Saviour then there was no such cause of doubt Whether he would be a Saviour to them that truly sought to him Insomuch that it may be questioned Whether it be a greater act to believe Christ to be a Mediatour or to believe him a Mediatour to me Although indeed there are more Objections against the latter for there are not only Objections against the truth but against the application of it because of the many sins and infirmities which I perceive in my self yet we would think the harder task were then over when the soul could believe such great things and transcendent to humane reason for when a man believeth that Christ is both God and man united in one Person whose office is to redeem the oppressed sinner may not then he conclude easily that he will redeem him For which is greater to believe such a Person God and man or that this Person whose Office it is to save will save thee Howsoever if we do not make comparisons between these acts of faith yet certainly the more strong and powerfull thy acts of faith are about the truths of Christ the more will they conduce to apply him to thee Even as in man the more vivid his senses are which do accompany his common nature with a beast the more strong and quick are his rational acts likewise So that this Dogmatical faith is the root as it were which if not thriving those peculiar acts of faith will wither Distinct III Thirdly The general properties of this faith are
is Christ in the godly as if he did possesse our souls and bodies in the same sense as we reade of the Devils being in some persons for the Devil was so in them that he wholly possessed their bodies sometimes tormenting of them and in others strangely raising them up to speak in strange tongues and to do many wonderfull things above the ordinary course of mans ability Christ is not thus in beleevers and no wonder if Christ be not seeing that the Learned observe Though the Devil be suffered to possesse mens bodies yet we never reade of any good Angel that possessed the body of any man whereas God might have suffered the one as well as the other if he had pleased Let us then take heed of affirming any indecent or false wayes of Christs being in us These latter dayes give instance of sad delusions in this kinde men perswading themselves of Christs being in them after such a palpable and bodily manner that at last they are delivered up to think they are Jesus Christ himself and whereas there is but one Christ now there are many that say themselves to be the Christ Fifthly Neither may we conceive of Christ being in us as if he were a forme inwardly informing or inclining us as if our actions were Christs actions Though the Apostle Galat. 2. useth that expression I no longer live but Christ in me yet that is to be understood onely metaphorically you must not take it strictly and philosophically as if Christ were either the forme assisting or informing of beleevers not assisting as when Angels assumed bodies and did speak or act in them and by them or as some Philosophers tell us of an intellectus agens that is the common form to all mankinde nor as a form informing for that is made part of a man but Christ is not so and this is the reason why though it be Christ living and working in us that makes to repent and to believe yet we cannot say it 's Christ that repents or believes because these actions come from us vitally and formally whereas Christ is the efficient cause of them and it 's a Rule Efficiens non potest supplere vicem formae materiae So that as in respect of our naturall consideration though by God we live and move yet we cannot say it 's God that speaketh it 's God that walketh because these are vital formall actions so neither can we say it 's Christ that believeth that repenteth that liveth in us So that the believers work is to be distinguished from Christs work in him Lastly It 's one thing for Christ to be with us another thing in us When Christ promised to be with his Apostles to the end of the world that is in respect of divine assistance protection and successe and thus he was with Judas while he preached the Gospel and wrought miracles for as God is providentially with many men in whom yet he is not graciously present as in Cyrus Nebuchadnezzar Jehu and others Thus Christ is also operatively with many in whom he doth not graciously dwell So that we are not to conclude Christ is in us because of many gifts and extraordinary abilities It is true John 15. Even a branch not bringing forth fruit is said to be in Christ and so may hypocrites and reprobates be said to be in him but this is onely externally and by profession not internally and really SERMON CXXVII Sheweth something of the Nature Manner and Effects of Christs being in Beleevers JOH 17.23 I in them and thou in me CHrist you have heard is in his people and they are in him But how to understand this precious but sublime doctrine rightly that is the great difficulty We have discovered the false and grosse Imaginations about it We now come to the positive and affirmative manifestation of it Although it is to be acknowledged that as concerning God we may easilier conceive what he is not then what he is So in respect of this inhabitation of Christ in beleevers we may more easily remove false and erroneous waies then assert the true and proper manner of it But the light of the Word and the experience of a godly man subordinate thereunto will greatly conduce to make some profitable though not comprehensive discoveries of it And 1. In the general Christ being in his people is after a spirituall invisible and mystical manner It is in an invisible manner yea in no waies corporally sensible We cannot with the eye see him the ear hear him or the hand feel him but all is invisible And this is the reason why natural men who are carried away only as brute beasts by sensible Objects are not affected with Christs being in his Children for they say as the disciple in another case unlesse we may put our fingers in Christs wounds and feel his bones we will not believe he is in us but as God though he is omnipresent and filleth all places yet is not seen by the bodily eye No man hath seen God at any time Joh. 1.18 So though Christ fill his whole Church and the Apostle expresseth it Col. 3.11 he is all in all yet this is after an invisible and corporally indiscernable mannes so that though the Apostle who lived with Christ in a bodily manner and was eye-witnesse of all that he did and suffered could say 1 Joh. 1.1 That which we have seen with our eyes which we have looked upon and our hands have handled yet beleevers cannot now say so As it is invisible so it is spirituall and therefore above a carnal apprehension This is one of those things of God a natural man cannot perceive because spiritually discerned Go to any natural man though never so cultivated and adorned with rationality yet can he no more understand or conceive of Christs being in the soul then a worm can reach to the understanding and discourse of Angels with one another and the reason is because there is no habitude or sutable proportion between this truth and their capacities So that as the Eye cannot see a Spirit because of the dissoâ—ancy between that Object and the visive faculty So neither can a naturall man though walking in the high stilts of all moral endowments ever reach unto any satisfactory knowledge in this Point for this Truth cannot be found in Aristotles or Platâ—â—s works neither can flesh and bloud reveal it but by the Scripture as a guide and the spirit of God as an efficient we come to know what it is Therefore it 's often by Divine called mysticall Christs Marriage with the soul is mystical Christs living and dwelling in us is mystical it being a great mystery and such as the doctrine of Christ is and therefore none but Christs Friends have this secret revealed and made known to them Therefore when Christ is thus in the soul of a beleever there are clear discoveries and manifestations of himself Even as when the Sun ariseth in our hemisphere the
from the world to God yet that which is here primarily intended is the perfection and consummation of them in unity which though it will not be compleat till in heaven yet it is inchoate and begun in this life Obs That the Father and Christs being in believers is the cause of that perfect and consummate unity which they ought to have of themselves There could be no union in the body if the Head did not unite it All believers union doth first flow from Christ as their Head and Mediator Insomuch that whatsoever unity they may have which doth not first arise from this spring is humane and carnall To open this let us consider What is implied in their being made perfect in one And First Here is implied sincerity and uprightnesse That their unity be from a pure heart and unfeigned faith This is often the use of the word perfect as opposed to that which is false and counterfeit many are said to walk with a perfect heart because they did not walk with an heart and an heart by dissimulation so that it 's a perfection of essence and parts not of degrees and this indeed is greatly to be urged that as all the other things in the godly be sincere so their unity that they be joyned together from spiritual principles and by spiritual means It was the Heathens Position That amicitia could onely be inter bonos that whatsoever friendship was from bono utili or jacundo and not honesto it did not deserve the name of friendship Now how much more is this true in that unity amongst the godly which hath for it's cause and original Christ himself and for it's patern such an unity that the Father and Sonne have To be perfect then in unity is to have sincere hearts one towards another as the Apostle Rom. 12. Let love be without dissimulation Let there be no water to debase this wine let not this fair fruit be rotten at the core Secondly To be perfect in Vnity doth imply not onely sincerity but integrity of all those substantials and essentials wherein this onenesse doth consist You have heard that the Unity of believers doth empty it self into two great streams one of Faith in respect of Doctrine The other of Charity in respect of life and affections Therefore if any of these be wanting the Unity is dissolved if love be pretended but yet there is no divine truth this is conspiracy not unity and if faith be pretended but not love as yet we have no signe of the true Disciples of Christ Let then the Church of God look it hath these two pillars like Jachin and Boaz to bear it up All Unity without Truth is like a stately building upon sand and Truth without love is like a foundation without superstruction pray that the Spirit of God would lead into all truth for the former and would also work those sanctifying fruits of it love peace meekness c for the latter Thirdly The word perfect in one doth imply an increase and daily progresse in the way of Vnity For though the Church of Christ be his Body yet it 's a growing body it 's not come to it's full stature no not in this life There are further degrees to be attained Ephes 4.13 We are to grow to a perfect man in Christ Jesus and thus we reade of many called perfect as 1 Cor. 2.6 Heb. 5.14 not in an absolute sense but comparatively because they are carried on to further degrees of grace then others We are not then to think that any Church will have such perfect Unity in this life but that it may be more perfected In the best constituted Churches there are several imperfections there is much weakness many carnal affections which are apt to discompose the beautifull frame of the Church Fourthly It doth imply That they are perfected in those means which are appointed by God for this Vnity For seeing the means are wholly for the end the end can never be better enjoyned then formerly if the means be not better improved so that if the Church of God be perfected more in one it must more faithfully improve the means of unity and they are especially two 1. The preaching of the Word of God For as by that at first the Church is called out of the world so by that also it 's kept up in it's purity and unity The Word of God preached is the onely means appointed to remove ignorance and mortifie corruptions which are the rares that hinder the good seed As the envious man soweth these so the Spirit of Christ by the Word worketh the clean contrary Hence Ephes 4. the Ministry is appointed as a means to bring us to this perfect stature farre be it therefore from them to make divisions and rents in the Church of God whose great office and imployment is to proclaim peace The good shepherd will not suffer his sheep so to fight with one another as thereby to be destroyed 2. The Sacrament of the Lords Supper that is a special means to preserve Vnity yea and to perfect it The Apostle 1 Cor. 10. speaketh fully to this For we being many are one bread and one body for we are all partakers of that one bread So Eph. 4. one Baptisme is brought as an ingagement to unity Therefore the more graciously and perfectly these Ordinances are received the more is this unity confirmed and established and therefore those primitive Christians who had one soul and one heart were constant also in their breaking of bread whereby their mutual love was strongly preserved Bellarmine not unfitly speaks of a six-fold Unity in the Church The first is Ratione principii of God who calleth though as he saith this makes the Church not so much una as sub uno one as under one 2. Ratione ultimi finis the salvation to which it 's called and this makes the Church not so much one as ad unum 3. Ratione Mediorum in respect of the means of Faith and Sacraments and thus the Church is rather by one then one 4. In respect of the holy Ghost as a separated Governour 5. In respect of Christ as an internal and conjoyned Head 6. In respect of the connexion of the Members amongst themselves and in these two last respects it 's properly one Lastly This Vnity will be wholly perfected in Heaven Then will all partition walls be destroyed Then shall it no more be said I am of Paul and I am of Apollo but God will be all in all Therefore as this life is a place like Hadadrimmon a valley of tears bewailing corruptions and sinnes amongst us so also the divisions and breaches that are upon us But in Heaven all opinions all different wayes will cease So that although this unity for the main of it be attained in this life yet in the life to come there it will be totally compleated Thus it is here perfect because the endeavours and breathings of the godly should be
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
implied in our being Sanctified by Christ 515 Wherein the truth of Sanctification consisteth 516 Sanctifying What Christ Sanctifying himself implieth 502 The benefits of Christs Sanctifying himself 505 Saved All that are to be Saved are committed to Christs care 338 Schism How to prevent Schism 580 Vide Unity Scripture The Scripture is Gods voice 387 So many contrary things to a believers expectation may fall out in matters of Religion that did not the Scriptures fore-tell them we should be greatly offended 388 Some particulars that are hardly concocted 388 That whatsoever the Scripture saith is sure to be made good 389 The Spirit and Scripture are to be reconciled 390 The Scripture we now have is a full and perfect Canon for our Salvation 390 The parts of Scripture ibid. The Ground why Scripture must be fulfilled 393 In how many senses the Scripture may be said to be fulfilled 394 The truth of Scripture-Prophesies 395 The Scripture is oppositely true to all the Opinions Doctrine and Religions that men set up by their own fancy Sence It is not enough for the people of God to be beloved by him but they are to endeavour after the Sence and apprehension of it in their own hearts 694 Considerations to open this Point 695 The advantage they have thereby 696 Propositions to inform in this Point 698 Helps to get and keep the favour of God 698 Sending There is a two fold Sending mediate and immediate 493 Sent. Christ was Sent of the Father c. 487 How Christ was commissionated and Sent for us 487 The Necessity of Christs being Sent. 490 Sermon Prayer sanctifieth every Sermon 5 Vide Prayer Sins What Sins do chiefly provoke God to give men up to strong delusions 152 What Sins do chiefly provoke God to leave his people not totally yet gradually 351 Socinians Socinians confuted 73 Socinians no Christians 591 Socinians answered 666 Sonship Sonship is purchased by Christ 14 Soul The Soul of man hath an infinite appetite 57 God is the center of the Soul ib. Spirit of God How many wayes the Spirit is a comforter to believers 404 Suffer Suffering When the people of God Suffer not for any fault of their own but because they own God and professe his truth this is a great obliging of God to take care of them 421 This Doctrine is opened in several considerations ibid. Supports Though God may afford his people many comfortable Supports yet they must not look to enjoy them alwayes 330 What are those visible Supports God may for a while vouchsafe to his people 330 Reasons why God sometimes changes his peoples condition from better to worse 332 T Talents THe meanest persons have Talents to improve as well as the greatest 104 Tautology Repetition of the same matter in prayer is not alwayes sinfull Tautology 131 Vide Repetitions This is opened in three particulars 132 Teaching That believers do not onely at their first conversion but in the whole progresse of their life need constant Teaching from God 690 This appeareth in several particulars ibid. The Reasons why Christ must constantly Teach his people 692 Testament They that lived under the Old Testament dispensation not excluded from Salvation 100 Time A Time is set for the Reformation of the Church 21 Wicked men have their set Time ib. A set Time for Judgement 22 The Time of every mans death is set ibid A set Time of grace ib. A set Time of the Churches troubles 23 Trinity This Doctrine of the Trinity is an object of Faith and cannot be demonstrated by reason 583 Trouble Several wayes whereby a godly man fals into Trouble in this world 284 c. Reasons why they are subject to Trouble 287 Trusting Trusting to our own righteousnesse is a dangerous sinne 219 220 Truth It 's a special mercy to be kept in the Truth 316 Ten Grounds proving it to be such a special mercy 316 c. There is a three-fold Truth we cannot attain unto without the Scripture 476 The excellent properties of the Truth of Scripture 478 Truth and Godlinesse are requisite in Ministers of the Gospel 482 The grounds why it is requisite 483 Vide Ministers V. Union UNion among the godly is of great necessity 561 There must be a Vnition before there can be a Union 587 There is a natural Union with Christ and a supernatural 587 The excellency of this Union 589 Unity The Unity that Church-Officers ought to have 321 Grounds why it is such a mercy 322 The Unity between the Father and the Sonne is a spiritual Vnion 325 Vide Ministers Means to be used to get and keep Unity 327 There is a two-fold Unity between the godly 561 The excellency of Unity among Christians in several particulars 561 True Unity is from Christ 574 False wayes of Unity by Papists and Socinians 575 Rules to keep up Unity in Church-order and how to prevent Schism 580 Vide Schism Rules for Unity in respect of love to prevent wrath and quarrellings 581 Unity among believers is a special means to enlarge the kingdom of Christ 591 This is opened in several considerations 591 The Reasons why Unity brings others to the Faith 593 Unity among believers is part of the glory which Christ as Mediator hath obtained for them 616 In this Doctrine three Propositions are to be observed ibid. The Father and Christ being in believers is the cause of that perfect and consummate Unity which they ought to have of themselves 632 What is implied in their being made perfect in One ibid. The Causes of this Unity 634 United That all believers are United to Christ and in him to the Father 586 Scripture-expressions to represent this Unity ib. Uniting True Uniting principles as to true Doctrine 577 Universal How the maintainers of Universal Redemption differ among themselves 241 Universally Reasons why the Scripture speaketh thus Universally about Christs death 237 Vocation Vocation is of grace 252 Two Reasons of it 252 Vocation to the Office of the Ministry consisteth in these things 497 W Witches IT 's a great sin to seek to Witches 95 Witchcraft Witchcraft is pardonable upon true Repentance 95 Word of God Word of God How it doth not convert 4 How it doth convert ibid What is implied by keeping the Word 182 184 The Parts of the Word 183 The Word preached and received by people doth greatly enrage the wicked of the world 427 Considerations to open this ibid Why preaching and receiving of the Word doe enrage wicked men 429 The Word of God is truth 474 In how many particulars Gods Word is true ibid. Work Who have not finished the Work God gave them to do 107 c. None may look for glory untill they have finished their Work 125 It is true in reference to Câ—rist ibid. In reference unto our selves 126 The Necessity of continual Working in four respects 127 128 It's lawfull for the people of God in all their Work they doe for God to encourage themselves with this That there is an
everlasting glory laid up for them 129 God gives them a large opportunity of Working ib. Put no confidence in your Workes ibid. World The World was not from Eternity 155 Proved by Scripture and four Reasons 156 That God made the World in time is usefull seven wayes 157 159 Gods people are in the World but not of it 170 The several significations of the World in Scripture 171 231 The people of God are called out of the World 172 Seven Demonstrations of it 173 c. Three Reasons of it 175 Worlds great enmity against those that be godly 283 What it is to be of the World 434 How Christ is said not to be of the World 435 The not being of the World is that which makes wicked men hate the godly 435 What it is not to be of the World The World is ignorant of God in a saving manner 678 Demonstrations of the Point ib. FINIS A CATALOGUE OF THE Chiefest of such BOOKS as are Printed FOR THOMAS VNDERHILL By Col. Edw. Leigh Esquire A Treatise of the Divine Promises in Five Books The Saints Encouragement in Evil Times Critica Sacra or Observations on all the Radices or Primitive Hebrew words of the Old Testament in order Alphabetical Critica Sacra or Philological and Theological Observations upon all Greek words of the New-Testament in order Alphabetical By Samuel Gott Esquire Novae Solymae Librisex Sive Institutio Christiani 1. De Pueritia 2. De Creatione Mundi 3. De Jnventute 4. De Peccato 5. De Virili Aetate 6. De Redemptione Hominis Essayes concerning Mans true Happiness Parabola Evangelicae Latinè redditae Carmine Paraphrastico varii generis Morton His Touch stone of Conversion Mr Hezekiah Woodward Of Education of Youth or The Child◠Patrimony The Lives and Acts of the good and bad Kings of Judah A Treatise of Fear A Thank-offering Mr Samuel Fisher A Love-Token for Mourners being two Funeral Sermons and Meditatitions preparatory to his own expected Death in a time and place of great Mortality Mr Herbert Palmer and Mr Daniel Cawdrey A Treatise of the Sabbath in four parts Memorials of Godliness and Christianity in seven Treatises 1. Of making Religion ones Business With an Appendix applied to the Calling of a Minister 2. The Character of a Christian in Paradoxes 3. The Character of visible Godlinesse 4. Considerations to excite to Watchfulness and to shake off spiritual Drowsiness 5. Remedies against Carefulnesse 6. The Soul of Fasting 7. Brief Rules for daily Conversation and particular Directions for the Lords-day His Sermon entituled The Glass of Gods Providence toward his faithfull ones His Sermon entituled The Duty and Honour of Church-Rest Mr William Barton His Psalms His Catalogue of Sins and Duties implied in each Commandment in Verse Mr Vicars Chronicle in four parts Mr Samuel Clark A General Martyrology or A History of all the great Persecutions that have been in the world to this time Together with the Lives of many eminent Modern Divines His Sermon at the Warwickshire mens Feast entituled Christian Good-fellowship Mr Kings Marriage of the Lamb. Mr Shorts Theological Poems The French Alphabet Jus Divinum Ministerii by the Provincial-Assembly of London Mr Thomas Blake His Answer to Blackwood of Baptism Birth-Priviledge Mr Cook His Font uncovered Dr John Wallis His Explanation of the Assemblies Catechism Mr Langley's Catechism Mr Austin's Catechism Mr Vicars's Catechism Mr Pagit's Defence of Church-Government by Presbyterial Classical and Synodal Assemblies Mr Tho. Paget A Demonstration of Family-Duties Mr Anthony Burgess Vindiciae Legis or A Vindication of the Law and Covenants from the Errors of Papists Socinians and Antinomians A Treatise of Justification in two Parts Spiritual Refining Part 1. or A Treatise of Grace and Assurance Handling the Doctrine of Assurance the Use of Signs in Self-examination how true Graces may be distinguished from counterfeit several true Signs of Grace and many false ones The Nature of Grace under divers Scripture notions viz. Regeneration the New-Creature the Heart of Flesh Vocation Sanctification c. Spiritual Refining the Second Part or A Treatise of Sinne with its Causes Differences Mitigations and Aggravations specially of the Deceitfulnesse of the Heart of Presumptuous and Raigning Sinnes and of Hypocrisie and Formality in Religion All tending to unmask Counterfeit Christians Terrifie the ungodly Comfort doubting Saints Humble man and Exalt the Grace of God His CXLV Sermons upon the whole 17th Chapter of St John being Christs Prayer before his Passion The Difficulty of and Encouragements to Reformation a Sermon upon Mark 1. vers 2 3. before the House of Commons A Sermon before the Court-Marshal Psal 106.30 31. The Magistrates Commission upon Rom. 13.4 at the Election of a Lord Maior Romes Cruelty and Apostasie upon Revel 19.2 preached before the House of Commons on the 5th of November The Reformation of the Church to be endeavoured more then the Commonwealth upon Judges 6.27 28 29. preached before the House of Lords Publique Affections pressed upon Numb 11.12 before the House of Commons Mr Richard Baxter Plain Scripture-proof of Infant-Baptism The Right Method for getting and keeping Spiritual Peace and Comfort The Unreasonableness of Infidelity in four Parts 1. The Spirits Intrinsick witnesse to the truth of Christianity with a Determination of this Question Whether the Miracles of Christ and his Apostles do oblige those to believe who never saw them 2. The Spirits Internal witness of the truth of Christianity 3. A Treatise of the Sin against the holy Ghost 4. The Arrogancy of Reason against Divine Revelation repressed The Christian-Concord or The Agreement of the Associated Ministers of Worcestershire with Mr Baxters Explication of it A Defence of the Worcestershire Petition for the Ministry and Maintenance The Quakers Catechism An Apology against Mr Blake Dr Kendal Mr Lodovicus Molineus Mr Aires and Mr Crandon His Confession of Faith The Saints everlasting Rest The TEXTS Explained and Vindicated in this TREATISE Genesis Chap. Vers Pag. 49 6 609 Deuteronomy 3 8 362 25 2 363 1 Samuel 20 31 363 2 Samuel 2 7 362 1 Kings 8 27 7 2 Chronicles 33 13 85 Psalms 10 17 139 17 89 301 19 1 159 68 20 451 69 11 176 103 14 528 119 6 201 Proverbs 28 9 141 28 14 358 Ecclesiastes 5 2 132 7 17 449 8 11 369 Isaiah 4 5 6 395 8 6 490 33 14 70 40 6 383 57 1 450 61 3 414 65 9 20 357 Jeremiah 32 39 358 50 27 451 Ezekiel 37 16 22 566 Hosea 9 4 413 Zechariah 14 9 56◠Malachi 1 7 657 Matthew 5 48 263 6 20 64 6 7 135 11 27 38 13 37 182 16 18 360 21 32 545 23 9 257 24 36 363 26 14 375 Mark 9 50 321 9 24 530 13 22 357 Luke 1 70 322 12 29 554 22 13 284 John 1 16 40 1 3 150 1 10 606 6 29 211 6 39 349 7 7 435 8 55 151 10 28 349 14 6 37 14 12 291 15 2 375 15 11 400