sorts of Joy and the Nature of Spirituall Joy shewing also how farre it transcends and differs from worldly joy SERM. LXXIX The excellent effects of Christian Joy SERM. LXXX John 17.14 I have given them thy Word and the world hath hated them because they are not of the world That the Word of God preached and received doth inrage the wicked world and Reasons thereof SERM. LXXXI Of suffering for Christs Cause and how it ingageth God for to take care of such as so suffer also the duty of Ministers about preaching Gods truth SERM. LXXXII Of wicked mens hating the Godly the Causes Effects and Properties of it SERM. LXXXIII The Application of the foregoing Observation both to the godly and the wicked tending to encourage and rejoyce the one under all their sufferings and deterre and reclaim the other from all oppositions SERM. LXXXIV Of Conformity to Christ in not being of the world and in his sufferings SERM. LXXXV John 17.15 I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Sheweth why God continueth his children in this world of sinne and sorrow and doth not take them immediatly to Heaven and also how farre 't is lawfull for a man to pray for or desire to be taken out of this world SERM. LXXXVI That 't is a greater mercy to be kept from sinne and all evil in our afflictions and troubles than from the afflictions themselves SERM. LXXXVII That God hath determined a precise time to every particular man in the world how long he shall live SERM. LXXXVIII JOHN 17.16 They are not of the world even as I am not of the world The Heavenly man much improved by much considering that he is not of this world SERM. LXXXIX JOHN 17.17 Sanctifie them through thy Truth thy Word is Truth Of Growth in Grace Shewing that and how many waies a Godly man may be sanctified SERM. XC The Contraries of Growth in Grace A Comfortable Advertisement to such as mourn under their sense of not Growing with Reasons of the Necessity of Growing in Grace SERM. XCI Of the Causes of Sanctification and in particular of God as the Instrumentall Cause SERM. XCII Of the Truth of the Scriptures SERM. XCIII The transcendent Properties of the Scripture SERM. XCIV JOHN 17.18 As thou hast sent me into the world even so have I sent them into the world How requisite a sound minde and a holy life are to a Minister of the Gospel and Christs peculiar love to and care of such SERM. XCV Of Christs Mission to the Office of a Mediatour SERM. XCVI Of the publick Office of the Ministry some distinctions concerning it and the Necessity of a lawfull Call thereunto Also shewing wherein private Christians should exercise their Gifts both ordinarily and in extraordinary Cases SERM. XCVII That the Scripture appoints a distinct Office of the Ministry Sheweth wherein the Call to the Ministry consists and that none may enter into that Office without an Authoritative Mission also what the Ministry of Preaching is and whether Reading be Preaching SERM. XCVIII JOHN 17.19 And for their sakes I sanctifie my self that they also might be sanctified through the Truth Of Christs sanctifying himself to be a Mediatour Shewing what is implied in it how pure willing and fit he was for that Great undertaking SERM. XCIX Sheweth further what is implied in that phrase of our Saviour I sanctifie my Self Handling chiefly the Priestly Office of Christ in opposition to the Socinians and for the Comfort and Direction of Penitent sinners SERM. C. Of Jesus Christ as Priest Sacrifice and Altar The Properties of that Sacrifice The way how men come to partake of the Benefit of it Its Efficacy as to Sanctification as well as Justification SERM. CI. Of Sanctification as the Effect of Christs death shewing that no man truly beleeveth in Christ for Justification that doth not also for Sanctification SERM. CII JOHN 17.20 Neither pray I for these alone but for them also that shall beleeve in me through their word Sheweth why Christ who could do all things yet puts up prayers What difference there is between his prayers and ours and the great advantage Beleevers have by Christs praying for them SERM. CIII In what respects the Benefits of Christs mediation extends to all Beleevers alike and in what not for the comfort of weak Christians and such of them as are most contemptible in the eyes of the world SERM. CIV That in some particulars the poor weak Christian hath more respect from Christ then the strong one SERM. CV Of Christs love and care of every one of his before they had a being SERM. CVI. Of both the moving causes and effects of Election and of Christs prayer and death Against Arminians and others SERM. CVII Of Faith the severall kindes of it and especially of Justifying Faith its object and seat c. SERM. CVIII Of Justifying Faith shewing what things are necessary thereunto and how or in what method the Spirit of God inableth the humble soul to Beleeve SERM. CIX Of Justifying Faith SERM. CX Of Justifying Faith that it is a fiduciall Recumbency in Christ SERM. CXI That a Gospel Ministry is to continue to the end of the world and for what ends SERM. CXII JOHN 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Of Unity among Gods people the Nature of it SERM. CXIII Of Unity among Christians the Benefits and Necessity of it and the mischief of Divisions SERM. CXIV Of Unity among the Godly More particulars setting forth the excellency of it and mischief of Division Answering this Objection viz. Seeing God hath promised one heart and way and Christ prayed for it How comes it to pass that there should be so many breaches amongst the Godly SERM. CXV Of Unity among Beleevers Cautions about it Also setting forth some good uniting Principles with a censure of some bad ones SERM. CXVI Of Christian Unity setting forth some Rules for Unity in Doctrine Church-order and Affection for the preventing of Errour Schism and Wrath. SERM. CXVII Of the distinction of Persons and Unity of Essence in the Deity against the Socinians SERM. CXVIII The Glorious mystery of the Saints Union with Christ and with the Father by him opened SERM. CXIX Sheweth what a speciall means Unity among Beleevers is to enlarge the Kingdom of Christ and yet notwithstanding that Unity without true Doctrine is no Infallible Mark of the true Church against the Papists SERM. CXX A Consideration of Faith in its Generall nature as Dogmaticall or Historicall carried out to Scripture-Truths because of Divine Authority SERM. CXXI Of Dogmaticall Faith the Properties of and Contraries to it SERM. CXXII JOHN 17.22 And the Glory which thou gavest me I gave them that they may be one even as we are one Of the Glory which Christ communicates
world lieth in wickednesse the whole world None are exempted till called out of it by Grace All the humane Grecian power though so famous for wit and morall vertues is included herein and then it lieth in wickednesse this denoteth the habitual custome of sinne as also the impotency even to help it self It lieth in wickednesse there is also their contentednesse and delight as the Swine lieth in her mud And then in wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome wickednesse that makes trouble and vexation to those that are not in the same excesse of wickednesse with them In the explaining of this concerning the danger of sinne to a Godly man in this world it will appear how difficult it is to them to passe by these Syrens how hard it is to refuse every temptation that stands like Solomons Whore tempting every passenger to come in How many had escaped those flames of hell and had been now partakers of the Robes of Glory had not this world been a Dalilah alwaies enticing them Not only the prophane man but the professour who seemed to give up his Name to Christ even the world hath undone him as will appear For First Consider the infecting and contagious sinfulnesse in the world How hardly can we breathe and live but we must suck in this pestilentiall air As those that live in an infected Pesthouse or such as abide in a noisome Hospitall they cannot but have the smell and the disease of the place so to live in this world which is wholly set on wickenesse it 's a wonder of wonders if we smell not of it savour not of it Therefore pure Religion Jam. 1.27 is said to keep a man unspotted from the world Vnspotted that implieth what a noisome dunghill or fllthy infecting place the world is Oh then with what care and fear should the people of God walk in this world Every hour every day thou art in danger of getting some spots and defilements upon thee Thou art not in Heaven or Paradise but in a place where the devil hath his Throne He ruleth in this world and therefore pray and watch depend upon Christ little dost thou think what mire thou maist fall in if the arm of grace support thee not Did not our Saviour say to his very Disciples that they should take heed of surfetting and drunkennesse that their hearts should not be overcharged with the cares of this world Luk. 21.34 Who would not have thought the Disciples farre enough from this sinne yet they must take heed If the green Tree may so easily take fire what will not the dry do Secondly As there is the world infecting so there is the world tempting and seducing even by lawful comforts It infects by sinne it seduceth by lawfull good things and herein is great danger to godly men their Houses Wives Children their health wealth and whatsoever is a worldly good These are apt to insnare and seduce our hearts So that the love care and joy about these things shuts out that love to God 1 Cor. 7. The Apostle tels us that those who marry must be as if they married not those that buy as if they bought not and those that use the world as not abusing it So that there is using of this world and abusing it using it when we make all these comfortable things we enjoy instrumental to Gods glory and our good but abusing it when we do use them too much So abuti the Latine word is used sometimes when the Waters overflow the Banks But who can stand under this Truth Who can endure this glorious Light Is not the world a tempting world though not an afflicting Thou dost not communicate with the wickednesse and grosse impieties the world lieth in but thy heart is over-charged and surfetted with affections to lawful things Thou over-lovest over-grievest Thy trade is a snare to thee Thy Wife thy Children are snares to thee they draw thee into this and that immoderate affection One of the Ancients saw in a Vision that the world was full of Snares Thus indeed it is Thou canst not be at home or abroad Thou canst not be in this or that condition but there is a Snare Even as the Bird cannot light upon the ground but the Fowler hath set a snare for her every where Oh then how well is it that not only we pray but Christ hath praied to keep us from the evil of all these things To have riches and sinne not To have health and sinne not To have mercies and offend not Know then that Egypt was not fuller of Frogs and Lice in every chamber in every hole then rhe world is of Temptation to sinne There is no mercy no relation no condition but it will draw out a world of sinne if thou watch not every Creature is a kinde of a devil Christ warrants that expression when he said to Peter Get thee behinde me Satan Mat. 16.23 When he tempted him from his duty Thou hast cause sometimes to say to the best comfort thou hast in the world Get thee behinde me Satan Thou savourest not the things of God Thirdly A godly mans danger ariseth from the deceitfulnesse of the world with the things thereof Thus Mat 13. it 's called the deceivablenesse of Riches And 1 Cor. 7. the world is said to have a fashion That as in the stage there are pleasing gestures and representations but they passe away immediately and you think you see Kings and Queens but there is no such matter Thus it is with the world it promiseth thee peace joy comfort Oh if thou hast it thou art ready to think thy self made but it proveth a Sodoms apple Ezechiels Roll sweet in the mouth but bitter in the belly Now because it hath such a present sweetnesse to allure whereas grace is for the present rather bitter therefore are the godly in so great danger There are sweet baits every where but dangerous hooks Judas thought his thirty peeces a sweet morsell but it proved wormwood and gall when it was devoured Achan thought the wedge of Gold a sweet bit and Gehezi Naamans Talents but alas it was gall though it had the colour of honey so that it 's very much if the godly man escape undoing himself Seeing there is so much deceivablenesse every where that which is real misery seems a desirable good That which is full of bitternesse yet appeareth as if altogether good So true is that Per fallacia mala itur and vera bona per fallacia bona itur and vera mala By seeming evils we come to reall good and by seeing God to real evil Fourthly The Godly man is in danger because of the sutablenesse of the worlds temptation with that corruption within So that he hath a dangerous Enemy about the Wals and a treacherous party within The world and his heart are in a Confederacy against the good of his soul so that thou canst not eat or drink or sleep in
fall out casually but by the wise ordering providence of God 3. This may be brought in to prevent any such errour as might be gathered from our Saviours words as if some of the Elect persons might perish No saith our Saviour he was none of them The Scripture a long while agoe had pronounced fearful curses against him Now to understand this Consider these things First That the Scriptures which do most palpably thus foretell Judas his perdition are Psa 41.10 applied Joh. 13.8 Psa 69.26 Psa 109.8 applied Act. 1.20 Here you see are clear evident places containing a Prediction of what would befal Judas David speaks by way of bitter Imprecation against his implacable and crafty Enemies who set against God and his cause in him and this was a Type of Judas Indeed Junius relateth this passage in the Text not only to Judas his perdition but also to all those severall places of Scripture which speak of Christ and his office in saving of his people but that seemeth not so accomodated to the Context 2. These words are not spoken to take off the cause of perdition from Judas and to lay it upon the Scripture or Gods prevision but only as you heard to prevent the offence the Disciples might take Therefore Calvin saith well that the Scriptures meer prediction is not the cause of an Event Neither did Judas perish because the Scripture said so Indeed no predictions whether divine or humane as Astronomicall politicall c. are the causes of any Event Things are not therefore because foretold but they are foretold because future This is true of prediction or prevision meerly as so not including preordination in it Hence 3. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taken two waies in Scripture sometimes denoting a cause Sometimes an Event only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Learned instance in many places Now here they make it to signifie the Event only that the sence amounts to thus much when Judas had betraied his Master and perished in that wickednesse then were those places of Scripture fulfilled The Scriptures did not force or compell him but when he had accomplished his impieties then was the Scripture fullfilled Indeed Tolet makes it to be causall and Maldonate causall apparently but not really Jansenius grants it may be causall not in respect of Judas his sinne but the end why God permitted all this Lastly Though Gods prevision and the Scriptures prediction be not simply the cause of any thing future yet because Gods prevision is never without his pre-ordination and that though wicked men are justly damned for their sins yet all these things fall not out without some antecedent Decrees of God Therefore we must understand this place as taking in Judas his Reprobation also Obs That so many contrary things to a Beleevers Expectation may fall out in matters of Religion that did not the Scripture foretell them we should be greatly offended This hypocrisie of Iudas was so hainous and monstrous that had not Christ forewarned them out of the Scripture it had been enough to make them stagger and reel To think there was no such thing as Truth of Grace and Uprightnesse To cry out as he did observing the deceitful waies of the world O Vertue I thought thou hadst been some reall thing but now I finde thee to be a meer sound of words c. What if one of the Apostles be thus false then surely there is no Truth or Religion in the world It hath alwaies been thus in the Church of God such passages have fallen out beyond a godly mans expectation that sometimes with David they have been ready to say It 's a vain thing to be godly they have doubted about God and his Word and all hath been because they have not diligently considered that this is no more then the Scripture hath spoken of Let us Consider some particulars so hardly concocted without Scripture-Information And first That the way of Christ should have so much opposition and persecution in the world Did not a man Consider that every Page almost of the Scripture foretels this it would be enough to dishearten him Mat. 10. â—3 there and in many other places Christ foretels their portion in this world They shall be haâ—ed that is the highest degree of mens spirits against them which rests in nothing but the utter destruction of those that are hated Joh. 15.18 There also are serious Informations against this offence that might be taken at Christs way and indeed by that passage it is a Sect that is every where spoken against Act. 26.22 It seemeth many were disheartened it was enough to keep a man off if it were said None in the world likes this you will be the Object of every mans scorn and derision and is it not the great Temptation still in Heavens way that so many troubles do abide those that will live godly They cannot bend and turn their Consciences as the world would have them They must oppose and discountenance sinne though it be never so advantagious and by this contrariety of their works to the works of the world therefore it is they are so much hated Now these things are hardly born a man had need again and again go to the Scripture and inform himself saying This is no more then I reade daily then I am to look for Hence 1 Pet. 4 12. Think it not strange concerning the fiery Triall as if some strange thing happened to you Though the afflictions be never so fierce so terrible yet do not think this any strange matter Say Christianus sum as he did homo nihil Christiani alienum â— me pâ—to I am a Christian and think nothing that may befall a Christian is strange to me Oh thus we would think that the way to heaven should be a pleasant smooth and delight some way That whenever we are in Christs way there should be no Hils or Dales no troublesome passages but we finde the clean contrary and this is a stumbling block to us as David said such things were to him till he went into the Sanctuary of God 2. This is a stumbling block in Religion That some of those who are eminent in the profession of Christ should yet degenerate and turn Hypocrites Heretiques and Apostates Oh these are sad Temptations and cause many weak ones to fall when such pillars prove rotten This was Judasses Case in the Text Better he had never been born even in this respect as well as others that hereby Religion was wounded the souls of many endangered and the Adversaries of Christ more confirmed and made obdurate in their wicked waies Therefore the Scripture foretels such sad things for Heresies that they should break out in the preaching of the Gospel that such Tares should grow up as well as the wheat is again and again spoken of 2 Pet 2.1 2 3. False Teachers shall arise that shall bring in damnable Heresies and though
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
they do to his Name they would Therefore the people of God may strongly and comfortably urge that it 's not their good their peace is the quarrell but because of something of God in them as the Basilisk hateth the picture of a man because it hateth a man himself 2. God hath put such a naturall storge into all Creatures that what is their own they will defend The Hen will save its own little ones and venture for them The Mother will save her own childe Now shall God put such a property in all Creatures to save their own to protect their own and shall not God much more Yea God maketh his affections to be more tender then a mothers such may forget even her sucking Infant Isa 49.15 but God will not yea doth not God shew his care in providing for all Creatures because they are his Creatures who feeds the young Ravens who preserveth the Sparrows Life Is not all by Gods Providence Oh then what specal care will he shew to his spiritual Creature which cost farre more then even the natural Creature did It would be a dishonour to God if he should not take care of such We see amongst men it 's counted matter of honour to remember them that have suffered for their sakes What said David to the Priest that escaped Sauls sword when so many were bloudily devoured by his Sword I have been the Cause of their death stay with me and thou shalt fare as I fare Thus will Christ say I have been the cause of all thy reproaches and miseries in the world Stay with me and I will protect you To forsake a man that hath been undone to maintain thy cause or thy credit would be great dishonour And doth it not more belong to Gods honour that such as have denied all their worldly comforts for him that he should regard them What will not God suffer any to seek him in vain and shall they suffer for him in vain Besides it would discourage all to stand for his Word Should he forsake them who would set out upon this spiritual Warre with the world upon his own charges It 's true we are to say after all is done We are unprofitable Servants and when we have suffered here we might suffer in hell hereafter but Gods Grace and goodnesse will not regard our merits but his fidelity and promise Vse of Direction to the people of God to order their Conversation so wisely and holily that if possible the hatred of the world may be for their godlinesse Let them slander reproach and pretend what they will yet do thou enjoy this comfort within O Lord it 's for my obedience to thee It 's because I own thy Commands I dare not comply with the evil waies of the world To be able to say as Christ For which of my good works dost thou stone me For what is it that thou reproachest me This is to shine as stars in a dark night Dogs may bark at the Moon but that stayeth not its course Go on in the midst of all the reproaches of the world Let thy holy life torment them let them be in a rage that they have nothing justly to charge thee with and then say with Jerome I thank God that I am worthy to be one whom the world hateth We know the worlds opposition engageth Gods protection and the Lord will account all that is done against thee as done against his own Majesty The last Doctrine In that Christ saith He had declared or given Gods Word to his Disciples Obs That the Ministers duty is to deliver only Gods Truth to his hearers Christ twice saith this I have delivered thy words and in another place My Doctrine is not mine but my Fathers which sent me Thus Paul 1 Cor. 11. That which I have received of the Lord deliver I unto you We should preach only Traditions in this sence not Popish unwritten Traditions but that doctrine which we have received Hence Paul so pathetically exhorts Timothy 1 Tim. 6.20 Keep that which is committed to thy Trust not that which he had invented not that which came out of his own heart but what was deposited in his hands Aurum accepisti aurum redde Religion is not res ingonii but doctrinae Now in this the Ministers of God are to deliver 1. His word his Truth in opposition to what is the word of man what is a lye and a falshood The false Prophets are often reproved for venting the Imaginations of their own hearts and in the New Testament some are severely taxed for bringing in damnable heresies 2 Pet. 2. Look we then that what we build be gold and silver not hay and stubble That what we preach be Wheat and not Chaff meat and not poison 2. We are to deliver it purely Some though they preach the Truth yet they defile it by their additions the Apostle Paul testifieth that he was not in the number of those 1 Cor. 2.17 who corrupt the word of God that use sophisticate and counterfeit waies to adulterate it as men do their wine and wares but as of God and in the sight of God Oh what holy trembling and fear should be upon us lest our preaching should be like Nâ—buchadnezzars Image some part of gold and silver but the rest of Iron and Clay 3. They are to deliver it universally as Paul said he had not withheld from them the whole counsell of God Act. 20. 27. To speak all that God commands not to hide or withdraw any thing either for fear or flattery The threatning part as well as the promising to vent the Prophesie though it be the burden of the Lord. 4. They are to deliver it upon an holy end or motive That the truth might be beleeved the people edified To preach Gods Word as it is our Opinion our Interest our advantage is sinfull yet how apt are we to regard a Truth as it is ours more then Gods Vse of Exhortation to people to receive the Word of God with adoration and reverence how prone are people to entertain errors or corrupt Doctrines To be more affected with the wit and words of men more then the authority and divine nature of the Word SERMON LXXXII Of Wicked mens hating the Godly the Causes Effects and Properties of it JOH 17.14 And the world hath hated them because they are not of the world THe next thing to be considered is the Argument it self used by our Saviour in this Petition Keep them by thy speciall protection why because the world hateth them And I shall take in the second Cause into the Argument Because they are not of this world For I have spoken already about these things from vers 11. I shall adde what was not then mentioned In the Argument you may take notice of the Subject or persons that do hate and they are said to be the world that is wicked men called the world because they are the greater part of it and because they
of the world not to think it strange if there are some who dare not run into the same excesse of Riot with them Do not complain of their rigidnesse and singularity that they have no good fellowship with them and so are not fit to live in the world How can two walk together except they be agreed vnlesse there were the same natures the same principles never think there can be the same hearts yea do thou by them be admonished and hasten out of this world by an heavenly change upon thee It 's no staying in this Sodom in this Babylon SERMON LXXXIX Of growth in Grace shewing that and how many wayes a Godly man may be more sanctified JOHN 17.17 Sanctifie them through thy Truth thy Word is Truth HItherto our Saviour hath pray'd for the preservation of his Disciples in this world from the evil thereof We now proceed to the second main general part of his Petition which is their Sanctification So that in this verse we are to take notice of the Matter it self prayed for Sanctifie 2. The Subject Them 3. The Instrumental cause Through thy truth 4. The Description or Explication of this Thy Word is Truth We will conjoyn the Matter prayed for and the Subject together Sanctifie them The word to sanctifie is of a large signification in the Scripture but to our purpose here are two principal ones First To sanctifie is often to consecrate and set apart to an holy use and thus many expound it that our Saviour doth by this prayer commend them unto God in their Ministerial labour That as the Priests of old were sanctified by many external Rites so are the Disciples in a spiritual manner by Christ at this time and this appeareth probable by the verse following As thou hast sent me into the world even so have I also sent them into the world This therefore is part of the meaning but I shall referre the considering of that notion to the next verse The second general and frequent use of the word is to make inwardly holy by renewing all the parts and abilities of the soul to walk in an holy manner and in this sense it is partly to be taken here because the Word of God is the instrumental cause of it And if you ask How could Christ pray for the sanctification of his Disciples who were already sanctified To this the Answer is easie That he prayeth for the continuance of and increase in sanctification That they may be more and more increasing in holinesse for no man is come so farre that he cannot go further he is not at the utmost of holinesse Hence we see the Scripture speaking of or supposing persons already godly doth yet exhort and command Sanctification still 1 Thess 5 23. I pray God sanctifie you wholly and preserve your whole spirit soul and body blamelesse Here those that are already sanctified yet are prayed for to have a further degree and deeper rooting of Sanctification So Ephes 4.23 24. There he writeth to such as are already converted That they be renewed in the spirit of their minde and that they put on the new man yea to these Disciples our Saviour speaketh Matth. 18.3 Except ye be converted c. By this you see That even those who are sanctified or converted may be more sanctified and converted more closely to God For although it be true That if Sanctification be strictly taken for the same with Regeneration then it 's the infusion of a supernaturall life at once So that as a man is born but once naturally so we may say he is regenerated and sanctified but once yet take it more largely for the improving and increasing of grace thus put into us then we are to be more converted and more sanctified daily and in this respect Sanctification is said to differ from Justification because the former doth admit of degrees and is more or lesse but so is not Justification Observ That whereas the Disciples though already sanctified and made holy yet are prayed for that they may be more sanctified We may gather That the most holy men that are are yet to be more holy It 's not enough to be once called or converted but we are to grow in grace As it is not enough for a childe to be borne but he must grow up to be a man Thus Revel 22.11 He that is holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be holy still and 1 Cor. 7.1 Perfecting holinesse This is a very necessary point for our Saviour John 15. saith He chooseth us that we may bring forth more fruit Doest thou increase in thy faith in thy heavenly-mindednesse in thy zeal Thou canst blesse God when thou findest thy health and bodily strength better when thou findest thy estate increase and why then art thou not more desirous and rejoycing to see thy heart grow better to see thy soul more sanctified And indeed concerning the former things our Saviour saith Which of you by taking care can adde one cubit to his stature But here by fervent and constant prayers we may adde many cubits But to open this Doctrine Let us consider How many waies a godly man may be more sanctified and that is seen in several particulars First He may be more sanctified intensively by adding more and more degrees to the grace he hath received Our Love our Faith our Patience even all our Graces are capable of augmentation It 's not with us as with Christ who received the Spirit without measure so that Christ could not be more holy then he was he could not do any thing more obedientially to God then he did nor love God more then he did but we may all cry out with that man Lord I believe help my unbelief Lord I love help my want of love Therefore James 1.4 we are exhorted to let patience have her perfect work Even as Apelles upon all his Pictures would write Faciebat non fecit because he would still be perfecting it thus are we to all our graces Hence are those daily exhortations To grow in Grace Even a Paul even the tallest Gyants are to grow in Grace Paul saith He knoweth but in part 1 Cor. 13. and then he can but love in part and believe in part Oh then this is of great concernment to think that thy best graces may yet be made farre better Thy Grace is nothing to a Pauls and a Pauls is nothing to the Law or the Rule Look to it then and be as desirous to grow in Grace as ever thou wert to get into the state of Grace Secondly We may be more sanctified extensively in regard of the Objects about which our Graces are to be exercised and in respect of our Relations 1. There is an extension in respect of our Objects of Grace As we are bound to do better then we doe so to do more then we doe What godly man is there that can say he hath done all things God required
unknown duty amongst Christians Thus as the minde is to be more sanctified so we might shew all other parts of soul and body The will of a man is to be more bowed and made more vehement and powerfull in the things of God To overcome those velleities and incompleat wishings which are so apt to undo us To go beyond Paul as Paul himself desires to overcome himself Rom. 7. What I would not that I doe To have this no longer but what I would that I do And for the Affections who is not sensible what further Sanctification they need Sanctified anger sanctified desires How beautifull and comfortable would they be Who doth not finde them overrunning and going beyond all bounds so that nothing can order them within their limits The Body likewise though that be the bruitish part yet the Apostle prayeth for the sanctification of it which is then done when it 's no more instrumental to sinne the eyes the hands the tongue have an holy watch over them and are imployed for God Thus you see that every part of the whole man admits of further Sanctification A man cannot look over all that he hath and doth as God did on his works and see all exceeding good so as to rest thereupon and worke no more We may see every day more to be done and so never come to a full Rest till we are in Heaven Fifthly We are to be more sanctified Objectively that is Those objects revealed in the Scripture we are to partake more of to receive more sweetness and fulness from Doth not the Apostle pray for the Ephesians of whom he affirmeth the glorious priviledges of the Gospel Yet Chap. 1.17 18 19. That their eyes may be inlightned to know what is the exceeding power of God to them that believe And again Ephes 3.17 18 19. That Christ may dwell in your hearts that ye may be able to comprehend what is the breadth and depth and length of Gods love And lest it should be thought that we are able to do this to the full he addeth And to know the love of God which passeth all knowledge Yea the very glorious things of the Gospel even in this life are such 1 Cor. 2.9 That eyes have not seen neither hath it entred into the heart of a man to understand There is as much in God in Christ in Faith in every Scripture-truth that thou mayest make it new to thee every day Christ may be a new Christ Heaven a new Heaven for every divine Truth is like some stately and magnificent Palace wherein every room affords thee some new wonder and delight and this is the reason why John 4. Christ saith He that drinketh of that water which is Christ shall never thirst more Oh then this is our great sinne and our hindrance also that such dainties are in the Gospel and we do not suck them out There is no heavenly promise or comfort but if thou didst go to draw out of it thou wouldst finde it a deep Well which can never be drawn dry Oh then know if Christ and holy things do not ravish thy soul it 's because thy heart is narrow How can a vessel with a narrow mouth receive all the water of the Sea into it SERMON XC The Contraries to Growth in Grace A Comfortable Advertisement to such as mourn under their Sence of not Growing With Reasons of the Necessity of Growing in Grace JOH 17.17 Sanctifie them through thy Truth thy Word is Truth THose that are already sanctified may yet be further sanctified and that in several particulars as you have heard There remain some other Instances to be added wherein this encrease of Sanctification may appear And the first which is also very remarkable is That our Sanctification is to grow efficienter by way of inviting exhorting and bringing home others to it For thus we are more sanctified when we are enlarged to sanctifie others instrumentally This some take to be the meaning Joh. 15.8 where Christ tels his Disciples that herein his Father is glorified if they bring forth much fruit And vers 16. I have ordained you that you should go and bring forth much fruit which is in respect of their ministerial emploiment So then if thou askest how may I be more and more sanctified The Answer is ready Be sanctifying others actively and instrumentally Think it the greatest honour in the world if thou art a means to make others holy for though God would use no means or Instruments in the Creation of the world yet he will in the Creation of the New Creature Now Ministers they are by Office appointed to sanctifie others The word or Truth which is the Instrument of Sanctification is published by them Therefore a sanctified Minister doth desire nothing more then to have a sanctified people he desireth that it may be a Vineyard a Garden not a Wildernesse that he is to till and look to he crieth out with Rachel in a spirituall sence Give me Children else I die All his Study and Sermons tend to this that his Hearers may be sanctified and certainly if Christ himself endured all that reproach and shame for Souls he desireth to have the same minde that was in Christ That as Christ is promised to see his Seed after the Travell of his Soul So doth he pray that after all his pains and endeavours he may see an holy Seed So that your Sanctification is that for which we pray and preach yea private Christians in their way are to encrease in their Sanctification by promoting it in others Psalm 51. when David had recovered out of his sinne then would he teach transgressors their waies When one Disciple was converted presently he goeth and calleth his Brother Oh the admirable Zeal that Paul shewed to his Kinsmen after the Flesh that he could wish to be an Anathema for them You that are Parents grow in this active Sanctification Let not God alone by Praier untill your Children be sanctified What a Comfort would it be unto you to be both the Natural and the Spirituall Fathers of your Children Thus ye that are Masters grow also in Sanctification by Sanctifying Servants by having a Sanctified Family Oh it 's to be be feared thou knowest not the Worth and the Excellency of a sanctified Estate or the danger of an unsanctified one that art no more diligent to call others out of it if rightly apprehensive herein Thou wouldst do as the Angel did to Lot while he lingered and tarried in Sodome pull him out by violence as it were that he might not perish Philosophers say There is this difference between those Creatures that are generated of putrid matter and such as come of their kinde that the former though they live and move yet cannot generate the like or propagate individuals because they come of putrid matter and certainly it 's thus here Those that are indeed born of God and have that Divine Seed in them all their Care and Delight is to
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
necessary because then he may expect Gods blessing and protection When Christ saith I will be with you to the end of the world and he that despiseth you despiseth me this is to be understood of such as are in Christs office Joh. 10. Doth not our Saviour severely reprove such as come not in by the door calling them Theeves and Robbers Gods protection and defence will go along with his Ministers only 2. On the Auditors part for when they are convinced that such are the Ministers of Christ They will 1. Hear with the more reverence and respect even as Christ himself saith A stranger Christs Sheep will not hear 2. They may justly expect spiritual successe in their Labours that God will blesse the Ministry with such spirituall issues God hath promised That it may be a Ministry of Life to them and they may feel an experiment of Christ speaking in them 5. They will account of them as Paul saith as the Stewards of God They will have them in high account for their office and works sake Lastly They will tremble at their unthankfulnesse and unfruitfulnesse under their Ministry for certainly if those officers whom Christ himself hath appointed for thy conversion and reformation can do no good on thee never think that otherwise will help thee No though men should arise from the dead to preach to thee what greater symptome can there be of thy eternal damnation then to be unprofitable and unreformed under Christs own officers such ground is nigh to cursing If their Gospel be hid it is hid to such as perish and Joh. 8. therefore ye are not of God because ye hear not his Word SERMON XCVII That the Scripture appoints a Distinct Office of the Ministry Sheweth wherein the Call to the Ministry consists And that none may enter into that Office without an Authoritative Mission Also what the Ministry of Preaching is and whether Reading be Preaching JOHN 17.18 Even so have I sent them into the World THere remain some further Distinctions to be propounded before we proceed to the proof of the Doctrine And First The word Preaching may be taken either largely or strictly largely for any declaration of the truths of God as occasion and opportunity shall serve or strictly for a Ministerial Preaching by way of Office The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be most commonly used of such who preach by way of Office and among the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Officer yet in the Scripture it is sometimes taken more largely as Revel 5.2 An Angel is there described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying with a great voice but more particularly I observe it once and but once used of a private Christian manifesting Christ and his actions Luk. 8.39 The man out of whom Christ had cast devils is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publish throughout the whole City what Christ had done for him It was a great controversie not long since Whether reading was preaching Many to excuse their ignorance and laziness did maintain reading of the Scripture was preaching Now to this it is answered That if Preaching be taken largely for any declaration or publishing of the Word of God no doubt but it is preaching but yet it is not that ministerial preaching which is enjoyned the Officers of the Church To preach in season and out of season to divide the word of God and that with such faithfulness and ability that the Apostle crieth out Who is sufficient for these things This was more then to reade the Scripture If therefore preaching be taken largely for a publishing of Christ occasionally to others no doubt many ought to preach in that sense Thus the woman of Samaria published Christ to her neighbours and Andrew called his brother Philip before they were put into the Apostolical Office So many private men have writ learned Tractates for the defence of the Christian Religion and some of great learning have made Annotations upon the Scriptures though some of them have delivered much corruption Yea amongst those that are private not invested with the publick Office we are to make a great distinction Some are meerly private some are by education and abilities in order to the publique Now such may publickly preach either by way of trial or else by the approbation of those that can judge and ought so to do Act. 13.15 we reade there The Rulers of the Synagogue called unto Paul if they had a word of Exhortation to speak to them Suppose they did not look upon Paul and his company as Officers yet this proveth no more then that private men by the approbation of those that rule in the Church may occasionally preach And this we reade in Antiquity That Pantenus and Origen did catechetically preach the Doctrine of our Christian faith before ordained into the Office of the Ministry The Question is not about such no nor of private men if doctrinally and practically qualified by Church Officers would submit themselves to trial and so be authorized to do what they do That is another matter to the Question in hand 2. That which we call the Vocation or Authorizing of one to the Office of the Ministry consists in these things 1. An inward Qualification of the person with such gifts as God requireth and they are reduced by Paul to two heads they are Doctrinal for his learning that he be apt to teach that he can divide the word of God aright c. as a workman that needeth not to be ashamed that he be able to convince gain-sayers These gifts require Learning and Knowledge So that a gift to pray well or to speak about plain doctrinal things in Religion though with much affection and zeal is not the whole Ministerial gift for the Apostle requireth more viz. such sound knowledge in matters controverted that he may be able to convince gain-sayers And The second Qualification is for his life that it be holy and unblameable Therefore the sinne of a Minister is greater then another mans by reason of his Office Hence the same Sacrifice was appointed for the Priests sinne as was for the sinne of the whole Congregation Levit. 4. To this qualification some had an inward promptitude and readiness of heart with an holy zeal being moved by God to this work Now although this may be granted in some yet the Apostle requireth it not as a necessary qualification yea it 's the duty of some to be called to the Ministry who through their modesty or fear flie from it as much as they can Thus Moses refused the Office he was called unto insomuch that the anger of God is said to be kindled against him Exod. 4.14 And Jeremy out of the sensible apprehension of his weaknesse Jer. 1.6 did refuse that prophetical Office till God did encourage him and in Antiquity there was a Canon made against those that should any wayes mutilate themselves by deforming their noses or ears that
of all gross and prophane ignorance There cannot be any faith all the while this darkness is upon thy minde and if there be no Faith there is no Justification no Salvation Christ is become of no effect unto thee and yet how boldly will many ignorant people talk of their good faith they are not led aside with the giddy errours of many they cleave to the old faith but doest thou know what thy old faith is if it were Turcism and Popery it would be all one to thee SERMON CXXXI Of the unspeakable Love of God to Believers Shewing wherein Gods Love to Christ and to Believers is alike and wherein it differs JOHN 17.23 And hast loved them as thou hast loved me A Two-fold Effect or Event is propounded by our Saviour of the unity which believers have first in Christ and then amongst themselves The first is That the world may know thou hast sent me of which we have briefly treated already because our Saviour had mentioned it v. 21. and indeed our Saviour doth in these verses with so much plainness ingeminate the matter of his Petition that Luther on the place saith These words do pueriliter sonare judicio rationis and that he was wont to say often That he never read a book containing such excellent and sublime matter in such simple and plain words The second Effect or Event is That the world may know that thou hast loved them as thou hast loved me So that in this latter particular there is one truth supposed and another proposed That which is supposed is that it 's of great consequence for the world to know that God loveth believers it would stop much of their malice and violence if they did truly know that such whom they oppose and persecute are the believed ones of God But of that afterwards That which is expresly affirmed is that the Father loveth believers as he loveth Christ himself A wonderfull and amazing expression it is that believers and Christ should be thus coupled together that when there is such an infinite disparity that yet they should both agree in the same love So that in the words you have the mercy and priviledge God vouchsafeth to believers he loveth them Now when we say God loveth it 's to say all things for that is the fountain and treasury of all good things his love is like himself infinite omnipotent and efficacious 2. You have the example or manner of this love and that is said to be as he loveth Christ The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Austin and Calvin do explain not of similitude but of causality and so resolve it into this sense The Father loveth believers because he loveth Christ and indeed this is a grand truth that in Christ only we are accepted of and beloved It 's not because of our selves but of Christ that we are approved of yet there is no necessity of leaving the grammatical interpretation for the Father doth love us as he loveth Christ not in respect of equality but similitude as they are said to be one as the Father and Son are one These words then do contain the very honey and honey-comb of Christianity in that they are loved of the Father as Christ is they need nothing more for Gods love will put him upon all those effects that a believer stands in need of Observ That God the Father loveth believers even as he loveth Christ himself A great truth and as you would think a bold and presumptuous affirmation Therefore to clear it Let us consider wherein the love of God to Christ and believers is not alike and wherein they are like one to another And First The love of the Father to Christ is as to his onely natural begotten Sonne but to believers as to his adopted children And therefore between these there must be a vast difference The love of the Father to the Sonne is like that of the Father to himself because he is of the same essence with him so that he loveth the glory and honour of his Sonne as his own glory but now that love which he beareth to his adopted children is of an inferiour nature they are creatures onely and their holinesse is but imperfect and by way of quality or accident in them but the Sonne is essentially holy so that in this respect there is no comparison to be made between the Sonne and us That love differeth toto genere in this sense from the love bestowed on us even as his filiation is not of the same univocal nature with ours Secondly Therefore the love which the Father sheweth to his Sonne is necessary and natural he could not but love him no more then he could not but beget him whereas to believers it's voluntary and wholly of free dispensation It 's disputed in the Schools Whether the Father did beget the Sonne necessarily or freely and so by consequence Whether his love be necessary or free but the soundest Writers say That a necessity of unitability and freedom do not oppose one another a necessity from natural imperfection contradicts liberty as a perfection but not that which ariseth from the chiefest and highest perfection and so it is in God It 's from his infinite perfection that he cannot but love himself and his Sonne but now in respect of his adopted sons all is of meer grace which he doth to them John 1. It 's he that gives an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right and priviledge to them to become the sons of God God could have taken infinite delight in his own Sonne that was object satisfying enough there needed no other then him to take his delight in yet he was pleased contrary to the customs of men though he had a natural Sonne of his own to assume adopted ones likewise Thirdly The Father loveth the Sonne originally for his own sake but he loveth believers for Christs sake And this indeed doth mainly put the difference between the Fathers love to us and Christ here Christ is loved for his own sake he needed no Mediator or another Christ to procure his acceptance for so there would have been imperfection in Christ but in us all our hope all our well-pleasing is through him So that as every Starre shineth by the light of the Sunne thus doth every believer appear comely in the robes of Christs righteousnesse only Thus the Apostle Phil. 3. declareth fully When he would not be found in his own righteousnesse but that which is through faith in Christ So that as it was the Temple which made every thing holy thus it is the Lord Christ which makes every creature accepted of Lastly Christ is not capable of some effects of such love which the Father doth vouchsafe believers To us he gives Pardon of sinne Justification by faith in us he works repentance faith and subdueth the reliques of corruption in us but such was the perfection of Christ that he could not have such kinde of love demonstrated to him
compleat perfection of a Christian Who is made righteousnesse wisdome and all things and therefore this is the character of those that are spiritual They have no confidence in the flesh and rejoyce in Christ Jesus Phil. 3.3 Lastly We glorifie Christ really in our lives and conversations when we walk as Members sutably to the Head when we order our conversations answerably to the rule of the Gospel For how often do wicked men reproach and dishonour Christ by their ungodly lives as if Christ taught them no better or as if Christ died not to deliver us from all ungodly and sinfull lusts Therefore on the other side then we honour Christ when we are holy as he was zealous as he was humble and meek as he was as Paul said He carried the marks of Christ upon his body so do thou the graces of Christ upon thy soul We come in the next place to a brief description of the subject described Those that thou hast given me Now this is the opposite description to such who are of the world By giving unto Christ some understand by a Metonymy of the effect for the cause Gods decree to give as 2 Tim. 1.9 The grace given us in Christ Jesus before the world began that is decreed to be given to us So some expound the fore-going place The glory which thou hast given me that is which thou hast decreed to give even as in this Chapter he saith I come to thee I sanctifie my self and as John 6.33 Every one that my Father giveth shall come to me where by giving must be understood a decree to give for actual giving is the very coming it self unto Christ Though this be true yet we must adde that in respect of those who were to believe so it 's a decree of giving but in respect of the Apostles and others who did then believe it was an actual giving Now whereas we see the original and fountain of all grace formerly prayed for and now all glory here is because some are given to Christ by the Father we may observe That it 's no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God I shall but touch at this because handled before only as our Saviour thought fit to use this description of believers so often in one Chapter so it should also inform us that it 's a truth of absolute necessity which ought constantly to reign in our hearts that we did not prevent God but Gods grace did prevent us that we did not choose him but he chose us Therefore it 's a violent wresting of the words by Arminians when they will have this giving of some to the Father to be understood for the consequent mens obeying and receiving of the grace offered and so we give our selves to Christ and are not given by the Father That the initials of all good is from grace only and not of us is abundantly convinced by that wretched sinfull and wofull pollution that we are all born in like that miserable infant spoken of by the Prophet Ezekiel chap. 16. I shall not doctrinally inlarge this only let the Use be 1. Admonition to take heed of all those proud and self-advancing Doctrines that magnifie the power of nature that think not grace absolutely necessary that if it be required it 's only ad facilius operandum or that grace doth onely excite and stirre up the natural abilities within us Oh take heed of swallowing down this deadly poison Vse 2. Of Exhortation to the people of God with all humility and astonishment to admire the grace of God in Christ that mollified thee that prepared thee that began first upon thee Alas thou wast wallowing in thy bloud thou wast hotly pursuing thy sins thou didst violently refuse the grace of God till at last he opened thy heart and saved thee against thy will making thee of unwilling willing SERMON CXXXVIII Of Gods love to Christ as Mediatour and in him to all believers from all Eternity JOHN 17. â—4 For thou hast loved me before the foundation of the world THis last clause is brought in as a Reason of that which went before Some make it a Reason of Christs Petition why the Father should hear him viz. because he alwaies loved him and so nothing could be denied to him others referre it to the gift of Glory mentioned immediatly The Father gave Christ glory because he loved him from Eternity but these do not oppose but may include one another The only doubt is In what sense the Father is said to love Christ before the Foundation of the world Many understand it of Christ as the natural and only Son of God That as he had alwaies the same glory with the Father so likewise he was alwaies loved of him and from hence they prove the Deity of Christ But Calvin and others expound it of Christ as Mediatour That the Father did love him from the beginning in appointing of him to be a Mediatour and preparing him thereunto Now this seemeth the more genuine Interpretation and doth not exclude but include the former also So that by direct consequence the eternal god-head of Christ is asserted Indeed Piscator referreth those words before the foundation of the world to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast given As v. 5. implieth but there is no necessity to make such a trajâ—ction The sum is that Christ as Mediatour doth referre all the glory and honour he hath to the Fathers love Now you must know that when the Father loveâ—h him as Mediatour It 's not absolutely terminated upon the person of Christ but the whole number of beleevers in him and therefore this loving of Christ is to be extended unto all Beleevers for the Apostle saith the same thing of them because of Christ Eph. 1.4 where we are said to be chosen in him before the foundation of the world To be holy and without blame before him in love where that love is referred to Gods predestinating and electing of us by some Interpreters So that from the words we may observe That God the Father loved Christ as Mediatour and thereby all beleevers in him from Eternity This Truth deserveth explication and application And 1. Let us consider wherein the love of the Father was shewed to Châ—ist as Mediatour as that will appear in the designing of him to it and approbation or complacency in him while discharging of it The love of God in preparing him thereunto is seen in these things 1. In appointing and ordaining the second person as the only begotten of the Father to come into the world and take our nature upon him For herein did the Father love the Son because when mankinde was lost and justice could no waies be satisfied by any meer creature that in this exigency Christ should offer himself and so readily professe Behold I come to do thy will O Lord Thus when he formerly had said I sanctifie
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
It had been farre more easie to have been an abortive or that the womb had been thy sepulchre and grave then to live here and at last to dye thus eternally Shall Job and Jeremiah so passionately curse the time of their lives and wish there had been no day or sunne and only because of some temporall extremity which yet did not endure very long what outcries and wishes shall these have who are to dye eternally and yet shall never dye Job speaks of some that desire death Job 3.21 but cannot have it thus shall all those deprived of eternall life call to mountains and hils to cover them bite the tongue with madnesse and call for death to devour them but it cannot be Though Judas could make away himself out of this hell he had here yet he cannot out of the hell afterwards 7. Consider with thy self how unable thou art to bear any extream pain though it be but for a night or day what tossings and tumblings when it 's night wishing for day and when it 's day wishing for night Now if a moments pain be so grievous what is eternall If thou art not able to endure the sudden scorch of fire what then to be in everlasting fire Isa 33.14 Who amongst us shall dwell with the everlasting burnings Oh how should this meditation even swallow us up If we are not able to endure the rod how shall we the scorpion If the gout the stone be thus grievous what is everlasting torment Should not we judge him a mad man that to have one night of quiet rest and sweet sleep would all his life after be tormented with restlesse nights and terrifying dreams such folly is in all wicked men They to have this short life of pleasures and jollity which is but a dream will undo themselves for ever in this endlesse and easelesse wo Oh remember this eternity is so incomprehensible by thee that when thou hast thought and thought ten thousand millions of imaginary years yet it is to hold as long as at the first beginning Some have represented it thus Imagine say they that all that vast space which is between heaven and earth were full of sand and once in every thousand year no oftner a bird carry away one crum of it in her bill what a long while would it be ere this vast huge heap would be carried quite away yet if the damned in hell might have ease at the period of such a time though so infinitely long yet there would be some hope but now it 's everlasting fire it 's a fire that cannot be quenched but as long as God is God so long shall they be in their chains of darknesse God you heard was properly eternall because he had neither beginning or end therefore he was said by the Heathens to be a circle whose center was every where his circumference no where Hence the Heathens represented his eternity by a snake or a ring that hath no beginning or end The Romans built their Temples round and Pythagoras rule was when to worship turn thy self round Here they had confused notions about eternity but the Scripture doth most clearly affirm his eternity Now our life is eternall only because it shall have no end and so for the future it will abide for ever and never change What a great word is this never to change thy happinesse will never change thy misery will never change These things duly pondered will be of great use But thou wilt say this subject is indeed very necessary this eternity is a wonderfull and transcendent point oh that I could rise with it and walk with it how then shall I possesse my self with it how shall I be affected with it Do these things In the first place Exercise a firm and strong faith about it that there is such a thing This is a good and necessary foundation for as long as Atheism or unbelief is in thee and thou thinkest there is nothing after this life thou doubtest whether there be any such eternity or no as long as this wicked disposition is on thee there cannot be any good in thee Faith is the substance of things hoped for Heb. 11. so that this eternall life which is the great hope and expectation of the godly by faith is made really to subsist in the heart it doth as lively imbrace it as if it were already in eternity Oh then let a firm and divine assent over-rule thy heart say I do beleeve it more then any thing of sense or of reason more then that I breath or live For the Word of God is so punctuall and positive in afirming such a condition of eternity hereafter that faith must needs bear witnesse to it Now this Divine faith of such a thing would be like so many sparks of fire in our breast it would make us speak and live and do all for this eternity we do so certainly beleeve it And 2. Do not only beleeve but accustom thy self to frequent and serious meditations about it Meditation in the Word of God is made a blessed thing and certainly this is a duty though much neglected yet wonderfully necessary to set thy self to meditate and think over and over some main points of Scripture truth whereof this eternity is not the least Meditation is like the birds sitting upon her egges if she should not be constant upon them there would never be warmth enough to cause living young ones thus it is here It 's not a transient thought it 's not a sudden motion but it must be a constant serious meditation upon eternity certainly if thou wert carefull in this thou wouldst finde it raising up thy heart heating thy affections and making of thee earnestly desire this eternall life 3. Consider this that one great end why God hath thrown so many bitter roots in every thing here below why there are so many sad exercises and afflicting troubles it is to seek after eternall life Thou hast not perfect health thou hast not full content every day hath some evil or other and why is all this because eternall life should be desired by thee God seeth thy mouth cannot be brought off from sucking the breasts of the creatures therefore they are rubbed with wormwood to wean thee As God therefore suffered the Egyptians to afflict and oppresse the Israelites that so they might be weary of Egypt and long for Canaan thus it is here God makes this world a valley of tears and fears a valley of death there is no ground but some worm or other devoureth it and all this that thou shouldst long for an haven who art tossed in this restlesse sea of the world Look then upon all the afflictions pains miseries or whatsoever bitter thing it be that thou art to grapple with and say The Lord doth this to make me undervalue these things below it 's to make me esteem a better life If every thing were here as I would have it heaven would not
we are his offspring Acts 17.28 Now their thoughts were Idolatricall about the true God as Rom. 1. turning his Image into the similitude of creatures and then they superadded other Gods which made Tertullian say Deus non erit Deus nisi homini placuerit The summe of this particular is no more then that even in their Polytheism and multiplied Idolatry that the Heathens lived in there was a generall implyed assent that there was a God so that although there was no truth at all in their apprehensions yet something there was in the object generally considered but not as it was particularly terminated upon any one thing 5. The revealed knowledge of God onely by the Word is able to guide us in the worship of God and in the way to salvation All naturall knowledge and acquired is altogether insufficient and that in these respects 1. They fail of saving knowledge in the integrity of parts for although something may be known of God yet that is very little in respect of the many things they are grossely ignorant of for if that knowledge we have here though by grace out of the Scripture be so obscure and but a childes knowledge in respect of that we shall have in heaven what a shadow of knowledge then rather then true knowledge is that we have by nature so that it faileth in many necessary particulars it 's lame in essentiall things 2. This faileth in the purity of it Whatsoever knowledge the greatest naturalist hath though never so heightened yet it 's mixed with much drosse it hath many absurd and erroneous intertextures with it so that Rom. 1. even those that professed themselves wise are said to be become vain in their imaginations There was great vanity and uncertainty yea absurdities in their assertions the Greek word the Apostle applieth to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became foolish it 's applied to salt that hath lost its seasoning and then is it good for nothing Thus these were deprived of all right and sound judgement 3. It faileth in respect of clearnesse and evidence Hence the whole world is said to lye in darknesse 1 John 2.11 The Platoes the Aristotles of the world were like the Sodomites groping in the dark that could not feel what they sought for but the Word of God that is wonderfully commended for the clearnesse and brightnesse of the light it brings with it 4. It faileth in respect of the efficacy All that knowledge they had did not serve to purifie their lives to cleanse them from their wickednesse but they detained the truth in unrighteousnesse Rom. 1. And if you say many Christians that have great revealed knowledge are not yet cleansed from their impieties There is as much prophannesse yea sometimes more then have been in Heathens Some Heathens would lose all they had rather then swear they did so fear an oath Basil upbraideth Christians with this Of another Heathen it was said You may sooner put the Sunne out of its course then make him do what is unjust As also of Cato either drunkennesse was not a sinne or Cato was not drunk but are there not thousands of Christians and that with much knowledge great understanding in the Scripture and Religion yet runne into all this excessive wickednesse It 's true and wo be to those that make it true but then you must remember that there is a meer barren brain knowledge and a gracious practicall knowledge Now where this later is there is alwaies a clean and pure life as for the other it 's not so much a knowledge as a profession of it They professe they know God but in works they deny him Tit. 1.16 therefore the Scripture complaineth of such as not knowing God The Ox knoweth his owner and the Asse his masters crib but Israel hath not known me saith God Isa 1.6 We might adde more things but I shall spend the other part by way of Use in practicall corollaries of great use in our lives As in the first place we may be informed How great and grievous a sin Idolatry is No wonder if the Prophets are so severe against it and that it be made the chief cause of all the Nationall calamities that come upon a Nation for in reference to this sinne doth the Scripture peculiarly speak of Gods jealousie nothing provoketh God so much as that Now this Idolatry is of two sorts either first When we set up a false God for the true so did all the Heathens when they worshipped the host of heaven or their other constituted Gods Or secondly When the true God is worshipped but after a false and unlawfull manner The first Commandment forbids the former Idolatry the second the later God forbad the Israelites to worship him under any representation whatsoever so that though it were the true God they worshipped yet if not after the same manner he commanded this was idolatry Thus when the Israelites made a calf they intended thereby a worship to the true God therefore they said To morrow shall be a feast to Jehovah Exod. 32.5 It was Jehovah the God of Israel they intended to worship but they would make such an Image or representation that they had seen in Egypt And thus also in Popery all the water of Tyber cannot wash them clean from Idolatry for although their Learned men runne to multitude of distinctions sometimes between an Idol and an Image whereas they differ only as Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maguncula a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes about Religious worship primary and secondary as if we should say a primary and secundary Deity and when they have disputed all they can they confesse ignorant people commit much Idolatry and that he must be very Metaphysicall that can in his worship make such distinctions yea they dispute Whether it be not a dangerous and offensive Proposition to say Imagines sunt adorando Take we heed then of this Idolatry and the rather because it 's a sinne all are prone unto Consider the Jews though immediatly trained up and instructed by God about his worship though often and often grievously plagued for it yet upon all temptations they would runne into it again and the Heathens Rom. 1. even the wisest of them were most absurd in their Idolatry Rome had a Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they would have all kinde of Gods and there was nothing so much as love to Idolatry that made men so opposite to the Christian Religion yea though the Prophet describeth the bruitishnesse of the Idolater that with one piece of wood makes an Idol with another makes a fire Well doth the Scripture compare Idolaters unto the Idols themselves they are nothing empty they do not understand and the more subtle and specious idolatry is as in Popery be thou the more afraid of it It 's a bold and unheard of expression of Valentia the Jesuite that saith There is a lawfull Idolatry
no good Thou wilt die and perish though the Prophets have been amongst you R. 2 2. The end of the Ministery is to bring men to the knowledge of God in a saving way because of the nature and property of it which is wholly supernatural The Word is commanded to be preached not for any natural or civill ends but spirituall and supernaturall When they followed Christ because of the Loaves it was a low and unworthy motive It should have been because of their souls and because of the bread of life to feed their souls If thou regardest a Ministry or comest to hear for any other end but divine and supernatural If it be for custome or to keep up thy good repute amongst men this is to be carnall this is to be a worm and no Christian for God hath given these Officers to the Church and commanded a diligent dispensation therein for sublime and holy ends to enlighten thy minde to soften thy heart to spiritualize thy affections to reform thy life even to polish and preserve thee that thou maist be a stone of glory in the heavenly Jerusalem Say then thou dost nothing if this supernatural improvement be not made of it Thus also it is for the Preacher if he preach to shew his Learning to make himself admired to satisfie any corrupt end This is also low and unworthy Malo ut me reprehendant grammatici quam non intelligant populi yet oh how prone are corrupt and insincere motives to creep in few being able to say with Paul That they handle the Word of God sincerely as of God and in the presence of God Let then the nature of the work raise up our hearts it 's sublime and supernatural in its use It 's holy merchandizing or trading for mens souls and therefore so often called by that glorious Title R. 3 3. The Ministers of the Gospel are to urge this because of the dignity and excellency of the work To bring men to the saving knowledge of God is a noble emploiment a work for Angels to do The great Rulers and powers in the world they do but order the body and the outward man but this work is to enlighten the soul and to make it fit for the enjoyment of God This made Paul so often rejoyce in and blesse God that he had chosen him a vessel to make known the Name of God We are a sweet savour unto God saith the Apostle We are the precious Apothecaries that open the sweet box of the Gospel Hence it is that the Apostle exhorts people to honour and to have the Ministers of the Gospel in high esteem and why for their works sake 1 The. 5.13 Their teaching and guiding of you in the way to heaven is that great work for which you are to esteem them if to direct a Traveller that is farre out of the way into a ready path be so acceptable a work what is it then to inform people who are going securely and joyfully in the broad way to hell of the danger herein and to direct to the way of life If then it be so excellent minde this in the first place Oh say what a wretch am I who know the way to my own house but not to my long home I know how to buy and sell but I know not how to enjoy God R. 4 4. We are to insist on this end because of the difficulty and great opposition that is in the work For 1. The devil by his Instruments endeavours to keep men in darknesse All those black cloudy times which have been upon the Church brought in Idolatrous Superstition and prophanesse insomuch that the devil reigned almost within the Church as much as without his Kingdom was not more promoted by those without then those within No wonder then if such opposition hath alwaies been against times of light and times of Reformation because the bright shining of the Gospel doth immediatly destroy Satans dominion as when our Saviour sent his Apostles to preach he said he saw Satan fall from heaven like lighening Luk. 10.18 and who can bewail that Ignorance which did overflow in the time of Popery The Sun of the Gospel being then in a constant eclipse and howsoever learning of it self is either used well or ill as the Subject is who hath it yet in the general Learning is a special means to preserve and conveigh the true knowledge of God for the Apostle saith The unstable and unlearned wrest the Scriptures to their own destruction 2 Pet. 3.18 So that in some sence we may take up that allegory of Philo Sarah cannot have children without the help of Hagar i. e. The doctrine and knowledge of God is not propagated without the help of humane Learning especially the tongues and arts Therefore it 's required of the Minister of God that he should rebuke with all doctrine and to be able to convince the gainsayers and to divide the Word of God aright which can never be done without learning so that you see the difficulty of it in respect of the opposition 2. The difficulty doth arise in that the true doctrine and knowledge of God is hardly obtained for there must be constant study in the Word of God daily praier unto God to be led into the Truth There must be a godly use of all the means God hath appointed to get this knowledge Hence the Scripture doth foretell of such as shall arise even from the Church and shall speak perverse things men of corrupt mindes yea many shall bring in damnable heresies that they shall have much craft much seeming piety that if it were possible they would deceive the very Elect Mat. 26. So that you see how difficult it is even for the Ministers of the Gospel to finde out the Truth how many think they teach you the way to heaven and leade you to hell Doth not the Papist Doth not the Socinian Doth not every heretick say None teacheth with the true knowledge of God as they do yea and they may be strongly perswaded of this for the Apostle speaks of many that are delivered up to believe a lye 2 Thes 2.11 So that it 's of infinite concernment for people to have such guides that do not give them poyson in stead of food Would the Scripture have said Mar. 4.26 Take heed how you hear and what you hear if there had not been such danger in hearing 3. It 's difficult because of the hearers Every man naturally is so corrupt that he loveth error and will sooner close with any false doctrine then the true You see the Apostle complaining what applause the false Teachers had Oh saith he You suffer if a man smites you 2 Cor. 11.20 If a man wrong you that is if false Teachers were never so tyrannical though they did abuse them and kept them under yet they could like them well enough but they could not abide the Apostles carriage though his severity was mingled with much meeknesse and
those that delight and are swift to hear are commonly such as are ready to obey Again that which is here called keeping of the Word is in other places called keeping the Commandments only this is more sweet and kindly for Word doth properly relate to him that is a Doctor or Teacher Commandment to him that is a Law-giver Now there is a great difference between the Imperious Soveraignty of a Law-giver and the benign condescention of a Teacher but here we take it largely for all that God hath revealed to us and our Saviour saith they have kept the Fathers Word not his because they looked upon Christ as the Mediatour sent from God and so received not his Word as the word of a man but as of God through and by him Obs That those only can pleade a propriety and interest in God and Christ who are careful to keep his Word All others do but cry Peace Peace to themselves when demnation is at hand So that this truth will do for the present as Christ will do at the day of judgement set the Goats on the left hand and the sheep on the right It will be like the Fanne in Christs hand it will winnow the chaff from the wheat Let us therefore consider how much is comprehended in this phrase to keep the Word of God What are the Ingredients of this duty And first In that it 's indefinitely spoken They have kept thy Word It 's implied 1. They had a diligent respect to the Whole Word of God he doth not say they have kept part or some particulars but thy Word Now the word of God hath these parts 1. It 's a word of doctrine to be understood and beleeved 2. It 's a word of commands to be obeyed 3. It 's a word of threatning to be humbled at And lastly It 's a word of promise and consolation to be rejoyced in so that he who keeps the Word of God keeps all these parts of it 1. There is the word of Doctrine to be understood and beleeved and so to keep his word is to abhorre all errours all false doctrines all unsound opinions Those that are Christs Disciples are as tender about Gods truths as about his commands as they would not willingly transgresse a command so neither erre about the Truths of God Hence Joh. 10. our Saviour doth at large shew the true character of his Sheep They will not hear a strangers voice They will flee from a stranger now who is a stranger any one though an Angel from heaven that shall bring any thing that is contrary to the Scripture whosoever shall obtrude that to be beleeved as a truth which is not in the word of God this man is a stranger his doctrine is strange doctrine the sheep of Christ will not hear it Oh then let the Disciples of Christ shew their truth and solidity of grace in this that they dare not receive errours or heresies Oh what pity is it that thou who art tender about the commands of God wouldst not commit a sinne for a world shâ—uâ—dâ—t be large and wanton in thy understanding about the Truths of God Remember it 's his word and so thou art to keep sound doctrine by a pure faith as well as his Commandments by upright obedience and the reason is plain partly because the same God commands both There is his authority upon truths to be revealed as well as precepts to be obeyed God commands the captivity of your understanding as well as of your affections and partly because the true doctrine of God only is instrumental to holinesse a man will never be godly by beleeving any errour Joh. 19. Sanctifie them by thy Truth thy Word is Truth so that as in the use of Superstious customes Popish Sacraments a man can never receive true grace because Gods promise and his efficacy will go only together thus the more errours thou beleevest the more carnal thou wilt grow God will never blesse a lie chaffe and poison shall never be true and good nourishing meat 2. There is the Word of his Commandments and often the Scripture saith if ye love me keep my Commandments and neither may there be any doubt but a true disciple of Christ will be carefull herein for how can he shew his Discipleship otherwise then by obedience to Gods precepts It 's a plain mocking of God outwardly to professe that we take him for our God that we acknowledge subjection to him and yet disobey his commands so that this particular cuts off most hearers from being as yet at least in the number of those who can truly pleade a propriety in God for doth not their constant course of life proclaim an open hostility against God Is prophanesse pride lusts and rioting the command of God Hath the Lord commanded thee to lye swear and curse Are they not rather the lusts of the devil Oh that men should be so foolish and sencelesse as to talk of God and Christ and yet live in open disobedience to them Dâ—dst thou belong to God such would be thy love to him yea such an heavenly nature wouldst thou have that Gods Law and thy heart would have a sweet proportion and sutablenesse to one another as David professeth often it was sweeter then the honey and the honey comb and Paul delighted in the Law of God The Law of sin in the unregenerate man doth not more please him then the Law of God doth the regenerate man There is not a grievous burthen in it The holinesse and spirituality of Gods cammand is that which doth exceedingly assure him 3. There is the word of thâ— eatning and although in one sence we are not to keep that yet in another respect we are with trembling and fear to observe it Thus whatsoever God doth forbid threatning it either with temporal or eternal judgements the godly have an holy awe of They dare not displease God How can I do this and sin against God saith Joseph Thus Josiah when the Law was read his heart did melt and tremble and therefore how graciously did God take notice of that tender disposition in him It 's a vain and erroneous conceit to think the threatnings do not belong to the godly or that they must not with fear make use of them For if so why doth the Scripture propound threatnings even to the godly and that very often and who is there so godly that hath not the remainder of corruption in him who needeth not fear as a bridle to curb sin in him especially when we see Adam though in the state of Integrity was yet threatned by God if he did eat of the forbidden fruit so that even then a threatning had its proper use to Adam though altogether holy Lastly There is the word of consolation or promise and that is worthy of all acceptation as when a man takes a thing with both his hands It 's called embracing the Promises Heb. 11. as gladly and
when some eminent calamity comes near unto thee Then thou cryest out of sinne then thou speakest well of godlinesse but all this is forced It 's a Land-floud It 's a Morning dew why didst thou not in thy prosperity shew forth willing affections to God Vse 2. of Direction To humble the people of God that though there be so eminent and pregnant Reasons for their willing obedience yet they should be so dead so heartlesse so full of excuses as they are Oh is not this the sinne of every godly man May he not cry out of his slothfulnesse and barrennesse Are the things of God and Heaven as operative and lively upon thee as the things of the earth Oh how hard is thy heart many times like the Mountains of Gilboa whereon no dew fals Oh how often do they keep the door shut even when Christ knocketh so that if you ask wherein may the people of God fear their ruine most It may be said In their unwillingnesse in their deadnesse and coldnesse Oh how many times are we not so much as capable of that excuse our Saviour gave the Disciples The spirit is willing but the flesh is weak for how often is thy flesh weak and thy Spirit unwilling also For these things Gods children have cause to have poverty and shame of spirit within them We come to the fourth and last observable particular viz. That these words are such as the Father gave Christ to communicate to his Disciples so that Christ himself did not take upon him any other doctrine or preach any other matter then what he had received Hence he did so often say The doctrine was not his but his Fathers Joh. 7.16 Neither did he speak of himself but what he heard the Father Obs That the Ministers of the Gospel are to preach that and only that which they have out of Gods Word As Paul said That which I have received of the Lord that I delivered unto you And the Prophets Introduction is commonly Thus saith the Lord If Pythagoras Disciples were satisfied with nothing but ipse dixit how much rather must the beleever whose Faith in the very nature of it doth relate to some word or Testimony Hence it is that they are called the Embassadors of God 2 Cor. 4. And such must not go a word from their Commission We are to be Conduits not Fountains The Word of God must exire per te non a te as Bernard It 's the good thing committed to our trust 2 Tim. 1.14 We must therefore give the same that is committed unto us we have received gold we must not deliver copper Thou art not author but custos Religionis not Res ingenii but doctrinae To open this Consider It 's first Their duty So that they will be found guilty of high crimes if they doe otherwise To mint false coin or to forge a mans will are hainous faults amongst men Thine is greater for thou counterfeitest Gods Truth yea thou putst a lye upon God thou attributest that to him which belongeth to thy folly The Apostle saith If it be a mans will or Covenant none may adde to it or disanull it Gal. 3.15 how much rather should this be so in Gods Word Oh then consider thou wilt be found guilty of high Treason against God if thou speakest any thing but his Truth 2. As it 's our duty so it 's our glory It 's the greatest honour we are capable of to have such divine Mysteries committed to us the Truths of God have onely Majesty in them they onely convince the Conscience and awe it They onely breed reverence and admiration so that although humane Learning and parts have a subservient excellency yet if the Word of God and the Truth of God be not principall there is no mastering of the Conscience and captivating of it Hence are those commands to attend to their doctrine 1 Tim. 3.13 15 16. and to give themselves to reading that so they may deliver only Gods will as it is revealed in Gods Word It 's their glory as well as their duty for the glory of a thing lieth in the excellency of its due and proper perfection The glory of a King is a higher thing then the glory of a Peasant and in another nature All arts and Offices have their peculiar Glory Logick in disputing well Rhetorick in speaking well and the Glory of Divinity lieth in divine Arguments and Motives so that those who preach onely humane or moral matter they goe below the Majesty of Divinity Those that study words and fancy-fall things that may tickle the ear these regard not the gravity of their office nor of their emploiment But as in the Ecclesiastical History the Heathen said all the while a Christian argued with reason he could answer him but when he brought forth the Authority of the Word Thus saith the Lord then he had no more to reply Thus it 's here all the while thou hast strains of wit and preachest like an humane Orator not as one speaking the Oracles of God Men will hear thee and applaud thee but they will retain their lusts still they thâ—nk thou art not in earnest That thou lookest more to an expression that may please then to an Argument that may wound the heart and conscience It 's therefore the glory of a Minister to be potent in divine Scripture Truths 3. It 's his comfort and safety as well as his glory His comfort because his own heart tels him he hath not dealt deceitfully he hath not purloined he hath not corrupted or mixed the Word of God to serve mens lusts and pleasures He did not like the False Prophet daub with untempered mortar Paul found this a great Testimony of Conscience to himself 2 Cor. 3.17 Thou wilt have more comfort in Preaching Gods Word powerfully then in all the applause of hearers for thine own subtle Inventions Now as it 's their comfort so it s their safety They are sure not to do hurt to their flock when they alwaies break of the Bread of Life they may be sure this will nourish but thy own thoughts are many times poison and destruction Lastly It 's most usefull and profitable For they are the Scriptures only that are able to make us wise to Salvation 1 Tim. 3. From this Brook we can only get stones that will kill the Goliah The Word of God is an Hammer and a Fire and a two-eged Sword so that although to the swelling proud fancy of the world it may seem dulnesse and plain simplicity yet to the good and honest heart it 's the power and wisedom of God Vse of Instruction To the Ministers of God how narrowly they are to look to their Commission To preach Scripture-Truths such as will endure a fiery Triall For the Apostle saith Every mans work must be tried and he that builds hay and stubble shall suffer losse and he himself with much ado shall be saved Vse of
That there remaineth no hope for us then we may fly to Christ The Law saith Do this and live Do all things in the highest degree else you cannot live Now into what horrour and despair doth this put men till we come to hear that voice Beleeve in Christ who hath fullfilled the righteousnesse of the Law When therefore we preach the exactnesse of the Law and the severity of Gods Justice it is not that we should stay here Alas who can say It 's good to be here no They will cry out as the People of Israel did at the giving of the Law when there was so much terrour But our aim is that by this commotion and trouble upon you you might lay hold upon Christ We would burthen you that Christ might ease you 4. This Doctrine is indeed the very essence and marrow of the Gospel This is the glad tidings that when we of our selves were eternally undone Christ as a Mediatour reconcileth the offended God and offending sinner It was this that the very Angels though it did not so immediatly concern them sang for joy Glory be to God on high Good will to men and peace on the Earth Luk. 2.14 This is that which we finde the Apostle Paul so magnifying every where This is a faithfull saying and worthy of all acceptation 1 Tim. 1.15 Great is the Mystery of godlinesse God manifested in the flesh 1 Tim. 3 16. Oh then we should never be weary of this Subject It 's eyes to the blinde It 's meat to the hungry Clothes to the naked mercy to the sinner grace to the afflicted one This is the fatted Calf and the Robe for the distressed Prodigall Truly as he said he did not love to reade no not Tully because he did not finde the Name of Christ so should all Sermons and Subjects be dull and tedious that do not directly or indirectly mediately or immediately bring us to him All other Points are but accessary or preparatory this is the Substance It 's such an excellent Subject that the Angels desire to be informed more in it and take infinite delight in the knowledge of it 5. This is the more to be pressed because the devil in all ages hath laboured to obscure this doctrine above others Insomuch that Luther called this Articulus stantis cadentis Ecclesiae when the devil could neither overthrow the humane or divine nature of Christ by Heretikes Then he laboured to overthrow his Office of being a Mediatour That if there must be a Christ yet he might be a needlesse and uselesse one so that by this Point only we differ not onely from Jews and Pagans but all Heretiques and Papists The righteousnesse of Christ our Mediatour imputed to us is the Treasure in the Church only This Pearl is hid in this Field only The excellency therefore and dignity of this Point is seen by the devils opposition and his Instruments raised up to obscure and darken it And then on the other side God hath raised up choice Instruments in his Church to vindicate this Truth Luther of all Points was most affected with this and God prepared him for it by laying soul exercises and heart temptations upon him insomuch that he said he often wished he had never been a man Oh the trouble and darknesse that was upon his soul and he used all the Remedies prescribed in Popery to comfort himself but still his heart was as unquiet as ever till at last he was by studying in Scripture directed to beleeve in Christ the Mediatour and in particular to be cloathed with Christs righteousnesse in stead of his own and thus it is still the more spiritually tempted and exercised any man either Minister or private Christian is The more he walketh in darknesse and hath no light The more doth he come to prize and esteem this fulnesse in Christ None love this honey-comb but those who hunger after a righteousnesse that they cannot finde in themselves These particulars discover the necessity of pressing this often and often Therefore the second Use is to bring your hearts in rellish with this Doctrine Oh that thou wert such an Auditour that this Truth might breed a sweet pleasure in thy spiritual appetite If this be the Gospel If this be the glad Tidings If this be the Pearl and the Treasure be thou in the number of those that will part with all to be partakers of it But you will say How may we fit Subjects for this Truth how may we come to prize it more then the honey or the honey-comb Take these Directions 1. Feel sinne as a burden as a weight let it be more to thee then all temporal evils in the world for so Mat. 11. Come to me ye that are heavy laden and I will ease you David Psal 32. when his sinne was ready to overwhelm him then he crieth out Blessed is he to whom the Lord imputeth no sinne When Mary Magdalene hath her head and heart a Fountain of water because of her sins then she is greatly indeared in her affections to Christ Those love much to whom much is forgiven as our Saviour at large sheweth Luk. 7.46 If then thou art not perswaded of thy debts or if the thoughts of them do not afflict and grieve thee never think that Christ will be chief in thy heart Oh then begin here lay this for a Foundation saying All these precious Truths will be spilt like water upon the ground until I be of a broken contrite heart for sinne The Prodigall never regarded the bread and Fulnesse in his Fathers House till he comes to want even husks themselves Joab would not come to Absalom till all his Corn was fired Neither do we readily and willingly runne to Christ till God hath shot his arrow into us tiill he hath wounded us at the heart till we feel sinne the greatest burthen and that because God is dishonoured and provoked and indeed this may be a very good motive to Repentance and humiliation because there is such an excellent Remedy Thou needest not fear going into the depths of this water because Christ will preserve thee therein No wonder if a man not beleeving or acquainted with this Truth be afraid to think of his sinnes That with Luther he hates the word Repent for there is nothing but despair and hopelesnesse about sinne till this Truth be discovered Oh then be no longer afraid to have thy sinnes brought to thy minde Say not They are a greater burthen then can be born for had Cain beleeved in Christ Had Judas beleeved in Christ Their sick and wounded Souls had quickly been healed It 's not the greatnesse nor the multitude of thy sinnes It 's not the terrible aggravations of them may wholly overwhelm thee if so be thou dost but cast Anchor upon Christ 2. If you would have an high esteem of this Point labour for a spiritual heavenly heart For as Christ in his Mediation is wholly spirituall
times prayeth God would direct and order his wayes This directive power is of consequence to us for without it we should throw our selves into every pit Fifthly The power of the Lord keeps us applicando by an efficacious applying of the means of grace to us For when we say God's power keeps us in grace that is not to be understood immediately as Angels in Heaven are kept but mediately by the Word and Ordinances Therefore the organical and instrumental cause of our conservation is the word of God as our Saviour afterwards prayeth God would sanctifie them by his truth his Word was truth So that this makes much for the advancement of Christs Ministery and the Gospel preached for by the lively working of these we come to stand fast These are the continual rubbings that keep heat in us These are the Cocks that crow to put us in minde of our sinnes These are the frequent alarms against our spirituall enemies that they surprize us not in our security Sixthly The power of God keeps us corroborando by strengthening and fortifying the powers of the Soul while they do work A man that is paralytical though he hath life in him yet cannot steadily and firmly move the parts of his body but they shake as if they did not belong to the body Thus even while the people of God are acting and working what is good they do it so remisly so faintly that did not the Lord confirm them all their duties would be very uncomfortable to them Hence Paul so often prayeth That God would strengthen and settle them that he would establish and build them on the work It 's a blessed thing to walk in the paths of godliness with an imboldened and confirmed heart Seventhly The power of God doth keep us suaviter alliciendo by putting strong consolations and sweet delights in our soul while we are doing his will Nehem. 8.10 The joy of the Lord is your strength We glory in tribulations when we are filled with joy As fear and unbelief make feeble knees and weak hands so joy and heavenly delight doth strengthen and confirm the soul What is that which makes Angels and Saints so inseparably adhere to God and that to all eternity never weary of him Is it not the infinite joy and delight they have in God So while God doth thus give us to taste and feel how good he is while we have an experiment of the preciousness of Christ upon our hearts we stand immovable like so many Rocks in the same place though never so many waves beat on us Eighthly Gods power keeps us from sinne reprimendo by repressing and curbing those reliques of sinne which are within us For from our own selves would arise such noisome lusts that would separate us from God even as from the earth arise such black vapours that hide the Sunne from it The Spirit of God therefore doth mortifie the body of sinne keeps this root from sprouting forth and is ready to crush the Cockatrice in her eggs Lastly The power of God doth keep us arcendo by driving away and keeping of the devil from us How strangely this roaring Lion is set upon us as a prey appeareth by that of our Saviour Luke 12. Satan hath desired to winnow you he would spare no godly man Therefore he is called the Tempter because all the day long it 's his work to seduce to sinne so that herein the necessity of Gods power appeareth Ephes 6. We wrastle with principalities and powers Thou art no fit match for them You see that Adam in the state of integrity was overcome by him It 's God then that keeps these roaring Lions tied up otherwise what could poor Sheep do to oppose so many Lions Vse of Instruction With what thankfulness and joy we should bless God at the close of every day Hast thou not been a Cain a Judas this day Bless God that kept thee Hast thou not by words or works broken thy Communion with God Oh acknowledge his goodnesse to thee Thou mightst have been tempted and seduced by sinne or Satan so that great wounds and gashes might have been made upon thy Conscience Oh say Lord I am amazed at thy power and grace in keeping of me The Godly are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserved ones and well may they be called so for did God withdraw his hand you should see them wallowing in filth and made like the vile ones upon the Earth Do not then presume on thy own strength but depend upon Gods power SERMON LVII Reasons proving the Necessity of Gods preserving his Children in Grace That God keeps them by Faith Also why and how Faith keeps them rather then other Graces JOH 17.11 Keep through thy Name those thou hast given me WE have heard how many waies God keeps even converted persons from falling into their first Chaos and confusion Let us Consider the Grounds Why there is such a Necessity of Gods preserving power that so we may be humbled in our selves and God exalted 1. We may be strongly convinced of the great necessity of Gods power in keeping of us by the Apostate Angels and lapsed Adam What can more forcibly teach us this Truth then their Apostacy Did not God create Angels full of Light and Glory like the Starres and yet the Apostle Jude saith They kept not their first habitation Did not also God create Adam after his own Image in Righteousnesse yet how quickly did he become a Prodigall and spent all You see here the most glorious of all Creatures furnished with a rich stock yet in a very little space proved Bankrupts and lost all Oh then what shall the godly man think of himself who hath not such strength of grace as they had And besides they had no corruption or principle of Rebellion within them to betray them as we have Who then is not compelled by this consideration to acknowledge the glorious right hand of God to uphold his Servants from falling every moment for in that all the Angels did not fall as well as some it is to be attributed to the meer confirming grace of God therefore they are called the Elect Angels 1 Tim. 5.21 God did by his power graciously confirm them in what was good and denied such help to those that revolted Oh then let the Godly Soul pray fervently Lord keep me daily Adam yea the glorious Angels could not keep themselves and shall I think my self secure Secondly Therefore need we the power of God to preserve us though furnished with inherent grace because grace abiding in us is but a Creature that needeth help and support as well as other Creatures Though Grace in us be the most glorious thing in the world and the Image of God yet being still a created being it needeth preservation from God So that as in our naturall life we live and breathe and move in God So it is much more in our Spirituall Life So that as our grace because of
several waies faith helpeth to keep us Vse of Exhortation to the godly above all keepings to keep faith up The Just is to live by faith and we are to walk by faith and all the while we do so we stand immovable upon a Rock If thou growest secure or revolting if thou beginnest to decay all is because thy faith weakens The streams must dry up when the Fountain doth If the branches wither there is some defect in the Root Vse 2. of Instruction That it 's no wonder if wicked men grow worse and worse if they stumble and fall and never rise more if they become like the Blackmore and Leopard that cannot change their skins for they have no true lively faith in God and so have not whereby to be staid up Till God make a wonderful change in them expect no other but he that is filthy will be more filthy still SERMON LVIII The Greatness of the Mercy of being kept sound in the Truth And the Damnableness of Errour demonstrated JOHN 17.11 Keep through thy own Name those whom thou hast given me WE are now come to the last Interpretation which is part of the compleat sense here intended in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is to take Name for that pure and sound Doctrine whereby God in a saving manner is known Thus Name is used at the 6th verse I have manifested thy Name which is explained by the word they had kept And then the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken properly Keep in thy Name in thy Truth and Word which I have manifested to them For there is a two-fold keeping of Gods Word Obedientially by conforming our lives to it and Doctrinally by preserving the truth of it In this sense Timothy is exhorted to keep 2 Tim. 1.14 the good thing committed to his trust gold he hath received he must look this be not debased by erroneous dross Observe That it 's a special mercy to be kept in the truth and pure faith we have received Faith and Unity our Saviour prayeth for agreement in errour is not true peace and faith without Unity will like a live-coal quickly die of it self alone In these times of Errours and Heresies this Doctrine hath more than ordinary usefulness in it and therefore diligently attend to the grounds why it 's a special mercy to be kept sound in the faith and that we are more to rejoyce that our souls are kept from deceitfull errours than our bodies from infectious diseases And First It 's a special mercy because of the frequent and diligent Exhortations given to all that they fall not from the truth that they make not shipwrack of their faith 2 Pet. 3.17 The Apostle having spoken before that some wrest the Scriptures to their own destruction he bids even the godly beware a word used in matter of great concernment and where there is great danger lest they also be lead aside Therefore errour is not the way to Heaven and the Errour of the wicked it is called Wickedness is shewed in corrupt Doctrines as well as in prophane lives so as to fall from their stedfastness if you begin to shake to doubt it 's a sinne we must not fall from our stedfastness There is a notable place also Jude vers 3. when the Apostle gave himself diligently to write of salvation what doth he pitch upon to strive for the true Faith and he doth not barely write but exhorts his affections as well as his judgement are set on work and it 's not simply to believe or keep the faith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in an agony as they that are in a fight or race The faith should be as dear to us as our lives and the word implies a difficulty to keep it because of violent enemies to take away this live childe and put a dead one in the room Lastly you have the character of this faith it was once delivered so that new Revelations are not to be expected But we are to enquire What was once delivered Thus you see a Christian must not be cold and lukewarm in the truths of God but he must with all his soul imploy himself about it Secondly True Doctrine is a special mercy because one main end of the Scripture is to inform and keep us therein As God made the Sunne a fountain of all light and the Starres shine with a borrowed light from it so hath God put all spiritual light into the Scriptures and with this Sunne both Pastour and people are to be cloathed The Scripture is not only a rule of our life but of our faith principally 2 Tim. 3.16 The Apostle there reckoning up the admirable use and end of the Scriptures puts this in the first place That it is profitable for Doctrine How then dare a man say it 's no matter what Religion I am of all the doctrinal Disputes are but Scholastical Subtilties Is not this to blaspheme the perfection of the Scripture and is it not horrible ingratitude to God who giveth his Church the Scriptures as the most glorious Jewel it can enjoy This was the Jews priviledge to them were committed the Oracles of God Rom. 9. Thirdly It 's a special mercy to be kept in the truth because the Lord hath appointed Officers in the Church for this end among others to preserve and propagate the truth If it be then of such esteem with God ought it not to be also with us And wherein doth Gods regard to his truth more appear than in ordaining Officers in his Church whose main work and imployment should be to disseminate this pure seed wheresoever they come Ephes 4.14 There we have Offices given to the Church and one end is that believers be not tossed up and down with every winde of doctrine And though Timothy as some expound that place had prophesies concerning him what a glorious instrument he would be in the Church of God yet Paul doth again and again exhort him to keep the same doctrine he had delivered to him 1 Tim. 9.20 O Timothy keep that which is committed to thee That compellation is insinuating and argueth much affection in Paul and there is a reason even in the very expression of faith he cals it depositum as Aristotle observeth it 's a greater sinne to imbezil or alter that than any thing we have borrowed because this is committed to our Justice but a depositum to our faithfulness The Depositor doth rest upon us as trusty men So that by this all the Ministers of God are to be awakened Christian faith and doctrine is committed to you as the preservers of it The Priests lips are to preserve knowledge and the people are to require it at their hands The Apostle 2 Tim. 1.14 as if verbum sapienti sat est were not true in this matter doth again re-minde him to keep the good thing committed to him See with what esteem he speaks of the true Doctrine
and this is to be done by the holy Ghost The matter is so great that unless the Spirit of God inable us besides all our study and learning we are not able to keep it yea a Deacon must not be ordained unless he hold fast the mystery of faith in a pure conscience 1 Tim. 3.9 Oh then let none have low thoughts about that which God hath appointed an Office for and therefore given them the titles of the light and salt and nihil est sole sale utilius Fourthly It 's of special consequence to be preserved in the pure faith because the more godly and endeared any are to God this priviledge they shall have to be kept in the truth at least so as not damnably to erre Insomuch that a sound judgement in Religion will distinguish a godly man as well as an unblameable life Mat. 24. Our Saviour speaking of false prophets with what powerfull pretences they should prevail saith If it were possible they should deceive the very elect If it were possible You see by this that there are such false waies in Religion that are inconsistent with salvation and therefore the elect man shall not fall into them no more than into grosse and abominable sins viz. so as totally to lose Heaven and salvation Yea John 10. our Saviour describes his sheep and goats not by their lives but by their attending to the true Doctrine My sheep hear my voice and a stranger they will not hear yea they will flee from him vers 5. So that a godly man doth hang his godliness about his intellectuals as well as morals He is not onely to consider Am I diligent in prayer Do I walk conscionably in my wayes But am I also a lover and prizer of the true Doctrine of Christ Fifthly It 's of great moment to be preserved in the pure Doctrine because that is the foundation and necessary pre-requisite to holinesse The will can never apprehend that which is bonum if the understanding do not first show what is the true good The apprehensive faculty must guide the appetitive If the eye be dark the whole body is as our Saviour afterwards prayeth Sanctifie them by thy truth thy Word is truth Gods truth is only instrumental to holiness Errours can no more nourish spiritual life then chaff or stubble yea or poison can nourish a man bodily For as false Sacraments such as the Popish cannot increase grace because they have neither institution or promise so is it also for errours and therefore the same persons that had thrust away a good conscience they could not endure or abide it the same made shipwrack of their faith they put it away 1 Tim. 1.19 They had some good conscience once though not truly sanctified but this they repell they do not love it any more it 's against their interests their worldly advantages their lusts and carnal affections Can we then have too precious thoughts of Gods truths seeing they onely are blessed to a mans true godliness Sixthly It 's a mercy to be kept in the truth because of the proueness and readiness that is in men to be lead aside by errours Gal. 2. I wonder you are so soon carried away so soon Let there come a false teacher and he can quickly do more hurt and pervert mens mindes then the Apostle Paul could do good Wonder not if you see some seducer come to a Town and in a moment corrupt mens mindes and make them his Disciples and so overthrow that building which a faithfull Minister hath been many years building up you see it was of old so Paul though an Apostle neither by man nor of man yet found it so and at another time he complaineth how ready they were to become even slaves to false-teachers they might abuse and domineer over them you suffer if a man buffet you c. onely the true Apostles they could not bear them We see then why it is that a goodly field may suddenly be overrunne with tares a hopefull Church the body of Christ be all over with a Gangrene and made deformed There is a proneness in a man to erre in his judgement as well as in his life Happy then is he whom God keeps Seventhly Errours of judgement are damnable as well as sinfull practises It 's true some errours are fundamental some superstructive onely and so one kinde is not as damnable as another but thus it is in Saints also some are compared to a gnat some to a Camel but as we say of the least sinne it deserveth hell so of the least errour for as no sinne is in it self little because God is not a little but infinite God so no errour is in it self little because it 's against the same glorious God Hence Gal. 5. Heresies are reckoned as the fruit of the flesh among other grosse sinnes and can there be more terrible words spoken against any sort of wicked men then the Apostle Peter doth 2 Pet. 2.1 thunder out against some false Teachers that should privily bring in damnable heresies whose damnation sleepeth not Oh then tremble to lose thy soul among errours as well as sinnes For the Apostle 2 Pet. 3. saith Ignorant men wrest the Scriptures to their destruction Damnation is in perverting of Scripture yea 1 Cor. 3. we see there that even hay and stubble errours of a lighter nature make the salvation of a man difficult he shall be saved yet so as by fire Austin and Syrinensis distinguish between the Haeretici and Credentes haereticis the seducers and seduced The former are in a condition more exposed to vengeance then the latter howsoever errors in Religion as well as corrupt practises tend to hell Austin questioned who was worse a Christian believing truly but living wickedly or an heretick living unblameably but believing unsoundly Non audeo dicere I dare not determine it But Salvian a pious ancient Writer inveighs more against the prophane Christian and as for the unblameable heretick Errant saith he sed piè errant haeretici sunt sed tibi non sibi and thus Bernard reckoning up the three little ages of the Church the first under persecutions the second under heresies the third under corrupt manners makes this latter the more bitter But we cannot absolutely pronounce which of these two is the worse in some respects one exceeding the other Eighthly It 's a blessed thing to be kept in the truth because of that heavy censure the Scripture inflicts upon heretical persons to avoid them to turn from them not to bid them Godspeed John 2. They must not receive such into their house or have any familiarity with them and they are to avoid an heretick yea the Apostle would have us hold such accursed though they were Angels or Apostles themselves and Gal. 1. The same reason viz. a little leaven leaveneth the whole lump which is brought as a ground to cast out the incestuous person is also applied to a corrupt doctrine
he was never given in the sense it is used ver 2. where such are said to have eternal life The last aggravation is None of them is perished he doth not say none of them hath been killed by persecutors or none of them have grievously fallen by sinne for so Peter did but none is perished he speaks in the present tense not none shall perish but is perished as if because they were not already perished they should never or rather because in respect of Gods promise it was as sure as if they were already in heaven Even as Judas is said in the Text to be perished although he was not yet in hell he was not yet gone to his proper place but because of the certainty of it This expression was so remarkable that Chap. 18.9 we have mention made of it as a famous saying That the saying might be fulfilled of those thou hast given me I have lost none only whereas in the text it is expressed passively none is perished there it 's active I have lost none but that change of the word is very comfortable for thereby is signified that if any did perish it would be because of some fault in him if they be lost it is he hath lost them Though sinne and the devil should instrumentally destroy them yet it would be principally attributed to his want of love or power or faithfulnesse in his trust In the text one word is to be observed and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perished The word is used sometimes of a corporall and temporall destruction Judg. 12.11 They perished in the gainsaying of Core 1 Pet. 3.6 The whole world is said to be drowned in water so 2 Cor. 10 9. Sometimes it 's used of a spirituall destruction in respect of the soul by everlasting damnation Now the word doth here take in both the senses spirituall destruction as the principall and temporall as the secondary for that this is partly implied appeareth cap. 18.9 I am he ye seek let these go and then follows that none may perish In respect of the first destruction it is chiefly that the devil hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 onely you must observe that when the Scripture useth this word in a spiritual sense for a lost man in soul and body it speaks of a twofold undone condition First There are some in a lost perishing condition but yet recoverable by the grace of God they are as Moses drawn out of the water where certain death would have been and thus all the godly before their conversion are lost Thus Matth 18.11 Christ is said to come that he might save such as were lost he did not come to save a lost Judas or such as were from all eternity left by God in their undone condition but those elect persons that for the present were in a lost estate Thus Luke 15.24 The Prodigal sonne is said to be lost or perished but he was recovered again The other sense is when it 's applied to such as are in an undone estate irrecoverably They are in a state of perishing and will never be brought out of it and thus it 's applied to Judas Thus it 's used 2 Cor. 15. The Gospel is a sweet savour to those that are saved and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that perish where it 's opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words thus explained Observe That none of those who are elected or given by the Father to Christ shall perish They will be enabled to persevere They will certainly get to the haven This is a principal truth in Divinity and as it is much oppugned by learned Adversaries so it hath also great influence into our lives practically and therefore I shall be the larger on this subject and before I come to explicate it it 's good to compare two other Texts with this as excellent parallels The first is John 6.39 This is the Fathers will where you have the truth asserted and that very powerfully 1. He saith He will lose nothing of what the Father hath given him He doth not say he will lose none but nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any thing neither his soul nor his body and therefore because the body when consumed to dust seemeth to be for ever lost he addeth I will raise it up at the last day 2. This is so great a matter that he saith This is the will of his Father that sent him So that the main command to be received from the Father and the great thing willed was to let none of the elect perish The second Text is John 10.28 where speaking of this property of his sheep that they hear his voice he addeth I give unto them eternal life and they shall never perish Here you see the expression for the future lest it might be objected against this in the Text though none is perished yet yet he may when new temptations and dangers arise then they may be undone Judas did not immediately upon his Discipleship betray Christ but our Saviour saith None shall perish and he giveth a sufficient cause of this their perseverance because they are in his Fathers hand Here is the dear respect God beareth to them and then none is stronger then the Father So that you must finde out a power greater then Gods and more prevailing then his arm if you will hold they can perish Thus you see this truth confirmed by the mouth of two faithfull witnesses But because this truth is of singular use and of much difficulty I shall first lay down many introductory particulars to the stating of this Question for if the childe at first be not well swadled it proveth crooked in it's growth we must therefore lay a sure and clear foundation that our superstructure may endure And First The Question is not of the possibility of a believers total and final perishing If we consider him in himself if we behold him in his own power not as elected and covenanted with in Christ then it 's not only possible but even necessary that he should eternally perish This is evidenced in the apostate Angels and Adam there grace was amissible yea they did actually lose it when yet they had not a corrupt nature within to betray them as we have Therefore they did not necessarily but by a voluntary choice fall into their own destruction How much more would this terrible apostasie be in godly men though sanctified seeing there are the powerfull reliques of corruption abiding in them and withall many violent temptations without to overwhelm them if left to themselves When therefore we say the true believer cannot perish it 's not to be attributed to his strength and power but solely to the grace of God which as at first wrought conversion so it doth also perseverance and continuance in that estate for as the removal of the pillars doth immediately make the house to fall being it's naturall motion is to descend
till at last they put him to death in the most scornfull and reproachfull manner Consid I To open this consider That God out of his great love to mens souls hath appointed a Ministry and Officers in his Church that should be as Embassadours to intreat Reconciliation with God But because there could not be any commerce or communion between God absolutely considered and man fallen therefore the Lord Christ interposed and made peace but that what he had merited and purchased might effectually be applied to such as shall be saved among other instruments he set up Officers in his Church whose whole study and care should be to informe and reforme men So that people do enjoy the Ministers of God upon a two-fold special account First Gods great and special love to them That God hath taken care to send such is more then the creating of a world for you or vouchsafing all the temporal mercies you enjoy Hence it 's so often spoken of 2 Chron. ult and in other places that God sent his Prophets rising up early This is spoken as the great love of God to them And then Consid II The second Foundation of the Ministry is Christs Death and Resurrection his Ascending into Heaven as Ephes 4.11 He gave some Apostles some Pastours and Teachers Oh then how ingratefull and wicked is the world which doth no more regard this love of God and purchase of Christ in the Ministry Hence by the Prophet God promiseth That he would give them Pastours after his own heart Jer. 3.4 Though he feed them with the bread of adversity and drave them into corners Isai 30.20 Hence when God threatens a people with his uttermost wrath it is to remove the Candlestick and to make the Vision cease and to make no Clouds to rain upon them How much would people complain under a drought and want of Rain if for many years together there should not be so much as a Cloud seen But the gracious heart would think the removing of Christs Ministers not onely the taking away of Clouds but of the Sun and Stars in Heaven Secondly God and Christ who are thus the cause of their Office hath appointed them their worke and endowed them with abilities thereunto Their imployment is to publish the Word of God which is two-fold 1. The Word of the Law to convince men of sinne to inform of duty to make them sensible of their undone and damnable estate they are in Thus they are first to be wise Phisicians to detect and discover the disease the danger and cause of it Then secondly There is the Word of the Gospel which are the glad tidings of Gods favour and Reconciliation with those that are humble and contrite before him This is to publish the acceptable year of Jubilee to such as were spiritually indebted and under the thraldome of Gods wrath This is a work in it self absolutely necessary for what doth a sinner more want then these two things the Law in it's use and the Gospel in it's use Men in their temporal necessities respect the Physicians the Lawyers but soul necessities are not apprehended And as the necessity of it is so cogent so the dignity and excellency is admirable As the Soul and Heaven do farre exceed all earthly things so doth this subject all other Consid III Therefore in the third place God and Christ do justly expect that the world should with all gladnesse and obedience receive these his Messengers For shall God purpose so great love and Christ at so dear a rate purchase such Officers and must not the world set open the doors to receive them Shall not they cry Blessed are the feet of such as bring the glad tidings of the Gospel Are they not to be affected as the Galatians once to Paul To pull out their very eyes to serve him Certainly if David did so celebrate Gods goodnesse in creating Heaven and Earth and appointing the fowls of the air and the beasts of the field for mans use much more ought we in this great matter of the Church Consid IV Yet in the fourth place Though so much love be in this Institution and God expects so much thankefulnesse and obedience because of it it may make us tremble to see how little entertainment their Office and work hath in the world We speak not in regard of their outward honour and esteem For as Paul saith so ought we pray men might do no evil though we be accounted as reprebates 2 Cor. ult but we complain of the unsuccessefulnesse of it in respect of the divine operations of it We take up our Saviours complaint That light is come into the world and men love darknesse rather then light John 3. Oh this is that which the Scripture doth so bitterly complain of Who hath believed our report and I told them the wonderfull or great and honourable things of my Law and they accounted them a strange thing Psal 119. This sad usage in the world made Paul cry out That they were the off-scouring of the world worse then the dust of the feet and were made a spectacle to the world and Angels 1 Cor. 4.9 Consid V Fifthly The Devil knowing the excellent end and use of this Office and worke doth by himself and all his instruments oppose it He rageth and the world rageth when this work is set up So that as when Christ sent his Disciples to preach he saw Satan fall like lightning Thus if it were in his power he would have Christ and his Officers be thrown down As they are to destroy his works and dispossess him so he labours to do to them It being thus thou that in the Ministry we may see Gods great love and mans great wickednesse Let us consider the cause why it should thus stirre up the wrath of men that they should be moved like so many hornets And First This work of the Ministry is contrary to the Nature and inclination of the world That as the Sunne is burdensome to the Owl and other night-birds and sweet smels to swinish creatures Thus is the glorious Gospel and the precious favour thereof abominable to corrupt men They can no more love godly and holy preaching then fire and water can agree therefore the more thy heart and tongue is set against it the more thou discoverest that hell which is in the bottome of thy heart Now the true preaching of the Word of God is contrary unto the world in these respects 1. The very nature and frame of their hearts admits not of Christs word till regenerated The old house must be pulled down even with the very foundation of it Thus Jam. 1. God is said to beget by his Word and our Saviour here Sanctifie them by thy truth Now this is directly contrary to mans nature to account all that he is and all that he doth damnable to judge every thing he hath done fit fuell for hell so as to have no comfort in any thing he hath
Graece This distinction is greatly to be marked for a Christian through bodily distempers and old Age may decay in parts not have the memory nor the activity or the hot affections he had once and yet be a more mortified and solid Christian for Grace will not cure a man of bodily Diseases or of Old Age and because the Soul doth work dependantly upon the body as the body it 's Instrument doth decay so are the Souls Operations impaired thereby But be not discouraged this is not a decay in Grace it 's only in parts and gifts or a bodily constitution which though comfortable mercies yet are not Essentials to grace On the other side there are too many that encrease in Knowledge that are enlarged in parts but decay in grace yea their corruptions and lusts grow with them 4. Distinguish between a further Sanctification in respect of the solidity of it and the affectionatenesse of it Every decay in affection is not presently an abating in grace for godlinesse lyeth chiefly in the minde and will If these be solidly established and really bent for God Though affections be not passionately and sensiby put forth yet thou maist grow a more sound and firm Christian 5. There is difference between a further Sanctification and the certainty and evidence of it Many a Christian groweth in holinesse yet he is not sensible of his growth as in nature a man groweth yet doth not perceive it What our Saviour spake of the spreading and growing of the Gospel is true also in respect of Sanctification Mar. 4.27 It 's as if a man should cast Seed in the ground and should sleep and rise night and day and the Seed spring up and grow he knoweth not how Thus the godly they shoot out in grace when yet they do not perceive it yea sometimes they are tempted to the clean contrary 6. Grant it be true that thou art lesse sanctified then before thou hast decaied sadly Let this then quicken thee up to make the more haste for the future Let this stumbling make thee get ground Sometimes a David a Peter are left to fall that they may rise and go the faster After some diseases the childe groweth more then ever The Traveller that hath overslept himself doubles his pace Thus let thy very decaies do good to thee In the third place Let us Consider the Reasons why that it 's not enough to be sanctified but we must be more and more holy every day And 1. We are not sanctified to stand still there We are yet in the way we are not yet come to our journeys end Hence our Christianity whilst in this Life is compared to running in a Race We are not come to the term and end of our Sanctification when we are first converted We are but put into the right way to happinesse we are but beginners We have much work to doe ere we shall receive a Crown of Glory You see that glorious Saint Paul who laboured more then they all yet Phil. 3.14 I presse towards the mark forgetting the things that are behinde 2. We are further to be Sanctified because there remain Reliques of corruption still to be subdued Sanctifying grace doth expell sinne but by degrees Even as the heat by degrees doth expell the cold Now the Apostle tels us Gal. 6. what is in the hearts of all the godly There are lusts rebelling against the Spirit and there is a law of sinne in our members If then Sanctifying grace do not encrease sin will encrease If we be not further sanctified we shall be further corrupted The heart of a man is immediatly susceptible of one of these either grace or sin If then there be not more grace there will be more sin you cannot stand at a stay If you swim not against the stream the stream will bear thee down 3. This is the end of all those afflictions and chastisements which God laieth upon us that we should be more sanctified John 15. Every branch is purged that it may bring forth more fruit These are like the compost laid on the ground these are the plowing and the harrowing of the ground to make it more fruitful The fire is to make the gold more pure from drosse The winnowing is to separate the Chaff from the Wheat and thus are all Gods Dispensations which come in Severity to thee They are to sanctifie thee more to make thee more Heavenly-minded 4. This is one great end of the Word and the Preaching thereof Sanctifie them by thy Word and Eph 4. We are to be edified to a full stature in Christ by the Officers in his Church So that as the Sun and the Clouds help to make the Ground fruitful as the Winde filling the Sails of the Ship makes it go more swiftly So should the Ministry and Ordinances Oh what knowledge and grace shouldest thou have attained to by this time Let thy profiting appear to all as Paul said to Timothy 5. The sweetnesse and excellency of grace if once tasted of should make thee insatiable to have more Shall the hydropical man the more he drinketh the more desire it and the earthly man the more wealth he hath be the more covetous of it What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more 6. It 's Gods promise that such who are godly shall grow more holy Isa 40.29 30 51. They shall renew they shall mount up like Eagles So Hos 14.6 7. That as it is a curse upon the wicked to grow worse and worse so it 's a blessing to the godly to grow better If God will blesse their outward store make their oyl encrease much more their graces Vse of Exhortation to stir up your selves in holinesse Endeavour after more grace then thou hast yet oh bewail thy leannesse thy barrennesse In how many things maist thou be bettered still Thou dost greatly deceive thy self if thou thinkest now I may sit down I have gone far enough Vse 2. to confute corrupt Opinion of most men that do not like this forwardnesse and strictnesse in the way to Heaven Can a man be too godly then he may be too happy as well and have too much of Heaven Doth not our Saviour pray here for his Disciples sanctified already yet to be more sanctified Do we not daily pray that Gods grace may come more into our hearts why then are we displeased to see it doth encrease SERMON XCI Of the Causes of Sanctification and in particular of Gods Word as the Instrumentall Cause JOHN 17.17 Sanctifie them by thy truth thy Word is Truth WE are now come to the Manner or rather the Instrumentall Cause of our Sanctification and that is Truth Sanctifie them by thy truth Some understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly sincerely and so those that limit this Sanctification to their Ministerial Separation for to preach the Word of God
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
most powerfull means of grace are It was thus with the Jews Col. 6. who enjoyed besides the ordinary Ministry of their Priests the instructions of extraordinary Prophets and yet the truth of God did not sanctifie them But go saith God to the Prophet make their eyes blinde and their hearts hard and this our Saviour did apply to their posterity also who enjoyed Christ himself and saw all the wonderfull miracles he did This is a dreadfull and terrible thing to consider of when in stead of sanctifying God shall say Harden them blinde them and make them more wicked by the truth It 's not the Word worketh thus of it self but wicked hearers through their unbelief and unprofitableness provoke God to give them up to believe a lie and for the abuse of heavenly light they are given up to vile affections To many cursed sins which is a greater judgment then to be cast into the mouth of wilde beasts for they will only devoure the body but these will damn the soul Vse of Direction to all the people of God whose burden and grief it is that they have no more holiness who cry out like the horsleech It 's not enough and their souls refuse all comfort because they cannot climb up this hill to Heaven faster let such be directed to take the right way How willingly is the earthly man ready to hear how he may get more wealth and the languishing man how he may get more health and strength Why then shouldst not thou rejoyce to know which is the way to purifie the heart more Few know the divine efficacy of Gods Word but such who set themselves to get the vertue of it And that this may be instrumentall to your Sanctification In the first place Remember faith without which it can do no more good then excellent medicines if they be not applied set faith a work and then the word of God will powerfully work upon thee It 's with thee as thou believest Believe and those high mountains of lusts shall be thrown down 2. Bring an humble tender and trembling heart at the teaching of it Such an heart King Josias had and he is commended for it yea Ezra 9.4 it 's the character of the godly to tremble at his Word The hard heart no more then the hard Rock can receive the seed sown into it 3. It 's not enough to receive the Word of God at first but keep it there The Apostle Peter cals it the ingraffed Word the Word that turneth us into the nature of it that we are walking Bibles as great Schollers are called walking Libraries David said He had hid Gods word in his heart This is the leaven that will diffuse it self 4. Rest not in the bare hearing but joyn earnest and fervent prayer that the Spirit of God may teach inwardly while the Word doth outwardly Vse 2. Of Instruction How terrible a thing it is to see men grow more wicked and ungodly by how much the more plentifully they enjoy the Word that the Word should work contrary to it's nature upon thee that this light should put out thy eyes that this life should bring thee to death Oh the rivers of water that should run out of our eyes for this matter and yet is there any more common judgment then this Oh bewail and cry out for fear of it Lord every thing I take doth me more hurt SERMON XCII Of the Truth of the Scriptures JOH 17.17 Thy Word is Truth THis is a Description or Explication of what was meant by Truth Thy Word is Truth which is a Proposition Wherein you have 1. The Subject 2. The Predicate The Subject is described by its Name and Nature with the propriety thereof Thy Word The Word of God is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called Gods Word because spoken by him and that two waies Either 1. Immediately when God himself spake as unto the Patriarchs of old Or 2. Mediately when he inspired the holy Prophets and made them to publish his Word It 's called at other times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is given by Inspiration 2 Tim. 3.16 So Search the Scriptures and in many other places This is a Description of Gods Word from the accidentall form of it as it is put into writing Sometimes God did govern his Church by his Word as revealed only Thus it was with the Church at first In this latter Age he guides it by the Scriptures only There is no other Word of God but what is written In Christs time there was both for there were the Books of the Old Testament and they were Gods written Word and what Christ while on the Earth did with his own mouth speak to the Church that was the Revealed Word and Will of God We reade not that Christ wrote any thing but once upon the Ground and what that was though there are many and severall Conjectures yet none can certainly tell But what Christ spake and did the Evangelists afterwards being guided infallibly by the divine Spirit of God did commit to Writing Object If then you ask What Word of God it is our Saviour doth here mean I answer Both the Word that was written the Scripâ—ures that were the Oracles of God committed to the Jews and that Word which he did manifest to his Disciples of which he had spoken ver 6. Some indeed by Word understand Christ and it 's true that Christ is the Essential Word of God and so also the Essential Truth but the Context doth evidence it that he speaks of the Revealed and Preached Word Now this is called Gods Word because whether immediately delivered by God or commanded to be written It 's still Gods Word Speaking and Writing are but accidentall to it It 's the same Essentiall Word as it is the same man though he alter his Garment and the same wine though put in divers Vessels The Word of God written ought with as much Faith and Reverence to be received as if God did immediately speak it from Heaven and though it seem incredible yet our Saviour confirmeth it Luke 16.31 that he who doth not beleeve the Scriptures the Word of God written would not beleeve though there were miraculous waies of publishing it In the next place we have the Predicate its Truth Interpreters judge this to be taken out of the Psalm 119.151 They are therefore said to be Truth not true in the Abstract to shew the Fulnesse and Universality of Truth in them Obs That the Word of God is Truth This Doctrine if beleeved may work wonderfull changes in the mindes and lives of men for Certainly the Foundation of all Heresie and Impiety is because Gods Word is not received as true In the Scripture it is often called the Word of Truth Colos 1.5 2 Timoth. 2.15 James 1.18 And sometimes Truth in the Abstract 1 Peter 1.22 2 Peter 2.2 To Open this Consider That it 's not my purpose
at this time to prove the Verity of the Scriptures I am only to shew in what sence and wherein it is true and the nature of this Truth We take it for a principle granted by Christians that the Word of God is true and although Learned men have by unanswerable Arguments demonstrated the Truth of the Scriptures yet that was to Heathens and Pagans or that were not Beleevers of it It is true the work is necessary also to those that are Christians to make their faith more solid certain and clear and the rather because there are some wretched men rose up of late that cry down the Scriptures and that pretend to be above them yea that bid us prove the Scriptures to be Gods Word but I am not to deal with such at this time Certainly every good Christian having received this principle into him doth finde such authority and Divine Majesty coming from the Word that he doth no more desire Arguments to prove the Scripture to be the Word of God then he would have another Sunne to see this Sunne-shine Austin long agoe speaks of such a disposition with great Indignation O Lord Thou hast taught me to abhorre all such who say Vnde scis hos Libros esse Canonicos This then being laid down as a sure Foundation Let us proceed to shew in how many particulars Gods Word is true And First It 's Truth in regard of the Efficient Cause God and Christ who are the Authour of it so that the Scripture can no more lye then God or Christ could The Scriptures then are the Truth of him who is the Supream Truth So that as Truth it self cannot be false so neither can Gods Word Humane Truth is Truth but yet because every man may erre Therefore we cannot have such a Faith in it Cui non potest subesse falsum but when we come unto Gods Word and his Truth it is impossible that there should he any Errour Secondly It is the Rule of all Truth That as God is the primum principium essendi of giving being to all Truth so the Scripture is the primum principium cognoscendi the first principle to teach and inform us The Scripture then is true because all Divine Truth floweth from that and every thing is true so farre as it is commensurated according to that Rule Whatsoever men say whatsoever Reason saith whatsoever Traditions and Customes say yet if against Scripture away with all This is the Standard of all Truth all Truth I say necessary to Salvation It is the Christians Metaphysicks Ethicks and Politiques the Rule of all Speculative and Practicall Truth To the Law and to the Testimony if they speak not according to this it is because there is no light in them Isaiah 8.20 Therefore it is so often called a Light unto our Feet If this principle were kept too Neither Superstitious Traditions on the one hand nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church Thirdly It 's true materially that is all the matter contained therein is true The Historical part The Dogmatical part The morall part The predicting part all contain un-erring Truth in them Whatsoever Doctrine is there revealed it is to be received without any further disputing or asking How can it be so The first Truth hath said it therefore the Understanding must submit If it be made clear Thus saith the Lord then all must yeeld and so for the Threatnings of it whatsoever God saith against the wicked man all the evil that is there said to come upon him doubt not of the Truth of it though for the while a wicked man may live in all ease and jollity It is not so much a Threatning as the Truth of it that makes it so dreadfull what were the Names of Hell and Damnation of a Day of Judgement if there were not Truth in them and thus the promissory part is full of Truth Though a Godly man be cast down with many Temptations weaknesses and Discouragements yet the Truth of Gods Promises should be a Pillar of Marble to him and a brazen wall He may sooner fear the falling of the Heavens and the removing of the Earth out of its place then doubt in the least of the Truth thereof Hence Gods Word is said to be like Silver seven times refined So that there is no errour no drosse or falshood mixed with it It it true in the matter of the Scripture in the Historicall part especially there are some appearing Contradictions and to some Learned men they have been insoluble but this ariseth from the weaknesse of our Understanding not from the Scripture it self As there is no defect in the Sunne because the Owles Eye cannot stedfastly look upon it yea as God himself So the Scriptures because they have most Truth in them so are most intelligible if there were capacious Subjects as the Sunne is Maximè visibilis if there were a fit Eye to behold it Fourthly It is true in respect of the Adjunct or quality of it Truth is an affection cleaving to a Proposition and thus the Word of God is true qualitatively yea the Truth of the Scripture is affirmed by all to be more firm and strong though not so evident then any thing in the world Those things we receive by Reason or by Sence are nothing so true and firm as those that we receive by Faith It is said indeed that all Truth consists in indivisibili and so nothing can be truer then another This is graeted in respect of Truth it self But then if you do regard the Foundation or the Cause of Truth so is one more certain then another Thus all the Truths of Faith are transcendant to those of Reason and Sence We are more securely to rest in what God saith then in what we know or feel and the reason is because the Truth of these latter things is founded only upon a Creature but of the former upon a Creator upon God himself Oh that we did thus beleeve Gods word what manner of persons should we be who could terrifie the Godly who could trouble their Spirits if this were received And for the wicked with what Fear and Trembling would he go up and down Oh the Scripture is true that speaks against such sins that discovers my wickedness it is so true I cannot deny it Fifthly It is true Instrumentally Because the Spirit of God directs us into all Truth and this is chiefly the intendment here The Scripture is in Gods hand and by the Spirits working leadeth us into all Truth we are all in darknesse till the Scripture like the Sunne doth arise Man liveth in Errours he is nothing but a Lye till the Scripture inform but though the Scripture doth shine yet as the Sunne cannot make a blinde man to see so neither doth the Scripture of it self till God give a Seeing Eye The Scripture works onely Objectively but the
say here is a greater then a Pythagoras here Deus dixit Therefore observe the Prophets they do often repeat this Thus saith the Lord because nothing could amaze and humble their hearers so much as that God said it and indeed when once it 's received as Gods truth then the heart doth readily obey as 1 Thess 2.13 you may there see wherein the truth preached doth work in it's due and proper manner even when it 's received not as the word of man but of God Divine truth will have divine operations but when received as mans truth it hath but humane effects such as Tullies Orations or Demosthenes had upon their auditors which is like the influence of the Moon that doth not give true heat and life but the word of God works like the Sun not only in respect of penetrating light reaching into all the inwards of the soul but also vivifical heat It makes men live a spiritual and heavenly life whereas moral truths help only to an external honesty It 's true that which Ambrose said Omnis veritas est à Spiritu sancto Every truth is of the holy Ghost even natural and humane truths are But as God is the author of nature and yet of grace in a more special way so the Spirit of God is the author of all truth but in a more peculiar manner of Scripture truths Therefore all Scripture is said to be given by inspiration 2 Tim. 3.16 Consider then the truths we deliver you out of Gods word are his truth Thus saith the Lord against the heretical person Thus saith the Lord against the prophane person Oh if it were only men that say thus it might be easily rejected but it 's God that speaks it and therefore none may oppose 2. Because it's Gods truth therefore it 's infallible it 's so certain that we can never be deceived whosoever believed according to Scripture and lived according to Scripture that a man was never confounded or ashamed he will never have cause to wish Oh that he had taken another way Oh that I had done otherwise Thus David Psal 119. Then I shall not be confounded when I have respect to all thy Commandments Have a conscientious respect to Gods Word in thy Religion and in thy conversation this will prove infallible this is the Israelites cloud and pillar upon their Tabernacle we are to go when that goeth we are to stand still when that stands still This is the Star that will certainly guide us to Christ All divine faith is infallible in Philosophy in humane Authorities we may be deceived but in the Scripture we cannot Venture all upon the truth of Scripture it will never deceive thee when thou wilt finde Satan and the world liars 3. It 's an eternal Truth Even as God doth abide for ever so will his truth Mat. 5. Heaven and earth shall sooner pass away then one iota or tittle of it Truth will abide when these heavens and earth shall not abide at least not in the same manner as they are now and excellently to this purpose speaks 1 Pet. 1.23 24 25. being born of the incorruptible word of God for all flesh is grass but the word of God abideth for ever and this is the Word which by the Gospel is preached to you scripture-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
truth of Scripture Thus Christ John 8.40 told the Pharisees They thought to kill him because he told them the truth And Paul Gal. 4.16 Am I become your enemy because I tell you the truth The Ministers of this truth are compared to light that is offensive to sore eyes and salt that doth grieve and vex the wounded man Indeed truth if rightly considered is not grievous but to do otherwise then obey truth It 's not the threatning of hell and damnation that should be so grievous but the punishments themselves They cried out of our Saviour saying It was an hard speech of what he had spoken but it 's an harder thing to lie roaring in hell-flames to all eternity Vse Is the word of God thus Truth then be possessed and filled with it Let truth be in your mindes truth in your hearts truth in your lives Take heed of all errours and heresies they oppose the Doctrinal Truths of the Scripture Take heed of all prophaneness and impiety they oppose the practical Truths Oh remember if Gods word be truth then woe be to thee thou art in a lying way in a seduced and damnable way Only know it 's not enough to have a general knowledge of Scripture-Truths but endeavour after a particular practical discerning of them The Scripture cals it knowing the Truth as it is in Jesus Eph. 4.21 and the acknowledging of the truth after godlinesse Tit. 1.1 Tantum scimus quantum operamur We know no more in Gods account then we put in practice Take heed then of being in the number of those Rom. 1.18 who hold the Truth in unrighteousnesse Say as the Apostle in his Ministry 2 Cor. 13.18 So thou in thy whole particular conversation I can do nothing against the Truth but for it This would be a Preservative every way SERMON XCIV How requisite a sound minde and a holy life are to a Minister of the Gospel And of Christs peculiar love to and care of such JOH 17.18 As thou hast sent me into the world even so have I sent them into the world THis Verse begins a New Argument or Reason why the Apostles need Sanctification by the Truth It 's drawn not from the generall Consideration as they are Beleevers but from the particular Relation they were in commissionated with Office to preach the Truth of God Before I enter upon the words the Coherence of this Argument with the Petition doth deserve some Consideration though the particle of Connexion be not expressed yet it is to be supposed howsoever this followeth next in order upon that Petition and therefore there cannot be but Coherence of the matter I shall not trouble you with the Conjectures of Interpreters but pitch on that which is easily acknowledged to be very genuine and plain And first Whereas Sanctification by the Truth is desired for the Apostles because they were to be Officers in the Church and Ministers of the Gospel Whence Observe That Truth and Holinesse are requisite in the Ministers of the Gospel Sanctifie them by thy Truth Why because they are sent to preach the Gospel and they have thy Authority This is the reason why Christ though he called his Apostles immediatly from their worldly calling yet it was two years as Chemnitius in his Harmony computeth ere he sent them out to preach but kept them in his Family and under his Instruction that so they might attain both to true Doctrine and an holy Life This was represented Exod. 28.30 by the Vrim and Thummim which were to be on the Breastplate Light and Perfection sound Doctrine and Integrity of Life Hence the Apostle in the Qualification of Ministers requireth doctrinall abilities that he be apt to teach and can divide the Word of God aright as also many practical Qualifications for holy and unblamable life 1 Tim. 3.2 The Scripture compareth the Ministers of God to Stars and that both for their light and purity differing as Philosophers say from the substance of sublunary things 1. Let us Consider the Grounds why they are to be endowed with Truth and to have a sound minde And first From the Quality of the Office Their Office is to preach the Truth They are appointed to declare the Word of God and that only not humane Inventions not the thoughts of their own heart for if Christ himself avoucheth this that his doctrine was not his own but his that sent him and doth still referre all to the Father that sent him how much more ought the Ministers of God to declare what they reade and what they have received of God by the Scriptures not their own conceits Thus the Prophets of old began their Sermons with Thus saith the Lord and the Apostles begin their Epistles with their call and office Apostles and Servants of God Seeing therefore they have such an Office and Trust that requireth in the very Essentials of it nothing but Truth they ought earnestly to pray for it They are called the Light and the Salt of the Earth Now if the Light be dark all the body is dark If Salt hath lost his Seasoning it 's good for nothing By their Office they are to be the Ministers of Truth as Paul said I can do nothing against the Truth but for it 2 Corinth 13.8 This is a Minister after Gods own Heart that is thus qualified Secondly Truth is necessary if you do respect the subordination of their Office Christ hath not sent them to be Masters and Lords over mens Faith to propound their own Dictates and to anathematize such as do not immediatly obey No They have a Ministeriall not a Magisteriall Office for though in respect of the people they are Guides and Overseers and Shepheards yet in respect of God they are Ministers and Servants They are under Christ the Head and so must not deliver any thing but what they have received They may not make Articles of Faith they cannot appoint the worship of God They cannot institute new Sacraments It 's spiritual Treason in them to do this They are like the skillfull Gemmary that doth not make the Jewell only by his skill doth discover which is true or like Solomon that did not make the true Childe but by his Wisedom did manifest it So the Ministers of the Gospel though never so Learned never so holy yet they of their own authority cannot make any new Truth or new Ordinance Therefore they are compared to Embassadors that are bound up by their Commission To Stewards not Masters in the House The Scripture is called Gods Testament or Will Now the Lawyer may not adde or take away from it though he hath never so much skill and knowledge it would be sinful forgery in him to do so Thus Beloved we Ministers are bound up to Gods Word as that last Will he hath appointed how he will have his Church governed how it must beleeve how it must worship and it must be high Sacriledge to adde or detract from it Therefore if Scripture-Truths
be thought too much above Reason if they be thought too strict or precise to contrary to flesh and bloud blame not us It 's not our truth we did not make the Bible It 's not our Scripture Thirdly Truth is necessary to them if you do regard the Effects of the Ministry or the Ends why God hath appointed it and certainly the Sunne may as well be without Light and Heat as the Ministers of the Gospel be without Truth One main effect is Conversion and Regeneration to make men reform their lives upon just and holy Grounds This can never be without Truth James cap. 1. He hath begotten us by the Word of Truth Lyes and false Doctrines can no more convert then dirt can make clean then darknesse can give Light An erroneous or heretical Minister may pervert many but not convert he may subvert the Souls of thousands he may glory in this and rejoyce in the multitude of Disciples but all this while they are sent of the devil and they do his work destroy souls The Ministers of God are like publique Springs if they be performed instead of refreshing they kill instead of giving the bread of life they give stones and serpents 2. Another Effect of the Ministry is to promote the work of grace begun It 's to water where any Seed is sown as Ephes 4.11 to bring us to a full stature in Christ Now a Minister without Truth can no more help forward the growth of the Godly then a dead Mother can nurse her Childe We encrease in grace by the same way we are converted and therefore they who think by an erroneous Ministry to advance their Heavenly Life do as if an hungry man should get up to an high Hill and think by swallowing down the winde to live and grow stronger A Third Effect of the Ministry is to direct and guide the tempted and troubled Soul to speak a word in season to him But now a Minister without Truth is like a Physician without skill Come to the diseased wounded Soul that lieth under this doubt and that Case of Conscience he knoweth not how to direct him yea such do more trouble the godly as God complaineth of the False Prophets Eze. 13.22 they made sad the heart of the Righteous whom God would not have made sad 4. A great Effect of the Ministry is to prevent Errors and false Doctrines at appeareth Eph. 4. That we henceforth be not led aside with every winde of doctrine Men destitute of solid grace are as apt to be carried away with errours as chaff with the winde A sound Ministry is appointed to reprove these as the Sun is to dispell darknesse but if the Minister be seduced himself by errour how can he leade others into the Truth Will not our Saviours Proverb be made good the blinde leade the blinde and both fall into the ditch Thus you see the necessity of Truth In the next place there must be Thummim as well as the Vrim There must be burning as well as a shining light as John Baptist was and holinesse of life is required of the Minister 1. For his own sake his condemnation will be the greater for he sinneth against greater light and knowledge he knoweth his masters will he sinneth against a peculiar engagement because he is bound to draw nigh to God Oh the confusion that will be when he hath preached to others he himself to become a Castaway Attend to thy self and to thy doctrine to life 1 Tim. 4.16 as well as studies Suth are like the water in baptism that after it hath been in a Sacramentall way is thrown into the kennel No condemnation like theirs they are from the pinacle of the Temple thrown headlong into hell 2. In respect of others For a godly life is a Testimony to confirm the Truth we preach when we preach there is a God there is a day of judgement and live accordingly this confirmeth to all that we our selves beleeve it to be a Truth an holy life is like a miracle to confirm our doctrine As the Apostles were endowed with Miracles to establish the Truth they preached they could cast out devils tread upon Serpents and take no hurt if they did eat any deadly thing Thus it is a wonderfull thing to confirm the Truths we preach when though we live in the temptations of sinne and tread upon Serpents yet acquire no spiritual hurt to our souls 3 Our holy life will awe and keep in fear the Consciences of wicked men Not only powerful and sound preaching but consciencious and unblamable living will awe mens Consciences Why did Herod fear and reverence John Baptist though he was a King but because he was a just and a holy man Mark 6.20 Thy godly mouth will stop their mouths and convince their consciences Lastly The necessity of it doth appear by the devils polecy who hath alwaies stirred up Instruments to traduce their lives to lay such things to their charges as they were never guilty of and why because if that be once received that they are wicked hypocrites they can never do any good Christs life was traduced that he was a friend to sinners that he kept company with Publicans You see they quarrelled even at his life Athanasius was traduced for an Adulterer by the Arians and this hath alwaies been the custome of the devil and his Instruments to throw so much dirt and mire upon the godly Ministers of Christ that men have not known what they are I could tell you what the Papists say about Luther and Calvin that you might think they were the vilest Monsters that lived and this is because a godly life is a great conviction in the world and aweth even the Enemies Conscience Vse of Instruction What is the duty of people even to follow Christ In this Praier he being to send out his Apostles this he desireth as a chief thing Truth and Godlinesse a sound minde and a godly heart and the Apostles thought this to be of so great a consequence that when Ministers were ordained and set apart to the work They spent that day in fasting and praiers You cannot discover wicked and ungodly men better then in this they care not what a Ministry they live under or whether they have any at all The more erroneous the more prophane and loose he is they like him the better Is this to pray as Christ did for thy Sanctification God makes it a great judgement when he removeth faithful and wise Pastors and sendeth foolish and wicked men in their rooms 2. Where God doth settle a Ministry rightly qualified prize it for the works sake See whether the Ministry hath been a converting instructing and edifying Ministry to thee Fear lest thou lie under a spiritual Curse or some Soul-judgements that so no preaching can do thee any good A second doctrine observable from the Coherence of the Apostles mission with Christs Petition is That Christ hath a peculiar love and special care
of those who are in Church-Office according to his rule and way Such as are sent by him are under his proper care and protection he doth not only pray for the Apostles as beleevers but as in that office To open this Consider in what particulars his care is shewn to his Ministers And 1. It is to guide and leade them into the Truth instructing them with wisedom and ability to that work Christ cals none to his work but he giveth them answerable abilities Though the Apostles were at first ignorant and illiteraâ—â— yet how gloriously did he furnish them with gifts and power to do Miracles before he sent them to preach unto the world Now though the Officers of Christ in their Succession have not the promise of such infallibility yet because of their office and call they discharging their duty and using the means God hath appointed God will more peculiarly go along with them and blesse them then private Christians else why should the Scripture give them the name of Guides and Light Why should he command the people to submit themselves to them and that he who despiseth them despiseth God for though these places prove not infallibility yet they do that God hath appointed this orderly way and that he who would expect Gods blessing must make use of their guidance and Ministry 2. Christs peculiar Love is seen in cloathing them with inward strength and corroborating of them so by zeal and heavenly fortitude that they will discharge their Duty though men rage and oppose The Apostle speaks excellently to this purpose 2 Tim. 1.7 God hath not given us the spirit of fear but of powar love and a sound minde Therefore he must not be ashamed of the Testimony of our Lord Paul he desires the Philippians to pray for him that he may preach the Word boldly God promiseth Jeremiah to make his forehead like brasse and not to be afraid of wicked men And thus Micah cried out I am full of the power of God to tell Jacob his transgressions Mic. 3.8 3. God is wonderful in protecting and defending them in the midst of their wicked Enemies Hence Christ is said to hold these Stars in his right hand Rev. 1.17 and the praier of Christ must needs be heard which he instanceth in in this Chater They are not of the world and the world hateth them therefore he praieth God would keep them and it 's wonderful to see how God hath preserved his faithfull Ministers in all ages though some have died for the Truth Lastly He is with them in blessing their labours and giving encrease to their planting and watering as Christ promised I will be with you to the end of the world By their labours he puls down the Kingdom of Satan As soon as the Apostles preached Satan began to fall like Lightning from Heaven Now the Grounds of this peculiar love are 1. Because they have the same generall call and Office as Christ himself hath As thou hast sent me I have sent them Though there be many particular differences yet in the general they agree Christ was sent to publish the Word of God to bear witnesse to the Truth and because of this the world opposed him reviled him and he endured great contradiction of sinners It was therefore Christs own case and then he will pity such as are tempted like him 2. It 's his work and emploiment they are about They go out in his Authority They act in his Name They preach him as the Messias They endeavour to bring all into Obedience to him and therefore he wil have a tender special care over them 3. Their work is a difficult and dangerous work The Office is if faithfully discharged contrary to the lusts and waies of all men No wicked man can love a true and godly Ministry no more then soar eyes can endure the Sun Vse of Encouragement to the godly Minister to go on with his work maugre all the opposition and contempt of wicked men It 's not their work but Christs They are not their own but Christs Let them not fear while he is at their right hand Vse 2. How grievous a sin it is to oppose and set against the Ministry of God and that when faithfully discharging their duty because they preach the Truth and presse to a godly life this enrageth thee To such they are commanded to shake off the dust of their feet SERMON XCV Of Christs Mission to the Office of a Mediatour JOHN 17.18 As thou hast sent me into the world so also have I sent them into the world HAving considered of the Coherence of this Text with the preceding We come now to the Argument or Matter itself and that is taken from the peculiar Relation and Office that they are put in Now this their Office is described 1. From the Nature and Quality of it It 's a sending They did not of themselves intrude into it or goe without a Call but they were sent 2. There is the Efficient Cause or the Person sending I sent them saith Christ 3. There is the Subject who were sent and that is the Disciples 4. The Term to which of their sending and that is into the world Lastly Here is the Example and Patern Even as the Father sent me into the world Not that there is the same likenesse in every particular but in the generall they both agree in this that they have a Call from God I shall treat in order and first begin with Christs mission which is made the Patern of the Apostles and do observe That Christ was sent of the Father and did not of himself undertake that Office he was imployed in while on earth Christ himself would not be the Prophet Priest or King of his Church without a Call or Commission from the Father thereunto Hence in John's Gospel he doth so exceeding often mention this That his Father sent him still resolving his Doctrine his Authority his Will and Works into him that sent him Therefore not only the twelve Apostles are called so but Christ himself is called an Apostle Heb. 3.1 Consider the Apostle and High-priest of our profession Christ Jesus An Apostle is as much as one that is sent and thus Christ is there called an Apostle and therefore some make a mystery in that John 9.7 when Christ cured the blinde man he bids him Goe and wash in the pool of Siloam which is by interpretation sent saith the Evangelist as if hereby our Saviour would teach that he was the Messias that was to be sent into the world That our Saviour did expect a sending or a Call appeareth notably Heb. 5 4. No man taketh this honour upon himself but he that is called speaking of the Priesthood and so also Christ glorified not himself to be made an High-priest But let us explain this for this truth is profitable unto us seeing it was for us that he was sent And First Consider that though the three Persons
be full of blemishes yet when we present Christ by Faith then there is no fault to be found Lastly The vertue of this Sacrifice is to make us like Christ himself he thinketh it not enough to be King and Priest himself but he maketh us also Kings and Priests for ever We offer up Praiers and Praises to him and by him we conquer all our spiritual Enemies The devil and our lusts are subdued Such glory have all they that are partakers of this Sacrifice Vse of Terrour to all wicked and ungodly men who by their Unbelief and Prophanesse reject this Sacrifice The Apostle Heb. 10. cals it trampling upon the bloud of Christ and accounting it a prophane thing Oh how many thousand live that have no esteem and make no account of this Sacrifice Oh remember that this is the last and ultimate Sacrifice He that rejects this hath no more hope There remaineth no more oblation for sinne There is not another Christ or another Sacrifice if thou refuse this Vse 2. Of Encouragement to the Godly Come to this Fountain that is set open for Judah and Jerusalem to cleanse in Doe not say because Christ crucified is a stumbling block and foolishnesse to wicked men that therefore thou wilt disesteem him also There is no sore but this blood will heal and cure Oh let the blood of thy soul be stanched with this blood of Christ This blood speaks good and comfortable things better then that of Abel SERMON CI. Of Sanctification as the Effect of Christs Death Shewing That no man truly believeth in Christ for Justification that doth not also for Sanctification JOH 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the Truth WE are now come to the end of Christs Sanctification which is two-fold the finis cui and cujus We shall put them both together for so they are conjoyned in the following clause That they might be sanctified through the Truth Wherein you have 1. The final Cause 2. The Manner of accomplishing it The final Cause That they might be sanctified and from this the Socinian would argue That Sanctification in the former clause was not meant of an oblation by way of Sacrifice because the same word is applied to the Apostles in the Text and they were not to be sacrificed for us To answer this First Some Expositours do expound it of their offering up of themselves by Martyrdom to confirm the truth for Paul professeth his willingnesse herein using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 which was used of some kinde of their Sacrifices but we need not runne to that it 's no new thing in Scripture to use the same word in one verse in different significations and it 's a Rule Talia sunt praedicata qualia permittuntur à subjectis The Apostles then needing not such a Sanctification as Christ applied to himself but that for which he prayed in the former verse We must understand it in the same sense as there It 's true by Sanctification some also will have Justification comprehended and so speak of an imputed Sanctification but we need not stretch the word violently but understand it first Of making inwardly holy and then consequently A setting apart and dedicating our selves wholly unto God by living unto him and thence observe That Christ died not only for our Justification but Sanctification also He made himself a Sacrifice not onely to remove the guilt of sinne but to remove and subdue the power of it not onely to make us happy but also holy Let us consider What is implied in this That Sanctification comes by Christs death And First We are to know that Christ is the Cause of our Sanctification several wayes partly efficiently for not only the Father and the Spirit but Christ himself also is the cause of all the holinesse we have and therefore he is called the life because he gives all supernatural life unto his and is compared to the vine Joh. 15. because as the branch separated from the Vine can bring forth no fruit so neither is a man able without Christ to do the least holy action he is also called the Head and John 1. Of his fulnesse we are all said to receive Thus as God in the course of nature is the authour of every natural gift therefore it 's said In him we live and move and have our being Act. 17.28 So in the way of grace Christ is the authour and finisher as of our faith so of every holy work in us The Author Heb. 12.2 and therefore we cannot so much as begin or meet Christ he must prevent us and the finisher for although we have begun yet we have not the same manutenency and powerfull preservation what we have begun to build would immediately fall to the ground Thus Christ is the Alpha and Omega of our spiritual life 2. Christ is the meritorious cause of our Sanctification and therefore not only remission of sin but holinesse and zeal is made the consequent of Christs death And the Apostle doth not only Rom. 7.8 shew that we are justified by Christ but also that the body of sinne is mortified thereby Thus Heb. 10. what Sanctification that Apostate had is attributed to the blood of Christ Christ then hath as efficaciously merited holinesse as happinesse He died to destroy the workes of the devil now our captivity to him was not onely in respect of guilt but that bondage and slavery we were in to all lusts and therefore those two benefits are like Castor and Pollux one cannot be without the other 3. Christ is in some large and improper sense called the formal cause of the good in us an assistant form not informing that is Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengtheneth us so the Apostle Gal. 2.20 I no longer live but Christ in me Here you see Christ liveth in a godly man for by faith we are united unto him and thus Christ becomes our Head from whom we have all spiritual influx Now an head is a conjoyned and united cause made one with the body and thus is Christ and his Church and therefore is that similitude of an Head and the Body so often used 4 Christ is the final cause of our Sanctification that is we are made holy to this end both that we might shew forth the praises and glory of Christ as our Redeemer as also that we should live to him and set all our affections and desires upon him desiring with Paul To know nothing but Christ crucified 1 Cor. 2.1 Secondly In that by Christs death we are sanctified there is implied That we of our selves are very impure and unclean that we are like so many noisome dunghils For our being unsanctified doth imply 1. Our filthiness or uncleanness this is the state of every man till sanctified by Christ he is like an unclean leper his
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
in its nature As the Soul could not produce rational acts if it were not essentially rational so neither could faith put a man upon fiducial acts if it self were not fiducial Again this believing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse or confidence Mat. 9.2 and so Varinus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be bold on a man By these Titles then which the Scripture giveth Faith in Christ we see what a powerful operation it hath upon the heart What a Faith of spiritual miracles as I may say justifying Faith is and therefore know that thy doubts fears dejections and tormenting distractions are opposite to believing as darknesse is to light if God do above all graces thus approve faith then he doth above all sins abhor this dejecting unbelief 2. That such a special faith is required appeareth in that the Scripture limits this faith unto Christ as the peculiar and proper object Hence the Evangelist John cals it so often believing in him that brings Eternal Life and it 's Rom. 8. By Faith in his bloud that we are purged and have pardon of sinne and generally when it speaks of faith as justifying it relateth to Christ as the Object of it Not but that it believeth other Truths only in believing of this we are justified as the Israelite might look upon other Objects but beholding of the brazen Serpent only made him whole yea as we told you when the believing of other things is reduced to justifying Faith all other Truths are sweetned and qualified by that as if a man had the Philosophers stone it would turn all other materials into Gold 3. That Faith must be in a special manner fiducial and applying appeareth in the effects that commonly follow it For to this believing is attributed peace and unspeakable joy yea a triumphing over all oppositions and difficulties a boasting and glorying in tribulation Now this could never be without a particular interest in Christ for what peace and joy doth it bring to hear that Christ in the general came to save sinners Do not thousands go to hell for all that It 's therefore necessary to true solid peace that he become my Christ and my Saviour Hence it is that believing is the uniting of the soul to Christ as an husband which is an appropriate Interest as the Church expressed it I am my Well-beloveds and my well-beloved is mine Cant. 2.16 And hence also are those comparisons of an head and a body of a Vine and branches all which argue that the good we have by Christ comes because of our intimate union with him So that if we do respect those glorious effects which usually accompany believing they will necessarily suppose a fiducial appropriation of Christ in a special manner 4. This special faith is seen by the opposites and contrarieties unto it for he that doth not believe is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 12.29 to be carried up and down as a meteor that hath no fixed place Thus while the soul is not fixed on Christ it 's like a reed tossed up and down with every winde as one in a journey and at a stand seeing two waies and not knowing which way to go or as a man that is uncertain between two arguments like the ballance with equal weights that doth not incline to one side more then another These dispositions of the Soul oppose faith and it 's a resting and a determining of the soul upon Christ And Lastly Diffidence and fear these are made contrary to Faith Fear not but beleeve Luk. 8.50 said Christ to his Disciples which supposeth that faith hath boldnesse and confidence in it We then may judge of the nature of faith by the opposite sinfulness to it and when we see fears wandrings uncertain tossings up and down of the soul in no waies stable and fixed then we may conclude that faith it self is a powerful composing and firm fixing of the soul upon the Lord Christ 5. That faith is thus in a special manner applying Christ appeareth also because otherwise it would be little better then the faith of devils and of such who have only a bare dogmaticall assent for the devils made a Confession of faith That Christ was the Son of the living God and therefore are said to believe yet they tremble and are in unspeakable horrour because they know he is not a Saviour to them and thus many believe that Christ is the Messias but because there is no fiducial adhesion and appropriation of him therefore he is not so to them Even as many saw Christ yet if they did not in particular apply themselves to him they were not healed of their diseases The hungry man may starve though he see a Table furnished with plentiful food if he do not put into his own mouth It 's particular Interest that enricheth that saveth and therefore it 's said The Just shall live by his faith Hab. 2. Lastly This truth may appear From the absurdity of that Position to say faith justifieth as it believeth the Word of God in general only or any Truth asserted in general for then my Faith would justifie me as well in believing Judas hanged himself as that Christ was crucified for me Or that Paul had a Cloak and Parchments as in the bloud of Christ Certainly forgivenesse of sinne is attributed to Christ only and seeing as you heard the object of faith justifying is bonum as well as verum That which is beloved must have the chiefest good in it as well as Truth and this may suffice to instruct you in this main Point that a Christian humbled for sin is not to rest or to be satisfied in this that Christ in generall came to save sinners or that he is able to save thee though an hainous offender but to apply him for thy own particular that thou maist say of all the glory of the Gospel which the devil did falsly of the glory of the world All this is mine Obj. But to this it 's Objected This is to preach Security and to imbolden men in a carnall presumption And therefore it 's a Doctrine to be abhorred as pleasing the Flesh Thus it 's branded as if it were one of Epicurus his Opinions that were called the Syrens of the carnall part of a man But to answer this Answ 1 1. That there cannot any doctrine of comfort and grace be preached but a carnal heart will turn it into the occasion of wickednesse When Paul preached the grace of the Gospel did not some infer from thence Let us sin that grace may abound and did not others turn the grace of God into wantonesse It 's one thing therefore to speak of the proper genius of the doctrine and another thing of the abuse of it through mans corruption If therefore any man living and walking in prophanesse do yet comfort and encourage himself saying I lay hold on Christ I belâ—eve in Christ· This man as he deceiveth himself so he doth grosly abuse
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
in believing as he is in understanding because the object doth so powerfully work on the minde that it cannot withstand it Even the Arminians could not but grant That the work of Gods Spirit upon the understanding is irresistible though not upon the will because they say that is an active faculty Secondly The Word doth imply such an evidence that doth convince and binde up the understanding that it cannot doubt or dispute any longer All evidence may not presently convince We see though erroneous persons reade never so many excellent books yet they are not actually convinced the evidence indeed is able to convince as the Sunne-beams are able objectively to make a blinde man see there is light enough if he had eyes but faith is here said to be the actual conviction of the soul to silence it that it hath no more to say according to the saying of the Schools Fides non est tantum apprehensiva sed quietativa Faith is not only apprehensive but quietative and resting of the soul that it is not learning and learning or seeking but never coming to the truth Fourthly This Faith hath unlimitednesse and universality in it's assenting The whole Word of God is the adequate Object of it and therefore whatsoever is revealed in the Scripture it believeth it doth not pick or choose believe some things and not others as they make for or against us but so farre as the Word is propounded it doth receive it Therefore such threatnings that condemn man that makes him dead in sinne and guilty of hell such threatnings that do speak terribly to such or such a sinne he is involved in though it be a troublesome and unwelcome truth to flesh and blood yet Faith makes a man to believe it Whether Faith be discursive or put forth by one simple act is disputed howsoever it cannot be denied but that there is an order in the things believed a connexion and dependance between one proposition and another though when believed faith is carried out with one uniform act because there is the same divine Authority in all Lastly The immediate opposites to Faith dogmaticall in whole or in part are these either expresse Paganisme and Heathenisme this is Negative unbelief They never so much as received these truths Or else Grosse and stupid Ignorance whereby though they say they do believe yet indeed they doe not no more then Pagans or else Heretiques who though they may hold some Fundamentall Truths yet oppose others or Apostates who having once professed do afterwards make shipwrack of their Faith Or lastly In some degree all doubts and waverings about the Truth doe oppose this divine Faith especially when set home by the Devil who many times hath as hot fiery darts about Dogmaticall Faith as justifying troubling them with doubtfull thoughts about a God and about the truth of Scriptures Now in such temptations it 's not good to hold a parlee but as Joseph to his Mistresse to runne away to have an holy pertinacy and with Paul to Peter Not to give way to any such doubt no not for a moment If Christs sheep will not hear a stranger but runne from him much more from the Devil who is the Arch heretique the Tempter as to all sinne so to all unbelief Vse Pray to God to increase and establish this Faith in thee and that especially in these dayes These are times when thy justifying Faith shall be assaulted by doubts and disconsolate fears these are times also when thy Historicall Faith may be puzzled and shaken with such heresies and cunning devices of men But oh let thy eyes and heart be up to Heaven for this substance this evidence Thou wilt then have that within which will establish thee against all errours SERMON CXXII Of the Glory which Christ communicates unto all his Disciples even in this Life And of Vnion with him as the Ground of it JOH 17.22 And the glory which thou gavest me I have given them that they may be one even as we are one OUR Saviour continueth amplifying his Prayer for the Union of Beleevers So that in this Text we may take notice of another argument or reason why the Father should make them one in him and one amongst themselves Here is a threefold Unity spoken of 1. That essentiall one of the father and the Son 2. That mysticall one of Christ as Head and Mediatour and believers 3. That charitative one of believers amongst themselves The Argument urged by our Saviour in the Text is he had given that glory to them which the Father had given him so that we may take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally for the glory thou gavest me I have given viz. in purpose and decree to such as shall beleeve All the difficulty is what is that glory which Christ receiving of the Father giveth to believers Some Learned men expound it of the Glory of the Apostleship and working of miracles and they make the sence to be thus The glory thou gavest me to give I have given them As Cbrist is said out of the Psalmist to receive gifts for men Now because he received them to give The Apostle Eph. 4. alledgeth it as giving gifts to men the Consequent being put for the Antecedent But this cannot be received because our Saviour is now praying for all beleevers in all successive ages and not the Apostles only Others by glory do understand immortality and that state of happinesse hereafter But to understand it aright we must know that the word glory when attributed to God is of a very large signification but more particularly when God doth by any works in a more remarkable manner declare his goodnesse wisedom omnipotency c. then he is said to give his glory Ezek. 39.21 Eze. 26.20 In the New Testament when we reade of Christs Glory we may Consider of 1. His essentiall glory which he hath as God spoken of Heb. 1. where he is called the brightnesse of his Fathers Glory 2. Of his Mediatory Glory which he had as Mediatour his humane nature being filled with all grace which glory though begun on earth yet was consummated when exalted to the right hand of God in glory 3. There were the many effects which did concomitate this essentiall and Mediatory glory some particulars whereof the Scripture mentions as all the approbation the Father gave from heaven to Christ with all his miracles doctrine and other signs of his divine nature is called Christs glory Joh. 1.14 We beheld his glory by way of wonder and admiration as the word signifieth as the glory of the only begotten Son of God Thus when Christ turned the water into wine Joh. 2.11 It 's said he manifested his glory and Joh. 11. the raising of Lazarus from the dead is called Gods glory as working of miracles So the love that the Father bestoweth on Christ is called Christs glory at 24 verse in this Chapter which may be a good Exposition of this Therefore by
knowledge from the inward reason of things we would grant it and think it to be only a strife about words for this is plain as Austin well Non ratio dicti sed dicendi autoritas suadet It 's not reason from the thing but the authority of the speaker that is the cause of faith Now for want of right understanding herein the Socinians they go too farre on the other hand The Papist thinks faith defined better by ignorance then knowledge the Socinian will have such knowledge as shall be fetcht from the inward reason of things and this is the cause why the Trinity and Incarnation of Christ are denied because reason is made the Judge of these things but the knowledge of faith is not like that of the Philosophers who searched into the causes and inward principles of things for then the Scriptures would not be commended to us but the Platoes and Aristotles of the world Therefore fifthly The knowledge faith brings is a knowledge respecting the testimony and revelation of a thing and the authority of him who doth reveal it that he is the supream verity and therefore cannot lie We see in an humane faith a man cannot believe that which he doth not know witnessed a thing that he never heard spoken of and this is that which we justly blame the Church of Rome for That it teacheth an implicit faith viz. That we believe what the Church believeth but now what is it that the Church believeth they know not and it may be never heard of it Therefore that is the way to lead men blindfold to hell for this implicit faith is indeed nothing but a simple grosse ignorance but faith divine knoweth the testimony or that word which revealeth such truth not that they only can believe who can reade for Faith cometh by hearing as well as reading so that they may know the truth confirmed in the Scripture though they cannot reade it Faith therefore is not blinde nor is the obedience of it in this sense blinde as if it did not know what it did believe with such blinde Sacrifices God is not well-pleased and the woman of Samaria is reproved because she worshipped she knew not what Joh. 4. and it 's no lesse guilt when we believe we know not what 2. There is not only a knowledge of the testimony but some though imperfect knowledge of the very things themselves Thus Paul I know whom I have believed 2 Tim. 1.22 and so in many places the people of God are said to know God to know Christ There is an apprehensive knowledge though not a comprehensive Therefore though God doth not give perfect knowledge in this life yet he could if he please turn faith into vision He that made the corporal blinde to see can also take away mental blindness but he is pleased to let us have but imperfect knowledge and that partly because we ought to be humbled in our selves for we see the pride and sinfull corruption of man when it gets any knowledge in the Scripture how ready to be lifted up to despise others to think we are wiser then Solomon which makes the Apostle say Knowledge puffeth up 1 Cor. 8.1 not that it doth so of it self for of it self it would rather humble and debase but such is our corruption and vanity that without the special grace of God as we grow in knowledge so also we grow in pride Again God keepeth us in imperfect knowledge here that so we might be in constant prayer and dependance on him to beg for knowledge and an understanding heart as also that we might study and meditate to be alwayes growing in knowledge as the Apostle exhorts Hence it is that there are so many difficult places in Scripture which will exercise the thoughts of the most learned and those things the ablest men do know yet they may grow in a more firm distinct and powerfull knowledge This Sun may arise upon them by degrees till at last it comes to its vertical point Now that our faith must either be knowing or have knowledge accompanying of it is plain 1. Because the word of God is given as a Rule and therefore compared to a light and a lantern because it doth direct and order our conversations If then faith had not knowledge to what use should the Word enlighten To what purpose also are those frequent exhortations to all private persons as well as Officers to attend to the reading of it to prove all things to try all things Can the Scripture be made use of Can these duties be put in practice and yet there be no knowledge 2. As the Word is light objectivè so the believer himself is light subjectivè Hence they are called light in the Lord light in the very abstract Eph. 5.8 and the Scripture speaks often of their illumination having their understandings and hearts opened insomuch that the soul is a meer chaos and confusion till God create this light in it faith then is accompanied with internal light as well as it requireth external 3. The obedience of a Christian is to be rational it 's called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable service Rom. 12.1 and all the Pharisees worship is rejected because it had no word to be grounded upon we are to answer God when he shall say Who hath required you to believe thus to worship thus And how can this be without knowledge Though in Popery a blinde obedience is commended yet Christ requireth a seeing and knowing obedience 4. The just is to be saved by his faith Now if faith hath no knowledge this properly is another mans faith if faith hath no knowledge but believeth because the Church believeth so or a Councel believeth so then it 's not so much his own faith as the Churches faith that must save him Lastly If faith hath not knowledge then it 's impossible to discharge all those effects of faith that the Scripture speaks of as to cleave and adhere to the truth to refuse falshood and all cunning deceivableness of errour Now how can this be if faith hath no eyes of knowledge to discern Trees and men are all one to a blinde man Any Camel will quickly be swallowed up if there be not a knowing faith 2. How can we suffer martyrdom and lose all the dearest comforts we have if we have not knowledge Can a man be banished undone suffer death and all for that which he doth not know whether it be true or not 3. He cannot be thankefull unto God under the truth he enjoyeth neither can he make that practical improvement of them as he ought to do As Christ told the Samaritan woman If thou didst know who it is that asketh thee c. Joh. 4. so if thou didst know what Christ is what the Covenant of grace is thou wouldst make an heavenly use of it whereas now thou knowest no more what to do with it then a swine with a pearl Vse of Exhortation to get out
wickednesse is said not to know him and thus generally in the Scripture the wicked are said not to know God Oh then let such who have strong convictions and also strong corruptions tremble at this Let such who live against knowledge fall down for fear at this Is it not the condition of all such who live in grosse and prophane waies Do ye not commit the sins you know ye ought not Do ye not omit the duties that the light of the Scripture enjoyneth thee Oh that men should in the day stumble and not know whither they go Follow then all thy knowledge into a gracious practical improvement of it lest thou perish with the world SERMON CXLI Christ is the great Teacher of his Church JOH 17.25 But I have known thee IN these words are contained the cause and fountain of all that saving knowledge which beleevers have viz. because Christ knoweth God For whereas the immediate opposition should have runne thus The world hath not known thee but these have known thee This is inserted as the cause I have known thee The word is in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Present as John 8 55. I know him and keep his saying Now Christs knowledge may be considered two wayes either 1. Subjectively or immanent in him Or 2. Transitively or by way of communication unto others as the fountains fulnesse may be considered either absolutely in it self or as originally redundant and diffusive to it's streams Now though the first kinde of knowledge be necessarily presupposed yet the latter is chiefly aimed at as appeareth by those words I have declared unto them thy Name and will declare unto them In these words therefore our Saviour doth manifest himself to be the Mediator and in a more peculiar manner the Prophet of his Church whereby he communicates saving knowledge unto all beleevers and that he is the Sunne which enlightneth every one that cometh into the Church That as God hath put all material light into the body of the Sunne and all other things are enlightned by it Thus it is with Christ the Sun of righteousnesse all spiritual knowledge is given unto him and that without measure from whom there are several emanations and irradiations whereby all that know spiritually are enlightned by him Thus he is the truth and the way Obs That Christ is the original and fontal cause of all the knowledge that believers have There is not the least ray or beam of any spiritual illumination that doth not descend from him There are pregnant Texts to confirm this John 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Where we have an opposition of Christ to Moses who yet talked to God face to face and to all other Prophets though they had immediate inspirations and revelations yet none of these saw God at any time that is perfectly and comprehensively They were but servants and had no more manifested to them then what was convenient but Christ he is the only begotten Son of God and in the bosom of the Father he knoweth the minde the secrets all the whole counsel and purpose of God and that of himself and this he doth not keep close in himself as Paul when caught up into the third heavens heard things not to be uttered but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that otherwise were hidden and obscure he had made clear and known Thus you see that first Christ hath a full and perfect knowledge of the minde of God and that he hath it not in such a manner as the holy Prophets sometimes received it but of himself and that this knowledge he doth not keep to himself no more then the Sun doth its light but he hath it to reveal and declare it to his people so that we have the minde of God because Christ hath revealed it Therefore some say he is called the word of God because he doth manifest the inward purposes of God for our salvation and the means to attain thereunto This truth also is abundantly confirmed Joh. 3.31.32 where all the Prophets and John himself is debased in respect of Christ He that cometh from heaven is above all All others come of the earth but Christ because coming from heaven the bosom of the Father therefore he is above all but it followeth What he hath seen and heard he testifieth so that he communicateth this knowledge to the world Therefore the unbelief of the world is heavily taxed No man receiveth his testimony Although Christ be to be preferred above all that were ever sent by God for they were only infallible directively and by outward assistance only but Christ essentially and internally yet the world doth not receive his testimony If then it be thus That Christ only knoweth God and from him knowledge is derived to all others Even the Doctors and Teachers in the Church do strive by his light then it 's no wonder if God from heaven doth take us of all others and bid us attend to him Mat. 17.5 Hear ye him So that we are not to regard what the wisest the learned or the most ancient say but what Christ saith To open this truth Consider these things 1. That Christ a◠God hath omnisciency knowing all things 1 Cor. 2.11 What is there attributed to the Spirit of God is true also of the Sonne of God The Spirit searcheth the deep things of God Thus Christ as God must needs comprehend all the things of God and so there is nothing hid from him And this Omnisciency of his was often manifested especially Joh. 2. when it 's said He knew what was in man and needed not that any should tell him 2. The humane Nature of Christ or Christ as man knew not all things but according as the Divine Nature revealed the hidden things of God so he came to perceive him Therefore the Doctrine of the Lutherans seem to confound the Natures when they say The properties of the Divine Nature are communicated to the humane Nature Omniscience and Vbiquity c. This cannot be and yet Christ abide a true man Hence he is said to grow in knowledge yea as Son of man he is said Not to know the day of Judgement Mat. 24.36 which cannot be explained as some would he knew it not viz. to reveal it for in that sense the Father also might be said not to know it yet the humane nature of Christ though it was capable of nesciency yet not of ignorance for as he was without all sin so without all ignorant defects in minde he wanted no perfection that was due to him it was an experimental knowledge he grew in 3. Even the humane Nature of Christ is now lifted up to know many things without which as the Judge of the world he could not accomplish that work For seeing that Christ God-man is appointed to judge the world it 's necessary that
millions of Christians for the Christian Faith If then David did so much prize his Worthies and those who were valiant men venturing their lives for him were so indeared how much more will God highly esteem such as are couragious and venturous for him Therefore there is such encouraging promises made to such as are willing to lose for him Mat. 19.29 he shall receive an hundred fold and shall inherit eternal life Is not this plain that God is very tender of and remunerative of such who are couragious and ready to lose any thing for his sake 3. Herein the godly manifest their love to God In this time of adversity they discover their kinde affections towards God Now love of God is abundantly rewarded with love from God What a happy exchange is this for thy poor finite creatures love which is not able to make God more blessed and happy to have the infinite effectual and unspeakable love of God towards thee If we love the inanimate creatures they do not love us again Thou lovest riches riches do not love thee again Thou lovest honours but honours cannot love thee again but if we place our love upon God then God will powr out his love abundantly upon us again love obtains love and where God loveth his love is infinite like himself and withall it 's efficacious his love while we are sinners made him send his Son to die for us much more will his love be operative since reconciled with us Lastly All such true believers who acknowledge Christ in the midst of an ungodly world they do betake themselves to Gods faithfulness and rest only upon that They take up this resolution all the world will prove malicious and ungrateful they cannot expect better measure then what Christ himself had who yet did so much good where he came Now having these expectations they fortifie themselves with Gods promise and fidelity he will not leave them nor forsake them You see how often David professeth his trust in God making him his fortresse and strong tower We see among men if any one betake himself to another mans fidelity and say he will trust on him he will depend upon him if such an one have any ingenuity or spark of goodness in him to be sure he will not fail such he will not deceive how much rather then will God abide sure and faithful to all those that depend on him Vse 1. of Exhortation not to be infected or poisoned with the common iniquity of others though others grow wicked yet let not thy love grow cold for this will be a remarkable aggravation of grace when the world was obstinate and would not know God yet thou didst Do not think that multitude of sins can be any patronage to thee at all Though thou art but one man or one Family for God in the whole Parish do not shrink at this but think that God doth the rather take notice of thee It 's a more difficult task to be godly in some places then others It will cost more there will be more sufferings but still remember never did any lose by losing for God Vse 2. of Comfort to the godly Though they have so little from the world for God he takes notice of all the hard speeches all the hard practises that ungodly men are guilty of towards them but let them know the more this Pharaoh this Egypt doth oppress them the more graciously will God at last hear all their groan and they shall enter into a Canaan that will make amends for all Think not of thy conflicts and fightings but of the Crown of glory Oh that the godly would consider who it is that looks on them while they run in this race while they are striving for an holy victory SERMON CXLIII Of Christs teaching Believers Shewing what great need the most illuminated Christians have still to be taught JOH 17.26 And I have declared unto them thy Name and will declare it c. OUr Saviour having in the former verse affirmed himself to be the cause of all that saving knowledge beleevers have he doth in this verse manifest that he is the conservant cause as well as the efficient that as God is both the Authour of Creation and Preservation in the order of nature So Christ is in the order of grace We have therefore in the words 1. The gracious action of Christ toward his people 2. The efficient cause 3. The Subject to whom 4. The final Cause hereof The gracious action of Christ is set down both by the Preterperfect and Future tense ushered in with the part cle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some make causal in this connâ—xion They have known thou hast sent me for I have declared thy Name unto them And thus it may very well be taken in this place and thence we may observe That the saving knowledge of Christ cometh not by our own natural strength or abilities but by the meer revelation and will of Christ But I shall not insist on that In the next place the Benefit ascribed to us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the sixth verse he used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is sometimes used of Gods making a thing known to us Luke 2.15 Sometimes of our making a thing known to God as Phil. 4.6 Let your requests be made known to God Not that God is ignorant of any thing but as much as lieth in us we spred them in Gods presence to take notice of them Sometimes of one mans making known a thing to another as 1 Cor. 15.1 Ephes 6.21 In this place it 's attributed to Christ as the efficient cause I have declared In the next place there is the diversity of time I have and will declare it Austin referreth this to the present life and the life to come but it rather denoteth the constant and daily revelation or manifestation of Christ himself and his truth to belevers 3. There is the Object declared thy Name that is God himself 4. The Subject to whom that is not the Apostles but to all believers Now I have already handled the benefit mentioned Christs declaring the Name of God to believers I shall onely take notice of the Necessity of continuing this Benefit even to Believers though Apostles though never so eminent in gifts and graces yet Christ doth still keep up and encrease their saving knowledge Observ That believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God There is none can learn so much in Gods School that God himself can teach him no longer This truth will be of great use to keep the most knowing Christians very humble and low in their own eies as also to make them continually depend upon Christ in the Word and Ministry that they may grow in knowledge This truth is abundantly confirmed by that notable prayer of the Apostle for
the Ephesians who though they were made light in the Lord and had the mystery of Gods will so much made known unto them that he did not cease to give thanks for them daily in that behalf yet still he prayeth Ephes 1.17 18. That God would give them the spirit of wisdom and revelation in the knowledge of him that the eyes of their understanding may be inlightned c. Here it 's plain That though these had knowledge yet they might still encrease in it Hence the Apostle Peter 2 Pet. 1.19 doth encourage beleevers for their diligent attending unto the Scripture untill the day dawn and the day-starre arise in their hearts that is till they obtain more firm and evident knowledge of the things of God In the Old Testament we have David Psal 119. though professing he had more knowledge then his teachers and the Word was continually his counsellour yet prayeth he That God would open his eyes that he may understand the wonderfull things of Gods Law Davids eyes are not opened clear enough the word implieth there are some scales and film upon his eyes that must be rolled away and that there are excellent precious things in Gods word that he doth not yet understand For the improving of this truth Let us consider in how many particulars a further constant teaching by Christ is requisite to the most able believers And First They need further revelation in respect of the objects of their knowledge to know more then they do know So imperfect is every godly mans knowledge that it may be called ignorance rather then knowledge We are ignorant of farre more excellent truths in Religion then we do know If the Heathen could say Our eyes were in respect of natural truth but like those of the Owl to the Sun How much more is this true about spiritual objects You see how the Apostles knowledge was successive they come to know one thing after another as Christ revealed it till they had that plentifull effusion of the holy Ghost upon them And the Apostle Paul who was taught not of men but of Christ himself yea he was caught up into the third heaven yet for all that he puts himself in the number of those who know but in part 1 Cor. 13. So that this is true not only of believers but of the eminent Doctors and Teachers in the Church they know but in part yea and that will be true of them even at their last hour though their whole life hath been to obtain knowledge of God Therefore this should quicken all up to diligent use of the means for who can sit down and say He knoweth enough or he knoweth all things Indeed there have been those that were called Guostiques because of the great knowledge they boasted of but yet they made themselves even like bruit beasts O then confess that the waters of divine truth are so deep that though thou wert an Elephant yet thou mightest swim in it we are as the Ancients said Secondly As in the object we need much revelation so in those things we do know we need much assistance and direction from Christ in respect of the adjuncts of it For 1. Though we do know the objects yet we may every day know them more evidently more distinctly more clearly Alas our knowledg about God and Christ is very confused and therefore Paul is every day desirous to know Christ better then he did As it is with digging in a Mine of Gold every daies labour brings richer and fuller supplies or as the draining from a Spring doth not exhaust but makes it more plentifull Thus it is with the heart of a man when set to know God or Christ There are new considerations new respects and new arguments arising alwayes from them Insomuch that God and Christ may seem new to the soul every day we begin to nauseate and grow weary when the same things we know are alwayes suggested unto us but the soul of a man can never he weary of the knowledge of Christ For in him are hidden all treasures of wisdom and grace And therefore even those principalities and powers in heavenly places that are so vast and comprehensive in knowledge yet Eph. 3.10 The Lord Christ is in the Ministry of the Church made more known to them continually So that if Angels do learn in Christs School and obtain more knowledge of him and do with great delight search into these things no wonder then if the most enlightned men may yet search deeper and deeper into the Lord Jesus Christ Paul though one of the highest Scholars in Christs School yet desired to know nothing but Christ crucified for if in heaven the knowledge of God when yet it is intuitive and transcendent to this we have will not weary us but daily provoke the soul to know God more no wonder then if in this life our knowldge be not satisfied when it is but in part 2. As we need Christs daily manifestation in respect of the evidence of them so also in respect of the firmnes and immoveableness of our knowledge Faith you heard is knowledge and that doth necessarily imply assent Now if our assent be not firm and setled We are like children tossed up and down with every winde of Doctrine Instability and inconstancy is much condemned in Scripture and indeed it doth directly oppose faith which makes the soul confidently and firmly-adhere to the truths of Christ as divine as those which cannot be dispensed with or ever prove false for if Paul thought it so great a disparagement that with him should be yea and nay in his words much more would this be reprochfull to Christ himself who saith He is the truth it self Joh. 14. So that as truth cannot be a lie so neither can the Doctrine of Christ be false Now the Doctrine being in it self thus true the power of Christ is seen in making a gracious heart thus strongly to adhere upon divine motives to it as that which wil abide though heaven and earth shall pass away Scepticism and faith are directly opposite when we are inabled to believe we receive it as the truth of God and not as the truth of man So although while this gift of faith was not bestowed upon us we debated truths of Religion like those in Philosophy and were prone to have as Hilary said of old Menstruam annuam fidem a monethly or yearly faith yet when God shall once strengthen us to believe then we are no longer reeds shaken with wind but as Origen of old alluded When many things are removed from us then this Arundo for of that they made pens formerly is made the Calamus the pen of a ready writer Where God strengthens us to believe there that turning this way and that way that mutability is removed and our hearts are fixed so as to be able to dig for that we so firmly adhere unto Thus the Martyrs they were confirmed by God exceedingly in
upon this will bring much Consolation Considering 1. Gods taking the more care of them 2. Their being quaiified as that come under Christs Fraier 3. And that God will ere long take them out of the world Quest Answ Observ How many wayes a godly man may be more sanctified 1. Inrensively 2. Extensively 3. In the deeper radication of grace in our hearts 4. Subjectively 5. Efficienter Growth in Sanctification illustrated by the contraries unto it which are these Reasons Vse Observ That the word of God is the instrument of our sanctification The explication of the point The necessity of learned officers in the Church The Word is Gods instrument and faith is mans The Word is not the principal or efficient but the instrumental cause The necessity of Gods efficiency Without Gods blessing men may by the Scriptures through interpretation be corrupted Instrumentall Causes are physical natural or moral One cause must not be opposed to other causes The Word is the ordinary means The word to some through their wickednes becomes an instrument of greater sinfullness Doct. The Word of God is Truth In how many particulars Gods Word is true I. In regard of the efficient Cause God II. It 's the Rule of all Truth III. It 's true materially IV. Qualitatively V. It 's true Instrumentally There is a threefold Truth we cannot attain to without the Scripture 1. True Doctrine 2. True Piety 3. True Consolation VI. The Scripture is true oppositely to all the Opinions Doctrines and Religions that men set up by their own fancy The excellent properties of the truth of Scripture 1. It 's the truth of God 2. It 's infallible 3. Eternal 4. Universal 5. Supernaturall 6. A holy truth 7. A precious truth 8. A bitter truth Doct. Truth and holinesse are requisite in Ministers of the Gospel Why it is requisite Ministers should be endowed with soundnesse of judgement Why Ministers must be holy Vse T Doct. 2. That Christ hath a peculiar love of those who are in Church-Office according to his rule and way In what particular Christs care is shewed to his Ministers Observ Christ was sent of the Father and did not of himself undertake that office he was imployed in while on the earth Of Christs Commission consider these things The necessity of Christs being sent Observ None may undertake the publike Office of the Ministry without a lawful Call thereunto Dist 1. There is a two-fold sending Mediate and Immediate Dist 2. The substance of the Ministerial Office is the same with that which every Minister hath Rules for private Christians exercising their Gifts Whether reading be preaching Heinsius Grotius Vocation to the Office of the Ministry consists in these things I. Inward qualifications II. Outward Distinct ult That there is a distinct Oâ—fice of the Ministry That none may enter into this Office without an authoritative mission Doct. That Christ set himself apart to be a Sacrifice for us In my Treatise of justification What Christs sanctifying himself implieth I. His purity and holinesse II His ready offering himself for us III. His fitnesse for the office of a Mediatour 1. The fitnesse of his Person 2. His fitnesse in regard of his Offices 1. Prophetical 2. Priestly 3. Kingly IV. He is prepared for this work Benefits of Christs sanctifying himself V. That he was wholly set apart for us VI. That if by faith we improve him not for those ends God appointed him we make him a Christ in vain VII It denotes him a sinner by imputation VIII That he was a Priest to make atonement for us Concerning Christs priestly-office Consider these things Wherein this prayer and his intercession in heaven differ The adâ—unct of his Priestly Office Observ That Christ was not only the Priest but the Sacrifice it self Propositions concerning Christs Priesthood I. That Christ was both Priest Sacrifice and Altar II. What things are necessary to a Sacrifice III. He offered himself to God IV. It was by way of Expiotion V. The necessity of it The properties of Christs Sacrifice I. It hath infinite worth in it II. Though Christ offered himself as a Sacrifiae yet the application must be as God hath appointed III. Christs bloud washeth away not only the guilt of sin but the filth of it IV. The vertue of his Sacrifice abides for ever V. It 's continually useful VI. It 's prevalent with God VII It 's that Christ presents to his Father VIII The purity of it IX The vertue of it Observ Christ died not only for our justification also Concerning this point consider I. How many wayes is the Christ is the cause of our Sanctification II. What is implied in our being sanctified by Christ III. What may be inferred from our being sanctified by Christs sanctifying himself IV. Wherein the truth of Sanctification lieth Doct. That Christ though God yet as man did pray unto the Father Upon what grounds Christ who was God as well as man did pray The difference between Christs praier and ours What advantage Beleevers have by Christ Doct. In what respects Christ did as much for one believer as another There is some difference between beleevers in respect of Christs Death Observ That such is Christs care and love to his remembred in his prayer and death even before they had a being Doct. Reasons Doct. That the faith which â—ustififieth and saveth us maketh us wholly to depend on Christ The several kinds of faith The object of faith It 's an act of the will as wel as the understanding The seat of faith These things are required to justifying faith I. Of faith under the notion of receiving Christ The receiving of Christ implyeth 1. That we have nothing of our own 2. That we are wholly passive in justification 3. That faith doth not justifie for any intrinsecal worth in it 4. Faith is excluded as it is a work 5. And why faith and no other grace doth justifie II. This receiving is not a bare receiving but an imbracing also III. In this act of faith there is a fiducial reposing of the soul upon Christ IV. An application of Christ V. This recumbent act of faith may not only thus receive Christ but we may be assured that Christ is ours Faith hath two acts a direct and a reflex Quest Observ God hath appointed a perpetual Ministry to the end of the world Quest Answ Doct. Consider That there is a two-fold Unity among the godly I. Invisible II. Visible III. 1. The excellency and necessity of unity among Christians appears by the vehement and affectionate praier for it 2. It s a means to bring the world to believe the truth 3. It s promised as a special part of the Covenant 4 Hereby a serviceable helping of one another in spirituaâ—l things is preserved 5. God suffers sad persecutions to befall them that thereby their discords may be removed 6. Unity strengthens 7. It is beautifull and comely 9. Divisions are the fruit of the flesh 10. Because all things
are reduced to one Quest Seeing God hath promised one heart and way and Christ praied for it how comes it to passe there are so many breaches among the godly Answ 1. True unity is from Christ and terminated in him There is a wicked unity 2. A directed and ordered unity 3. It is consistent with such graces that yet have an outward appearance of dissolving unity Remedies for the preventing and healing divisions in the Church False wayes of unity 1. By Papists 2. By Socinians The true uniting principles As to true Doctrine II. Rules to keep up unity in Church-order and to prevent Schism III. Rules for Unity in respect of love to prevent wrath and quarrellings Observ The Father and Son are two distinct Persons yet one in Nature and Essence Consider 1. God considered absolutely and relatively 2. There is notwithstanding but one God 3. This Doctrine of the Trinity is an object of faith and cannot be demonstrated by reason The characteristical properties of the Persons in the Godhead Observ That all believers are united to Christ and in him to the Father I. Consider those Scripture-expressions to represent this Unity II. There must be an unition before there can be an union III. There is a naturall union with Christ and a supernatural IV. This union is wholly spiritual V. It 's also reall VI. The necessity of this union with Christ VII The excellecy of it VIII IX X. XI Observ That Unity among believers is a special means to inlarge the kingdom of Christ Consid I. That notwithstanding the Doctrine yet unity simply as such is not an infallible note of the true Church The Papist answered Unity without true Doctrine no note of a true Church The Papist no such cause to boast of Unity Why Unity is an attractive loadstone to bring others unto the faith What those proper sins are that divisions amongst the godly are apt to breed in the world Observ That the believing of Christ being sent unto the world is the foundation of our conversion unto God Of the nature of Faith as it is dogmaticall or historicall 1. It 's wrought by the grace of God By means of the Word 3. The heart of man is naturally not only unfit but contrary and opposite to the way of beleeving heavenly truths 4. This faith may be without sanctification of the inward man 5. Where this faith is there will be some kinde of pious disposition of heart 6. The motive of it is divine 7. It s grace though but common grace 8. It s the foundation of conversion The properties of it 1. It lifts a man above his natural reason 2. It contradicts not reason 3. It s the substance of things hoped for c. 4. It hath universality in its assenting Observ That the glory which Christ hath he communicates one way or other to his people Consider I. Christs personal glory is incommunicable II. What are those effects of that glory which Christ vouchsafeth to his III. None are made partakers of that glory of Christ but by union with him 1. No man till he be united unto Christ hath any true and solid glory In what respects humane and earthly glory comes short of heavenly Corollary II. That the meanest Christian surpasses Solomon in all his glory Corollary III. IV. It consumes all love and desire of vain-glory V. Let them faithfully do Christs work notwithstanding all reproaches wicked men load them with VI. Admire the bounty of his grace VII Doct. Christ though God had many things given him of his Father There is a twofold giving What things were given Christ of the Father Observ Unity among believers is part of that glory which Christ as Mediator hath obtained for them Consid I. Unity is the Churches glory Their glory actively and passively II. Christ purchased as Mediator this priviledge as well as others Christ said to be in believers several wayes 1. By communication of the same nature with us 2. Sacramentally 3. By his Spirit 4. By a gracious inhabitation and sanctifying presence Doct. How Christ lives in a believer The false ways of Christs being in his people How or in what manner Christ is in his people How Christ is in his people more particularly The fruits and effects of Christs being in us Doct. As Christ is in us so the Father being in Christ is also thereby in us How the Father is in Christ Quest How the Father and Son can be in believers and yet they have such great remainders of sinne in them Answ Doct. The Father and Christs being in believers is the cause of that perfect and consummaâ—e unity which they ought to have of themselves What is implied in their being made perfect in one The causes of this unity Doct. That faith is knowledge What knowledge faith is not 1. Not a knowledge by sense 2. Not a perfect comprehension and intuitive vision of the thing we believe 3. Nor like those imperfect acts of the soul which are called Suspicion opinion or doubting 4. Nor is it from the evidence of any internal principles What knowledge the knowledge of faith is Reasons why faith must be knowing or have knowledge accompanying of it Observ God the Father loveth believers even as he loveth Christ I. Wherein the love of God to Christ and believers is not alike II. Wherein Gods love to Christ and believers is alike 1. In loving Christ and them as one mystical person 2. In the properties of it 3. In regard of the effects of it Obj. Answ Doct. It 's of great consequence to the world to know how greatly believers are loved of God The usefulness of the worlds knowing how greatly the Saints are beloved of God will appear in these particulars How difficult it is for the world to be so perswaded Observ Without grace here there is no glory hereafter What we mean by grace Doct. 2. Glory is a gift Observ The greatest part of our happinesse that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with the Lord. Of immediate communion with Christ in heaven Consider these things The grounds why Gods presence in heaven is that which makes the happinesse of a glorified beleever Doct. It is a necessary duty in a Christian in his approaches to God to think on those attributes and relations in him which may excite and stirre up holy confindence and boldnesse Consid I. No wicked man is in a condition fit to pray or approach unto God upon these terms II. It s of great consequence for the humbled Christian in his prayer to improve this relation of a Father Doct. 2. Christs prayer for his people will certainly and infallibly prevail for them Doct. The great end of our being in heaven is to behold and enjoy the glory of Christ How much is comprehended in this expression of beholding Christs glory What is that glory which they shall behold shining in Christ Doct. Christ as Mediator had his glory given him Propositions aâ—out this point Christ as God cannot have any thing given him unless by way of manifestation and external celebration Obj. Answ Doubt Sol. Doubt Sol. Doubt Sol. Socinians Argument Answered How many wayes we may glorifie Christ Doct. 2. That it s no free-will or preparatory work in man that begins either his grace or glory but the sole gift of God Observ That God the Father loved Christ as Mediatour and thereby all believers in him from all Eternity How righteousness may be attributed unto God Observ God whether considered as a Judge of the world or a Father to beleevers is righteous in all his wayes I. God is just in all his administrations to devils and wicked men II. The righteousnes of God as a Father to his people in all their afflictions Observ The world is ignorant of God in a saving manner Demonstrations of the Point The causes of salvation Observ Christ is the original and fontal cause of all the knowledge that believers have Propositions about the point Doct. That it 's an indearing respect of believers to God that they do own him and cleave to hint when the whole world go quite contrary Propositions clearing the Point Doct. That Believers do not only at their first conversion but in the whole progress of their life need constant illumination and teaching from God I. In respect of the object II Observ That it is not enough for the people of God to be loved by him but they are to endeavour after the sence and apprehension of this in their own hearts Conside I. The love of God is taken two waies in Scripture II. God may love a man and he know it not III. The sence of Gods love to be laboured for IV. The sence of Gods love may be immediate or mediate V. The love of God to his is incomprehensible The advantage a believer hath by having the powerful feeling of Gods love Propositions to inform in this point I. II. It s possible for the sense of Gods favour to consist with some doubtings III. The sense of Gods love may consist with a feeling of a spiritual combate within us Helps to get and keep this favour of God
yea there is no man but his failings are more then his duties there is more corruption then grace so that if there be sincerity though imperfection we may say Lord we have finished the work thou gavest us to do Indeed humility is required because of our imperfections but not diffidence To doubt and to refuse the comfort God offers is not humility but disobedience like that of Peters who would not let Christ wash his feet 2. Another mistake may be about the nature of true faith and hope as if we were to divide between Christ and our selves and so from both conjoyned together gather our assurance even as the Papists define spes hope to be partim à gratiâ partim à meritis nostris proveniens but those that go thus to divide must needs divide themselves from comfort for the object of our faith and trust must be Christ only We may joyfully take those evidences of grace we see in our selves but to put confidence in them would be to make our selves our own saviours 3. This mistake may breed much disconsolatenesse when we limit our assurance and evidence to the time of our death that if God give us it not then we give up our case as desperate Indeed it 's a most blessed thing and a mercy much to be prayed for that as Simeon so we having seen Christ in our hearts and lives may then depart in peace It 's the haven after all the tempests we have had here but yet God may deny us this cordiall even the best of Gods children have found that God hath not kept the best wine for the last but God doth sometime to his as they did to Christ give him gall and vinegar to drink For as the wicked ungodly man who the next moment is to drop into eternall flames may yet die with great carnal presumption that God is his God that Christ is his Mediator in whom he will trust and so feareth not quakes not at the dolefull judgement coming upon him so the godly man though ready to be crowned with Immortall Glory and there is but a moment between him and everlasting happinesse yet may think his case doubtfull if not desperate may seem to have no hopes no joy yea be so tempted that he shall think all he did was but in hypocrisie and falsehood that there was no truth in him this may be Therefore let the godly not limit God to that time of death Vse of Admonition to awaken your selves at this truth Think how nearly it concerns you Dost thou live in such a way as that thou art able to make this glorious profession Is not God is not his word is not thy own conscience against thee How speechlesse and confounded wilt thou be when God shall bid thee give an account of all thy talents Oh that men should not lay this later end no more to heart that none saith O my soul now all is well now thou takest thy mirth but what a change will the hour of death make With what comfort wilt thou look upon the devils work and sins work which thou hast been doing all thy life time especially take heed of unprofitablenesse and decayings in the way of godlinesse thou that hast looked towards heaven but art turned out of the way be sure thy end will be miserable It had been better for thee saith the Apostle never to have known the way of righteousnesse You may have desires may have breakings of heart and yet return to sinne again oh think with what a violent flood these thoughts will come upon thee Oh me wretched and undone sinner I have no refuge no hope many resolutions I had but they vanished away and now I must live no longer my time is expired my course is finished Oh that God would adde as to Hezekiah some years to my life Oh that I could bid the Sun stand still or time go no further till I were at peace with God but these are vain wishes Let not then this truth go before it hath left a sting in thy very heart O Lord nothing troubleth me but that I did not think or minde these things sooner Meditate on these things your night is coming upon you Will you alwaies delay or else be secure and not matter these things many have done foolishly and dropt in a moment into hell do not thou be so overtaken May we not conclude that the auditor with whom this truth will not avail may fear he is delivered up to an impenitent heart SERMON XXI Of Gods being Glorified by Mans Salvation That Christs chief end in what he did for man was the Glory of God which bespeaks both our Imitation and unspeakable Consolation JOH 17.4 I have glorified thee on earth THe cirumstance of this holy profession which Christ made being considered Let us proceed to the Profession it self and that is He had glorified God on earth Christ in the state of humiliation was inferiour to God and so he did referre all things to his Fathers glory so that in this profession we may consider 1. What is the matter or object whereby God is glorified 2. The end or final cause that moved Christ therein The matter is our salvation and that redemption Christ purchased for us The end which Christ looked at in all this was chiefly the glory of God Indeed he looked also at his own glory and our glory but the ultimate and chiefest of all was Gods glory So that from hence we may observe That our redemption and salvation obtained by Christ is a glorifying of God and Christ did thereby chiefly aim at Gods glory We put both the matter of Gods glory and Christs end together and certainly this Truth discovered will be like that sweet box of perfume which opened caused such a fragrant smell And 1. Let us see how or wherein God was thus glorified by Christs Mediation for us It being of infinite comfort to know this for how many times are we apt to be cast down What are we that God should regard our salvation who are we that God should crown us with glory God doth not need us he is happy without us Now this may exceedingly encourage Though we be not worthy to be saved God is worthy to be glorified If there were nothing but our good and happinesse involved in Christs death who would think it probable Christ should suffer meerly and ultimately for us but there is also the glory of God deeply concerned which is more worth then all the world yea then all our souls for though one soul be more worth then a world yet Gods glory is more worth then all our souls and their salvation So that a Christian fixing his faith and meditation here may be in a transfiguration and say It is good to be here God doth not lose by thy Salvation If Gods honour were to be impaired if his truth broken if his justice violated then who dare open his mouth for salvation but God is
a gainer as well as thou art It 's no wrong or losse to God if he give pardon to thee yea thou art able to make it out of Scripture grounds that God is more glorified hereby and so when the salvation of our souls shall prove Gods interest more then ours this must needs greatly encourage First therefore The grace mercy and goodnesse of God is by our redemption through Christ admirably exalted Now Gods goodnesse and his mercy is that which doth highly exalt him When Moses desired to see the glory of God Exo. 34.6 then God made this Proclamation that he was merciful long-suffering ready to forgive Those attributes that declare his mercy they make him glorious Now there never was or can be such an Instance of Gods grace love and goodnesse as in our salvation by Christ God never did any thing by which he can have such a Name for mercy as in this The Church of God hath had many deliverances and great external favours for which she hath been much in praising and glorifying of God but God never exalted himself and made himself so glorious as by this The Church was greatly affected Psa 136. with the goodnesse of God when enumerating the severall Instances of Gods mercy she addeth in every verse For his mercy endureth for ever For his mercy endureth for ever Oh but how maist thou go over all those things Christ did for thee adding His mercy endureth for ever He died and rose again for the remission of thy sins for his mercy endureth for ever he obtained the sanctification of thy nature For his mercy endureth for ever And in those temporall deliverances though Gods mercy as an attribure in him endured for ever yet the effect of his mercy did not for both these mercies and they themselves perished but here the effects of his mercy will endure for ever So then seeing God doth all things for his glory and his name insomuch that Joshua urged this as a great argument with God Josh 7.9 What wilt thou do unto thy great Name It cannot be but that our redemption by Christ must needs be acceptable to him because his Name is most exalted thereby we may say Gods thoughts his heart and delight was more upon this then any thing else he ever did These attributes of God his goodnesse his love his long-suffering his grace Divines makes a distinction of them but in our salvation through Christ they were all conjoyned There they were all in their highest glory Gods love is that whereby he wils good to the creature now in his creation or preservation he doth not will that good which he doth in our redemption Gods goodnesse is that whereby though full in himself and sufficient yet he would communicate unto the creature Now in nothing did God ever communicate as in this in other things he giveth creatures here he giveth himself In other things he vouchsafeth fading decaying comforts here is eternall In other things he giveth but drops and crums here he giveth the ocean he fils us up with happinesse that the soul saith it hath enough especially Gods grace is seen in no thing but this the Creation of the world and bestowing other mercies is never attributed to grace this is peculiar for our salvation Oh then what hope is here when we shall consider there never was there never can be any thing wherein God may be so glorified as in our salvation by Christ urge this duty at the Throne of grace O Lord It is not my cause but thy cause The devil opposeth not so much my salvation as thy glory thereby As they said to David Thou shalt not go with us Thou art worth ten thousand of us Do thou urge Let not thy glory be in danger that is worth all our souls 2. The wisedom of God is greatly glorified by Christs Mediation for us 1 Cor. 1.24 We preach Christ the wisodom of God why so Because never was the wisedom so discovered as in finding out and procuring such a remedy for undone man as he hath through Christ if you do regard by the remedy it self Christ God and man the use of this remedy by faith only excluding all works we may then cry out Oh the unsearchable depths of the manifold wisedom of God The Apostle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as in a curious work of Tapestry there are several expressions of arts David is affected with Gods wisedom in making every part of him Thou didst curiously work me in my Mothers womb as so much choice Needle-work Psa 139.15 but farre more wisedom was seen in redeeming and saving especially the wisedom of God was herein wonderful that whereas upon man fallen his estate seemed desperate and incurable on one side Mercy was willing to help and releeve but on the other side Justice did interpose and said it could not Now the wisedom of God found out such an excellent temperament that mercy might plentifully demonstrate it self yet Justice be satisfied so that in mans salvation there was a merciful justice and a just mercy cooperant together Solomons wisedom was greatly admired for deciding that hard controversie about the living childe but here was a greater instance of wisedom to finde out a way for our salvation We reade of an excellent temperament found out by one Law-giver who having made a Law that every adulterer should have both his eyes boared out it so hapned that the Law-givers own Son was taken in Adultery Now mercy on one side moved the Father to spare him yet Justice on the other side hindred The Father therefore commanded one of his Sons eyes should be put out and yeelded that one of his eyes should be put out for the other eye of his Sonnes Here the Law and Justice was satisfied as also the mercy of the Father discovered This is greatly applauded in histories though hardly is the fact justifiable but it is a meer shadow to this excellent temperament the wisedom of God found out Oh that ever any soul under any perplexity whatsoever should be cast down or say how can I be delivered in this how shall this ever tend to my good for what is it greater then to finde out a way to save thee yet God hath done that 3. The power of God is hereby glorified We reade of many instances wherein God hath revealed his power to the world That all the world hath been forced to say Great is the might and Majecty of God Who is a God like the true God doing great and wonderful things But this of our salvation by Christ transcends all Therefore 1 Cor. 1.14 Christ is called the power of God for by this means a greater power then any earthly power is subdued even the principalities and powers of hell Now saith Christ when he was to suffer the Prince of this world is judged Joh. 16.11 By the blowing of Rams horns the wals of Jericho fell down but here by contemptible and weak things the